A47117	----	Mr. George Keith's account of a national church, and the clergy, &c. humbly presented to the Bishop of London : with some queries concerning the Sacrament. Account of a national church and the clergy Keith, George, 1639?-1716. 1700 Approx. 13 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47117 Wing K135 ESTC R12896 12934339 ocm 12934339 95725 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47117) Transcribed from: (Early English Books Online ; image set 95725) Images scanned from microfilm: (Early English books, 1641-1700 ; 717:6) Mr. George Keith's account of a national church, and the clergy, &c. humbly presented to the Bishop of London : with some queries concerning the Sacrament. Account of a national church and the clergy Keith, George, 1639?-1716. 8 p. Printed, and sold by the Booksellers of London and Westminster, London : 1700. Includes bibliographical references. "Made up of extracts from Keith's work, written while he was a member of the Society of Friends, and ... published in London in 1700, after he had joined the Church of England, by some of his former co-religionists." cf. Hildeburn 82. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Keith, George, 1639?-1716. Church of England -- Controversial literature. 2005-05 TCP Assigned for keying and markup 2005-06 Apex CoVantage Keyed and coded from ProQuest page images 2005-07 Mona Logarbo Sampled and proofread 2005-07 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Mr. George Keith's ACCOUNT OF A National Church , AND THE CLERGY , &c. Humbly Presented to the BISHOP of LONDON : WITH SOME QUERIES Concerning the Sacrament . LONDON Printed , and Sold by the Booksellers of London and Westminster , 1700. Mr. George Keith's Account . Of a National Church , &c. I Cannot in the least Acknowledge — that ever any National Church can be a true Church of Christ : — It were indeed greatly to be wished , that not only this Nation , but all the Nations of the Earth were the true Church of Christ . But Men should not make such Preposterous haste , to make Nations Churches by meer humane Law , and Power ; bare Humane Laws , and Edicts , and Degrees , will never do it ; For indeed this hath been the Ground and Rise of all the Persecutions that have been in Christendom ; But those that will have a National Church , they will have all others to bow to them , and join with them , — and — is always a Persecuting Church , ( it is her very Nature ) so it must always be exceeding Hypocrital : seeing it begetteth Thousands to be its Children and Members , by the meer Will and Power of Man , which only makes Hypocrites . Concerning the Teachers . The Teachers — have been generally and for the most part , Self-seeking , Worldly-minded , and Covetous Men , who loved Pleasures and Riches more than God. And this the Magistrate did well know , and saw the best way to prevent them , was to Bribe them with Augmentations and Benefices — The Preachers of the Waldenses were Lay-men most of them , and wrought with their Hands ; as the Teachers of the Primitive Church did , and had no set Stipends or Sallaries , but Preached freely . And they are very Blind who see not , that upon this Foundation of denying immediate Revelation , or teaching of God's Spirit , depends their Church-Ministry , and the whole Clergy , and their so called Theology , and Philosophy-Schools , and Colledges ; for if once People were Perswaded , and Convinced that God did teach , and would teach them , who wait on him ; Such and many more Things , and in a more Excellent way than they are taught by them , for such great Sums of Money , then they would turn their Backs upon them , and their Colledges would become like , the Abbacies at this Day , ( which lodged that Prophane Rabble of Papist-Monks , and Friars , who pretended to as great Spirituallity as the National Priests do ) an Habitation for Owls and Ravenous Beasts , and then down should all the Proud , Lording , Lofty , Clergy , with their many Degrees of Doctorships , Lordships , and Masterships pass ; who being Strangers to the True Knowledge , which is Life , Peace , Joy , and Satisfaction , in full Assurance to the Soul ; are vainly puffed up in their Fleshly Minds , by the Form of Knowledge , in the Letter , as I was my self , whilst among them , and thought all Men Idiots , and Unlearned , who were not skilled in that Literal Knowledge . — And I was Convinced that I was yet Ignorant of the True Knowledge of God , I came to vallue one Dram of the Living Knowledge ; ( from God himself ) so to speak , before all the Tallents of that other , which I had Laboured so much for , and had Cost me so much Travel and Money , and I saw it was all but Loss and Dung ; and it lay upon me from the Lord to depart from these Teachers , who could not point me to the Living Knowledge of God , where I could find it : And I came and heard Men and Women , who were taught of God , who pointed me to the True Principle ; and tho' some of them could not Read a Letter , yet I found them Wiser than all the Teachers I ever formerly had been under ; and now the Lord hath brought me into a Measure of the same Living Knowledge from his own Mouth ; and if People were Convinced that there is such a Blessed and Glorious Dispensation , and so freely attained , they would turn their Backs from the old Formal Clergy , and wait upon the Lord for Knowledge , and these they would only hear , who were taught of God themselves . Ibid. 30 , 31. Altho' the School-Men and National Teachers Doctrine , who generally being Men void of all Sence and Feeling of God , have in the Blindness of their Minds , and in the Wisdom from below , that is Carnal , Earthly , and Devilish , framed and invented this perverse Doctrine for their own Gains and Ends. Concerning the Members of the National Church . The Members of the National Churches , generally are a Mixed and Confused Rabble of Godless Atheists . Concerning Baptism with Water . I say that Baptism with Water is not meant , because not Expressed , nor by any true and just Consequence , is proved to be meant in Matth. 28. 19. Concerning the Scriptures . It is only the Words that Christ himself Speaks , that are Spirit and Life , and they who seek Life in the Letter , seek the Living among the Dead ; for it declares of the Life , but it is not therein , but in him . Concerning Singing and Artificial Musick . As for the Singing on a Book , and with Artificial Musick , and Notes or Tones ; It is no part of Gospel-Worship , being no where either Commanded or Practised in the New Testament . Concerning Names and Habits , Is it not the Popish Church , thy Grand-mother , who hath taught this Distinction of Laick and Clergy , Secular and Spiritual ? For these she only calleth the Clergy and Spiritual , who are either Priests , or Bishops , or Popes , or in some such Order : But the rest of the People she calleth Laicks , as to say the Vulgar and Common People ; and Secular , as to say , Worldly and Temporal ; Whereas the Apostle calleth the whole Body of the People that believeth , the Clergy , or Inheritance of the Lord — Have they the less i. e. of the Spirit , because they are Tradesmen , and Farmers , and Shepherds , and Fishermen , and Ploughmen ? And have ye ( i. e. that call your selves the Clergy ) the more , because you Labour not with your Hands , but live upon the Sweat of other Mens honest Labours ; or because ye have Hebrew , Greek , and Latin , — or because ye are called Masters , and walk in Long Robes , and have the Chief Places in Assemblies ? Again , are not these , called Teachers of the Man-made Ministry , Ambitious ? Do they not affect great Titles ? And if it be Sin to affect them , is it not , because they are Vain and Sinful ? Have not some of the Clergy ( so call'd ) greater Titles now , then the Rabbies had of Old ? As your Grace , your Holiness , Most Reverend Father in God ? &c. Concerning the Sacrament of the Lord's Supper ( so call'd G. K. Querieth , 1. What Scripture hath he and his Brethren to call that Eating of Bread , and Drinking of Wine , once or twice in a Year , in the Publick Assembly , the Sacrament ? 2. What Scripture have they to Instruct them how oft they should use it , as once , twice , or four times every Year ? And if they have none , was it not then left to the People , according to the Query , at least as to the time ? 3. What Scripture have they for Consecrating it ? or when did Christ say , Before ye Eat it , Consecrate it ? 4. When did Christ give only the Power to a Priest , or Presbyter , or ordained Minister , to Consecrate it , so as without the said Consecration by some Priest , or ordained Minister , it is no Sacrament ? And seeing every Christian may Eat it as well as the Minister , why may he not also Consecrate it , as well as he , seeing every true Christian is a Priest ? 5. Where did Christ appoint that these Words Take , eat , this is my Body , should be the words of Consecration ? And have ye not received all this from the Papists , and not from Christ ? 6. Seeing ye Commonly say , that this Sacrament of the Supper is come in the room of the Passover , and under the Law every Family had Power , without a Priest , to Celebrate the Passoever ; why hath not also every Family under the Gospel , as much Power without any ordained Priest or Minister to Celebrate that called the Supper ? 7. Seeing every true Christian feeds daily by Faith upon the Body of Christ , according to the Protestant Doctrine , and ought daily to remember the Death of Christ in all their Eating and Drinking , which is also sanctified unto them by the Word of God and Prayer , what peculiar Vertue or Efficacy hath your Sacramental Eating , more than ordinary Eating , when done with Godly Fear , Prayer , and Thanksgiving , and Rememoring the Lord's Death ? 8. Seeing it's clear from Luk. 22. 17 , 18 , 19 , 20. that Christ did take the Cup twice , once before he gave them the Bread , and once after , bidding them do the same ; Why take ye the Cup but once ? Was this only a bare Circumstance ? 9. Is not the Apostle Paul , 1 Cor. 10. 15. 16 , 17. to be understood of quite another Bread and Cup than that which is Visible and Outward , when he saith , I speak as unto Wise Men , judge ye what I say : ( Did he not say this , because he was to speak of the Bread and Cup in the Mystery , as it was Altogether a Spiritual and Invisible thing , to wit , The real Body and Blood of Christ spiritually received , which none but the spiritually Wise could understand ? ) The Cup of Blessing which we bless , is it not the Communion of the Blood of Christ ? The Bread which we break , is it not the Communion of the Body of Christ ? For we being many are one Bread ; for we are all Partakers of that one Bread. Is it not clear from all this , that Paul speaks not of any Visible or Corruptible Bread , but of Christ himself , as he is Spiritually and Invisibly received by Faith , whom he calls the same Spiritual Meat and Drink , which the Father 's received of old ? See the same Chapter , Vers . 3. 4. 10. Do any receive the Supper of the Lord , or say with the Lord , but such as Open to him , and hear his Voice , according to Rev. 3. 20 ? And is not this Supper ( or supping with the Lord ) Altogether Inward , Spiritual , and Invisible ? Gal. 2. 18. If I Build again the things which I Destroyed , I make my self a Transgressor . FINIS . Notes, typically marginal, from the original text Notes for div A47117-e130 Way Cast up , p. 36. ☜ p. 40. 41. P. 42. Ib. Immed . Rev. p. 136. ☞ ☞ p. 192. Truths Defence , &c. p. 135. Immed . Rev. p. 96. Presb. & Ind. &c. p. 53. Rector Correct . p. 122. 123. ☞ The Rector Corr. p. 125. Truth 's Defence , &c. p. 148 , 149 150. 
A47120	----	An advertisement of an intended meeting to be held by George Keith and his friends, at their usual meeting-place, in Turners-Hall, in Philpot-Lane, the 29th. day of this instant and present month called April, 1697. to begin about the 9th. hour. To which meeting William Penn, Thomas Ellwood, George Whitehead, John Penington, and these of the second days weekly meeting at Lombard-street, are justly desired to be present, to hear themselves recharged and proved guilty of these vile and gross errors and heresies, wherewith they have been formerly charged by George Keith, and proved guilty off [sic], at a meeting held at Turners-Hall, on the 11th, of the month called June, 1696. ... Keith, George, 1639?-1716. 1697 Approx. 6 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47120 Wing K137C ESTC R216367 99828098 99828098 32525 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47120) Transcribed from: (Early English Books Online ; image set 32525) Images scanned from microfilm: (Early English books, 1641-1700 ; 1912:3) An advertisement of an intended meeting to be held by George Keith and his friends, at their usual meeting-place, in Turners-Hall, in Philpot-Lane, the 29th. day of this instant and present month called April, 1697. to begin about the 9th. hour. To which meeting William Penn, Thomas Ellwood, George Whitehead, John Penington, and these of the second days weekly meeting at Lombard-street, are justly desired to be present, to hear themselves recharged and proved guilty of these vile and gross errors and heresies, wherewith they have been formerly charged by George Keith, and proved guilty off [sic], at a meeting held at Turners-Hall, on the 11th, of the month called June, 1696. ... Keith, George, 1639?-1716. 1 sheet ([1] p.) s.n., [London : 1697] Imprint from Wing. Signed at end: George Keith. Title from heading and first lines of text. Reproduction of the original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Penn, William, 1644-1718 -- Early works to 1800. Ellwood, Thomas, 1639-1713 -- Early works to 1800. Whitehead, George, 1636?-1723 -- Early works to 1800. Penington, John, 1655-1710 -- Early works to 1800. Society of Friends -- Early works to 1800. Quakers -- Early works to 1800. 2005-05 TCP Assigned for keying and markup 2005-08 SPi Global Keyed and coded from ProQuest page images 2005-09 Jonathan Blaney Sampled and proofread 2005-09 Jonathan Blaney Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion An ADVERTISEMENT OF an intended Meeting , to be held by George Keith and his Friends , at their usual Meeting-place , in Turners-Hall , in Philpot-Lane , the 29 th . day of this instant and present Month called April , 1697. to begin about the 9 th . Hour . To which Meeting William Penn , Thomas Ellwood , George Whitehead , John Penington , and these of the second Day 's weekly Meeting at Lombard-street , are justly desired to be present , to hear themselves recharged and proved Guilty of these vile and gross Errors and Heresies , wherewith they have been formerly charged by George Keith , and proved Guilty off , at a Meeting held at Turners-Hall , on the 11 th . of the Month called June , 1696. notwithstanding of the pretended Answers and Defences , given by Thomas Ellwood in his pretended Answer to the exact Narrative of the Proceedings at Turners-Hall , at the abovesaid Meeting ; and notwithstanding the pretended late Answer and Defence of George Whitehead , in his late printed Book , call'd , An Antidote , &c. At which Meeting , to be held at the Time and Place above-mention'd , by Divine Permission and Assistance , and by permission of the Civil Authority , he is further to detect the vile and gross Errors of the abovemention'd Persons ; with respect to four great Fundamentals of the Christian Religion , to which these Errors and Heresies are directly Repugnant ; the which Errors , as they were formerly in the printed Advertisement and Narrative expresly mention'd , are here again expresly rehearsed , viz. 1. That Faith in Christ , as he outwardly Suffered at Jerusalem , is not necessary to our Salvation . 2. That Justification and Sanctification is not by the Blood of Christ outwardly shed . 3. That there is no Resurrection of the Body that dyeth . 4. That Christ is not to come without us in his Glorify'd Body , even the same that formerly Suffered Death for our Sins , to Judge the Quick and the Dead . At which Meeting also , he purposeth to shew , that the Answers and Defences given by Thomas Ellwood , and George Whitehead , in their late prints , in the vindication of themselves and some of their Brethren are ( as to the principal things charged against them ) weak , impertinent , false and palpably Sophistical ; and that notwithstanding their seeming present contradiction to some of these gross Errors , and disowning them ; yet until they disown , retract , and acknowledge their former Errors , as they stand upon Record in their printed Books , they are still justly chargeable with them . But this they refuse to do , for one hath in print by approbation of their 2 d. days Meeting ) put his and their Infallibility and Immutability in a Class , with the Immutability of God and Truth , saying , God is the same , Truth is the same , His People is the same ; but George Keith is not the same . And let all impartial Men judge , with what Conscience these Men can say , they are the same as ever formerly they were ( since their profession of being Quakers , ) as God and Truth are the same ( with whom is no variableness nor shadow of change ) as to all their former Principles , Doctrines , Words , and Sayings , and yet so palpably to contradict their former Assertions , that stand upon Record in their printed Books , against them . Is not this thick Aegyptian darkness that may be felt ? notwithstanding their false pretences to the Light within , which they still hold to be sufficient to Salvation without any thing else ; so exclude the Man Christ Jesus of Nazareth , and all that he did and suffered for us on Earth , and his Mediation and Intercession for us now in Heaven , as being joyntly concerned , as a necessary concurring Cause , together with the Divine Light and Spirit in the work of our Salvation : And in their so doing , notwithstanding their fained pretences to Christianity , yet do what in them lyeth to throw down the Christian Faith and Religion , and set up Deisme and Gentilisme in its place ; which all sincere Christians ought to be awakened to consider and contend against ; and more especially such as Occupy the Room and Place of Christian Teachers and Pastors , to oppose ( not with Carnal , but Spiritual Weapons ) this spreading Gangrene and Contagion , that hath infected , and doth at present infect many Thousands in these three Nations , and many abroad in other Places . To which said Meeting , to be held on the 29 th . of this Instant , at the said place , any moderate and friendly People of other Professions ( as well as these call'd Quakers ) have freedom to be present , so far as there is room in the place to receive them , hoping they all will so peaceably and civilly demean themselves , as to give no offence either to Civil Authority , or to any other Persons , by any undue or unsutable Behaviour of Words or Actions . George Keith . The 9 th . of the 2 d , Mo. call'd April , 1697. 
A47123	----	An appeal from the twenty eight judges to the spirit of truth & true judgment in all faithful Friends, called Quakers, that meet at this Yearly Meeting at Burlington, the 7 month, 1692 Keith, George, 1639?-1716. 1692 Approx. 20 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47123 Wing K141 ESTC R14383 12937477 ocm 12937477 95825 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47123) Transcribed from: (Early English Books Online ; image set 95825) Images scanned from microfilm: (Early English books, 1641-1700 ; 717:8) An appeal from the twenty eight judges to the spirit of truth & true judgment in all faithful Friends, called Quakers, that meet at this Yearly Meeting at Burlington, the 7 month, 1692 Keith, George, 1639?-1716. Hutcheson, George, 1615-1674. Society of Friends. Burlington Yearly Meeting. 8 p. W. Bradford, [Philadelphia : 1692] Caption title. Signed: George Keith, George Hutcheson [and others] Third edition. cf. Evans 599. Printed by William Bradford, for which he was imprisoned upon the charge of 'uttering and spreading a malicious and seditious paper'; and this was the beginning of the persecution which drove him from Philadelphia to New York.--cf. Sabin, v.1, p.236. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- New Jersey -- Controversial literature. Society of Friends -- Pennsylvania -- Controversial literature. 2005-05 TCP Assigned for keying and markup 2005-06 Aptara Keyed and coded from ProQuest page images 2005-07 Jonathan Blaney Sampled and proofread 2005-07 Jonathan Blaney Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion An 〈◊〉 from the Twenty Eight JUDGES TO THE Spirit of Truth & true Judgment In all Faithful Friends , called Quakers , that meet at this Yearly Meeting at Burlington , the 7 Month , 1692. WHereas twenty eight Persons , called Friends of the Ministry , have publish't a Paper of false Judgment against George Keith , and the rest of his Friends and Brethren , without any Hearing or Tryal , We , in behalf of the rest , do make this our Serious and Solemn Appeal to the Spirit of Truth & true Judgment in you all , that by the help & guidance of the same , ye may enquire and search into the matter , requesting & beseeching you to do Justice in these things , for the Vindication of the Truth , the honour of Christ , the Peace of your Consciences , & the Credit and Repute of our holy Profession , & making up the Breach that is among us , if possible , & ans●ering the expectation of our faithful Brethren in England , and other places of the World , who will be greatly concern'd with us , that Justice and true Judgment may take place impartially , and without respect of Persons . And Friends , Think it not strang● , that we Appeal to you universally , that by the Spirit of Truth ye may give true Judgment in these matters concerning Us and these Twenty Eight Persons , and others of the Ministry who are joyned with them therein ; for tho' upon a pretence of their being Ministers , they claim a Superiority over you the Lords Heritage & People , as if ye were not capable nor qualified to judge them , but that they have Authority to judge you , & on this pretended Authority ( too like the Roman-Hierarchy ) they have sent their Paper of Judgment against us to you , tho' they wer● Yearly Meeting ●or any true Representative of the Body 〈…〉 these three Provinces , but a Party or Faction of 〈…〉 against the Truth ( and us the defamed Witnesses of it ) many of whom we can prove guilty of great Ignorance and Error in Doctrine , as well as some of them are guilty of evil and scandalous Practice , repugnant to our holy Profession ; and some that have been too busie to comply with their usurped Authority over you , have re●d the said Judgment in divers Monthly . Quarterly and other Meetings , without the consent of the said Meetings , or so much as asking it : All which we Appeal to you , Whether it be not a manifest Usurpation over you , and seeking to bring you into Bondage ? And when we have at several Meetings , requested the Friends of the said Meetings , to enquire & examine the matter of Difference between these twenty eight men & us , some of the said 28 have still refused to suffer the thing to come to any further Examination or Judgment , pretending , None have Power to judge in th●se Matters but Friends of the Ministry , whereof these 28 are the far greatest part in these 3 Provinces , and most of the rest of the Preachers are joyned with them , to uphold and defend them in their Tyrannical Usurpation over your Consciences , as if ye were only to see with their Eyes , and hear with their Ears , and not with your own , and that ye were to take all things without all due Examination and Tryal , by an implicit Faith , Papist-like , from them . But if there remain that Nobility in you , and sence of your Christian-Liberty and Freedom , where-withall Christ hath made you Free , as we hope there doth , ye will not suffer your selves to be so imposed upon , nor to be thus Ass-rid by them , as to take things by a ba●e implicit Faith from them , but every one of you to see with your own spirituall Eyes , and hear with your Spiritual Ear● of Gods opening , and to bring these weighty things of Difference to the true Touch-stone , the Spirit of Truth and true Judgment in your selves , which ye have ; as well as t●ey , and which many of you are better taught by and acquainted with than they ; even as formerly it was , that many of the 〈◊〉 say beyond the Priests and Teachers , in the dayes of the ●●●hets and of Christ in the Flesh , and the Apo●les ; all of late , many Thousands of the People have seen beyond the Priest and Teachers , and have been made able by the Spirit of Truth to judge them for their great Ignorance and Error . And that ye may have the better Opportunity to examine these matters , and impartially and throughly to search into them , and judge of them , we have procured to be printed their three Papers of Judgment , viz. the first given forth by their Monethly Meeting at Philadelphia , the 26 of 3d Month 1692. wherein they clear Tho. Fitzwater , and condemn G. K. for saying , The Light is not sufficient without something else , which something else , Thomas Lloyd , as the Mouth of the said Monthly Meeting , acknowledged , They knew G. K. held to be the Man Christ Jesus , and what he did and suffered for us on Earth , and what he now doth for us in Heaven : The 2d Judgment is given forth by them called Friends of the Ministry , concerning W. Stockdale , signed by Sam. Jenings , as Clark of the said Meeting , the 4 of 4 Month , 1692. The 3d signed by 28 of them of the Ministry , against G. K. and his Friends , &c. Which said Judgments we desire you to compare with our Printed Answer , called , The Plea of the Innocent , &c and another Paper called . An Expostulation with Thomas Lloyd , Samuel Jenings , &c. and another by way of Epistle , in answer to their three false Judgments . And we earnestly request and desire of you , to procure of these 28 men , that we may have a publick Hearing with these men before you all , at a place and time mutually appointed by them and us , before the People he gone from the Yearly Meeting ; and that an orderly Method be agreed upon betwixt them and us , to prevent all Confusion , and especially that none but one speak at once , and that every one that speaketh , who is concerned , may have full Liberty , without Interruption , in order to which we are most willing that one or two Impartial and Judicious men may be c●●sesby both them and us , to preside , and 〈…〉 Power to command and enjoin Silence to any of them 〈…〉 they shall see occasion ; and whoever of them or us yieldeth not obedience to the said Command , shall ● and declared unworthy & uncapable of further speaking at ● said publick Conference . And also , we demand that Justice of these 28 men , that they will give us the said Publick Hearing and Tryal before you . And let these particular things be discoursed of , and come to a publick Hearing and Tryal at the said Meeting , and what other things they and we shall agree to , viz. 1. Whether George Keith hath been proved guilty by these 28 men ( his Accusers ) of Reviling , Vngodly Speeches and false Accusations ? Or whether he hath given Names to any of them ( as alledged in their Paper ) that they did not deserve , & did not belong to them ? And whether it be not false that they say , This Meeting having Tenderly and Orderly dealt with him ? 2. Whether they who have signed that Paper against him , are not guilty of giving him Names that did not belong to him , but may be justly accounted Names of Reviling , Vngodly Speeches and false Accusations ? And whether Samuell Jenings particularly is not greatly to be blamed for calling G. K. Worse than Prophane , and Apostate , seeing we know not wherein G. K. is in any one particular gone from Friends Doctrine or Practice , or what thing or things he is guilty of , so as to be worthy of having his Ministry denyed ? 3. Whether it cannot be proved , that that Faction ( which have sufficiently shown their Opposition and Prejudice against G. K. and have signed to that Paper against him ) are guilty of Cloaking more Damnable Heresies and Errors , than any Protestant Society in Christendom , while it can be proved against them , that they have not only cloaked W. Stockdale for above 18 Months , in saying , To preach Faith in Christ within , and in Christ without , it to preach Two Christs ; and Tho. Witzwater , in saying , The Light in sufficient without any thing else , and That he owned no man Christ Jesus as Mediator is Heaven , but the Grate of God within him , and saying in his Prayer , O God that dy●d in us , and laid down thy Life in us , &c. and saying , That he had not learned that Lesson , whether the God head was crucified on the Tree of the Cross or some-what that he took of the Virgin , &c. but they have cloaked divers other Persons in their vile and gross Errors , as can be sufficiently proved , & particularly Sam. Jenings , in saying , To do our own business , as men , we needed not a super-natural Power ; and Tho. Lloyd in arguing some hours , That we might be Christians good enough without the Faith of Christ as he dyed for our sins , and rose again without us ; and Arthur Cook & John Simcock in their charging G. K. for imposing Novelties upon them , when he affirmed , Christ was in Heaven in the same Body for being , in which he suffered ; and J. Simcock denyed that Christ rose in the same Body in which he suffered ; and Robert Young in saying , That he read not in all the Scriptures of Christ without , and Christ within , and that Christ was seperated from his Body in the Cloud ; and Rob. Owen & William Southbe , in denying any general Day of Judgment , and the Resurrection of the Dead , but only what every one witnessed within here : Whether these , with many more that can be proved , were not cause enough for G. K. to say , More Damnable Heresies & Errors were cloaked among the Quakers here , than in any Protestant Society in Christendom ? 4. Seeing their Paper , signed by the 28 mentioneth a main matter of Controversie betwixt G. K. and them , which ( they say ) they proffered to refer to one of his own Books , or to the Yearly Meeting here , or to the Yearly Meeting at London ; Let them show what that main Matter of Controversie is , and wherein his present Doctrine doth contradict any of his former Books , which he saith they can never prove . 5. Whether the Act of the Monthly Meeting at Philad●lphia ▪ the 26 of 3d Month , 1692. is according to Christian Doctrine , That the Light is sufficient without any thing else , thereby excluding the Man Christ Jesus without u● , and his Death & Sufferings , Resurrection , Ascention , Mediation & Intercession for us in Heaven , from having any part or share in our Salvation ; and thereby making him only a Titular , but no real Saviour , as one zealous for that side , lately called the Difference betwixt them and us concerning Christ . An empty Barrel , and another great Zealot said , He did not believe to be saved by that which dyed at Jerusalem ? 6. Whether it be necessary to our salvation , to believe , That Christ dyed for our sins without us , & rest again , and is gone into Heaven without us and there doth make Intercession for us ? And whether it doth not belong to sound Christian Doctrine to believe , That Christ will come without us in his glorified Body to judge the quick and the dead and that there shall be a general Day of Judgment , and that there is a Resurrection of the Dead to be , that the deceased Saints have not yet attained generally , but wait for it until Christs Coming ? And whether there is not to be a Resurrection of the Body , that is not the Resurrection or quickening of the Soul only , as some falsly imagine : Let them clear themselves in these things , they haviug given us just cause to suspect them Unbelievers therein . 7. Whether every true Christian is not taught & led to believe in the Power and Spirit of Christ , & his Eight and Life inwardly revealed , and by the help of the said measure to believe in him who hath the Fullness , even the Man Christ Jesus without us , glorified in Heaven ? And whether by True Faith in the Man Christ Jesus without us , as it is wrought by the measure of the Spirit and Light of Christ in us , we receive not a daily supply and increase of more Grace , Light & Life , and a further measure of the Spirit from the Man Christ Jesus ? And whether they who have not this Faith in the Man Christ Jesus without them , are worthy to bear the honourable Name of Christians ? 8. Whether it is not a great and necessary part of Christian Doctrine , necessary to be preached , in order to bring People to an inward knowledge & enjoyment of God and Christ , and the holy Spirit , to preach Faith in Christ without us even the Man Christ Jesus , as he dyed for our sins , and rose again , & is ascended into Heaven , and there maketh Intercession for us , as well as Faith in Christ in us . as he doth inwardly enlighten us ? And whether it can be said that the Man Christ Jesus is in us , otherwise than by a figurative Speech , of giving the Name of the whole to the measure or part , as when th● Sun is said to be in such a House , the fullness of the Sun's light is only in the Body of the Sun , and but a stream of , Light cometh from the Sun into the House ? 9. Whether the said 28 Persons had not done much better to have passed Judgment against som of their Brethren at Philadelphia ( some of themselves being guilty ) for countenancing & allowing some call'd Quakers , and owning them in so doing , to hire men to fight ( & giving them a Commission so to do , signed by 3 Justices of the Peace , one whereof being a Preacher among them ) as accordingly they did , and recover'd a Sloop , & took some Privateers by Force of Arms ? 10. Whether hiring men thus to fight , & also to provide the Indans with Powder & Lead to fight against other Indians , be not a manifest Transgression of our Principle against all use of the carnal Sword , & other carnal Weapons ? And whether these call'd Quakers , in their so doing , have not greatly weakened the Testimony of Friends in England , Barbadoes , &c. who have suffered much for the is refusing to contribute to uphold the Militia , or any Military force ? And whether is not their Practice here an evil President , if any change of Government happen in this place , to bring Sufferings on faithful Friends , that for Conscience sake refuse to contribute to the Militia ? And how can they justly refuse to do that under another's Government , which they have done , or allowed to be done under their own . But in these & other things we stand up Witnesses against them , with all faithful Friends every where . 11. Whether it be according to the Gospel , that Ministers should pass Sentence of Death on Malefactors , as some pretended Ministers here have done , preaching one day , Not to take an Eye for an Eye Mat. 5. 38 and another day to contradict it , by taking Life for Life ? 12. Whether there is any Example or President for it Scripture , or in all Christendom that Ministers should engross the Worldly Government , as they do here ? which hath proved of a very evil Tendency . Signed by us , in Behalf of many Friends , who are one with us herein . George Keith , Thomas Budd , Richard Dungworth , George Hutcheson , John Hart , Abraham Opdegraves . POST-SCRIPT . BY a Warrant signed by Sam. Richardson & Rob. Ewer , Justices , the Sheriff and Constable entered the Shop of Wiliam Bradford , & took away all the above written Papers , they could find , call'd , An Appeal , &c. and carried the said W. Bradford before the said justices , and also sent for 〈◊〉 M'Comb , who ( as they were informed ) had disposed of two of said papers , and they not giving an account where they had them , were both committed to Prison : also , they sent Robert Ewer , and the said Officer , to search the said W. Bradford's House again for more Papers , &c. but found none , yet took away a parcell of Letters , being his Utensels , which were worth about ten Pound . Now the said Papers being seized , and a great Rumor spread abroad of Sedition , Disturban●● , o● the Peace and , Subversion of the Government , &c. we have , though with some difficulty , procured the said Appeal to be Reprinted , that every one that defined might have the Opportunity to read & judge of the matter contained in the said Appeal , and also to signifie , that we did not nor do not intend any thing against the present Government , or Magistracy , but own them in Commission to be Magistrates , and account it our Duty to obey them , 〈◊〉 actively or passively , but knowing that it is contrary to the Quaker Principles to use the carnal Sword , & finding by experience , that it is impossible to uphold Magistracy without it , therefore we proposed it to be duely considered and discoursed of among all Friends at this Yearly Meeting at Burlington . A Copy of the Mittimus . VVHereas William Bradford Printer , and John M' Comb Taylor being brought before us , upon Information of Publishing , Uttering and Spreading a Malicious & Seditious Paper , entituled , An Appeal from the Twenty Eight Judges , to the Spirit of Truth , &c. Tending to the Disturbance of the Peace , & Subversion of the present Government ; and the said Persons being required to give Security to answer it at the next Court , but they refusing so to do , These are therefore by the King and Queen's Authority , and in our Proprietary's Name to require you to take into your Custody the Bodyes of William Bradford and John M' Comb , and them safely keep till they shall be dsicharg'd by due Course of Law ; whereof fail not , at your Peril , and for your so doing , this shall be your sufficient Warrant . Given under our Hands and Seals this 24th of August ▪ 1602. These to John White , Sheriff , of Philadelphia , or his Deputy . Arthur Cook , Samuell Jenings , Samuell Richardson , Humphery Murrey , Robert Ewer . THE END . 
A47118	----	An account of the great divisions, amongst the Quakers, in Pensilvania, &c. as appears by their own book, here following, printed 1692, and lately came from thence, intituled, viz. The plea of the innocent, against the false judgment of the guilty : being a vindication of George Keith, and his friends, who are joined with him in this present testimony, from the false judgment, calumnies, false informations and defamations of Samuel Jenings, John Simcock, Thomas Lloyd, an others, joyned with them, being in number twenty eight : directed, by way of epistle, to faithful friends of truth, in Pensilvania, East and West-Jersey, and else-where, as occasion requireth. Keith, George, 1639?-1716. 1692 Approx. 71 KB of XML-encoded text transcribed from 13 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47118 Wing K136 ESTC R14385 12937502 ocm 12937502 95827 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47118) Transcribed from: (Early English Books Online ; image set 95827) Images scanned from microfilm: (Early English books, 1641-1700 ; 717:7) An account of the great divisions, amongst the Quakers, in Pensilvania, &c. as appears by their own book, here following, printed 1692, and lately came from thence, intituled, viz. The plea of the innocent, against the false judgment of the guilty : being a vindication of George Keith, and his friends, who are joined with him in this present testimony, from the false judgment, calumnies, false informations and defamations of Samuel Jenings, John Simcock, Thomas Lloyd, an others, joyned with them, being in number twenty eight : directed, by way of epistle, to faithful friends of truth, in Pensilvania, East and West-Jersey, and else-where, as occasion requireth. Keith, George, 1639?-1716. Budd, Thomas, 1648-1699. 26 [i.e. 24] p. Printed for and are to be sold by John Gwillim ..., and Rich. Baldwin ..., London : 1692. Errata: p. 26 [i.e. 24]. Signed: George Keith, Thomas Budd. "Some brief observations on their seeming condemnation of Will. Stockdale ...": p. 22-26. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Society of Friends -- Controversial literature. 2005-05 TCP Assigned for keying and markup 2005-06 Apex CoVantage Keyed and coded from ProQuest page images 2005-07 Andrew Kuster Sampled and proofread 2005-07 Andrew Kuster Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion An Account of the Great Divisions , Amongst the QUAKERS , IN Pensilvania , &c. As appears by their own Book , here following , Printed 1692. and lately came from thence , Intituled , viz. The Plea of the Innocent , against the False Judgment of the Guilty . Being a Vindication of George Keith , and his Friends , who are joined with him in this present Testimony , from the False Judgment , Calumnies , false Informations and Defamations of Samuel Jenings , John Simcock , Thomas Lloyd , and others , joyned with them , being in Number Twenty Eight . Directed , by way of Epistle , to faithful Friends of Truth , in Pensilvania , East and West-Jersey , and else-where , as occasion requireth . John 7. 50 , 51. Nicodemus said , Doth our Law judge any Man before it hear him . Acts 25. 16 , 17. It is not the manner of the Romans , said Festus , to deliver any man to die , before that he which is accused , have the Accusers face to face , and to have License to answer for himself , concerning the Crime laid against him . Psal . 58. 1 , 2. Do ye indeed speak Righteousness , O Congregation ? Do ye judge Uprightly , O ye Sons of Men ? Yea , in Heart you work Wickedness , you weigh the Violence of your Hands in the Earth . London , Printed for , and are to be Sold , by John Gwillim , in Bishopsgate street , and Rich. Baldwin . in Warwick-lane , 1692. The Plea of the Innocent , &c. Directed , by way of Epistle , to faithful Friends of Truth , in Pensilvania , East and West-Jarsey , &c. Dear Friends and Brethren every where , to whom this may come ; WE dearly Salute you in the Love of God : The occasion of this present Writing is in Vindication of the Truth , and Us , the defamed Witnesses of it , and particularly of George Keith , from the false Judgment , Calumnies , false Informations and Defamations of S. Jennings , John Simcock and Thomas Lloyd , Pretended Preachers , and others , joined with them , being in Number Twenty Eight , in their late Epistle sent to the Monthly and Quarterly Meetings in Pensilvania , East and West-Jarsey . First of all whereas they pretend to give an Account to these Meetings of the Tedious Exercise and Vexatious Perplexity they have met with in their late Friend George Keith , for several Months past . In this they have dealt most unfairly and unjustly with him , in that they have given no account of the Occasion of that called by them the Tedious Exercise and Vexatious Perplexity , &c. which because they have not given , we see fit to do the Truth , and all Friends of it , to whose hands this may come , that Justice , as to give you a true Information of the Cause and Occasion of the late Difference that hath happened betwixt divers of them , that hath signed their Epistle , and these the chiefest among them , and G. K. which was this , viz. About fifteen Months ago , Wiiliam Stockdale , an Antient Preacher , having accused G. K. of preaching Two Christs , because he preached Faith in Christ within , and Faith in Christ without ; the which G. K. hearing , after he had privately dealt with him , laid his Complaint first before about twelve of the Friends of the Ministry met at the House of Robert Ewer , who having done nothing in the said Meeting to bring W. Stockdale to due Coviction or Condemnation for his said Error , but rather for the most part did excuse and defend him , as can well be proved by divers Credible Witnesses then present , only two of the said Friends of the Ministry then present , viz. John Hart and John Delavall dissented from the rest ; then G. K. did again lay his Complaint before Friends of the Ministry at the last Yearly Meeting at Philadelphia , in the first week of 7 mon. 1691. and soberly desired to have their sence and judgment , Whether he was guilty of preaching Two Christs ? or whether W. S. was not guilty of Blasphemy , for saying Christ within and Christ without are Two Christs ? and no less than six several Meetings were had about this Matter in that time of the Yearly Meeting ; and the first Meeting continued about ten hours , viz. from about nine in the fore-noon , to the time that Candles were lighted in the Evening . And it must need , be granted . That it was a time of tedious Exercise & vexatious Perplexity in all the six Meetings ; but who was to be blamed for it , deserveth your serious Examination . Is it not matter of Astonishment , that such an easie Question being proposed to so many men called Ministers of Christ , all highly pretending to the Spirits immediate teachings and leadings , and to be in a degree of Christianity above all other Professions in Christendom , ( there being assembled of these called Ministers cut of these three Provinces about forty or fifty , if not more ) six Meetings could not determine it , viz. Whether to preach Faith in Christ within us , and Faith in Christ without us , was to preach Two Christs , or One ? Whereas G. K. had many Witnesses to clear him , that he always said , when he treated on that Subject , that Christ within us , and Christ without us , was but one Christ , the Measure of the Gift of Christ within us , and the Fullness without us , in the Man Christ Jesus , being one Lord Jesus Christ : a sincere Christian , though in the lowest degree , and but a Babe in Christ , could have easily determined and resolved this Question , and given judgment against W. S. being guilty of Blasphemy against the Son of Man , ( though not against the Holy Ghost ) for his blasphemous Assertion , That to preach faith in Christ within , and Faith in Christ without , was to preach Two Christs ; for according to him : Christ without is a false Christ , he being a great Owner in Pretence and words of Christ within ; and yet which will be matter of Admiration to all Impartial Persons that hear it , who have the least true Knowledge in the Mystery of Christ ) this great and solemn Assembly of so many high Pretenders to be Ministers of Christ , were at a great stand and demur to determine , and in the conclusion of the sixth Meeting gave but a very slender and partial determination and judgment concerning it ; which yet , such as it was , was not intimated by any Order of the Meeting , as themselves have acknowledged . And indeed such was the Partiality , as well as the Ignorance and gross Unbelief that openly and manifestly appeared in these Meetings , whereof sufficient Proof can be given , and that of divers owned and esteemed great Preachers among us , that is scarcely credible , a hint whereof we think necessary to give for your true Information . In one of these six Meetings , T. Fitzwater , in Prayer , said , O God , that dyed in us , and laid down thy Life in us , and took it up again , &c. After he had ended his Prayer , G. Keith , G. Hutcheson and J. Hampton ( but few or none others ) greatly blamed T. F. for his Prayer , for it appeared to them as Blasphemy ; and surely it is not only contrary to Scrripture , but to the express Testimony of Friends , That God is Immortal , and cannot die ; yea , G. W. in his Book called Judgment fixt , expresly saith , God cannot be imprisoned or imbondaged , with other words to that effect , & so cannot die : Another called Rob. Young , a great Preacher among them , openly said , as many can bear witness , in one of these Meetings , That he did not find Christ without in all the Scripture , further positively affirming , That Christ , when he ascended into the Cloud was separated from his Body , and tho' one or two checkt him a little , for his assertion , yet no further notice was taken of it to bring him to any Condemnation for his Blasphemy . Also , Arth. Cook , in one of these Meetings accused G. K. for saying , at the Meeting at R. Ewer's House , That Christs Body that was crucified and buried , is gone into Heaven , & was & is in Heaven , oven the very same Body ; which G. K. most freely acknowledged he had so affirmed , and that Christs body was not changed in Being or Substance of Body , but in Manner & Condition . And whereas at one of these Meetings G. K. had complained against J. Simcock , that he had questioned G. K. at the Meeting at R. Ewer's , saying , Did Christs Bones rise ? which G. K. affirmed , and proved from Scripture ; but the said J. S. boldly deny'd that he asked any such Question , until J. Delavall , and W. Bradford , affirmed they heard him question it . And not only J. Simcock , & Arth. Cook , and others , did openly blame G. K. both at the Meeting at R. Ewers , and at others Meetings at the Yearly Meeting , for imposing a Novelty upon his Antient Brethren , but more especially and principally T. Lloyd , who was the great Attorney for W. Stockdale , and the great Mouth of all these that opposed G. K. in his Testimony to these sound Fundamental Principles and Doctrines of the Christian Faith , did oft object against G. K's . Imposing an Unscriptural Faith on his Brethren , all which is so openly known to many , that we judge , they scarce have the Confidence themselves to deny it ; but what was this Unscriptural Faith that they did blame G. K. for imposing on his Antient Brethren ? even no other but this , That we ought to believe in Christ without us in Heaven , as well as in Christ within for Salvation ; and That Christ is in Heaven , having the true Nature of Man , both of Soul and Body , the same he had on Earth for Being , but wonderfully and most gloriously changed in Condition and Manner , and is not only God in Heaven , but both God and Man , and yet one Lord Jesus Christ ; and many are Witnesses , how at the School-house Meeting , as well as at these other Meetings aforesaid , T. Lloyd argued , That Faith in Christ without us , as he died for our sins , and rose again , was not necessary to our Salvation , which his Son-in-law , I. Delavall openly contradicted , bringing for his Proof Rom. 10. 9 , 10. And at one of these Yearly Meetings , T. Lloyd said , Christ within did all ; which J. Wilsford contradicted , saying , That he did not believe , for Christ without did somewhat when he died for us . And at another of these Meetings Samuel Jenings having rudely & uncivilly stopt G. K. in his Testimony , when he was recommending to them , seriously to consider , whether it was not their Duty to preach Christ outwardly more than they did , said , If thou preached Christ without less , others might preach him more ; whereof divers present took great notice , and was very offensive to them , as well as to G. K. and did signifie that S. Jenings was too much a Preacher at his own will , as well as prejudiced against G. K. that because he would not seem to follow G. K. he and others would not preach what G. K. preached , tho' true . And this is but a hint of many more things that could be mentioned , as Instances of their gross Ignorance , Unbelief and Blasphemy that some of them showed themselves openly guilty of at these Meetings , and others their being guilty of gross Partiality and Hypocrisie , labouring to cover these men in their Impious Blasphemies against Christ Jesus the Son of Man. Was it therefore any matter of Wonder or Crime , that G. K. being zealous and servent for the true Faith , and Doctrine of Christ , so much openly contradicted by some of them , and questioned by others at these Meetings aforesaid , was stirred in spirit to use sharp words against them , which yet were all true , and therefore no Railing , nor yet blame-worthy ; even as it is said of Paul , That his Spirit was stirred in him when he saw the City ( viz. of Athens ) wholly given to Idolatry . And suppose that G. K. did exceed at times , the due bounds , by great provocations on their side : Is it not great Hypocrisie and Partiality of these men so severely to judge him , and wholly to conceal , nor only their own Ignorance , Error and Blasphemy , but the extream Passion , the rude , uncivil and unmannerly Speeches they uttered against him , both in these Meetings , and often since , calling him , Reviler of his Brethren , Accuser of the Brethren , Brat of Babylon , One that always endeavoured to keep down he power of Truth , drawing from the Gift of God ; calling him also , Pope , Primate of Pensilvania , Father Confessor , accusing him of Railing , Envy , extream Passion , and a Turbulent and Uusubdued Spirit , and not only so , but most uncivily and unchristianly , yea , inhumanely , otherwise treating him in these Meetings , often six or ten , all at once , speaking to him , and some pulling him by one sleeve , and others by the skirts of his Coat , more like Mad men than Sobet ; and some bidding him go out , and when he essayed to go out , & prayed them to let him go , others pulling him back , and detaining him ; so that greater Confusion was scarce ever seen in any Meetings pretending to Christianity ; and why do they conceal all this their rude , and base , and inhumane Carriage , as well as uncivil words towards G. K but to demonstrate their Partiality and Hypocrisie , at least to give us a fair occasion to demonstrate it ; and what Partial and Hypocritical men they are , whom GOD hath in great measure already discovered , and we doubt not will further discover in due time . And many of these men have discovered no less Ignorance and Error in the late Difference that hath happened betwixt G. K. & J Fuzwater who hath openly in the face of a Monthly Meeting accused G. K. for denying the sufficiency of the Light ; and the rhing at last is come to this Issue , that by the Act of a Monthly Meeting , held ad Philadelphia , the 26. 3. mon. G. K. is condemned for saying , The Light is not sufficient without something else ; and at the next Monthly Meeting following , T. Lloyd did acknowledge , in the open hearing of all present , whereof many are ready to bear Witness , & which we judge they will not deny , That by that something else they knew that G. K. did hold ( as he hath oft declared , both in publick Testimonies , & other occasional Discourses ) The Man Christ Jesus without us , and what he did and suffered for us on Earth , and what he now doth for us in Heaven : Whereupon G. K. said , If this be a Guiltiness , That the Light within doth not save us , or is not sufficient without the Man Christ Jesus , and his Death , Resurrection , Ascension & Mediation for us in Heaven , I own my self guilty ; but by their thus condemning G. K. for his sound Doctrine , and clearing T. F. they have declared openly their being no Christians , and therefore it is no Railing nor Ungodly Speech to call them Ignorant Heathens , for it is their proper Name due to them , seeing they will not own any thing else , not the Man Christ Jesus , but only the Light in them to be sufficient and necessary to their Salvation ; but for a more full account of their thus publickly renouncing the Man Christ Jesus we refsr to two Papers of Minuts writ by G. K. of what passed at the last Quarterly and Monthly Meetings about this matter . But whereas some of them say . They have not cleared T. F. let all impartial men , who read their act recorded in their Monthly meeting Book , ( a copy of which with great difficulty we have at last obtained ) judge whether their words in the said Act doth not clear him , when they say , The Meeting saw no Reason to give Judgment against him , in this particular above-mentioned , as much as when the Grand-Jury bringeth in their Verdict of an Ignoramus into the Court , doth not clear the Person accused for that time ? and whether this their clearing of him , is not further confirmed by their allowing and countenancing him to preach and pray in their Meetings , and the last clause of their Paper , concluding that T. F's Charge in it self wes true . 2dly . Whereas , in their Epistle , they use a great many words in Commendation of what formerly G. K. was , and how once he walked in the Counsel of God , and was little in his own Eyes , and his Brethren honourable in his esteem , and that he was lovely in that day , when the Beauty of the Lord was upon him , and his Comliness covered him ; and other high words of Commendation , scarce given to many far more worthy than he . It is very apparent , that all this is but on purpose , first to raise him up as it were on high , that they may seem the more to throw him down into their deep Pit of Infamy & false Judgment they have given against him , together with their deceitful & hypocritical Lamentation over his Fall from the kigh places of Israel , as a man slain in his high places ; this is not unlike to their Predecessors , the Persecuting Clergy of the Church of Rome , who before they burnt that worthy Servant of Christ John Huss , they caused be put on him his Priestly Robes , & then afterwards stript him of them , on purpose the more to defame him , and render him vile before the People ; the which as they were doing , that worthy Servant of Christ called to remembrance that White Vesture which Herod put upon Christ to mock him withal , as Fox doth relate it in his Book of Martyrs , pag. 739. Tom. 1. But we would have these men to know , that G. K needs none of their hypocritical and mock Lamentations , but rather let them in good earnest weep for themselves , and for their great Ignorance , Error and Unbelief , that some , if not all of them have sufficiently discovered themselves guilty of ; and most of them of their great Prejudice and Hypocrisie , and all of them of their Folly , and rash and false Judgment , which will be their own burden , and for which we wish them true Repentance . And seeing their Accusations against G. K. lie much in bare generals , we see no cause further to take notice of them , as they contain bare generals , as his being guilty of Anger , Envy , Cruelty , Treachery , and other false and reproachful Speeches they give out against him ; but to show , that for want of particular matter against him , they thus labour to defame him so much in bare Generals , a way common to all Sophisters and false Accusers . And for the hard words they alledg , he used to call some of them , as Fools , ignorant Heathens , Infidels , silly Souls , Lyars , Hereticks , Rotten Ranters , Muggletonians , &c. G. K. saith , and that in the uprightness of Heart , that he never gave such Names to any of them , but to such as he can prove did deserve them , and for which he can appeal to all impartial men that profess Christianity , whether they to whom he gave such Names did not deserve them ; as when one of them said to him in his own house , in the hearing of some present , That seeing to preach Faith in Christ without , did give Offence to his Brethren , and was like to make a Division among Friends , it was best to let it alone , as Paul said concerning eating of Flesh , if it did offend his weak Brother ; this W. Gabitas said to him , whereupon G. K. said ( as he solemnly declareth , and as some do witness ) Thou silly Soul , or little Soul , dost thou compare the preaching of Christ Crucified to eating of flesh ? And to call Men Fools and Sots , yea , blind and dark Sots , that deserve it , hath been the practice of some very eminent Friends , for no greater cause than some have given , who have openly renounced the Faith of Christ without them , as necessary to their Salvation , as we can sufficiently prove some of them have done , who deservedly may be called Ignorant Heathens , Infidels and Hereticks ; and if G. K. did call some of them Lyars , he can prove they were such , and that is no Railing to call a Lyar by his true Name ; so did Christ call such as deserved it , and so did Paul ; and divers of them that have signed that Epistle , have called G. K. openly in a Meeting , Lyar , and other unworthy and base Names , without all just ground ; and therefore it is base Partiality in these men to condemn G. K. for that which they are guilty of themselves , some of them having not only called him Lyar , but Apostate , and worse than Prophane , as particularly S. Jenings , in the hearing of divers credible Witnesses ; and Arthur Cook , ( who is of their side , tho' his hand is not at their Paper , being absent ) at the School-house-Meeting did openly call him Muggletonian for affirming , That Christ had the true Body of Man in Heaven , the which Body was not every where ; of this many can bear witness ; and at the same time the said A. C. would not acknowledge that Christs appearance to Paul , mentioned 1 Cor. 15. 8. was without him , alledging it was Only within , and put G. K. to prove , Where we read in Scripture of Faith in Christ within , and Christ without , as also to prove , that Cornelius was faithful to the Light within , or had the Light within . And T. Lloyd hath used very uncivil Expressions to G. K. in some of those Meetings , one time saying , No Man could differ with G. K. but he was in danger of the Life of his Soul by him , which G. K. was greatly offended with , and judged the most uncharitable saying that ever any of his greatest Enemies gave him , this T. L. knoweth himself guilty of , and hath laboured since to put a cloak upon it , but that could not cover it ; and at another time said , G. K. had been a more vexatious Adversary to Friends , than Hicks or Scanderer , or the greatest Enemies ; and at other times he hath said to G. K. Must I truckle under thee ? which seemed very strange to G. K. and some others , and seemed to proceed from great Pride and Self-conceit , to which G. K. answered , As thou art not to truckle under me , so nor am I to truckle under thee , but let us both truckle under Truth . And it is but too apparent that T. Lloid , S. Jennings , J. Simcock , A. Cook most especially , and others of them concerned in Government and Magistracy , take occasion on that account to exalt themselves , and lord it over G. K. and his Friends , and seek to oppress and run him down , because of their worldly Power and Greatness , and of this many are sensible , that these places of worldly Government have done them much hurt , in other respects , and especially that of late they countenanced the use of the carnal Sword , and some — hired men to fight , for recovering a Sloop from the Privateers , and all this is allowed and countenanced by the Authority of these men , who have joyned in false Judgment against G. K. but if they had known their own state aright , they would rather and in the first place have judged themselves for that which hath brought our Profession under such great Reproach . And for calling them Ranters who deny Faith in Christ without , as necessary to Salvation , and only profess Faith in Christ the Light within them , as we can prove divers of them do , G. K. hath for his Example G. F. whom he hath heard call such Ranters , who say , They believe only in Christ the Light in them , & not in the Man Christ without them ; also he hath the Example of G. Whitehead , who saith to Jeff. Bulleck , Thou who canst not see the consistency of Salvation by the Light within . AND by the Man Christ Jesus , are gone from the Light into Imaginations ; and by this ( Censure of G. W. ) it doth manifestly appear that the Monthly Meeting of the other side here at Philadelphia , who meet apart from us , is gone from the Light into Imaginations ( and what is that but Ranterism ? ) for they have declared by their late Act of their Monthly Meeting , the 26. 3. mon. 92. That they see no reason to give Judgment against T. F. for accusing G. K. that he denied the Sufficiency of the Light , seeing four Credible Evidences gave Testimony , That they heard him say , he did not believe the Light was sufficient without something else ; and at their last Monthly Meeting it was confessed by T. L. as the Month of the Meeting , That by that something else , they knew G. K. meant the Man Christ Jesus without us , & what he did , & suffered for us on Earth , and what he now doth for us in Heaven , to wit , his intercession for us , &c. Wherein they have declared themselves exactly to be of the mind of J. Bullock , ( a great Adversary to Truth and Friends , and whom G. W. hath well answered ) who do not see the consistency betwixt Salvation by the Light within , and by the Man Christ Jesus ; and therefore by the Judgment of G. W. they are gone with J. B. from the Light into Imaginations , and may be justly reckoned Adversaries to Truth and to Faithful Friends , as well as J. B. And notwithstanding of their accusations against G. K. as if he were not in unity with Truth and faithful Friends , G. K. hath many hundreds to bear him witness , that he is in unity with Truth and faithful Friends , not only in Old England , but in all places where they are ; and they have heard him on all occasions earnestly to declare his being in unity with all faithful Friends every where , and that he doth believe that there are many that are faithful , and have had the true Christian Faith from the beginning , and that they still continue in it , and that the Faith and Doctrine he doth preach , is the same that Antient Friends had from the beginning , and which all sound and faithful Friends at present have . And as for his giving hard Names and Words to any , it was but conditional , upon supposition of their holding such Errors , which they did seem to favour and argue for , except to two or three , to whom he was more positive , because of their boldly asserting these Errors , some of which are now boldly and openly asserted by them generally . Thirdly , whereas they say , That G. K. charged by their Meeting with being come to cloak Heresies and Deceit , and that there were more Doctrines of Devils , and Damnable Heresies among the Quakers , than among any Profession of the Protestants . In this they are very unfair , and give a false Relation , as can be proved by credible Witnesses , he did not charge the whole Meeting , but a Party or Faction of them , that sway'd and influenced others ; for there were divers of that Meeting that stood for G. K. at that time , which was the Meeting held at Burlington last , tho J. Delavall , and W. Byles , are now declined ; and G. K. did say , That no such Damnable Heresies and Doctrines of Devils were tolorated in any Protestant Sosciety , as these here did among them ; but he never charged the body of Friends with these things , but always made a distinction ; and G. K. might well say so concerning them that have opposed him here , who have exceedingly labour'd to cloak that damnable Heresie of W. S. That to preach faith in Christ within and without , as to preach two Christs ; and with the like industry have they labour'd to cover T. F. whom they heard utter Blasphemy in his Prayer , and never brought him to conviction for it ; & tho T. Bud , at the last Meeting of Ministring Friends at Burlington , charg'd him with saying , That he owned no Man Christ Jesus as Mediator in Heaven without him , but the Grace of God within him , yet they gave him no check for it ; & at the last Yearly Meeting , in the presence of divers Friends he argued against G. K. That Christ was only a Spirit in Heaven , and had nothing of the Body of Man in Heaven , this is he also who said to G. K. at another Meeting , He had not learned that lesson , whether it was the God-head or somewhat else that Christ took of the Virgin , that was nailed to the Cross . And at a late Monthly Meeting that party had cleared the said T. F. & told , That the Light is sufficient without any thing else , excluding the Man Christ Jesus , & his Obedience , Death , Resurrection , Ascension and Mediation for us in Heaven , all which are something else than the Light ; and G. K. might well say , no Protestant Society would tollerate these damnable Heresies , nor indeed would the Church of Rome . Also some of their chief Members are guilty of denying the Day of Judgment , and any Resurrection but what they have already attained , owning no Resurrection but Christ , and having attained to Christ , they reckon they have attained to all the Resurrection they expect , as Rob. Owen , one of the false Judges , and Will , Southbe . one of the Evidences against G. K. And J. Wilsford , another of the false Judges , said lately on a first Day Meeting , That Christ was a Mediator for no Drunkards , nor Wicked Persons , but for his own Disciples , expresly contrary to Scripture Testimony ; in many places , Isa . 53. 12. Psal . 68. for it is by the Merits and Intercession of Christ that all men , even wicked men of all sorts have a day of Visitation , and are inwardly enlightned by Christ , and such who improve it not , but live and die in their Sins ; hinder not but that it is a benefit in it self . Also , the same Person , some time ago at a Meeting in East Jarsey , said in Prayer , Lord that we may not dote on the Body , to neglect the Life ; which was very offensive , and is an unsavoury irreverend expression to every Pious Christian ; for to dote on it , is too much to love it , but this none can do : for we cannot too much love the Lords glorious Body , nor any thing of him , but the more truly we love his Body , the more we enjoy of his Life inwardly , and the more we enjoy of his Life in us , and love it , we love his Body , and prise and esteem still more and more all the Sufferings of his Soul , and his Bodily Sufferings , Death , Resurrection , and Asscention in that Body , hoping that he will change our low Body , and fashion it like to his glorious Body . All which , and other gross Errors , being considered : some denying Gods Prefence in all his Creatures , arguing If God be in Herbs and Grass , than who trample on Herbs & Grass , trample on God. Horrid Blasphemy ! as one argued , and charged G. K. of Blasphemy at a Mo. Meeting , for saying . God was present in all his Creatures , even Grass , Herbs , &c. Hence a new dispute hath risen among some , Whether God be present in — some arguing , they are no part of the Creation . Are not these things enough to make sober Ears to tingle ; by all which , and much more that can be proved , it may sufficiently appear , what great reason G. K. had to say , No such damnable Heresie , &c. are tolerated in any Christian Society , as are among many here-away , called Quakers . Another preaches , That Christ cureth mens Souls perfectly at once , and maketh them free of all sin ; and when we are perfect we are Kings , & are not to beggar pray to God for themselves . And openly in a Meeting at J. Goodsons , S. Jenings , accused G. K. as also did J. Simcock , for preaching Faith in Christ without us , calling it the Professors Faith , and the Faith of all Christendom , that did not profit them . And T. Ducket , another great States-man ( then ) and Preacher , declared at the Meeting at Rob. Ewers , when G. K. made the first Complaint to them against W. S. that he could not determine , whether that Body that was crucified , was in Heaven or not ; but , said he , let the Church determine it , if the Church determine it , we shall , I hope , submit , which was more like a blind Mass-Priest , than a judicious Protestant Minister . And S. Jenings hath sufficiently discovered his great Ignorance , as in some other things ( and joining with them that say , the Light is sufficient without something else , and requiring G. K. to give an absolute Submission to their judgment , which G. K. calling Rank Popery ; S. J. took out his Pocket Book , and writ it down before G. K. had ended the sentence ) so in openly declaring in a mens Meeting , That to do Gods Business , we needed Gods Wisdom and Power , but to do our own Business , as men , we needed it not ; which G. Keith , Geo. Hutcheson , Rob. Turner , J. Hart , and several others publickly testified against , but the Meeting gave no Judgment against him . And notwithstanding that this S. J. has severely blamed G. K. that he refused to submit to him and his Associates , who were joyned in a Faction against G. K. for his faithful Testimony , yet he hath refused to submit to the Judgment not only of the Mens Meeting here at Philadelphia , in a small worldly matter betwixt T. B. and him , but refused to submit to the Judgment of a Meeting of the most eminent Friends , viz. G. F. G. W. and others , appointed at London , to hear the difference betwixt Edw. Billinge and him , concerning the Trust committed to him by E. B. as his Deputy-Governor ; the which , tho' he refused to submit to their Judgment , yet they judged him guilty of betraying his Trust , and he came away for England in disunity with the most faithful Friends at London , on that very account ; and had he had his due , Friends here would scarce have suffer'd him to preach and pray in Meetings , far less to have ruled in their men and womens Meetings , as since he hath done first in West Jersey , of whose too severe Government People in that Province were generally weary , and of other his proud and lofty Carriages , and now here in Pensilvania , who hath already shown himself too high and imperious , both in Friends Meetings and worldly Courts , as is but too well known to many , and yet this ignorant presumptuous and insolent man hath been one of the main Opposers and Threatners of G. K. threatning him , That they will let him know , that tho' he deny their Judgment , yet they shall judge him . But seeing they have given false Judgment against him , as G. K. could expect no better from his declared Opposers , and Adversaries both to Truth and him , it is no cause of Offence for G. K. to say , he trampled there Judgment as Dirt under his feet ; for Dirt is good for something to fatten the Land , but false Judgment is good for nothing , except to discover what ignorant and prejudiced men these are against the Truth . Another of the false Judges is one W. Walker , a Novice , who began to preach before he had the outward sober carriage of a Friend , known to be a prejudic'd person against G. K. for reproving his false Doctrine , first in private , then more publickly , he having said in a publick Meeting , That a man might speak unsound words in the life ; and at another time in a publick Meeting , he bid us wait , that the Scepter might depart from Judah , & c. that Shilo might come ; and many other most gross and impertinent things he hath spoke in Meetings , fathering all upon the Spirit . And as for J. Delaval his declining from G. K. and turning most severely against him and his Doctrine of late , but formerly preached by him , is sufficiently known to many , as well as his accusing of G. K. in a thing he could not prove , but essayed to do it with a dreadful Oath , saying , As God was in Heaven it was true , which to be sure is as real an Oath as that was under the Law , The LORD liveth . Another of the false Judges is Paul Saunders , very lately a great pretended Friend of G. K. and who hath greatly owned in words G. K's Doctrine , and came to that called our separate Meeting , at least one first day , as joyning with us , and yet now hath joyned with these false Judges against us , and yet but a few days before , he told G. K. That he believed e're long they would thrust him out from among them , for it lay on him to preach among them , what that something else was , that was necessary to their Salvation , besides the Light , to wit , the Man Christ Jesus without us . Let none be offended that we name these mens Names , for seeing they have named G. K. in their Paper containing false Judgment , and put their Names to it , we hope none can justly blame G. K. or us that love him , to name their names to things we can prove sufficiently against them ; besides , some of them have complain'd that in our Book , Some Causes of Separation , we named not Names , and therefore seeing it is desired , we have named some ; and it were an easie matter to give such a Character of every one of them that have signed that Paper of false Judgment , as may render them unqualified men to give Judgment in such a weighty case , not only for the Ignorance of most of them , as well as their Prejudice , but for the great suspicion that some of them lie under of a scandalous Life , as Drunkenness , Uncleanness , &c. and as for W. Yardly and N. Walne , as we can prove them both very ignorant men , so they are not of a very good Fame among their Neighbors , and for that distaste , some stay from Meetings , as we are informed . And one George Gray from Barbadoes , almost wholly a stranger to these matters of difference , taking all no trust from them , except what hath lately happened in some late Meetings , hath showed himself too foolish and rash , as well as ignorant : And the like may be said of H. Willis of Long-Island , wholly a stranger to our Differences , but what he had by report , and who lately before divers Witnesses at the House of W. Bradford , openly declar'd himself an Unbeliever , as concerning Christs coming without us to judge the quick and the dead , which is a great Article of the Christian Faith. 4thly , As concerning their blaming G. K. for objecting against their Discipline , and his preparing a Draught , which he presented them , G. K. gave no just cause to be offended at this ; hundreds here-a-way of the more sincere sort of Friends , do object , as well as G. K. against the too-great laxness of Discipline amongst us , and that there is but little inspection into the good Lives and Manners of them that profess Truth among us , far less into their Faith , so that men may almost believe any thing , and yet be owned , if they come to Meetings , and use plain Language , and plain Habit , and be not grosly scandalous . And as to his Draught that he prepared and presented to the Yearly Meeting , 1690. he was very moderate in it , and did not press it on them ; and he is so far from being ashamed of it , that he has now sent it to Friends in Old England , to consider of . 5thly , Their blaming G. K. for his earnest desiring that they and we might agree to draw up some Principles and Doctrines of Faith in the most necessary things , to qualifie our Church-Members , and distinguish Believers from Unbelievers , has no just ground , but is rather worthy of commendation ; for hundreds see the necessity of such o thing among us , especially here-a-way . And for his saying , That he knew none given forth by the body of Friends , it is true , he hath so said , and if they know any entire Confession or Declaration of Faith in all necessary things , and sufficient to end the present Differences , let them produce it ; we know that particular accounts of Principles and Doctrines have been given forth by divers particular Friends , as G. F. G. W. E. B. J. C. and divers others , but not by the Body of Friends , or any yearly Meeting , so far as we know , except the Rhode-Island Sheet , which they do so much oppose . For their offering to give a Confession in Scripture-words , when they have given us to know they have a sence contrary to Scripture , no more can satisfie us , than when Papists , Socinians , Muggletonians , &c. say they will give us a Confession of their Faith in Scripture-words : They have greatly blamed G. K. for imposing unscriptural words and terms on them ; and yet when asked , what these terms are , they never did , or can show , unless that some of them have said , to preach faith in Christ within and without us , is unscriptural . And what else can it be but gross Unbelief and Pagauism , to find fault so much with preaching Faith in Christ without us and his being in Heaven in the same Body that suffered , being necessary to our Salvation ; for tho' the words [ without us ] or [ the same Body ] be not express Scripture-words , yet seeing they are according to the true sence of Scripture , who can blame G. K. or any other , to preach them , viz. That Faith in Christ , as he dyed for us , and rose again , is necessary to our Salvation , and that Christ's Body that was crucified , and buried , rose again , and is gone into Heaven ? Surely none but Infidels and Ranters , but no sincere Christians will deny these things ; and yet all the Imposition they can alledge on G. K. is , That he did preach Faith in the Man Christ without them , as well as Faith in Christ the Light in them ; and that Christ hath the true Body of Man in Heaven , and in that Body he will come and appear without us , to judge the quick and the dead . And the 27. 4th Mo. at Frankford Mo. Meeting , in discourse without door , before many Friends , T. Lloyd blamed G. K. for imposing unscriptural words on them , G. K. pressed him again and again to show in any one particular , but he would not give one instance ; then G. K. desired him to answer one Question , viz. Whether to believe that Christ died for our Sins , and rose again , was necessary to our Salvation ? but T. L. waved it , saying , I will prove out of thy Books thou wast not of this Faith some time ago ; which G. K. denyed , well knowing what is in his own Books . And it may be noted , that T. Lloyd , S. Jenings , J. Delavall , and S. Richardson , came to the said Meeting to countenance the reading of their Paper of false Judgment against G. K. and his Friends , having put it into the Hands of W. Preston to read , who offering to read it , the far greatest part of the Meeting forbad the reading of it , declaring , That nothing ought to be read in their Meeting , without the general Consent of the Meeting ; but this unruly and disorderly man , ( who hath otherwise showed his Prejudice against G. K. and particularly that when G. K. was declaring at another Meeting , W. P. interrupted him and called him Lyar , when yet it was proved that he was the Lyar himself at that very time ) did presume to read the Paper against the mind of most of the Friends present ; and T. L. S. J. S. R. J. D. and A. M. were so far from giving any check to this disorderly Proceeding , and Imposition upon the true Liberty and Right of the Meeting , that they encourag'd it , and one of them , without the least occasion given , did threaten to bind an honest Friend to the Peace , S. Jenings calling out for a Constable * . Thus these , who by their Place should be good Examples of Justice and good Order , are Transgressors of it . 6thly , For their proffering to refer the Differences in matter of Doctrine either to the Yearly Meeting here , or to the Yearly Meeting at London , by their drawing up a Confession , and transmitting it to them , which they blame G. K. for refusing ; G. K. saith , that he told them he had good cause to refuse referring it to the Yearly Meeting here , there being a Faction that prevailed in the last Yearly Meeting , to hinder Justice to be done to the Truth , but he did not refuse to refer the Difference to Friends in England , as having any fear that they would condemn his Doctrine , but if he had promised any such Referrence or Submission as was required , it would have been called a Breach of his Promise , if he had preached any of these Doctrines disputed betwixt them and him , and if God had moved him to preach them , he should either have disobeyed that Motion , or seemed to break his Promise ; and therefore he refused to come under any such tye , especially seeing it could not be expected that an Answer could come from England in less than a years space : And by a marvellous Providence of God , within a few days after this debate , Friends Letters came to us , confirming G. K's Doctrine in every particular than in Difference betwixt him and them , and since that they cry our , Who denies these things ? when it ●s well known , and can well be proved , many did deny them . And whereas they further say , That they would have given a Confession out of a Book of G. K 's concerning the main matter in Controversie , is but a deceitful Cover , like to others ; that Book giveth them no strength in the matter of Controversie ; but if they think it doth , they should have mentioned it ; for nothing is more deceitful than bare Generals ; However , let it be well noticed , they grant there is a main matter of Controversie in Doctrine betwixt us ; but they should have told what that main Matter of Controversie is , to wit , Faith in Christ without us , as he died and rose again , being necessary to our Salvation , according to Rom. 10. 9 , 10. but this they dare not openly do , fearing the People , as the Pharisees feared the Jews of old , in the case of John. 7thly , Whereas they say , This Meeting having tenderly and orderly dealt with him for his abusive Language , and disorderly Behaviour , &c. There cannot be a thing more falsly , hypocritically and impudently alledg'd ; for they did not so much as call him before them at that time , so far as he can understand , altho' one of them lately told G. K. that they sent W. Byles for him , but nothing of this was intimated to any of his Family , and he being absent from the Town , and knowing nothing of their further intention against him , did not purposely absent himself , it was unchristian , and short of Heathen Justice , to condemn him and his Friends without hearing them , they never yet having had any fair hearing to clear themselves ; for even Nicodemus could say , John 7. 51. Doth our Law judge any man before it hear him ? And did not our Friends at London blame the Baptists for clearing Tho. Hicks , and condemning W. P. and others , without a fair hearing of them ; nor was that enough that they sent for them , for they being then absent , was a sufficient excuse , and so it was to G. K. if they had sent for him ; nor was he ever brought upon Trial , in order to any Conviction , before these of the Ministry , but that mock-Tryal that they had at Burlington last , where A. Cook accused him of being Guilty in two particulars , viz. That four or five Years ago he heard him blame Friends of the Ministry at the yearly Meeting at the Center , for misquoting the Scripture . To which G. K. answered , he did not blame them , so far as he can remember , but caution them , not to misquote the Scripture , as many can witness , which was seasonable and necessary , seeing too frequently Scriptures are both misquoted and misinterpreted , as particularly not long ago in a publick Meeting , A. Cook did expound these words , Isa . 53. 5. By his stripes we are healed , not of Christ's stripes that he suffered without us , but of the stripes that he giveth us in our Hearts ; and when T. Fitzwater prayed in a pub . Meeting , Lord Jesus , who art still crucified without the gates of Jerusalem ; and at another Meeting , told , That men crucified Christ without the gate , when their minds went from the Light in them ; and according to this perverse Exposition , when the Scripture saith , Let us go forth therefore unto him without the Camp , Heb. 13. 13. the sence would be , Let us go forth from the Light in us ; which to be sure is very false and absurd Doctrine . And further , G. K. did expostulate with them against A. C. that he should so many years conceal this , and now bring it forth , was contrary to Gospel-Order . The next thing whereof A. C. accused G. K. was , That he heard him revile his Brethren of Pensilvania , to Friends of Rhode-Island , calling some of them Heathens , &c. To which G. K. answered , that he denied that he reviled any of them , but if he had , A. C. had no witness to prove it , and the Scripture saith , Receive not an Accusation against an Elder , but before two or three Witnesses : A. C. said , Friends , ye know the Scripture saith , the ear tryeth words , as the mouth tasteth meat ; if I speak from a true Spirit , ye have a discerning , and then what need of Witnesses ? To which G. K. replied , This is a great Abuse , for at this rate one might accuse A. C. of Adultery ; and if he can get but some men pretending to a spirit of Discerning , say , that he speaks true , tho' the thing be false , he shall be condemned : This is an Invention that A. C. hath hit upon , which the Priests that accused Christ had not found out , or had they found it out , it would not have done , for the Law required Witnesses , and so doth the Gospel ; but the prevailing Party in the Meeting was so far from giving check to this most unjust and unchristian way of accusing G. K. without Witnesses , that they suffer'd S. J. to assault him with a new Charge , which he could not prove . And therefore their usage and dealing with G. K. at this said Meeting was most unfair and unjust , in that G. K. was the first Complainer , and they had delayed doing Justice to Truth , in bringing W. Stockdale to Condemnation for his Blasphemy , for about ten Months , and now they permitted any Accusation to be made against him , without Witnesses , which gave him just cause to tell them he declined their Judgment , because they had manifested themselves to be his opposite Party , and prejudiced against him . And yet after all this , for them to abuse Friends , by writing to them such a gross falshood that they had tenderly and orderly dealt with G. K. is abominable Hypocrisie . 8thly , Nor are they more fair and just in accusing G. K. for traducing and villifying the two Old Engl. Friends , T. W. & J. D. But they cannot prove , that G. K. either said or did any thing but what was just and christian concerning them ; and it is too manifest that they were abused , deceived and byass'd by them of the other Party , with Flattery and false Insinuations they gave against us , letting us have scarce any of their Company ; and they being thus deceived concerning us , used many indirect Reflections , mentioning Haman , Baal , Saul and Aaron , which the Hearers generally understood , they did intend G. K. and when he asked them , If they did mean him , and in pronouncing Woes , &c. they were not positive to clear him , yet G. K. was exceeding sparing towards them , until after they had openly blamed him and his Friends , for the Separation , and prophesied against us , which caused G. K. to tell them they were deceived concerning us , and for their better understanding , desired them appoint a meeting for that end , which they not embracing , and J. D. comparing our Differences here , which are as great as ever any was among any professing Christianity , to Childrens falling out about trifles , caused G. K. and some others , to go away to their own Meeting , but G. K. put not on his hat till he was out of the Gallery , and out of the hearing of J. D. 9thly , Whereas they say , they would have G. K. cease to offer his Gift among them . What great Non-sence , Confusion , and Contradiction is this in them , to suppose that G. K. hath a Gift to offer , after they have render'd him as bad as the worst of men possibly can almost be , as fallen on the sorring Mountains , slain in his high Places , gone into a spirit of enmity , wrath , self-exaltation , &c. and as a Person without the Fear of God before his eyes , in his Anger and Envy , being Cruel against them , with much more . Surely if all this be true , G. K. cannot be said to have the least grain of true Piety ; for he who hateth his Brother is a Murtherer , and no Murtherer hath eternal Life abiding in him ; and according to Friends Doctrine and Principle , No Impious or Wicked man hath any ministerial gift to offer , as this Paper supposeth or alloweth him to have : This Confusion and Self-contradiction of their Paper , showeth ( with many other things in it ) what a false Spirit it hath come from : And many hundreds have a true judgment and sence of G. K. that he continueth in a living sence to God , and hath a living Ministry , which hath a living Seal from the Spirit of God in the Hearts of hundreds , and that he is no such man as they in their Prejudice and Ignorance describe him to be . And for their blaming us for the Separation , in that they have given false Judgment against us , for it lieth at their Door , as appeareth by our Book , Some Causes of the Separation , &c. which they have not taken notice of , nor can they contradict ; for all the matter therein is truth , only there was a mistake of one mans name , viz. Simercy Adams , who was not at the Meeting , but we could have set down many others to make them up sixty , at least , and the matter in that Book lieth at their door to answer , if they be able . 10thly , Whereas they say , G. K. at Meetings since the Separation , like an open Adversary , hath reviled several Friends , by exposing their Religious Reputations in mixt Auditories of some hundreds , &c. This is altogether false , for it is no reviling to speak the Truth ; and they cannot prove that G. K. hath spoke any thing of them but what is true , altho' they have reported , both publickly and privately , many false things , and among the rest , their late defamatory Paper of Condemnation ; and it 's but just and reasonable he should defend himself , and his Testimony . And now , in the Conclusion , we do first solemnly Appeal to God , the Righteous Judge of all men , from the false judgment of these prejudic'd men against us , and next to all faithful Friends and Brethren here in America , and in Old England , Scotland , and Ireland , or elsewhere , to judge betwixt us and them , as the unerring and infallible Spirit shall be found and known to give then a true judgment and discerning ; and with great Assurance , Peace , and Joy in the Lord , to him we commit our Righteous Cause . G. K. T. B. Some brief Observations on their seeming Condemnation of Will. Stockdale , which is rather , as to the main , a clearing of him , and condemning him only as to some Circumstance , and more severely and unchristianly , and most falsly condemning G. K. First , WHereas they say , They being prevented in their Meetings of late to proceed orderly in business , by reason of a turbulent and unsubdued Spirit , ( meaning without all doubt in G. K. ) but having respite at this time , have considered , &c. This is great Hypocrisie and Deceit in them ; why were they prevented in their Meetings of late ? did G. K. by his Spirit lay violent hands either on their Tongues or Pens , that they might not have given true judgment against W. S. in a case so plain , that a company of Children well instructed in the first Principles of Christianity ( the eldest of them not exceeding 15 years ) could have given a just decision in less than one quarter of an hour ? But hew could G. K's . Spirit hinder them at the Yearly Meeting , when he went out at their desire , tho' there was no cause for his so doing , more than for any of them ; for it was not G. K. but Christ Jesus that was mainly concerned in this Affair , for whom , and for his Glory , ( if they had any Zeal for him ) they ought to have been as much concerned as G. K. but it is fulfilled in them what is writ in Scripture of some , that loved the praise of Men more than the praise of God. But why did they take no time since the Yearly Meeting ? Why did they not take a quiet time to do 't in G. K's . absence , when he was almost six Months absent in N. England , betwixt his first Complaint , and that Meeting at Burlington last first Month , having gone twice into N. England , and was each time absent about three Months ? And why did they nothing at the Meeting at Burlington against W. S. but heard false Accusations , without all Proof , against G. K. ? Why are they so partial and hypocritical to pretend they had not time till now the 41. 4. mo . 92. for about 15 Months past ? Why did they not call and appoint an extraordinary Meeting of Friends , as they have formerly done upon a far less occasion , as when they presently called a Meeting at the House of Sam. Carpenter , to pass Judgment against the Publishing of the Rhode-Island-Sheet , called The Christian Faith , and against William Bradford for Printing it , tho he was warranted to print it by the desire of the mo . Meeting of Rhode-Island , which hath as great Authority to Print without them , as they here have to Print without those , unless they here will say , that Philadelphia is the Church of Rome , in America , as Sam. Jenings called it the Metropolitan , little considering that the Apostacy came in by such means . Secondly , Whereas they say , The Friends then present concluded of a Judgment in this matter , but were prevented of publishing the same by reason of G. K ' s. unruly Behaviour , and extream Passion , which corruptly broke up the said Meeting . But this is another place of their Hypocrisie , they should have said , if they would have said truly , what Judgment was given , ye were prevented of publishing of it by the unruly Behaviour , and proud and insolent Carriage , as well as unjust proceedings of Sam. Jenings and Arthur Cook , who would not suffer the Judgment given to be published , after G. K. was called into the Meeting , until G. K. should be tried for reviling his Brethren , which G. K. fervently and earnestly contradicted , crying out against their Injustice , and Arbitrary Method , contrary to the way of worldly Courts , in the like case , though some time after S. J. was pleased to say , That Courts allowed of Discount ; So that according to S. J. the Blasphemy of W. S. shall be discounted for , and set off , against G. K's . reviling his Brethren , if he had been guilty thereof , which they can never prove . And whether A. Cook was not guilty of extream Passion , who did in a Quarterly Meeting , whereof many can bear witness , pronounce a Curse against G. K. saying , George , thou hast made this Breach , and Wo be to thee from the Lord , and yet none of that Party reproved him for so doing ? Thirdly , Whereas they give their Judgment , That W. S. is reproveable , and blame worthy , for uttering the said words , viz. ( That G. K's . preaching Christ within and Christ without , was preaching two Christ's ) they being an Offence to many sound and tender Friends , and that he condemn the same . It doth plainly appear , that their Judgment is but a bare shadow , or formality of Judgment , rather than any substantial , effectual , weighty and sollid Judgment against him , which if it had been , they would have aggravated it with other words and expressions , and principally blamed him for his words of Unbelief and Blasphemy against the Son of Man , greatly offensive to God , but instead of that , they say , They being offensive to many sound and tender Friends : Why are they so severe to G. K. against whom they cannot justly charge any thing , either in Doctrine or Life , saying of him , He being a Man without the Fear of God before his Eyes , &c. Is it a greater Offence to them , that they are dishonoured , or that the worthy Name of Christ is dishonoured by an open denial of him , as W. Stockdale did , by saying , To preach Faith in Christ within , and Faith in Christ without , is to preach Two Christs ; for at this rate , Christ without is to him but a false Christ , and this to them is so small a fault , that to deny Christ without us , they will not say in their Judgment , it is an offence to God , but they say , It is an Offence to many sound and tender Friends ; Oh! great Hypocrisie , and want of Zeal to the Glory of God and Christ , though they are full of Zeal to their own Honour , that will stink , and doth already stink for this their great Partiality and Injustice , as well as their great Ignorance , Error and Unbelief ? Fourthly , But why do not the words of their Judgment run thus , That W. S. did say , to preach Faith in Christ without , and in Christ within was to preach two Christs , &c. but that they are guilty themselves of not having this Faith ; for not long ago , A. Cook questioned G. K. at a Mens Meeting , which many can witness , Where we did read in Scripture , that we are to believe in Christ within us , and in Christ without us ? And tho' of late , some of them say , they have a reverend esteem of Christ without , of his Death , Sufferings , Resurrection and Ascension , yet none of them preach it as a necessary matter of Salvation , to believe it , that ever we heard of , except John Delavall who hath of late changed his Faith , and got a far worse . And it cannot be supposed , that they hold Faith in Christ without them to be necessary to their Salvation , seeing many of them that belong to the Monthly Meeting , have given their Judgment , That the Light is sufficient to Salvation without something else , which is a plain excluding the Man Christ Jesus from having any part in our Salvation , and leaving him only the bare Name or Title of a Saviour ; and if so , then they had as good have wholly cleared W. S. Fifthly , It is great Confusion and Contradiction in these of that side , to condemn W. Stockdale , if they were in good earnest , and to clear Tho. Fitzwater ; for if the Man Christ Jesus be our real Saviour , and that his Death , Resurrection , Ascention and Mediation for us without us in Heaven , hath any part in our Salvation , then the Light doth not save us without somewhat else ; and therefore T. F. is guilty of Condemnation : But if T. F. be cleared , then the Man Christ without us is no real Saviour at all , and ought not to be preached , nor Faith in him , but only the Light within , and W. S. at this rate is in the right of it , and they have done ill to pass Judgment against him . I know no way to reconcile this , but to say their Judgment against W. S. is a Mock Judgment or show , without any Reality . Sixthly , They unjustly blame G. K. for not giving W. S. Gospel-Order , and take no notice how W. S. gave him no Order at all , either of Law or Gospel , accusing him falsly behind his back , without speaking to himself ; whereas G. K. gave him good Gospel Order , but that their Prejudice blinds them that they see it not . W. Stockdale gave not Offence to G. K. alone by himself , but to him in the presence of two others , that were with him ; and for what he had by hear-say from another , was no just grounds of Offence to him , until it was confirmed by W. S. himself , as it then was ; and therefore not being to him alone , it was no Transgression of Gospel Order , that he did not speak to him alone afterwards . But why should Sam. Jenings blame G. K. for not giving Gospel Order to W. Stockdale , when he knoweth in his Conscience , he never spoke to G. K. in private , by way of Admonition , before he again and again accused him to Friends of the Ministry for Reviling his Brethren , which is a false Accusation . Seventhly , That they blame him for calling W. Stockdale an Ignorant Heathen , he being , as they say , Elder in the Truth , and in Years . Then according to them , a man may be in the Truth , and a good Christian , and say , Christ without is not the True Christ , — but why is Heathen a bad Name ? for if every honest Heathen be a true Christian , as he is , according to that Principle held by their Monthly Meeting , That the Light is sufficient without the Man Christ ; and without the Faith of his Death , Resurrection , Ascension and Mediation , which is that something else than an honest Heathen is a true Christian ; and therefore by their own Principle , to be called a Heathen is no Reviling , and to be called Ignorant , is no Reviling , when a Man is so ; also , T. Lloyd hath argued much , both at the Yearly Meeting , and at the Mo. Meeting adjourned to the School-House , Than an honest Heathen was a Christian . And seeing harder Names have been given by some of best Note among Friends , to them that denied Womens Meetings , &c. and other lesser things belonging to the Skirts of Religion , having called them Incarnate Devils , Wretched Apostates , Wolves , Dogs , see * Judgment fixt , Pref. let all sincere Christians judge , whether they who deny the Lord , that bought them , deserve not much more sharp Reproof ? and yet no such Hard Names did G. K. give them . Given forth in Behalf of Themselves , and their Friends concerned with them in this Testimony ; and by Order of our Meeting , By George Keith , Thomas Budd THE END . ERRATA . PAge 10. line 9. for month , read mouth . l. 34. put out by . p. 11. l. 8. f. as , r. is . p. 13. l. 10. f. for , r. from . p. 14. l. 25. f. no , r. on . p. 21. l. 28. f. sorring , r. soaring . p. 23. l. 9. f. quiec , r. quiet . l. 16. f. 41. r. 4. l. 29. f. corruptly , r. abruptly . l. 30. f. place , 1. piece . p. 26. in the Margent f. Whited , r. Whitehead . Notes, typically marginal, from the original text Notes for div A47118-e360 * This J. S. and Arth. Cook are not only Preachers but also Justices . Notes for div A47118-e4980 * George Whited . 
A45134	----	A letter to George Keith concerning the salvability of the heathen together with a testimony to the same doctrine, as long held and not newly taken up, out of several former books of him that writ it / by J.H. Humfrey, John, 1621-1719. 1700 Approx. 88 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A45134 Wing H3684 ESTC R25550 09012231 ocm 09012231 42224 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45134) Transcribed from: (Early English Books Online ; image set 42224) Images scanned from microfilm: (Early English books, 1641-1700 ; 1287:10) A letter to George Keith concerning the salvability of the heathen together with a testimony to the same doctrine, as long held and not newly taken up, out of several former books of him that writ it / by J.H. Humfrey, John, 1621-1719. Keith, George, 1639?-1716. 36 p. Printed and sold by the booksellers of London and Westminster, London : 1700. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Salvation outside the church. 2005-05 TCP Assigned for keying and markup 2005-10 SPi Global Keyed and coded from ProQuest page images 2006-06 Ali Jakobson Sampled and proofread 2006-06 Ali Jakobson Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion A LETTER TO George Keith , CONCERNING The Salvability of the Heathen . Together with A Testimony to the same Doctrine , as Long held , and not Newly taken up , out of several former Books of him that writ it . By his Respectful Neighbour , J.H. If therefore the Doctrine of Christ hath demonstrated to all Nations the same God , whom the Ancients , even before Moses , have served , there is no doubt but that we are made Partakers with them of the same Divine Worship ; and having moreover the same common Religion , it is manifest that we shall likewise enjoy the same Blessedness , or Benediction . Eusebius de Demonstratione Evangelii . L. 1. C. 5. London Printed , and Sold by the Booksellers of London and Westminster , 1700. A Letter to George Keith , &c. Mr. George Keith , UNderstanding that you came to live near me , I was willing to be acquainted with you , as a Person learned , and whose Converse is profitable ; but I am sorry to find you so engaged , and hot in your Opinion ( though Zeal in a good Cause is commendable ) that you cannot let another differ from you without Anger ; when , if he be angry too , whom you differ from , there must be Contention : Which is to be avoided , by a prudent Man. Prov. 17.14 . Look , you George , You and I do believe a Salvability for some Heathen : You and I , for all that , do believe , That no Man is , was , or ever can be saved , but through the Name Mediation , or Redemption of Jesus Christ ; neither of us are Deists therefore , but both Christians . You proceed further , and say , That no Man ever was , is , or can be saved , but by Faith in Jesus Christ , and the knowledge of him Crucified , and Risen again . Here I must differ from you ; for though Redemption be Universal , and it is true , That no Man ever could , or can be saved without the Benefit thereof : Yet must we not make the Redemption of Christ , or the Benefit of his Death , and our Knowledge of it , to be Commensurate . God forbid it should be so , for then indeed no Heathen could be saved . In your Truth Advanced , p. 40. you very candidly declare , That to conclude all Gentiles , however diligent they have been , to live up to their Illumination , to be finally and irrecoverably Lost and Damned , is a rash and uncharitable Opinion : And in the same page , you say , I do positively affirm , according to the Scriptures , That Eternal Salvation is to be had only through Faith and Knowledge of Christ crucified , and raised again . This is to maintain two things , inconsistent with one another : And here I ask'd you therefore , how you could make out the Mystery ? And you answered me , That you had three ways to do it ; Two of them you expressed , but because they were to me unsatisfactory , I can remember neither ; and the third , upon which you lay'd most stress , you would not deliver , thinking me at present not like to receive it . I very much desire to know what that reserve was ; but what you have in your Book , and in the same Page , I see . Though God giveth this Knowledge and Faith ( say you ) ordinarily , by preaching and reading the Scriptures , yet I nothing doubt , but that God hath inwardly Revealed it to divers without . I cannot but remember , upon this , what you told me , That when W.P. put this Question to you , and pressed you with it , as unanswerable , asking you , how you could hold any Heathen to be saved , seeing you do maintain , that a Faith in Christ without , is necessary to Salvation ? You answered him , That the Light within is sufficient for the Revelation . When you told me this , I could not but commend it , as a present ingenious Repartee , ad hominem , or to a Quaker ; but that is no answer to me , or any other Man , that is no Quaker ; nor fit for you to own , as good ; for then it renders you still to be one of them , who take Enthusiasm for your Guide . W.P. would never have declared you an Apostate , over the Head of you , for this saying , That you nothing doubt , but God doth inwardly Reveal whatsoever is of necessity to be believed , without Preaching or Reading : Whereas I , for my part , am so far from an assent to you , that I am perswaded to the contrary , by those express words of the Apostle , How shall they believe in him , of whom they have not heard ? And how shall they hear without a Preacher ? Rom. 10.14 . We read in the Acts of the Eunuch , that Man of Authority , a Proselyte , reading in Isaiah , Philip asks him , Understandest thou what thou readest ? And he answered , How can I , except some Man should guide me ? Acts 8.31 . From whence we may see , that though the Prophets speak of Christ in many places ( and in none more amply than in this ) yet the Readers understood them not , nor indeed could they ; the Understanding being reserved till the time of the Apostles , who had the Spirit ( with-held till Christ was Glorified , John 7.39 . ) to enlighten them with that Knowledge , which they were to communicate to us . The Knowledge of Christ , and Faith in him , is indeed a Treasure ; and those Riches of the Gospel , which , as to the times before , were unsearchable ; for it was to them a Treasure in the Field , Hid ( in those Ages ) till Found by the Apostles , through the Revelation thereof by the Spirit , for the Publication of the same to the World. And this is to be noted , for a matter exceeding remarkable , That though God had declared to Abraham , that in his Seed all Nations should be blessed ; whereby the Gospel is said to be Preached to him , Gal. 3.8 . Yet was the Preaching the same by Peter to the Gentiles such a strange thing , to them who were of the Circumcision , that they contended with him for going to the Uncircumcised , as what ought not to be done , until Peter rehearsed from the beginning , and expounded in order to them , the Visions that he and Cornelius had , and how the Holy Ghost fell upon them before he Baptized them ; which put them to silence , so that they held their peace , and glorified God , saying , Then hath God also unto the Gentiles granted Repentance unto Life , Acts 11.18 . This was the thing they wondered at ; this the Mystery hid from them , ( the Apostle so calls it ) though Preached so long ago to their Father Abraham himself , That the Gentiles should be fellow Heirs , and of the same Body , and partakers of his Promise in Christ by the Gospel . Ephes . 3.6 . I deny not therefore but the Old Testament ▪ Scripture speaks of Christ , and that so fully , as to his Person , his Office , his States of Humiliation and Exaltation , that Christ , in his appearing to the two Disciples going to Emmaus , did shew them , how Moses , and all the Prophets , speaking concerning him , fore-told that he was to suffer , and so to enter into his Glory , Luke 24.26 . St. Peter likewise preaches the same , That unto him gave all the Prophets witness ; collecting from thence , that through his Name , whosoever believes in him shall receive Remission of Sins , Acts 10.43 . Nevertheless , it is very manifest , that the Jews understood not these things , prophesied of Him ; nor yet the Prophets that prophesied them ; seeing they ministred those things ( says the Apostle ) not to themselves , but to us , which are reported by them that preach the Gospel , ( 1 Pet. 1.12 . ) and therefore he hath it before , That they prophesied of the Grace which should come , or was to come , and not then come , ( v. 10. ) St. Paul accordingly lets the Romans understand , ( Rom. 16.25 , 26. ) how the Gospel therefore was mainly a Revelation of the Mystery which was kept secret since the World began , that now is made manifest , and by the Scriptures of the Prophets , according to the Commandment of the Everlasting God , made known to all Nations for the Obedience of Faith : That is as much as to say , God by his Spirit hath opened those Prophecies to these first Preachers , commanding them to Reveal the same to the World , for Confirmation of what Christ said and did , suffer'd , and rose again ; they being such as abode with him , as Eye and Ear-Witnesses of the same . For which cause ( says he again , Ephes . 3.1 , 2 , 3 , 4 , 5 , 6. ) . I Paul , the Prisoner of Jesus Christ for you Gentiles ; if you have heard of the Dispensation of the Grace of God , which is given me to you-ward ; how that by Revelation , he made known unto me the Mystery , — which in other Ages was not made known to the Sons of Men , as it is now revealed to his holy Apostles and Prophets by the Spirit . The Knowledge of Christ dying , and risen again , as now revealed by the Gospel , that is , as dying for our Sins , and rising again for our Justification ; with the Application thereof , by Faith , we see plainly , was a Mystery , and not made known to the Sons of Men , till the times of the Apostles . It appears therefore , that the Redemption of Christ , and Benefits of his Death and Resurrection , must be of larger extent ▪ than the Knowledge of him ; for else , no Man in the World , till Faith came , till Christ , and the Gospel came , could ( as is said before ) have been saved . As for the Distinction here , which you used , of an Implicit and Explicit Faith , or Knowledge of Christ ; I count it but a yielding the Cause : For when we say , The Benefit of Christ's Redemption , and the Knowledge of Him , or Faith in Him , are not Commensurate ; we mean it , of such a Kowledge of him , or Faith , as is now preached by the Gospel ; that is , that Explicit Knowledge as was revealed by the Spirit to the Apostles , and by them made known , and so required of us , as necessary to our Salvation . And if this be granted , that such an Explicit Knowledge of Christ , and Faith in him , is not of the same Extent ( Necessitate medii ) with our Benefit by him , the Point is obtained : If you will not grant it , the matter is enforced , or proved , by this Text. A bare Implicit Knowledge of the Messiah to come , without an Explicit Knowledge of his Death and Resurrection , as now revealed , is a thing that could be of no more avail , to the Salvation of the Jews , than the Faith of a Gentile , only in God's Mercy , upon his Repentance ( which we see the Ninevites had ) without the Knowledge of Christ at all ; and if either the one or the other had Repentance unto Life wrought upon their Hearts , by the Spirit of God ( which is f●ee to operate where he will , for the Wind bloweth where it listeth , Christ himself says ) they were accepted only through the Satisfaction and Merits of our Redeemer ; whereof indeed they were both a-like Ignorant ; this being the Mystery of the Gospel , yet hid from the Sons of Men. I must confess , when I ask'd you , Whether you did , or could really believe , that every Jew and Heathen that ever was saved ( allowing the Salvability of such ) had a Faith in Christ's dying and rising ? And you said , You did verily believe so . I wonder'd at it , and told you , I lik'd you the better , as being a Man of a stronger Faith than I , who can believe no such thing , if I would never so fain . On the contrary , I do believe , that there never was any Man in the World , that had the Knowledge of Christ , Dying for his Sins , and Rising again for his Justification , so as to make Application of it to his own Soul , by Faith , as is required now of us under the Gospel , until the Prophecies , which the Jews had , were accomplished by Him ; that is , till after his Death and Resurrection . We are sure the Apostles knew nothing of his Death and Resurrection ( and consequently of his Satisfaction and Merit thereby ) though Christ did more than once tell them of it ; for indeed they were not yet under that Dispensation , as they should believe it . And when the Disciples undestood nothing thereof , for all the Scriptures , how can you believe that others did , or could understand their Meaning , before these Scriptures were fulfilled ? You ask ( in your Book ) Who taught Abraham , Job , our first Parents , but God and Christ , by the Holy Spirit in their Hearts ? I say the like , as to any good man that ever was among the Heathen , That it was God by his Spirit that wrought that Good in him , as in us . But I say also , that God did teach them , every one of them ( the one as well as the other ) so much , in their day , as was necessary to their Salvation , by such way and means as he thought best . But such a Faith and Knowledge of Christ , as is necessary to the Salvation of a Christian ( that is , one to whom the Gospel is preached and received ) I do by no means believe to be necessary to the Salvation of every Man on the Earth , that is , or ever was , saved ; no , nor to any one of those that lived before Christ came . We read in John , when Christ was going from his Disciples , and from the World , to his Father , he has these remarkable words : Ye believe in God , believe also in me , John 14.1 . Under that Dispensation the Jews and the Disciples were , before the Christian Dispensation was opened ; they were to have Faith in God , and to put their whole trust in him ; and it was that Faith , by which the Just Man was to Live. Hab. 2.4 . But the Dispensation was coming on , and is now come , when we must believe also in Christ . It was Life Eternal for the Jews to know God , the God of Abraham , to be the only true God , and to live in the Acknowledgment and Service of him : But now we are to know Jesus Christ also , and believe in Him whom he hath sent , John 17.3 . & 6.29 . In both places , note the word Sent , which was not of necessity to Salvation therefore , before he was sent . When Christ had finished the Work of our Redemption , by his Death on the Cross , and Risen again , he enter'd into that Kingdom , which John and He Preached , was at hand . All Power is given me , ( saith he ) in Heaven and Earth ; Go and Disciple all Nations . The Jews were under a Theocracy , and so God's People : It pleased him now to have that Kingdom enlarged , and the Gentiles brought into it , and to commit it to his Son ; so that the Church in the Wilderness is now Catholick , a Church over the World ; and the Law by which it is governed , is the same as was on foot since Adam fell ; but under a diverse Dispensation , Administration or Edition . Upon this account do we read of Cornelius , a devout Servant of God , though a Roman , Gentile , or Heathen , is commanded to send for Peter , to Preach to him the Gospel , which is the Scepter of Christ's Kingdom , and by Baptism , to receive his Allegiance , and declare him a Subject . From which Instance there is one Objection that by many is urged against the Salvability of any Heathen . If Cornelius ( say they ) could have been saved without an explicit Knowledge of , and Faith in Christ , Dying for his Sins , and Rising again for his Resurrection , this need not have been done . They urge besides , the Angel's speech , That Peter should tell him such words whereby He and his Household should be saved : But this is indeed standing on Words , more than Things : It was fit , it was meet , that so eminent a worthy Servant of God , as this , should be chosen out , to be first brought in , for a leading Example to other Gentiles , at the opening the Gospel Dispensation . It is to be more throughly considered , that since it pleased God , that this Covenant of Grace , which is the Covenant of Life and Salvation for Mankind ; according to which , every Man and Woman shall Live or Dye , as they perform , or not perform , the condition thereof , should have a diverse Administration ; we cannot but think it to be advantageous for any Man , to be brought under that Administration thereof , that is most perfect ; and such being this of the Gospel , Cornelius hath his gracious call into it . Not that Cornelius was out of a state of Grace and Salvation before , for it is plain that he was a Man that feared God , a Devout Man , his Prayer heard and accepted of God , which no Man can be but in the beloved , or through Christ's Satisfaction and Merits ; and such an acceptance , is an acceptance unto Life and Salvation . To say he was accepted , but not justified , is to speak without Book , and with prejudice : I am satisfied to the contrary ; and if you are not , I pray what think you of the Disciples ? I hope you believe that Peter , James , and John , Nathaniel and the rest , were in a state of Salvation , while under the Jews Administration , and understood not the Scriptures ( as is said before ) nor Christ hmself , when he spake of his Death and Resurrection ; and could have no Faith in him Dying for their Sins , and Rising again for their Justification then , as they had afterwards , when accomplished . Well , consider it then , Cornelius is one that fears God , and worketh Righteousness ; and performing the condition of the Covenant of Life , he is in a state of Salvation , according to that Administration of it , as the whole World is under : The Disciples likewise fear God , and work Righteousness , and are in a state of Salvation , according to the Jewish Administration ; they both being in such a state ; Cornelius hears Peter Preaching , and believes in Jesus Christ , lives up to the Gospel , and is now in a state of Salvation , according to the Covenant under the Christian Administration : The Disciples likewise Preach themselves , and they believe and live according as they Preach , and are in the same condition . What inconsistency is there here , but that the same Persons may be in a state of Grace , under one Administration of the Covenant , and under the other , when they are called from one into the other ? Abraham is called out of his Country , and he obeyeth ; God promises to make him a Nation , which shall inherit Canaan : He believes God , and his Faith is imputed for Righteousness : After this God appeared , and makes a Covenant with him , and requires Circumcision : Will any say here ? What need is there of this , seeing Abraham was in a justified State already ? No , indeed there was no need of this for that end ; but it is God's Will , that though Abraham is a Man that walked before God , and was Perfect , that is , Evangelically , and so in a saved State ; yet because here is a new Administration of the Covenant to be set up , it is the Command of God alone , is both the Rule and Reason for the doing . As for the Good and Benefit he shall have by it , Abraham is to be assured of that , seeing God who is good , and doth good , thought it good to be done . Abraham believes , and goes out of his Country , and is thereby justified : Abraham believes , and receives Circumcision , and is thereby justified : Abraham believes , and Offers up his Son Isaac , and is thereby justified : He received Circumcision , as a Seal of the Righteousness of that Faith which he had , when he was Uncircumcised : He is justified by the Obedience of Faith , in doing all , and his Justification by one , is no impediment to his being justified also by the other . The Angel's telling Cornelius , That he shall bear words whereby he shall be saved , is no more than Paul's saying , That the Gospel is the Power of God , to the Salvation of all that believe ; which is true , whether the Believer was in a State of Grace already or no ; whether he be a Jew or Gentile ; whether Cornelius , or the Disciples themselves of the Lord Jesus . If this be so , that a Heathen may be saved , you may say , Then is his Condition easier , and his State better , than that of the Jew or Christian : I Answer , This is not only False , because the Condition of Salvation ( to walk before God , and be Perfect ) being the same to all ; So much the lesser means that one hath thereunto , must needs make it to be so much the harder : But it is also Profane to say so , because the Apostle to the Romans is express , that the Advantage of the Jew is much every way above the Gentile , Rom. 3.1 , 2. And to the Hebrews he is express , That we Christians have a better Covenant than the Jew , Heb. 8.6 . The first and second Covenant he speaks of there , are nothing but the two Administrations of the Covenant of Grace ( the same in Substance , say our Divines ) in regard to the Jews , which preceded , and then to us Christians . If you will ask wherein the second Administration is better than the first , consult the common place of our Divines ; That I fix upon , as the result of them all , is , that these new Administrations did still afford more Means and Inducement to the bringing up their Hearts unto the terms of the Covenant of Life it self , by which it was only , that any were , or could be Saved . No doubt but there was more wrought on of the Jewish Nation , having the advantage of the Oracles of God ; and among us that have a fuller Revelation , ( in regard to our Saviour ) to come up to a sincere walking before God ( which are the terms , and the same I say to all ) than among the Heathen who are without them . There is one thing remains , which I remember you offered , that requires some more large Considerations , and it is this , That though you were willing to allow that some Heathen may be saved , you deny it to be by Covenant , but only uncovenanted Mercy ; and you cited the Bishop of Salisbury for it . That excellent Person , Bishop Burnet , in his Exposition of the Eighteenth Article of the Church , which pronounces an Anathema to them that hold any Man may be saved by the Law , or Sect he Professeth , unless he be a Christian ( which seems to be the sense of the Article ) distinguishes between the word , By and In. To be saved by a Law or Sect ( saith he ) signifies , that by the Virtue of that Law , or Sect , such Men as follow it may be saved : Whereas , to be saved in a Law , or Sect , imports only , that God may extend his Compassion to Men that are engaged in a false Religion . And this he appears to own , as not condemned by the Article . The ingenuous Bishop proceeds ; And seeing Faith in Christ is in the Gospel required , as necessary to Salvation , there is no question , he says , to be made , but that those that have the Gospel preached to them , and believe not in him , must be Damned : The difficuly is only concerning those who never heard of the Christian Religion . Here then the Bishop distinguishes again of Men in the Law , and without the Law , in the words of the Apostle , that is between the Jew and Gentile , Christian and Heathen ; and for the last , though they have not the Law written , they have it in their Hearts , and shall be judged according to their Consciences . This is fair ; but seeing Pardon of Sin is limited ( as he speaks ) to believing in Christ , and Salvation is only through Christ's Name , according to Scripture ; he distinguishes again thus : It is on the account of the Death ( or Sacrifice ) of Christ , that Men are Pardoned or Saved , but it 〈◊〉 not so plainly ●aid , that no Man can be saved , unless he hath an ●●p●icit Know●●●g● o● 〈◊〉 , together with a belief of it . That is in effect the same I said before , that the Redemption we have by Christ , and the Knowledge of him , is not to be reckoned Commensurate ; yet it is but unwarily said of him ( or too warily , as one that is in the Water , and feels not a bottom for his feet ) that Pardon of Sin is positively limited to believing in Christ , and thereupon to be forced to mince the matter thus [ It is not so plainly said ] in the words fore-going : Whereas , Pardon of Sin is limited to a believer in Christ only , as to such as have had a Preacher , as is before understood by himself : But the explicit Knowledge of Christ , as the Gospel reveals him , is not at all required of an Heathen Man , nor of any Man , as of necessity to Salvation before Christ came . Upon this supposition then , that this is not so clearly said in Scripture , as the other ; he comes to another Distinction , which he says , is to be made , as that which will clear the matter , and all difficulties in it . A great difference ( says he , I will cite all his words ) is to be made between a Foederal certainty of Salvation , secured by the Promises of God , and of this new Covenant in Christ Jesus ; and the extent to which the Goodness and Mercy of God may go . None are in a Foederal State of Salvation , but Christians : To them is given the Covenant of Grace , and to them the Promises of God are made and offered , so that they have a certainty of it , upon their performing those Conditions that are put in the Promises : All others are out of this Promise , to whom the Tydings of it were never brought . In this which is said by this worthy Bishop , there is thus much of Truth to be acknowledged and noted , That no Heathen or Jew under their Dispensations , had , or could have , such certainty upon their turning to God ( so as to draw near to him in full assurance of Faith ) that they should be accepted and saved , as Christians have , or may have upon the Revelation of Jesus Christ ; and for that reason , if there were no other , the Dispensation the Christian is under , is better than that of the Jew or Heathen , to reflect again on your Objection before . But to speak more fully to this matter otherwise , I think fit to remember the Doctrine commonly received ( I suppose , even by you , and the Bishop , if it be not out of your Minds . ) There is a double Covenant , the Covenant of Works , and the Covenant of Grace . The Covenant of Works was made with Adam , in Innoceney , which he broke , and none can keep , to be saved by it : There is therefore the Covenant of Grace , which was made with Adam faln , in the Promise of the Seed of the Woman , that is , of a Redeemer , and of Salvation , upon the terms of it . There is a Government consequently arises to God , from the right of Redemption , and that must be by this Law , or Covenant , seeing the other is of impossible performance . There is no Government but by a Law , and that must be such as the Subject is in a capacity of reward by the keeping , as of punishment by the breaking it , or else it is not righteous and meet . There is a diverse Administration therefore of this Covenant , or Law of Grace , according to the Revelation God hath made of his Will to the Sons of Men. What God reveals as his Will , must be believed and obeyed . Under the Administration of this Covenant to us Christians , God's whole design of Redeeming and Saving us by his Son , is fully revealed , and accordingly a Faith in him dying for our Sins , and rising again for our Justification , is required of us , as necessary to our Salvation : Under the Jewish Dispensation they believed a Messiah to come , and some Deliverance by Worldly Pomp and Conquest ( Acts 1.6 . ) but as for the Salvation of their Souls , by his dying for them ( or making Satisfaction to God for their Sins , by the Sacrifice of himself on the Cross ) they understood nothing , as appears by the Disciples aforesaid , Then he took the Twelve , and said unto them , Behold we go up to Jerusalem , and all things that are written by the Prophets , concerning the Son of Man , shall be accomplished : They shall put him to Death , and the third Day he shall rise again . And they understood not these things , and this saying was hid from them , neither knew they the things which were spoken . Likewise , it appears as much by their Rulers and Chiefest among them , For they that dwell at Jerusalem , and their Rulers , because they knew him not , nor yet the Voice of the Prophets , which are read every Sabbath day , they have fulfilled them , in condemning him . As for the Ancients , before Abraham and Moses , what Revelation they had of God's Will , Who can tell ? A Law they had written in their Hearts , which proves a Lawgiver , and they had Tradition : They believed a God , and that he was gracious to forgive the Sinner upon his Repentance , as appears by their Sacrifices ; and that if they lived uprightly , it should be well with them . Now if upon this , it pleased God to choose any one of them , as he did Abraham , when he was an Idolater , in Ur of the Caldees , and by his Spirit gave him an inward and effectual Call , by stirring him up to lay hold on God , and his Covenant , in a desire and endeavour to walk up to his Light within , or Knowledge he hath attained , with Sincerity of Heart and Life , which is performing the Condition of the Covenant of Grace , according to the Dispensation he is under ; although such a Man does not know upon what account Sin is expiated , God reconciled , and the Sinner saved ; yet is it certain , that this Man's Sins are pardoned , God reconciled to him , and his Soul in a State of Salvation , as well as the Christians , who hath the Explicit Knowledge of Christ's Death and Resurrection ; and that is , upon the same account as his , even through the Blood of the Everlasting Covenant ; to wit , through the Covenant of Grace , preached and purchased for us by his Blood , the Death , Satisfaction , Mediation , Redemption of Christ Jesus ; so that if any held , or are willing to hold , a Salvability for the Heathen , and yet deny their Salvaon by Covenant , but by an uncovenanted Miraculous Mercy , they do but trip in plain Ground ; upholding a Doctrine that is Good and Generous , but without its Foundation : For there is no Way , nor ever was , but one Way ( which is this , by the Covenant of Grace , procured for us by Christ ) of Salvation to any Mortal under Heaven . As for them whom God hath left in Darkness ( says the Bishop , intending all the Heathen ) they are certainly out of Covenant , out of those Promises and Declarations that are made in it ; so that they have no foederal Right to be saved ; neither can we affirm , that they shall be saved . This , I must needs say , I take to be spoken without second Thoughts ; and I like nothing so inconsiderate , though in this excellent Person . There is no Man coming into the World so left in Darkness , but he hath a Light within , which if he lives up to , he is one of God's People , says the Quaker . There is no Man in the Earth , that loves God sincerely , I say for certain , can perish . The Quakers Doctrine , in this point , is to be preferr'd before the Bishops . I will say more , there is no Man in the Earth , Heathen or Christian , but he is a Subject of the Covenant , the Covenant of Grace ; and God is certainly his Governour by this Law , or Covenant , so far , that if he obeys him , answers it , and keeps it , or lives up to that Revelation of God's Will which he has , he hath , by performing the Condition , the Promise thereof accordingly to be saved ; and we may affirm that he shall . I must yet say further ( if it be farther ) That there is no Man on the Earth that is saved , but it must be by the Covenant , the Covenant of Grace , and the Promise of it . There is one Distinction therefore I must offer , which the Bishop hath not , and is wanting in the place , and I will be solemn upon it . It pleased God to call Abram out of his Country , to make him a Nation , and to give him Canaan ; and upon this account he is the first Elect we read of in Scripture . Thou art the Lord , the God , who didst choose Abram , and brought him out of Ur , in the Caldees . Neh. 9.7 . That is , in regard to his Posterity after him , who were Chosen of God to be a Peculiar People to him by a Covenant , which was a Political Covenant between him and them , as their Ruler . This Covenant required the mark of Circumcision in their Flesh , by way of Separation of that Nation from all others . Among all the Multitudes of People , thou hast gotten thee a People ; and unto this People thou gavest a Law that is approved of all , 2 Esd . 5.27 . Ye stand this day , all of you , before the Lord , to enter into Covenant with the Lord thy God , Deut. 27. Thou art a holy People unto the Lord thy God ; the Lord thy God hath chosen thee to be a special People unto himself , above all People that are upon the face of the Earth , Deut. 7.6 . So again , Chap. 14. v. 2. A special People , a peculiar People . He hath not dealt so with other Nations , as he did to them , says the Psalmist . He hath shewn his Mind unto Jacob , his Statutes and Judgments to Israel , Ps . 147.19 , 20. To whom pertaineth the Adoption , and the Glory , and the Covenants , and the giving the Law , and the Service of God , Rom. 19.4 . By all which it appears , That God was their God , and they his People , by a Covenant that was Peculiar to them as the Seed of Abraham , with whom it began , and is called by Divines therefore the Covenant of Peculiarity ; which is to be distinguished in this respect from the Covenant of Grace that does belong to all Mankind , the Posterity of Adam ; the difference indeed being in regard to its divers Administrations . When the Scripture therefore does speak of the Gentiles , that they were , in respect to the Jews , without God in the World , without the Covenant , Aliens to the Commonwealth of Israel , without Hope , ( the hope of Israel ) without Christ , Strangers to the Covenant of Promise : We are to understand all this in regard to the Church State of the Jews ( which no Nation but the Jews were in ) as appears by all the Texts before-cited . They were without God : How is that ? As he was to the Jews a Peculiar Governour ; but not without God as Universal Soveraign of Heaven and Earth . Is he the God of the Jews only ? Is he not of the Gentiles ? Yea of the Gentiles also , Rom. 3.29 . Without the Covenant : How is that ? Without the Covenant of Peculiarity ; not without the Covenant of Grace , but under the Government of God by this Law , or Covenant , which is the Law of the Gospel , by which all Men at the great Day shall be judged : According to my Gospel , says the Apostle , Rom. 2.16 . That Law now cannot but be the Law we must Live by , ( as govern'd by God ) which we must be Judged by : That Law must be first Norma Officii , a Rule of Life ; which at last must be Norma Judicii , the Rule of Judgment . Well then , there is that Covenant ( which some call a Political , some a Peculiar , some a Subservient Covenant ) belonging to the Jews ( and now to us Christians also ) the Partition Wall being thrown down , who are therefore as the Jews were , called by Peter , a Chosen Generation , a Royal Priesthood , a Holy Nation , a Peculiar People , ( 1 Pet. 2.9 . ) and by Paul are said to be Grafted into their Olive ; that is , into the same external Covenant-Relation , ( Rom. 11.17 . ) and this the Heathen are without : But there is also the Covenant of Life , of Grace , of Salvation , or of the Gospel ; and this we are all under , Jew and Gentile , Christian and Heathen ; and though the Gentile came not in to the Jew to be Circumcised , and the Heathen come not in to us to be Baptized , that is , to the Profession of this Covenant , they are yet all under the Verge of it , in regard to Obligation ; and if any of them be wrought on by the Spirit , so as inwardly to enter into , and keep it , they are made Partakers of the Benefit , the Priviledge , the Promise of it , as well as the Christian . I have had lately sent me some certain Manuscripts to read , the Works of a Sedulous Divine I know not , an Anti-Arminian , Learned , Pious Man , who hath these words in one of these Manuscripts , which I will transcribe . Dr. Payne ( p. 513. ) says , It has been an uncharitable Question , Whether any of the Gentiles should be saved ? Now they cannot be saved in an ordinary way , by Vertue of the Christian Covenant , to which they have no Title or Claim : Yet God may in extraordinary Mercy let all Mankind have the benefit of it , and save them by Christ , though they know him not . Ans . It is certain , that all such of fallen Mankind , as be Penitent , and honour God by holy Love and Obedience , have , by God's holy Covenant in Christ , true Right to Remission of Sins , and the Kingdom of Heaven , and shall be saved ; they are really and indeed true Saints : But no one of fallen Mankind can be truly Penitent , and honour God by holy Love and Obedience , without special Grace : And special Grace God gives to none of fallen Mankind , save for the sake of Christ , who hath merited it for all the Elect , by Vertue of the Covenant between God and Christ , according to the fore-knowledge and purpose of God. These are the words of another ; and I am to give no more account of them than I please : But this I will add to them , That the Elect , which are to be gathered from the four quarters of the Earth , are , I believe , in some more places than where there are Christians . I return : To them pertain the Covenants , and the giving the Law. The Covenants of Circumcision , and that Covenant when he took them by the hand , to lead them out of the Land of Egypt ; and the Law and Ordinances given by Moses : These indeed , its true , did pertain to the Jews only , and not to any other People : But there was a Promise which belonged to them also , by which , when none of them were justifiable by their works , for by the deeds of the Law shall no Flesh living be justified , the penitent believing Jew was saved . The Promise was the Promise of the Woman's Seed , made to Adam fallen , and the same Promise made to Abraham ▪ that in his Seed should all the Nations of the Earth be blessed , which was the Substance of the Gospel preached to him , which is now preached to the World ; that is , the Promise of a Redeemer , who was then to come , and so was only in Promise , but now already come ; that Redemption obtained , and the Promise fulfilled . Again , As for the giving the Law , there is a Law which came from Mount Sinai , and it is true , this pertained to the Jew ; but there is a Law also from Zion , and that belongs to Jew and Gentile , Christian and Heathen . Out of Zion shall go forth a Law , and the Word of the Lord from Jerusalem , Isa . 2.3 . This is the Law of the Gospel , and the same with the Covenant of Grace , of Life and Salvation : If there be any then that apprehend the Covenant of Grace to be made with Christ , in behalf of the Elect , and to belong only to them , I am not of their Opinion . The Covenant of Grace , I account , is God's Covenant with Mankind , and made with Adam fallen , in behalf of his Posterity ; and this is as good as expresly declared by Christ , Go , preach the Gospel to all Nations , to every Creature , or to all the World ; he that believes , or whosoever believes , shall be saved ; and he that believes not , shall be damned , Mat. 28.19 . Mark 16.15 , 16. This is likewise as good as exprest by St. Paul ; This is the Covenant I will make with the House of Israel , after those days , Heb. 8.10 . Who is the House of Israel , now the Partition Wall between the Jew and Gentile is down , but the whole World ? Besides , if Christ be Party , how is he Mediator ? A Mediator is to bring two Parties to Agreement . If God and Christ be the Parties , and not God and Man , how is he the Mediator between God and Men ? For there is one God , and one Mediator between God and Men , the Man Christ Jesus , 1 Tim. 2.5 . That the Redemption of Christ therefore is Universal , and the Effect of it , the Covenant , belongs to all , is not to be denyed ; nay , because the Covenant belongs to all , or because it must be granted , that Christ hath died for all , so far that he hath obtained an Universal Conditional Remission and Salvation , or a Law , or Act of Grace , that whosoever believes and Repents , or performs the Condition of the Gospel , shall be pardoned , and saved by the Gospel ; therefore must our Redemption by Christ be Universal . And if any persist to deny it , whosoever they be , though they see it not , ( for then they would not presume to do so ) they , in effect , do divest God , as Redeemer , of his Government over the World. This must appear , by what hath been said , to an intelligent Man. It is time for me then to come now to the Testimony I am willing to produce out of other Books I have formerly written , that this Doctrine may not appear strange , as newly taken up , or not consider'd as throughly as I could ; but by the Confirmation and Inculcation thereof , with the cumulative Light I bring out of them , it may find the willinger Admission , and give satisfaction to them that have free Minds , and are meet to receive it . Out of a Book , Entituled , The Ax laid to the Root of Separation . As God has made all things , so is he Universal Governour of his Creatures . The Government of God over his Creatures , that are Reasonable , must be a Moral Government , requiring Obedience from them upon Motives of Reward and Punishment . The Instrument of this Government must be his Law. The Law of God is either the Law of Nature , or his Revealed and Positive Laws . The Government of God is likewise double , Natural , or Conventional . The Natural Government of God over Men and Women , which he hath by right of Creation , is over all the World , as they are particular Persons , giving them the Law of Nature to Live by , that they may please him and be saved . This Law of Nature , is either the Law of Innocent , or Lapsed Nature . The Law of Innocent Nature , is that perfect Rule of Righteousness that was writ in Adam's Heart , when Created , requiring him to preserve his Innocency and Integrity upon pain of Death ; and it is called the Law of Works . The Law of Lapsed Nature , is the same Law with Mitigation , requiring the same Duty , but not as the Condition of Life ; accepting of the imperfect Service of Man , according to his present State , so long as it is performed in Sincerity of Heart towards God ; and is called the Law of Grace . As Man in Innocency had the Notices of the most Holy God , and his Duty writ in his Heart , or could gather it from the Light of his Reason , being to live perfectly in that State : So must the World , after Man's fall , and the loss of his Innocency , have some the Like Notices implanted there , or arising naturally from the Exercise of his Faculties , that God is good and merciful , and will not punish him if he Repent , but consider him according to his frail Condition ; and consequently , that he must now have no Government at all over him for Life and Salvation , or else that he must be under another Law than that of Innocency , or under other Conditions , in obeying it ; for else must every Man on the Earth Everlastingly Perish . Upon what account , or upon what ground , the Righteousness of God could stand in dealing with Man , when fallen , by another Law than that at first implanted in him in Innocency , was a Mystery hidden from the Foundation of the World , and not revealed , but Darkly , till the times of the Gospel . But the Belief that God was good , and would pardon the Sinner upon his Repentance , though they could not tell how , or upon what ground it was ( the way of Reconciliation through Christ being beyond the Ken of all Humane Understanding ) was General in the World ; as does appear in particular by the Ninevites ; as also by the Sacrifices for appeasing the Deity , which have been in use in all Nations . Not but they all are under the same Law as Adam was , ( the Law that was for our Nature cannot be altered ) but we are not under it upon the same terms . We are under it , so as we are bound to live according to it ; but we are not under it so as to be Justified or Condemned by it : We are under it as a Rule of Life , but not under it as the Rule of Judgment . There is One Religion therefore , Law or Rule , for all Mankind to obtain Life by , which being the Law of our Lapsed Nature , or Remedying Law , containing God's Grace administred to all the Earth , in a threefold State , of such as were , or are , without the Law , ( or before it ) and under the Law , and under the Gospel . As this Administration is threefold , so hath the Faith , which is the Condition thereof , been diversifyed . But now is the Righteousness of God revealed from Faith to Faith. The Righteousness of God , is the Righteousness of this Law , which hath ever been a-foot in the World ▪ And though a Heathen hath not that Faith as is required of the Christian , in the Third Edition of it , or that which was required of the Jew under the Second ; yet hath he such a Faith as belongs to the First , such as the Ancients before Abraham had : And so long as that Faith he has does work by Love , or by sincere Obedience to God , according to the Light he has , it will justifie him , as well as that which is now farther required of us under the Gospel . It follows , that this Law ( being that which is given for Life , and so the one only true Measure of Religion to all the World ) must belong to the Government of God , which is Universal , and that is the Natural Government of God. The Government of God which is Conventional , is that Government which he hath taken over some certain Persons , as they are gathered or joyned together in Societies , unto which they are called out from the World , for the Glorifying his Name in that Worship or Service of him , which he hath instituted by his Positive Law , Precepts , Ordinances , ( I mean such as he hath any ways revealed to be his Will ) whether they be such as belong to the Law of Nature also , or such as do not ) in order to the taking , owning and acknowledging him for their God in a peculiar manner ; that is , in opposition to the Worship of any other God or Idols , and the serving him the true God in any other way , but what he hath appointed ; and their becoming thereby a Peculiar People to him , and so being under his Favour and Blessing , in regard to all the good things of this Life , and that which is to come . I do observe here , the Government of God which is Natural , is over all the World : This Government which is Conventional , is over some Persons only , called out of the World , into a peculiar Relation to God. That the One is over all , but considered as single Persons , taking in every Individual in the World ; the Other over some , and so over Singulars also , but considered as Incorporated , for the publick Service of God. That the One Government is by the Law of Nature , ( I mean , both of Lapsed and Innocent Nature : ) The Other is , by his Positive and Revealed ▪ Laws . That these Laws and Ordinances of God therefore , which he hath revealed , as they are more ▪ and as they are revealed otherwise , or farther than by the Light of Nature , or Natural Reason only , are a high Priviledge to such as they are vouchsafed to . What advantage then hath the Jew above the Gentile ? Much every way , chiefly because unto them was committed the Oracles of God , Rom. 3.1 , 2. He hath shewed his Mind to Jacob , his Statutes and Judgments unto Israel : He hath not dealt so with any other Nation , Ps . 147.19 , 20. This giving to a People his Oracles , or Positive Institutions , are advantagious upon this account , That they are means for obtaining his Blessing , or else there could be no such advantages in them . This Blessing of God must be look'd on , not only to concern Temporal things , but Spiritual and Eternal : For , seeing Man consists of a Body , and a Soul , and that Soul is Immortal , he cannot be blessed but in both ; and the great and principal Advantage therefore that we have by these Ordinances , or Government of God which is Conventional , must and does lie in being Means for the bringing Men up to the performance of the Terms of that Law , which God by his Government , that is Natural and Universal , hath made to be the Rule of Judgment to all Men , for Everlasting Life or Condemnation . Thus much as Introductory , out of that Book ; I come now to another . Out of a Book , call'd , Peaceable Disquisitions . There is a threefold Government ( in one , to speak accurately ) that God hath had in the World over Man , in reference to his chief end , the Salvation of his Soul. The first was , by the Law of Nature ; the second , by the Law of Moses ; and the third , by the Law of Christ . Before God gave his Law unto Israel , the whole World was under that Law which is written in the Heart ▪ God must govern Man by that only , when there was no other . This Law now writ in Man's Heart ( we are to know ) is two-fold ; for Nature coming under a double Consideration , as Entire and as Fallen , the Law must be double ; the Law of Innocent Nature ( or Law of Innocency ) and the Law of Lapsed Nature , which is the Law of Grace and Mercy towards Man , in regard to his fallen Condition . To express it more fully , there is Lex Naturae , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Lex Connaturalis Gratiae ; the Law of Nature , and the Connatural Law of Grace , as Suarez hath it in his Book De Legibus . I am much pleased with the Terms , though I found not that he did well understand them , or explain them himself . Only thus much he says , That the Ancients , before Moses , who were govern'd by the Law of Nature only , must have this Lex Connaturalis Gratiae together with it , or comprehended under it , or else no Man then upon Earth could be saved ; which is a Truth so evident , as makes the Proof of that Law , by that Reason alone , to be good . When he terms this Law then Connatural , I understand by it , that this Law of Lapsed Nature , this Law of Grace , or Remedying Law , is written in the Heart of Man , in regard to his fallen Nature , no less than the Law of pure Nature it self was . The Law of Nature , as I take it , is the Dictates of right Reason , declaring to us our Duty to God , to our Selves , to our Neighbours ; and the Light of the same Reason will dictate to us , when we have fail'd in that Duty , to repent , and turn to God , with trusting in his Mercy , for pardon if we do so , and not else . We do find it legible in our Hearts , that God is good and wisely gracious to pity our Infirmities , and consider our lost Estate , and necessary Frailty , as that there is a God , and any Worship that is at all due to him . There is Mercy with thee , that thou should'st be feared . And these Characters , thus engraven in the Heart of Man , is the same Law of Grace in the Practical Contents , as is more largely Paraphrased on by the Prophets in the Old , and the Apostles in the New Testament . There is no difference at all in the Substance , ( as Divines speak ) but in the Administration . It is no otherwise than as a Book thrice Printed , the second Edition is larger than the first , and the third most compleat and perfect . This I will say , the Covenant was still on foot , the Condition , sincerity in walking according to their Light ; Men were judged by it , and many saved . Here only is the difference , that the Foundation , on which all this is laid , the Mediation , Sacrifice and Righteousness of Christ , comes not to be revealed but in Types , and darker Promises , till the Promulgation of the Gospel . Now , I say , that though the Heathen be not under ( or have not ) this Law of Grace , in the third and last setting out , or in the State under the Gospel , yet they are under it ( or have it ) in the State of the Ancients , or as they had it in the first Promulgation ; and upon Supposition , that any of them do , according to the Light they have , live up in Sincerity to this Law , I dare not be the Man that shall deny but through the Grace of our Lord Jesus Christ ( procuring this Law or Covenant for them , as for us , and all the World ) they shall be saved , even as we ; and we shall be saved , even as they . To them who by patient Continuance in well-doing , seek for it , Eternal Life . Not to leave this yet , I have learned from Cicero , That all Laws must be derived from the Divine Reason and Will. I have learned from others , That this Reason of God , in his Government of all things , agreeable to his own Nature , and the Nature of his Creatures , is the Eternal Law. I have learned from the Scripture , That there is a Law of Works , and a Law of Grace . I do learn by consequence , That these Laws ( as Frames of God's Government over Man ) must be Reconcileable with the Eternal Law , or the Reason of his Wisdom , and Justice , and Goodness ; the one of them being fit for the State of Man in Innocency , the other for his Lapsed Condition . How these Laws do now consist , and not consist , with one another , while the Scriptures say sometimes , that we are freed from the Law ; and sometimes , that it is Established ; sometimes , that not a tittle of it shall pass ; and sometimes , that we are not under the Law , but under Grace ; I do not intend here any full decision : I will draw only one chief Stroke towards it . The Law may be considered as the Rule of Man's Duty , or Measure of Good and Evil , according to his own Nature and God's ; or as the Instrument of God's Government over Man , or Measure of his Dealing with us , or Judging us according to our deservings . It cannot be conceived , but so long as the Nature of God and Man is the same , and Good and Evil ( which consists of agreeableness , or disagreeableness , to them both ) is the same , the Law of Nature must remain unchangeable , as the Measure of our Moral Actions : But as it is the Instrument of God's Government in the World , it is as certain , that through the Mediation of Christ ( who hath satisfied his Father for our breach of it ) it is relaxed , so as we are not dealt withal according to the Tenor of the Law , in the Matters of this Life , or of that which is to come . I distinguish these two things , A Rule of Life , and a Rule for Life . A Rule for Life is expressed in these words , He that doeth them shall live in them . We are freed from the Law on the latter account , we are made free to it in regard to the former . That is , we are under the Law , so as that we are still bound to live according to it ; but we are delivered from it , so as ( through Mercy , and the Merits of Christ ) we shall not be judged by it . There is Norma Vitae , and Norma Judicii . The Law is of force as a Rule of Life or Duty ; but we are not under it as a Rule of Judgment . We shall be Judged , says St. James , by the Law of Liberty ; and Paul says , According to my Gospel . Blessed be God for this good Truth . Now , that the Government of God over the whole World is by the Law of Grace , and not of Works ( thus much being said only for light in the way ) does appear , as the Sun or Moon in the Heavens . For God hath not left himself without Witness , in that he does good , and gives us Fruitful Seasons . These are Effects of his Mercy , which he could not shew to the World , as he does , if he dealt with it according to the Law of Works . When Abraham pleads with God for Sodom , that he would spare it if there were ten Righteous Persons there , it is manifest , that he must account of God's Government over the Earth , to be a Government of Grace . That the Righteous be as the Wicked , that be far from thee , ( says he ) shall not the Judge of all the Earth do Right ? If God should do but Right to the best of Men , according to the Righteousness of the Law of Works , there could be no such Pleading as this . Neither is there any Righteous , no not one , says the Scripture ; nor could God have accepted of Abraham himself for one , had there been nine besides , but upon the account of the Law of Grace . It is a Righteousness consisting in a Condecency of his Goodness and Mercy , and not in the Rule of his district Holiness that Abraham intends . When the Prophets call upon Israel to Repent , and to do Righteousness , that they may live , it is a perpetual Discovery , that God dealt not with them according to the Covenant of Works . The Law admits no Repentance , and there is no Righteousness that a Man can live by , according to the Law. It is such a Righteousness then they must mean still , which is the same with the just Man's Faith , whereby it is said he shall Live ; and that is the Righteousness of Faith , or Righteousness of God in the Gospel , which lies in a conformity to the Law of Grace . We are Righteous , according to this Law , when we perform the Condition : God is Righteous according to it , when he accepts us thereupon unto Pardon and Life . We have a most signal Instance in the Ninevites of these two things I do here stand upon . If God's Government over the Heathen was not by the Law of Grace , how could the Ninevites , by their Repentance have diverted his Judgments ? And if this Law had not been Connatural with Fallen Man , so as to be written in their Hearts , how could they trust in God , that upon their forsaking Sin , and their turning to him , they should find Mercy , and be saved from Destruction ? Both these things ( I say ) have , in this one Instance , their full Evidence . And what think we of Cornelius , the Centurion and Roman , how could his Prayers and Alms be accepted with God , if Cornelius as well as Paul , a Roman as well as a Jew , were not under the same Government of Grace , when there is nothing we do but is imperfect , and liable to a Curse , by the Law of Works ? And what shall we conclude then , from both Instances , but that which Peter , upon Conviction , himself concludes ? Of a Truth I perceive , that God is no Respecter of Persons , but in every Nation he that feareth him and worketh Righteousness , is accepted of him . There are three things go to a Law : That it be for the Publick Good , That it be the Will of the Lawgiver , That it be promulgated to the Subject . That the Law of Grace is good for the World , there can be no question ; that it is God's Will the World should be govern'd by it , appears by what is spoken ; and that this Law hath been promulgated to Mankind , appears both in the general Notice of it in Men's Hearts , ( I will write my Law in their Hearts , says God , in the New Covenant , as distinguished from that of Moses and in the express Declaration of God to our first Parents , that the Seed of the Woman should break the Serpent's Head ; and in his Covenanting with Noah , which must be understood , without dispute , in regard to all Posterity . Now , when such a Law hath been promulgated to Adam and Noah , as belonging to all the World , being to come of them , it must be proved , that this Law hath been somewhere , or at sometime , again repealed by God ; or else must every Man and Woman in the World be under this Government of God , according to it , and consequently be in a capacity of Salvation . I will , to these Reasonings , add one Syllogism : It is not the Hearers of the Law , but Doers , shall be justified . This is express in one Verse of the Second to the Romans . But some Heathen are Doers , though not Hearers of it . This is affirmed in the next Verse . For when the Gentiles , which have not the Law , do by nature the things contained in the Law , with the rest following . Ergo , Some Heathen are justified and saved . If any cavil , and say , That no Man is a Doer of the Law ; he must be answered , That the Apostle here speaks of such a doing only as is supposed to be among the Jews , that were godly , or Jews inwardly , in the Verses after . And I renew my Argument : They that are Doers of the Law , according to the Sense of such Texts , as make the keeping the Commandments of God necessary to Salvation ; such as when Christ says , If thou wilt enter into Life , keep the Commandments ; and such as when the Apostle says , ( as before ) They that by patient continuance in well-doing , seek for Glory , shall have Eternal Life ; that is , They who are Doers of it , as all that are Jews inwardly , and in the Spirit , do keep it , and no otherwise ; to wit , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not according to the Rigour of the Law , but according to Acceptation , by the Equity of the Gospel ; they , I say , shall be justified and saved . But some Heathen are Doers of the Law in this sense , which is the sense of the Apostle . Ergo , Some Heathen are justified and saved . I confirm the M●nor by the words ensuing , that we may be sure we have the Mind of the Apostle : Therefore if the Uncircumcision keep the Righoeousness of the Law , shall not his Uncircumcision be counted for Circumcision ? And shall not Uncircumcision , which is by nature , if it fulfil the Law , judge thee , who by the Letter and Circumcision doest break the Law ? It follows , that such as these therefore are Jews inwardly , and in the Spirit ; though they were not Outward Jews , or in the Flesh , or of the Circumcision , as is apparent in the words already , and the last Verses . They that are Jews inwardly , and in the Spirit then , ( I follow my Argument ) though not outwardly so , and in the Flesh , do fulfil the Law , in the sense of this place , and are justified . But such are some of the Heathen here , according to the Apostle ▪ Ergo , Some Heathen are justified and saved . And what could be desired more full and convincing ? If i● were not for the first Verse which follows in the next Chapter ▪ which does yet add such abounding Confirmation to it , as I must profess my self perfectly struck with the Evidence , as with a Beam of Light , never to be withstood , or any more doubted : What advantage then hath the Jew above the Gentile ? These are the words . It cannot be imagined by me now , that this Question could be offered , after he had said thus much ▪ if there were such a difference between these two , as that one of them only was under a possibility of Salvation , and not the other . It is brought as an Objection to his foregoing Assertion , in this sense , That if this be true , there appears no difference in the matter , whether a Man be a Jew or a Gentile ; seeing he that hath the Law written only in his Heart , and keeps it ( that is , in sincerity ) shall have the benefit , and be saved , as well as he that hath it written in the Bible . The Apostle does as good as answer , This is true ; yet is there a difference , Chiefly because that unto the Jews were committed the Oracles of God. I interpret not these words , but give this Paraphrase : The Heathen were under the same Law of Grace for Life as the Jews , but the Jews advantage was , that they had it in the second Promulgation , with this priviledge of Ordinances ; and our advantage is the like over them , that we have it in the third and last Promulgation , by the Gospel . I argue then , once more : If this was the chief advantage the Jew had over the Gentile , that the one had the Oracles of God , and the other had not , then was there not this difference between them , that one was in a Capacity , and the other under an Impossibility of Salvation ; for this were an advantage of a far greater Nature . But this was the chief advantage . Chiefly because — Ergo. The Objections against this Doctrine are two : The one is from the Scriptures , which in many places in the New Testament , do require Faith in Christ , or Believing the Gospel , as the Condition of Salvation . He that believeth not , shall be damned . I answer , As the Apostle says of the Law , Now we know , that whatsoever things the Law saith , it saith to them that are under the Law : So say I of the Gospel , Whatsoever things , of this kind , the Gospel saith , it saith to those that are under the Gospel . Where the Gospel is preached , and Revelation is sufficient , so that Men wilfully reject it , such are left without excuse ; the case of such is dangerous indeed , and these Texts applicable to them : If you believe not that I am he , you shall dye in your Sins . But as for those who never heard the Gospel , or when the Revelation hath been insufficient for such Conviction , the case ( I hope ) is otherwise ; the case is , I think , as I have said ; and our good God will not require of any more than he hath given . The other Objection is from the Authority of Men , or of the Church more generally , that condemns this Opinion : But I account the Verdict of Christians , in this point , is for themselves , and so partial . I suppose it taken again upon trust , and followed by the most for want of Light ; and I believe also , that if they had but this Light only , that I offer , they would have determined as I do . It is true , I grant , as the Church thinks , That there is no Religion , by which a Man can be saved , but one only , that is the true Religion : But this is a great Truth here to be received , That Christianity in the Root , according to what is said , is the Universal Religion of Mankind ; ( whom therefore ye ignorantly worship , him declare I unto you ) so that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they that live according to Reason , as Socrates , Heraclitus , and the like Men , were Christians , though they were not so called , according to Justin Martyr in his Apology . Which Doctrine , nevertheless ( to salve most fully the Eighteenth Article of the Church , at first mentioned ) is not to be harboured , but as it is compatible with this certain Position , That there is no way , for all that , under Heaven , whereby a Man is , was , or can be saved , but through the Name and Mediation only of our Saviour . For other Foundation can no Man lay , than that is laid , which is Christ Jesus . Out of a Book , concerning the Universality of Redemption , and two other Points . From the Universality of Redemption , there does arise a Government of Grace , which God hath over the whole World ; that is , a Government by the Law of Grace , which Christ hath purchased , as the Instrument of that Government , whereby Salvation is made possible to all Mankind , or whereby Pardon and Life are made attainable by all Men , on a Possible Condition . If you ask me , what that is , wherein this Possibility is placed ? This I perceive is a hard Question made , but I will answer easily : It is to be placed in the lowering the Condition to the capacity of the Persons , having the power and use of their Natural Faculties , so that whosoever he be that lives up sincerely to the Light that he has , shall be saved . Such is the Law of Grace ( I say ) purchased by Christ , by which we are Govern'd , and shall be Judged , that whosoever lives up to the Light and Means he has , in sincerity , shall be saved by it . I will add , Whosoever does but what he can , in order to his Salvation , is sincere ; and consequently the Condition must be possible : But seeing no Mortal does what he can , ( every Man can do more Good , and less Evil , than he does ) I say , If he does sincerely what he can ( which all the Elect from the four quarters of the Earth , and the Elect only , will surely do ) he shall have Life , notwithstanding all his Imperfections . This being premised , as to the possibility of the Performance then it self , it is founded in Dono Supernaturali a Viatore quocunque possibiliter recipiendo , secundum Legem Ordinariam , as the Schools speak . It is an Error ( one of them call'd Vulgar ) which hath reigned too long in the Christian Church , to think that none can be saved by the Name of Christ , who have not heard him preached to them ; or that the Extent of Christ's Death , and the Benefit of it , is Commensurate with the Knowledge of him . The Error hath arose through Carelesness of Divines , in not considering the Point , and the Partiality of the People to their own Religion . The Jew will have none but the Jews , the Mahometan none but the Mahometans , the Christian none but the Christians , to be saved . But I am hugely perswaded otherwise , that there are Millions that have been , and Thousands are living in the World , that have never known , and shall never know , how much they are beholding to Jesus Christ , till they come before him in Judgment , and then they shall know it to their Comfort ; and Christ will stay for his Thanks till that day , when that Comfort , and those Thanks , shall be Everlasting . To say , that any Man was , is , or can be , saved without Christ , is an Error indeed ; and if any one shall go to preach up the Salvability of the Heathen , without this Foundation ( that is to say , Lay any other Foundation than what is laid , Christ Jesus ) the Eighteenth Article of the Church does Anathematize that Person ( for such Ignorance is truly accursed : ) But that Article must not be thought to Curse or Condemn any that maintain Salvation alone by Christ , though he hold also that some Heathen may be saved . Let the Title of the Article give the Interpretation . Out of another Book of his , wherein some of the Articles of the Church are occasionally Explained . Art. 18. Of obtaining Eternal Salvation only by the Name of Christ . They are to be held accursed , that presume to say , That every Man shall be saved by the Law or Sect which he professeth , so that he be diligent to frame his Life according to that Law , and the Light of Nature : For Holy Scripture doth set out unto us , only the Name of Jesus Christ whereby Men must be saved . I observe , the Church hath but one Anathema in all her Articles , and that seems to be denounced here against all those who do or shall hold , that any Persons can be saved that are not Christians by Profession ; as if the Death of Christ , or the Benefits thereof , and the Knowledge of him , were Commensurate through the World. But God forbid ! I am out of doubt that God hath a Government over all Mankind , which is Moral , in order to Life or Salvation ; and that the Instrument of that Government must be the Law of Grace ( the Law of Innoceney becoming in the State of Lapsed Nature uncapable to that end ) which being at first Promulgated to Adam after his Fall , and to Noah , must belong to all his Posterity ; insomuch as every one ( whosoever he be ) that lives up in sincerity to this Law , according to the Administration of it he is under , shall be saved . For my Assent then to this Article , I do desire the word [ By ] may be especially noted . I could not assent to this Article if it were [ In ] in the Law or Sect he professeth , but being [ By ] I hold plainly , that if an Heathen , or any Person that never heard the Gospel , repents of his Sins , and trusts to a good God , and so lives up to the Law ( or Covenant ) of Grace , according to the first Edition of it , ( I say , if any such indeed do , Rom. 2.26 . Acts 10.35 . ) and thereby comes to be saved , it is by the Christian Religion , which he implicitly holds in Substance with us , and not by the Law and Sect he professeth , that he is saved . And this Salvation of his , is in and through the Name and Mediation of Jesus Christ ( no less than ours is ) who procured that Law for them , and all the World , as well as for Abraham , and the Jews under the Old , and for us under the New Testament . A Note hereupon . Note here , that the Writer of this , being a Non-conformist Minister , Episcopally Ordained ; and holding Communion with his Parish-Church , as the old Non-conformists did , thought good to make a Trial for the recovery of the use of his Ministry , in Preaching an Occasional Sermon , when called , though without Benefice or Emolument , which requires farther Compliance ; did , in order to obtain a License , unto which an Approbation of the Thirty nine Articles is required by the Uniformity-Act , propose a Subscribing to them , with a Liberty of Explication , if that might be granted ; his Judgment being , That as all Impositions are to be taken in the Sense of the Imposers , these Articles must be taken in the Sense of the Compilers , or at least he must be construed so to take them , if he did Subscribe them without that liberty first granted , and declared . Upon this account he made for himself his Explications of all the Articles he scrupled , and the Bishop of Salisbury hath light upon the same Explication of this Eighteenth Article ( which is cited before ) as he Only this difference must be observed , That this Explications is reckoned satisfactory in point of Conscience by him , upon the supposition of a Liberty of Explication to be first granted ; but the Bishop proposes this Explication as satisfactory to a Clergy-Man for his Subscribing , without the grant to him of a Liberty to make it . There have been great Divines , who looking on the Articles , to be Articles for Peace , and not Articles of Faith , have thought it enough for their Subscription to them , that they engage to bear with , and not contradict them : This worthy Bishop therefore does honestly show , that this is a Sense too loose for the Clergy-Man , who is to declare , That what he Subscribes is his Opinion , and is bound to take every Arti●●e in the Literal and Grammatical Sense of it , as is enjoyned by the King's Declaration before the Articles . Upon this account the Bishop's distinction , between the words By and In , is proper , as easy , if the Authentick Sense be not to be stood upon , but a Literal and Grammatical Construction altogether . I would fain therefore ask the Bishop , whether a Literal and Grammatical Construction can be made to salve all the other Articles , as well as this ? I will propose two words in two Articles : The one is that word [ thorowly ] in the Eighth Article . The three Creeds ought Thorowly to be received and believed . If Thorowly , then in every part , then the beginning , the middle , and the end , of the Athanasian Creed , must be believed ; then must the Proem and the Conclusion be believed . Does the Bishop believe so ? If he indeed does not , then is that fair Grammatical Literal come-off to no purpose , in the Eighteenth Article , when he is gravell'd in the same matter in the Eight . The common Answer ( says the Bishop ) of the most eminent Men of the Church , is , That these Expressions are only to be understood to relate to those , who having the means of Instruction offered them , have rejected them — Upon such as do thus reject this great Article of the Christian Doctrine , concerning One God , and Three Persont , and that other concerning the Incarnation of Christ , are these Anathemaes denounced . This is well , exceeding well ; but is this a Literal Gramatical Construction ? Will the word [ thor●●ly ] so Literally and Grammatically be thus expounded ? The other word I have to propose , is the word [ Only ] in the Eleventh Article : That we are Justified by Faith Only , is a wholsome Doctrine . In the Literal Grammatical Construction this cannot be subscribed , because it is Litterally and Grammatically contrary to St. James , who says , Not by Faith only , but by Works also . In the Authentick Sense one may believe the Compilers meant , by Only , what Paul says , By Faith without Works ; which , by distinguishing Works , may be reconciled to St. James . If the Articles then must be subscribed in the Literal Grammatical Sense , what shall we do with them ? Subscribe them we cannot . Why they must , be let alone . The Truth is , these Articles , if conscienciously Subscribed , must be Subscribed in the Authentick Sense or Meaning of the Church , and so of the Compilers , and that construed Literally and Grammatically , which makes them the harder . They may remain therefore as standing still for the Articles of the Church , but without the Injunction of her Sons to Subscribe them . For no Man of a free Judgment , that will Subscribe nothing but what he understands and believes , will be able to bring his Ego libenter & ex animo , to do it . O quando ! Oh when will the time come , that we may have an Act for Comprehension , which may provide for the forbearance of such Subscriptions , Declarations , and Oaths , that the largest Exposition that can be made of them , does but render a Noli me tangere to Conformist and Non-conformist , and even to himself that makes , or hath made it ? There is a Threefold Interpretation , An Authentick , a Usual , and a Doctrinal Interpretation , according to Suarez De Legibus . The Authentick Interpretation of an Imposition , is the Exposition of it according to the Sense and Meaning of the Imposer ; and the Authentick Interpretation of the Articles is to understand them according to the Meaning of those who compiled them , and consequently of the Church which enjoyned them according to their Meaning . The Usual Interpretation of these Articles , who can tell ? But if any shall cite Chillingworth , and Arch-Bishop Usher , and say that any Interpretation of an Article , as it pleaseth the Taker , so long as he obliges himself not to contradict it , is that which is Usual ; I think he speaks true : But then this Usual Interpretation is not allowed the Clergy-Man by the Bishop , as is noted before , because it is loose and sinful , as he shews upon clear Reason ; and in this , the Bishop will have a good Conscience at the great Day . A Doctrinal Interpretation is the Explication of any Doctor , or Doctors , of the Church , concerning an Article , which is but Rational , and not inconsistent with the Scripture , and the Analogy of Faith , especially if it be ingenuous and candid , and sit to be received . Now if upon the Call of any Parliament , there should be occasion for the Convocation to sit , and they should make a Canon on purpose to authorize , declare and signifie , that the Subscription to the Articles which is enjoyned , is be understood , not in the Authentick or Usual , but only in a Doctrinal Interpretation ; then would this Book of the Bishop be of singular use , and highly to be approved : But if it serve only to justifie the imposing this Subscription , and continue it without a Liberty of Explication , or any such Canon , ( there being these two ways only , I can think on , to make the Imposition Conscionable ) I must declare what I apprehend , That this Book of the Bishop will be , and must needs be , a Snare unto many . I will add , That if it were writ with the Intention to uphold and continue the Subscription , ( which I believe not of this worthy Author ) or if it does but hinder the taking of it off , which was designed in the Convention Parliament , as this Bishop knows ; there is no Man will have more cause of regret , and to be more deeply touched at the Heart about the Book , than he himself , that hath so ingenuously and exquisitely wrote it . THE END . 
A47127	----	The benefit, advantage and glory of silent meetings both as it was found at the beginning, or first breaking forth of this clear manifestation of truth, and continues so to be found by all the faithful and upright in heart at this day / writ for the stirring up and encouraging of those more especially who are lately convinced unto the love of them, and diligent improving them unto those ends and uses for which they serve by George Keith. Keith, George, 1639?-1716. 1687 Approx. 51 KB of XML-encoded text transcribed from 14 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A47127 Wing K145 ESTC R29891 11217645 ocm 11217645 46870 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47127) Transcribed from: (Early English Books Online ; image set 46870) Images scanned from microfilm: (Early English books, 1641-1700 ; 1444:30) The benefit, advantage and glory of silent meetings both as it was found at the beginning, or first breaking forth of this clear manifestation of truth, and continues so to be found by all the faithful and upright in heart at this day / writ for the stirring up and encouraging of those more especially who are lately convinced unto the love of them, and diligent improving them unto those ends and uses for which they serve by George Keith. Keith, George, 1639?-1716. Crisp, Stephen, 1628-1692. 27 p. Printed by Andrew Sowle ..., London : 1687. 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Worship. 2003-01 TCP Assigned for keying and markup 2003-02 SPi Global Keyed and coded from ProQuest page images 2003-03 John Latta Sampled and proofread 2003-03 John Latta Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion THE Benefit , Advantage , and Glory of Silent Meetings , BOTH As it was found at the beginning , or first breaking forth of this clear manifestation of Truth , and continues so to be found by all the Faithful and Upright in Heart at this Day . Writ for the stirring up and encouraging of those , more especially who are lately Convinced unto the love of them , and diligent improving them , unto those ends and uses for which they serve . By George Keith . LONDON , Printed , by Andrew Sowle , in the Year 1687. The Benefit , Advantage , and Glory of Silent Meetings . BEfore the breaking forth of this clear manifestation of Truth , that now shineth in great Brightness and Glory , which began in the Nation of England some twenty six Years ago , or so , there was many People both in that Nation and elsewhere , in whom there was some true desires and breathings raised and begot after the Lord , by the secret workings of his Eternal Power , insomuch that many in that day began to seek the Lord in great Earnestness and Zeal , upon whom he had caused his Light so far to shine forth , that thereby they came to see their Poverty , Nakedness and Emptiness , notwithstanding of the large and much Profession which they had made in divers Sects , and also by the same , they came to see their want of the living God , though they had learned a notional and litteral knowledg of him , from them who spoke weakly upon the Scriptures , what they had gathered from the Letter , by their Hammerings and Toolings upon them , and so it came to pass , that many who were diligent and zealous followers of these Ministers of the Letter , through these dawnings of the Light of God and Christ , which began to appear in them , became to weary and tire of that ministration they were under , which was at best but that of the Letter , and for most part also , had much of Falshood and Untruth mixed in with it , from the Worlds Spirit and Wisdom , so that their Doctrine had neither the sound Words of Truth , nor the Virtue and Life of Truth to make it Savoury and Nourishing into the Souls of the People , so that many come to loath and refuse it , for it appeared unto them ; no better then as Dead & Corrupted Water , yea as the Waters of Egypt that became Blood , which they loathed to drink off , and the same People who began to loath the Doctrine and Ministry of the National Priesthood , and also of others , who pretended more , finding it both Dead and Corrupt , they found great perpexity and heaviness of Mind , as not knowing what to do , whether to go ; they were pressed in Spirit to leave and forsake the Dead and corrupt Ministry they were formerly under , as finding it hurtful , yea killing ( for the Letter killeth ) but they knew not where to find the living and true Ministery which might administer unto them that which could answer unto the living desires of their Souls , and could Satisfie and Nourish them ; & at the same time there were divers , in divers Parts , who had some inward true and Living openings and Manifestations of Truth , but they were not come to a Clear and Sound State and Condition in their own particulars , nor to a clear discerning of the Manifestations and workings of Truth from their own imaginations . And from the Enemies transformings and likenesses , & yet in this uncleanness & unsoundness they went forth and spoke and declared and Preached and Writ many things , which because they did in part issue or proceed from the Light of Truth , were much taking into their hungring & seeking Souls , who had left the Dead and tastless Ministery they were formerly under , and so because there was somewhat in the Words or Declaration of these men , which did partly answer unto the Witness and truth of God in their hearts , they began much to look after them , follow and hear them , and drink in their Doctrine , even as the parched and dry Land drinketh in the Rai● of a Summer shower ; yet this came to prove much unto the great hurt and loss both of these Teachers , and also of them who gave up to be taught by them . For their Ministery not standing in that cleanness and soundness , either of Doctrine or Spirit , as was needful , it could not but prove as unwholsom and hurtful food , especially seeing there was not that discerning begot in People , whereby they could make a clear difference betwixt the pure and the impure , that which was of God , and that which was but of Man , and of the Enemy ; betwixt the pure and clean Grains , and the Tares ; for indeed in their Ministry they did not sow altogether clean Grain , but many noisom Tares with it , and that in much more abundance , then the true Wheat , and the Tares sprung up , and choaked the good Seed , and hindered it , so the good Seed withered in many , and in many others was in a decaying and withering condition , but the Tares waxed great and flourished , and as for those Teachers who went forth as to sow , for most part , it proved most to their own loss and prejudice , for not being brought into a cleanness and soundness in their own particular Condition , neither as to Doctrine nor Spirit , the Serpent who beguiled the Woman , betrayed the simplicity in them , and so through his subtilty drew them forth still further and further from the true openings of Truth which at sometimes were opened in them truly from the Lord , out into their own vain imaginations and apprehensions , and also into the Enemies transformings and likenesses : whereby the tender dawnings and breakings forth of Truth became to be vailed and clouded in them , and the Darkness prevailed to blind the Eye , which had received some half opening , and so their latter condition was worse then the first , yea many of them became worse then others , as unsavoury Salt , having run out from the Sence and Savour of that which Savoured them in some Measure , and thereby gave occasion of offence unto many People ; for some of these aforesaid , having run out from the Measure of Truth in their own particulars , vented and published both in Words and Writing , Gross , Unsound and Pernicious Doctrines , and others of them became loose and desolate in their lives , all which the Enemies of Truth charged upon Truth it self , and spoke evil of the Way of it , unto many Simple People , who too much believed them , and so were scared and offended , even at the appearance of Truth it self . And about the same time , the People , even those of them for most part , who were most tender , Ingenious and Zealous , ( through a weakness of understanding , and because of the customary Way they had been used to ) had too much an Eye to Words , and too much a Life in them , for they could not meet together , but some behoved to speak , in Doctrine Exhortation or Prayer , &c. Otherwise they would have thought the Time mis-spent , so much as passed away of it without Words , for their minds were much drawn forth , seeking satisfaction , and refreshment in outward Words , Practices and Observations , which yet they found not , but both their Words and Practices for most part proved their Burden , and they Groaned under them , and yet they knew not what to do , for they saw no way how either to Worship God , or profit their own Souls , or one another , but as they thought was in Words , or outward Practises and Observations , and yet they missed the Kingdom , which they in some true Measure desired , and so were scattered abroad , as in Divers Flocks and Companies , like Sheep without a Shepherd , seeking the true Fold and Pasture , but not finding it . And the Lord who had Pity upon them of Old , whom he beheld as Sheep without a Shepherd , and whose Bowels Yearned over them , in the same Yearnings of Bowels extended his tendrr Mercies and Compassion into these , who at that time had Tender Breathings and desires raised in them after himself , and to know and Worship Him aright , and in the acceptable Way , and he prepared Messengers , and seat among them , in a needful and acceptable time , who having attained unto the soundness and clearness in their own Condition , both as to Doctrine and Spirits , through the Power and Grace of the Lord , with and upon them , ( which others before them , as aforesaid , were not come into ) Preached the glad Tidings of the Gospel in Purity and Soundness , upon a People whom the Lord had prepared to receive them , as he had prepared them to Minister to them , the first Principles whereof were to this purpose or effect ; That what was to be known of God was manifest within , that the Kingdom of God was to be sought after , and found within , by every Man , in a Heavenly Seed and Principle , which was of God in every Man , the Word near in the Mouth , and in the Heart ; that God & Christ was to be sought within , found , received and enjoyed within , in the Measure of the Light wherewith he did enlighten every one that comes into the World , and that whoever do truly believe in God and in Christ , must believe in the Light , wherewith Christ did enlighten them , who is given of God a Light to lighten the Gentiles and the People , and who so believe in the Light , which convinceth of sin , judgeth and reproveth it in thought , Word and deed , come to receive life by it , and be made alive unto God , so as to have a Sence of his Divine Power and Vertue , and to see him , and behold him , and enjoy him , and have fellowship with him ; in which Life they come to receive Power over Death , Sin and Darkness , and in the same , they come to receive the true knowledge of God and Christ , and the things pertaining to his Kingdom ; and therein , and therefrom , and thereby they come to receive right thoughts and apprehensions of God , and also the right and sound Words , which are fit to be spoken of him , and concerning him , and his Way and Kingdom ; and which thoughts and Words had a manifestation of his heavenly Life and Vertue in them , as they were received in the Living and Eternal Word , near , and in the Heart ; and so that all thinking or speaking of God , or to him , or the things of his Kingdom , behoved to have this rise , the Word , Light and Life of God in the heart ; otherwise they were all wrong , dead and unsavoury , and so neither acceptable unto God , or profitable either unto the speakers or hearers ; and in like manner , all practices and works , which are not wrought in this Principle , the Light , Life and Spirit of God , within , are but dead and unprofitable , Works and Fruits of Death and Darkness , as not having the Life of God , for their Rise , Spring and Original , and so the first beginning of the Ministry , in great part , was in the Life and Power of God to call off people from all their dead and dark thoughts , Words and Works , as to God , and his Way and Worship , which were not brought forth in the Life and Light of God in the Heart , were not thought in the Life , spoken in the Life , done and practiced in the Life , as being all but false , unsound , unprofitable , and unacceptable ; and as the sound and clear Ministration g●ven them , in the Light and Life of God was to call people off from all the thoughts Words and Works of Death and darkness , so was it also to call them off , and turn them from the Darkness it self , unto the Light , which lighted every one of them , and from Death unto the Word of Life , nigh unto every one , and which would give Life unto every one , who became turned towards it , in the drawings and Vertue thereof , and this was the clear and Sound Ministration , which the Apostles received from Christ , and particularly Paul , who was sent unto the Gentiles , to turn them from Darkness into Light , and from the Power of Satan unto God , which Ministration , as it was greatly Blessed of God in the primitive times , unto that effect so was it , and is it in this our Day , the Work of Labour and Love of him , whom the Lord sent as the first of many others who came after , did greatly prosper , ( though in much contradiction into many who opposed , some through Ignorance , and others through Malice ) whereby in a small time many out of Divers Sects and Professions came to be turned into the Light , and be convinced of it , and by it , that it was the very saving Light of Christ Jesus , notwithstanding of all that Priests or Professors said or disputed to the contrary , for the Ministration had that Light and Evidence , Life and Authority , yea Power & Dominion of Truth in it , which even by a Spiritual compulsion , forced an assent in the Hearts of many , and the Measure of Truth which was Clouded and Vailed in many , came to be reached unto , through this Ministration , so as to answer unto it , to the sufficient convincement of these , in whom it is thus answered . And as for them who came to be clearly and soundly reached , so as to feel the Power and Life of God in the Ministration reach into the Measure and Seed of Truth in their own particulars : O what a Day and Time it was unto them , that was even such a Day as they had never the like of it before , nor ( in some Sence ) after it , for it was a Day unto them both of Joy and Heaviness , Comfort and Sorrow , Light and Darkness , Life and Death , their Joy and their Comfort was in the Morning Dawnings of the Beauty and Glory of God , which begun somewhat to appear in the Light , as they became turned towards it ; but their heaviness was , in that they began to find the exceeding sinfulness of sin , and how to feel themselves so hedged and compassed about with intanglements and hindrances both within and without , but more especially within , to stop them from entring into the new and living and perfect way of God , which began to be revealed in the Light , insomuch that they came to see that these things which they formerly counted gain , were now Dung and loss unto them , and that which they esteemed as their Glory , became now their shame , as namely their large Profession and Righteousness , and way of Worship , which stood in Dead and empty performances , in the oldness of the Letter , in which they had a Life , and which had a Life in them also , but it was the Life of Death , which Reigned in them , and do Reign in all , from Adam unto Moses , yea and whose Reign is not put down , until Christ the Blessed Seed and Life be Witnessed raised and revealed in the Particular ; and so this Day of God brought Death and Darkness over all that false Life and Light , which had Place in them formerly , and stained all their false Beauty and Glory , even all the Glory of Flesh , or of the First-birth , in all the Wisdom , Counsel and Knowledge thereof , and in all its thoughts and apprehensions of God , and in all its Words , and Works , and Practices , and Righteousness , whereby it came to pass that these who seemed to have , and had much Knowledge and understanding of God and Christ , but it was according to the Flesh or First Birth , began now to See and be Convicted , that they were very Ignorant , so as even to say , surely I am more Bruitish then any Man , and I have not the understanding of a Man in me ; and thus many , who were Teachers of others , for many years , came to be Convinced that they had need to Learn the very first Principles of the Doctrine of Christ , and so these who had stood in a long and Large Profession of Words , and attained to great Abilities that Way , in Doctrine , Exhortation , and Prayer , &c. Whether through Education or frequent Practice , being come to a true and Living Sence and Convincement , that it was all but Carnal and Fleshly , or at best stood in a great Mixture , having more of Flesh then Spirit in it , and more of Death and Darkness , then of Life and Light , which is hurtful , as aforesaid , came to be gathered out of all that Bulk , and heap of Words into the waiting Place , in the Measure of the Light , which had Convinced them , and given them some Sence of their Conditions , so to wait upon the Lord in his Light in all possible stilness and quietness , and silence of Mind , not only out of all outward Performances and Words , but even out of all Thoughts and Apprehensions of God or Christ , and all inward motions and Workings , which had not the Light , or Word , or Spirit of God in their Hearts , for the Rise and Spring , and this they were brought unto through the Ministration aforesaid , which pointed or directed them unto this place , even silence , both as to Words and Thoughts , and that both apart and together , by which Ministration also they were called to assemble or gather together in the Name of Christ , whose Name is the Light , the Wisdom and Power of God , and the second Adam , the quickning Spirit , to wait together in this Silence . So in this Name they were called and directed to assemble or gather together , to wit , in the Light , Wisdom , Power and quickning Spirit of God , so they were not to come in their own Wisdom and Spirit , or in the Wisdom and Spirit of the first Adam , as to Meditate , Teach , or Pray , or give Thanks in the Words which that Wisdom and Spirit did teach them , for that had been to meet in the name of the first Adam , and not in the Name of the second , whose Name is the Light , and the Life , and the Power , and Wisdom of God , as aforesaid , and so this Wisdom , and Power , and Name , was to furnish them in all they did or spoke in their Meetings or Assemblies ; and to this the Apostle directed the Believers in his day , that whatsoever they did in Word or Deed , they should do it in the Name of the Lord Jesus Christ ; if they Taught , it should be in his Name , to wit , in his Light , Life and Power ; and if they Prayed it should be in this ; and if they gave Thanks it should be in this ; and then the Words uttered or expressed by them should be Spirit and Life , that would both reach unto God , for a sweet Savour and Odour before him , and also unto his Witness in the Heart of them who heard , for what they spoke should not be the Word of Man , but the Word of God , Christ the Word , the Light , and the Life , speaking in them , and through them , as Christ said unto the Disciples , It is not you that speak , but the Spirit of the Father that speaketh in you , and according to this Paul said , That no Man could call Jesus the Lord , but by the Holy Ghost ; for the Name of the Lord is a living Name , and so cannot be named but by the Power and Vertue of his own Life ; indeed a Man , in his own natural Spirit may pronounce the Letter of the Name , but the Letter is not the Name , for the Name is the Word of God , but the Letter is not the Word , and so it is one thing to pronounce the Letter or Letters , but for another to name or speak the Word of God , yea , or inwardly only to conceive in it the Mind or Heart , which none can do but by the Holy Ghost . Now about this time that divers were convinced , as aforesaid , and gathered together in Divers Places , through very Necessity , their Meetings came to be Silent , for some Time , though the First Rice and Ground of their Meeting in Silence , was , that they were taught it of the Lord , forasmuch as there were but few , who were then attained unto that Soundness and Clearness of Condition , in their own Particulars , so as thereby to be fitted and Qualified in the Word , Life , Power , and Wisdom of God , to Minister unto others in Divers Places , Friends being but very young at that first breaking forth of Truth ; and so their Works was mostly , if not only to joyn together , in a joynt Concurrence to wait upon the Lord , for the indu●ngs of his Power from on High , and to see the Work and Operation of his Word , Light and Life in them , every one being turned unto the Manifestation thereof in their own particulars : For indeed in beginners , or those who are but lately turned unto the Light and Life of Truth , it hath much to Work through in them , and they have many Steps of inward Tryals and Exercise to Pass through in the Light and Life of Truth , before they attain unto that Soundness and Clearness in their own Conditions , whereby they can safely and Purely Administer the Word and Words of Life unto others without mixture ; for First a Man must be in a good Measure gathered into the Life and Spirit of Truth , so as to be well rooted and fastened in it , in his own particular , before he be in such a fit Condition as to Minister unto others , with safety and advantage , and the Word of Life must first have some free passage in a Mans Heart , Mind and Spirit , before it can have a free passage in the Mouth , and it must have got some good Measure of Command and Dominion over the Heart , and the Thoughts and Affections thereof , otherwise it cannot so conveniently , and readily have the command of the Mouth ▪ so as to order and direct it , that the Mouth steadily and soundly , only as the Instrument of the Word and Spirit of God , may only express or declare the living Words of God , otherwise as where the Heart is not under the command of the Life as aforesaid ) the Mouth will reel and stagger in its expressions , and be apter to speak the Words of the Wisdom and Spirit of Man then of God ; now as the Words of the Spirit of God and Christ are in the Mouth Spirit and Life ; so the Words of or from the Spirit of Man , though even gathered from the Scriptures , are instead of Spirit , but Letters ; and instead of Life , but Death ; the one is Spirit and Life , the other but Letter and Death , which Profits not , but hurts ; yea even the Mixture , ( as where it is partly Letter , and partly Spirit ) as much as possible , is to be shunned and forborn , especially , in this so Clear and Glorious manifestation of Truth , which calleth out of all Mixtures , both in Words and Works unto Purity , soundness and simplicity in all , and now doth more pressingly require it , then in the Times of Ignorance and Darkness that are past . Thus I say , that even very necessity at first occasioned their silent Meetings of Friends in Divers places , every one being afraid to open the Mouth , nor daring to open , it till the Lord opened it by the Power and Vertue of own Spirit and Life , and though none durst speak or open a Mouth , nor had received that Spiritual Power and ability to do it , yet a necessity and Duty they found in it , to meet together , yea the least measure and appearance of Life and Light in every one did even draw them together , and when or wherever they came together in the drawings thereof , and sat down together in stilness and quietness , every one being turned and gathered unto their particular Measures , they came to find the Benefit , Advantage and Glory thereof , in a Wonderful and unspeakable manner ; for after this manner they became all as one Body , and as Members together of the Body , and one of another by reason of that wonderful and excellent and Glorious Unity , which the several Measures of Life and Light , hath in the particular Vessels and persons . For if even but two be together , & that each of both be gathered unto their own measure of Life , the measure of Life in thr one doth after a secret & unspeakable manner reach unto the measure of Life in the other , & flow forth into it , wh●reby the one is raised , & Strengthened & inlarged by the other , & as it were fed & refreshed thereby , yea and the Life in the one doth so joyn , and Vnite its force and strength and Vertue unto the other , that every particular feels the Strength and Vertue of the twofold measure of Life , as it were doubled within themselves ; and if they be three thus gathered together , the particular Measure of Life in every one reacheth unto every particular , so that one feels not only the Vertue Force and Strength of his own particular Measure of Life , but also the very force and Strength of the other two , so that his Life is as it were strengthened , enlarged and refreshed , as in a threefold degree , and so still as the number of these do increase , who come indeed to Witness any Measure of the Life and Light of God to spring up in them , all the particular Measures of Life in the particular Vessels , or Persons in whom it hath appeared , Vniting in one , even as many small Streams , become as a large river of Life , which in the wholeness , or Vniversallity of it , hath its Course Motion and Operation , in and through every Member , in some Measure , according to the capacity of each ; and thus the whole Vniversal Life and Spirit of the whole Body reacheth , in its whole Vertue , in some Measure unto every Member for the quickning , refreshment , and edifying thereof , as even it is in the Natural Body , for the Natural Spirit that is Vniversally diffused through the whole , reacheth unto every Member in the Body , with its Influence Life and Virtue , end a plain example whereof we have also in the Light , that is Natural , for if a Company of People should come into a dark place , every one of them having a Lamp or Candle lighteh , each person injoyeth not only the Light of his own , but also of all his Neighbours , where each suf●er their Light freshly to shine forth . And of this Friends having such manifest and clear Experience in their own particulars , they became greatly indeared toward , one another in all Pureness and tenderness of Love , and finding the great Benefit and Advantage which they had in one anothers Company , Presence and Fellowship , as of one being a Strength to another , their Life and Spirit reaching unto them , oft without all Words , yea in the silence or ceasing of Words they were drawn to meet often together , for that in the Presence and Company of one another they were inwardly Refreshed , Comforted , Quickened and Strengthned , through that Communion and Communication of the Spirit and Life of God , from Vessel to Vessel , as from one upon all , and from all upon one , and this is that Communion of the Saints , which is a Mystery forever sealed from all Natural Men , but is most open and clear to every Child of Light , yea even unto the Youngest , who are but as Babes and Sucklings in the Truth . And oft times it so comes to pass , that one only particular Person is made an occasion of great Refreshment , Quickning and Comfort unto many , yea unto a whole Meeting , so that in good and certain experience , where divers have come together , but Life had but a weak or small manifestation in and among them , as being but young in the Truth , and much Death and Darkness as yet having place , which Burthened and Clouded the tender Life , so that , as it were the Power of Death and Darkness could be felt to work strongly in the Meeting , by reason of which those who met had much ado to wrestle against the said dark Power , yet the coming of one among them , and sitting down with them in the Meeting , to wait together upon the Lord in pure Silence , has occasioned Life in great Glory and Dominion to shine fo●th , & flow like a mighty River through the whole Meeting , and every particular Member thereof , by which every particular could sensibly feel the Power of Darkness and Death , which did Burthen and Weaken the Meeting , and quench or stop the springing up of Life , to be removed by the force and strength of Life , which br●ke forth against it , and dispelled it , as the Sun in his strength dispelleth and breaketh a Cloud into pieces , the occasion of which hath been , that the one aforesaid hath had the Life of God in his own particular raised into a large stature and measure of Power and Dominion , whereby his Life hath had its course through all that Darkness that stood in the way , to the reaching the weak and small measures of Life in the others , and so by its Influence quickening and strengthening Life in every particular , till it was raise● over all that stood in its way , and all were abundantly Refreshed , Comforted and Quickened , and such through the Goodness and Providence of God , are sent unto others , or raised up , among them to be unto them as Nursing Fathers , and Stewards , and Shepherds , unto whom , as it were , the Keys of the Kingdom were given , that may open it unto others ; not but that it is possible to be opened , even without all Instruments from without , yea the Service and Benefit of Instruments , fitted and prepared of God , hath been , and is found to be great unto the more abundant opening of it , and helping the Weak and Feeble unto the more ready and easie entrance into it , wherefore such cannot but be dearly Loved and Honoured in the Truth , for their Works sake ; and because of that excellent measure of Life in them , which hath such universal Influence and Service unto all . And though the Unity and Fellowship of the Children of Light and Truth doth not simply consist in their outward Nearness , Company , or Presence , for that though at never so great an outward Distance , their Unity remains , in that Spirit which reacheth over and through all , yet it is certain that even their being together in the outward ( when they are gathered in the Name of Christ as aforesaid , as in the particular measure of his Life and Light made manifest in them ) doth greatly conduce and contribute to increase and strengthen their Unity , and to make their Fellowship and Communion of Life the more sensible as is known and witnessed by certain experience ; for that when they are outwardly present , Life hath and oppertunity to convey it self unto one another , by an through the natural Spirit , and the very Face of one sharpneth another , as Iron doth Iron , for where Life is rased in the Heart , it hath its Image on the very Face or Countenance , which by a secret Vertue reacheth unto others . Yea not only doth Life convey it self , and its pure influence , through the Voice and Sight , but even through the taking one another by the Hand , where it is done in pure and undefiled Love , and by the laying on of Hands also , as was witnessed in the Primitive Times , so that those who were indued with a large measure of the Life and Spirit of God , whilthey laid Hands on them who Believed , Vertue went forth from that force and strength of Life in them , an● reached unto these on whome Hands were laid , whereby they came to feel the Life to be raised in their own particulars , and the Power of the Holy Ghost to fall or break forth upon them , as even so it is witnessed at this Day , in and among the Children of Truth , through the form●r formality of laying on of Hands , that is in the false Church , which hath only the empty and bare imitation is not regarded . And thus now it being showed , how great an Advantage and Benefit the Children of Light and Truth have in their Meeting together , through the Communication of Life , yea from all to every one , and from one to all , and that without all Words , as well as with them , the Benefit and Advantage of their meeting together , even in Silence , cannot but be manifest , and this serves to answer that common Objection used by many , who say , We may sit silent at Home , and wait in silence in our own Houses , and so be as much edified , a● to come to a silent Meeting , where nothing is spoke for our Instruction or Learning ; to which I say , nay if your outward Liberty and Health can permit you to come , and yet you come not , but stay at home , you cannot Profit , nor be Edified so much at home , though you should give your selves to waiting in silence , as by coming to the Meeting of the Lords People and waiting together with them in silence , first , because to meet together is the Ordinance of God , which he doth bless ; yea he hath promised that where two or three do meet together in his Name he will be in the midst of them , and this promise is to meeting simply in his Name , though there should be no Speaking among them ; but secondly because as is said , through that universal influence of Life , which the whole Meeting hath upon every particular Life , to raise and refresh , and strengthen Life in every particular , th●refore it is manifest ; that it is more profitable and edifying to wait with others , where oppertunity can be had then alone , for while we wait with others , we become a strength and help unto one another in waiting , which many can seal the truth of by certain experience , who have found much more ready and easie access and entrance to wait upon the Lord , and a much more freedom of Mind from vain Thoughts and Encumbrances while they were waiting with others , then while alone ; as also many has been Convinced and brought to the knowledg of the Truth by coming to Silent Meetings , and seeing as is showed that Life doth readily most prevail & abound while they wait together , surely these occasions cannot but be the more Edifing and Profitable , when rightly improved , for when Life is most raised , and doth most prevail and abound in the Heart , then a man hath the best opertunity to feel the operation of it in him to work and purge out the old Nature and Spirit , with the Works thereof , and to leven him into a new lump , so as to mould and transform him unto its own pure Similitude and Image . And so these who came together , to meet after this manner in Silence , so that they would sit together many hours in a deep Silence and Quietness , came to sind great Benefit and Advantage in them , yea and a great Glory , though such Meetings became the Worlds wonder , and natural and dark spirited men did scorn and deride them , as they do unto this day , yet the Children of Truth found them , and do find them the most Profitable and Edifying Meetings that ever they were at , where all Flesh is made Silent , and the Lamb alone is waited for to appear in his Temple , and speak forth his holy Mind , Will and Counsel in such Vessels as are fitted and prepared of him , and those who met together in this Silence , where , at that time perhaps , not one in the Meeting had a Mouth opened , or utterance gave them , in the Life and Spirit of God , came in due time to receive the opening of the Mouth in a very large and powerful , and glorious manner , as continues unto this day with them who yet remain alive in the Body , and now many have received an opening of the Mouth , and come to witness the Word of Life sprung up in great Power and Glory , to the putting Words into their Mouths , which are Spirit and Life that Minister Grace , largely unto the Hearers , and are a Sweet and Precious Savour and Odour unto God , even a Sacrifice of a sweet Smell ; and so they witnessed the Promise fulfilled unto them , upon the matter ( though the many Tongues and Languages , with other circumstantial things be not ) as the Disciples did , who were commanded to tarry at Ierusalem , and wait for the Promise of the Father , which was the pouring forth and effusion of the Holy Ghost , or Holy Spirit ▪ and Life of God upon them ; and they wait , so it came to pass , that on the day of Penticost , being assembled together with one accord , they were filled therewith , and began to speak forth the wonderous things of God , as they felt them in their Hearts , and as the Spirit gave them utterance . And seeing they were not commanded to Speak , Preach , nor Pray , nor Sing , but in the Name of Christ , that is in his Life , Spirit and Power , as it moved them , it is manifest , at times , the Disciples , or Christians in the Primitive Times had Silence among them , as we now have , seeing they were not to Speak , but when the Life moved ; and surely there were among them , who did not always feel the motion of Life to Speak , nor were always in a Capacity or Condition for Speaking , and though now , since the glorious increase and growth of Truth , few Meettings have some or other to whom a Ministry in Words is given more or less , so that seldom or rarely Meetings are under a necessity to be wholy Silent , from first to last ; yet because of the great Advantage , and Benefit , and Glory that is found in them , Friends are many times willing and desirous to sit down and feed together in Silence , upon the heavenly and invisible Life , so as to reach unto one another in the Communications of Life , and feel the States and Conditions of one another therein in Silence , and enjoy that secret and hid Fellowship together which the World knoweth not , so as even to be silent , though both a Liberty and Ability in the Life may be present with divers ( where no pressure no pressing occasion is found ) to utter Words , which indeed hath a great Glory in it , that People should Converse together in Spirit and deep Silence , and without all Words . Now among divers great an 〈…〉 d Advantages and Benefits , which they who came to be Convinced did find , in the sitting down together to wait in silence ; there were some that in the silence , their Minds being turned towards the Light and Life of God which had appeared to them , they came to find their Mindes stayed therein and thereby , for a great and mighty Power broke forth , in the Light , unto which their Minds were turned , and did gather their Minds into it more and more , whereby they came to know a being Planted , and Grounded , and Rooted , and Setled , and Established in the Truth , and in the Light , and Life , and Spirit and Power thereof ; and so they came to be gathered out of all the Tossings and Waverings of Mind , and out of all the Incumbrances and Wandrings , into Stability and Steaddiness in the Truth , which was even as to be delivered from a Stormy and Tempestuous Sea , and brought to dry Land ; and thus also they came to be gathered out of all their own Thoughts and Imaginations , and uncertain Conjectures and Guessings concerning the things of God and Religion , into the clear and certain manifestation of Truth , by which also they came to receive an inward discerning , so as to distinguish & make a difference infallibly betwixt things and things in them , as to see and know and feel what was of God , and what was not of him , but of Man or of Satan ; and so as they waited in this silence , their minds being turned towards the Lord , they could discern the right and wrong Spirit , and the Work and motion of each , and came to see what was to be Kept and Spared , and what was to be Denied ; what was to be preserved Alive , and Cherished and Nourished , and what was to be Slain and Famished and Starved , and so in the Silence they came to find the pure Judgment of the Lord to pass over and through all in them , as the Refiners Fire , which purifieth the Glod and Silver , but consumeth the Dross and maketh a clear Separation , and the Power of the Lord God was found and felt to work mightily in them , for the breaking down , and Killing , and Consuming , and Destroyed every Evil Thing and Work , which had place in them and removing and taking out of the way whatever Clouded or Vailed , or Burthened the pure Life to arise and shine forth , and so the Mountains which were raised over the Seed and burthened it , came to be shaken , yea the Earth and the Heavens , ( by which these bodily Quakings and Tremblings did also seize upon divers , and from this the Name Quakers was in scorn cast upon Friends ) that the Mountain of the Lord might be raised up a top of them all , and so through the mighty working of Gods Power , which was revealed in the Light , to which their minds were turned in silence , they came to be brought out of the mixture , wherein they stood formerly , into a clearness and soundness of Condition in the Truth , both as to Spirit and Judgment in their own particulars ; and so they came to a clear and sound understanding of the things of God , & of Truth , & Religion , and the way of Worship , and to have clear and sound Thoughts and Apprehensions of them , which did purely and clearly arise in the Light , in which their minds became stayed , and so in due time a pure and clear ministration in Words was given unto many of them , so that they preached pure , sound & clear Doctrine , in a pure and clear manifestation of Life , unto which pure Ministration many came to be brought , who had a Ministration formerly among People of divers Sects and Opinions , which stood in the mixture aforesaid , that was not clear Grain and Food , and therefore hurt both themselves and others , but being gathered together unto thi● pure Ministration ( which they received by sitting down to wait upon the Lord , to learn together in silence , with all subjection , the pure and clear and perfect knowledg of things ) they came both to be saved themselves , and to be made instrumental to save many others : And so in silence they came to receive these many precious openings and discoveries of Truth and Religion ; and the Scriptures were largely and purely opened unto them concerning these many things , which are the matters of Difference between the Friends and Children of Truth , and the Priests and Professors , and these together with many precious and excellent Gifts of the Spirit , and also much inward Peace , Joy , Refreshment and Consolation in the holy Spirit , and much increase of Life and Grace , and Righteousness and much Beauty , and Glory , and Dominion in the Life , were among the Blessed and Glorious Advantages they received in meeting together , and waiting together upon the Lord in pure Silence and Stilness , and which are all known and witnessed , and found at this day ( even as at the beginning ) by them , who faithfully and diligently do observe them and improve them . And by this means also the Truth came greatly to spread and gain Ground , and so doth at this Day , even in that these who were Convinced in all the parts and corners of the Land , where the sound of Truth came , did meet together , though there were but two or three in a place , and sat down together to wait upon the Lord in pure Silence , out of all their own Thoughts and Words , and Works , which was a great and loud Testimony , and did Preach all abroad far and near , which gave occasion unto many who had some measure of Simplicity and Tenderness to consider the thing , and the signification of it , that in a time wherein Professors had so much a life in Words , ( as if all Religion had been turned into Words , and in Speaking and Hearing , as indeed it was so with most part , that they knew no more of it , but to hear and talk Words , and so their Religion was a Monster , as if all the Body were become the Tongue and the Ear ) that a People should be raised up to meet together in Silence , and in Silence to be Edified , and Taught and Instructed more then in all the Words they had formerly heard or spoken , and in silence to Worship God , and Pray , and give Thanks , and be Helped and Strengthened one by another , this gave occasion , and doth and will give occasion still more and more unto many , that have any measure of Tenderness and Simplicity to look beyond Words into the inwards and substance of Religion ; and indeed hereby many came to be Convinced , more then by all the Preachings in Words that ever they heard , the very Silence and Silent Meetings of Friends Preached unto them so Convincingly , and reached them , that they came both to confess and own the Truth , and to sit down in silence with them who were formerly gathered , turning in their Minds to the Light , whereby they came to be partakers of the Benefits of Silence , as aforesaid , with them , and so they came to see the proportion of the true Religion , which is as a well proportioned Body , and is not all Tongue or Ears , but hath many other Parts and Members , and these far greater ; for the Tongue , as said Iames , Is but a little Member ; and so indeed the Words ( which the Tongue can utter , and answers thereunto ) are but a very little part in respect of these many other things which pertain unto the true Religion , and even , as in the Natural Body , many other Members recei●e power to execute , and do their proper and respective Offices , before the Tongue ; as we see in Infants , who can use divers Members of their Body , but cannot speak with the Tongue ; so is it even as to the true Religion , which first gives power as to the use of divers other things relating thereunto , before it gives power as to speak of them , so that obedience unto the Truth , and the practice of a holy Life and Conversation , doth most naturally proceed the speaking of or concerning the Truth ; and this is the order of Christ , who said , He that keepeth my Commandments , and teacheth men so to do , ( so her● is first keeping the Commandments before teaching unto others ) the same shall be great in the Kingdom of Heaven . And so Friends being turned towards God , to wait upon him for his Teachings in their Silent Meetings , have not their Meetings to depend upon any Speakers or Speaker without , whatsoever , and therefore they can and do meet together with Advantage when they know not of any Speakers ; and thus their Meetings are constantly kept up for a Testimony to Truth , and the Edification of themselves , as also for the reaching unto others ; whereas among all other Professions and Professors , it is quite otherwise , for if they have no Speaker , they have no Meeting , and so their Meetings depend upon the Words and Lips of men , as if they could receive no good in Meetings but what dropped from the Lips of men , whereas the good that Friends look at , and wait for in Meetings , and do receive , is far beyond all Words whatsoever , even the very Words of Life , ( which Words are precious unto them notwithstanding , and desirable in their place ) and that Good is the Life it self , which was before Words , and will be when Words are not , and in which all Words are to cease ; but the Life endureth for ever , in which Friends have Fellowship with God , and one with another . And as touching Silent Meetings or Meeting together in silence , it is not only traceable among the Disciples and Apostles in the Primitive Times as aforesaid , but even in the Old Testament so called ( although it be thought such a strange thing among Priests and Professors generally ) for did not Iob and his Friends meet together in silence 7 days , Iob 3.13 . And did not Ezekiel sit among the Captives 7 days , and did not open his Mouth to any , till at the End of them , when the Word of the Lord came to him , Ezek. 3.15 , 16. Yea , and the Ilands are bid be Silent before him , Isa. 41.1 . and said Zechariah , Let all Flesh be Silent before the Lord , for he is raised up out of his Holy Place , Zech. 2.13 . George Keith . POST-SCRIPT . The Copy of a Letter written from Germany , by Stephen Crisp , to Friends , which doth suit with the preceeding Paper . ALL Friends every where , who have tasted of the Goodness of God , keep in the Savour thereof , and let not your Minds be stoln away from that which is Living , for that which is Living cometh from Above , and makes you Lively , but that which is Corruptible cometh from the Earth , and brings Death with lt over your Souls ; and therefore watch in diligence to retain the Savour of the Life of Truth , that you may Live , from a sence that Christ liveth in you , who is the Seed , the Truth , the Noble Plant , and grows and bringeth forth Fruit in you . And all Friends , every where , who thus keeps and retains the Savour of Life in them , they will come to feel daily Quicknings thereby , and will have power over the Nature that is dead in Adam to all good Works , and especially to waiting upon God with a stedfast and stay'd Mind : Nothing so hard as this to that old and corrupt Nature which is soon weary . This is that Nature which cannot watch with Christ one hour , but let his Tryals and Sufferings be never so great this leads from Watching to Sleeping , this hath no Fellowship with the Seed of God in its Sufferings , and shall have none in its Dominion . And where this drowsie Nature stands Uncrucified , it keeps you in the Weakness out of the Power , and this brings out of the savour and feeling of the Goodness of God , and so makes Meetings unprofitable , and as it comes through Custom to be allowed and subjected to , it leads into Hypocrisie , that is to say , into a professing to waiting upon God , and a presenting the Body in the Meeting , and then letting the Heart ( which God requires ) depart far from him , even into the Ease and Liberty of the Flesh , in which the Apostle said , they that lived could not please God. Therefore , Dear Friends , in the Name of God I exhort you , consider what you do when you Assemble together , and let it be in the Name of Iesus , that is in his Power , not in the Weakness , nor in the Flesh like a Fleshly Meeting , but in his Name and Power make War with the Flesh , and with the Drowsie Spirit that lodgeth there , and in the Faith overcome it , and be not overcome by it , for that is Bondage : And hold your Meetings in the Spirit , where every one is made alive and flourisheth , and grows in Life and in Dominion , and shines forth to the Glory of God , and to the Comforting and Refreshing one of another . For now as any one suffereth himself to be overtaken with Sleep in a Meeting , he looseth the sence of the Power of God , he becomes a Griefe to the Diligent , and an Evil Example to the Negligent , and brings himself under the Judgment of Gods Power in his own Conscience , which when he awaketh riseth up against him ; and also he is under the Judgment of the Power in the whole Meeting , which , when he comes to a true sence of , will be no light thing ; and further , if any that are unbelieving come in among you , and see such things among you , that make a profession of an inward Power , and an inward quickning Spirit , and a Worship that is inward in the Spirit and Truth , herein causeth such the Name of God to be Dishonored , the way of Truth to be holden in little Esteem , by such who know it not in themselves , and a Stumbling-Block is hereby laid in their way to hinder them from any farther seeking after the Truth . Oh Friends ! consider these things , and be all diligent in this Matter , and let not that earthly part have Liberty , but let it be kept in the Cross till it Dies , or else it will keep and hold you Dead and Unsensible of God or one another . And this is that hath hindred the growth of many , namely their Carelesness in coming to Meetings , and their Slothfulness when they are there . Therefore for time to come , let every one that bears the profession of Truth , be diligent in the Work of God , and be good Examples to each other ; and observe your time and hour of coming to Meeting ; and set not one hour , and then come at another ; and neglect not your middle week Meetings , by reason of your outward Occasions , for that will not bring a Blessing upon your Affairs , but let all things give way to the Service of God , and then all things shall work together for good unto you , and there shall be no lack of any thing that is good for you . So dear Friends , in the true love of God have I writ this unto you , as it lay upon me from the Lord , as a word of Exhortation , to stir up the pure mind in you all ; and the God of Power and Strength give you of his Might , and of his Power to help you in all your Necessities , and in all your Combates , and strengthen your Faith , in which and by which the Victory is obtained , which is the desire of my Soul for you all , who am your Friend in the Fellowship of the Gospel . Stephen Scrisp . THE END . 
A47129	----	The causeless ground of surmises, jealousies and unjust offences removed, in a full clearing of faithful Friends, and a sober vindication of my innocency, and the Friends concerned with me in relation to the late religious differences and breaches among some of the people called Quakers in America. Keith, George, 1639?-1716. 1694 Approx. 45 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A47129 Wing K149 ESTC R1482 12013092 ocm 12013092 52475 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47129) Transcribed from: (Early English Books Online ; image set 52475) Images scanned from microfilm: (Early English books, 1641-1700 ; 568:18) The causeless ground of surmises, jealousies and unjust offences removed, in a full clearing of faithful Friends, and a sober vindication of my innocency, and the Friends concerned with me in relation to the late religious differences and breaches among some of the people called Quakers in America. Keith, George, 1639?-1716. 16 p. Printed for R. Levis, [London : 1694] Caption title. Signed (p. 16): George Keith. Imprint from colophon. Reproduction of original in Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Society of Friends. 2005-05 TCP Assigned for keying and markup 2006-01 SPi Global Keyed and coded from ProQuest page images 2006-03 John Latta Sampled and proofread 2006-03 John Latta Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion The Causeless Ground of Surmises , Jealousies and unjust Offences removed , in a full clearing of faithful Friends , and a sober vindication of my Innocency , and the Friends concerned with me ; in relation to the late Religious Differences and Breaches among some of the People called QUAKERS in America . I Tenderly intreat and desire that none apply , or construe any Words contained in these following , Lines , as intended by me in way of Reflection , Blame or Charge , against either the Body of Friends in general , or any particular Meeting , or Meetings of Friends in particular , or against any singular , faithful Friend or Friends whatsoever ; being only a full Clearing of Faithful Friends , and a sober Vindication of my Innocency , and Christian Testimony , freely recommended to the tender Consciences of such as may read them . I Find weighty Concern upon me to publish this following Declaration , to silence and remove these evil Surmises , Jealousies and unjust Offences taken both against many faithful Friends in general , and Me in particular , upon the Misconstructions , and Misapplications that some have made of some Passages in my late Printed Books . And in the first place I cannot but greatly blame them , who have reprinted diverse of my late Books , with other Titles than the Titles first given them , as An account of the Divisions among the Quakers in Pensilvania , A further Account of the Divisions among the Quakers in Pensilvania : And to a small Treatise of mine concerning the Resurrection , this new Title is given , The Christian Quaker , or George Kieth 's eyes opened , as if the Name Christian Quaker were peculiar to me and some few others called Quakers ; or as if I had been formerly Blind till of late days , both which I disown , for whatever I have delivered in any of my late Printed Books , touching either the Resurrection of the Dead , or any other Principles of Christian Doctrine ; it hath been my Faith ever since I came among the people called Quakers , which is upwards of thirty Years past , and it is my charitable sincere Persuasion , that the worthy Name of Christian doth truly belong to very many of that People as well as unto me , having an experimental Proof , through intimate conversation , and frequent verbal Communication with many of them , that they are sincere in the Christian Faith , and whose Life and Conversation doth Seal unto the sincerity of their Christian Profession . And whereas it hath been said , that I have Printed several Books against the people called Quakers , charging them with holding and cloaking more damnable Heresies and Doctrines of Devils , than any Protestant Profession would tollerate , I answer , a great search having been made by many into all my Printed Books , it hath not been found ; and I say , it is not to be found , that any where in all my Books I have charged the people called Quakers , either in general , or in the plurality , with any such thing . And by a Manuscript given forth by some of them that so charged me , it is made apparent , that I charged but a few , and these few did not at most exceed thirteen when I did so charge them . And that my innocency may appear in this Matter , I need but recite some of the printed Passages in my late Books , where I am so far from charging the People call'd Quakers in general , or the Body of them , that I purposely , and with great care and industry have cleared them ; see for this in the Book call'd Some Reasons and Causes of the late Separation , pag. 17. l. 14. where I say , That we remain in dear unity with the Body of our faithful Friends , all of them , in all parts of the World , and p. 23. l. 13. of the same Book , We declare we are one with our faithful Brethren , in all parts of the World , both in Spirit , Doctrine and Practice of true Christianity : And we faithfully believe that our Faith in all things doth well agree to all our faithfull Brethren everywhere , and is the real , sound and upright Faith , as it hath been received , not only by ancient Christians in all Ages of the World , but also by the most sound , ancient , and present Friends of Truth , called in scorn Quakers . Divers other Passages of the like nature might be cited out of my late Books , but these may suffice at present , and it is greatly to be noticed , that notwithstanding the objections and severe Accusations that some have made against my late Books , as being hurtful to Truth and Friends of it , and giving advantage and strength to Adversaries of Truth ; Yet after great search into my Books , and a strict Examination of them , by some that have so complained , there is not any Line or Sentence in any of them , that they have made to appear to contain any untruth or falshood in them , either in matter of Doctrine or Fact : And as I have told them , and answered divers times , Generals prove nothing , it is not enough to say my Books have done hurt , unless they can instance particular Untruths or Falshoods in them of Doctrine or matter of Fact , which they have not done . I have also desired them who have so charged me , to distinguish betwixt a proper and accidental Cause of an effect ; as even some of them have been put so to distinguish , with respect to some of their own Writings , an evil use being made of them , by some ill minded men . I have granted that some of my late Books might have been an improper and accidental cause of Hurt and Grief to Friends , and of strengthening Adversaries , but unless it can be proved that they are the proper and direct Cause of such Effects , which hath not been proved , it doth not follow , that they are to be blamed ; for as they might have been the improper and accidental Cause of Grief to some , so as can well be proved , they have been of great service to many , yea to Hundreds of Friends , which they have acknowledge : and have signified their great satisfaction and joy , that God had raised me up , and some others with me , to appear in a zealous , plain and clear testimony to those great Truths of Christianity , plainly asserted in my late Books , and in opposition to those vile and gross Errours boldly asserted by some , that went under the same outward denomination : And as this hath had a Service to many sincere hearted Friends of the same profession with us , who have blessed God , on our behalf , for his giving us Zeal and Courage to appear in such a publick Testimony to these great Truths of Christ that had been as it were buried in silence by some , and opposed by others ; the reviving and raising up of which , God was pleased to show me in a Heavenly Vision , and that he would make me an Instrument thereof , with some others concerned , for which , and for all his other great Mercies , I desire for ever to praise him , so it hath had a great Service to many of almost all other Professions who had been jealous of us , and did frequently accuse us in general , as being unsound , touching these great Truths of the Christian Doctrine and Faith , who are now in great measure satisfied , and on that account their Love and Charity is the more extended towards us , which I am well perswaded will , by the Blessing of God , be made a means to many of them to bring them nearer to us , and to open their Hearts to receive our Testimony , in what we have from God , to declare unto them for their good : And many of all sorts that frequent our Meetings , of other Professions , are well affected with our Testimony , to the inward appearance of God and Christ , together with the holy Spirit in Mens hearts , wh●le they find us warm and Zealous in our Testimony to the other great Doctrine of the Christian Faith , held in common with them , as particularly , that the Faith of Christ , as he dyed for our sins , and rose again , is necessary to our Christianity and Salvation , that God doth justify us and pardon our Sins for Christs sake , who dyed for us , through our Faith in him , that is , always , ●ccompanied with sincere Repentance , reformation of Life and new obedien●● , that the Man Christ Iesus , even the same that dyed for our Sins , rose again , and is ascended , and is in Beeing in the true and perfect Nature of Man , having the true Soul and Body of man , in Heaven , wonderfully Glorified and Exalted ; our High Priest , Mediator and Advocate with the Father , by and through whom God doth give the holy Spirit , and all Spiritual Blessings , and Influences of Grace , Peace , Life and Light , and Wisdom , and Power , and every new supply and increase of the same , to true Believers in him , as he is thus glorified and exalted ; and by and through whom God doth Graciously accept us , and our Services , Worship , and thanksgiving , and whole obedience ; and by this Man Iesus Christ , God will raise the Dead and Judge the World at the last Day : And that the deceased Saints have not yet ( generally ) received the Resurrection of the Body , but wait for it at Christs last coming and appearance without us in his glorified Body , to Judge the quick and the dead . The plain asserting of these , and other great Truths of Christianity in my late Books , and that with Zeal and fervency of Spirit , in the sincerity of my heart ( in which I have had great Peace and Comfort , and still have by the Spirit of God in my heart , notwithstanding the rash and uncharitable Censures of some ) have been , and yet will more and more be of great Service , not only to many of the same Profession and Denomination with us , but to many of other Professions in Christendom , for the clearing the Truth , and faithful Friends of it , and for the removing these Jealousies and Dissatisfactions that many of all other Professions have entertained against us , occasioned either by the obscure and unwary Expressions of some of the same Profession with us , or by the ignorance and unsoundness of some others , which yet ought not to be charged upon the whole , nor upon any that are innocent , as touching these things . But if any should go about to cover , cloak or excuse these Errours , or any Guilty of them , and neglect to pass a due censure upon them , after due notice given them , they are in so far chargeable with them . And therefore , that I and others joined with me in our late Printed Testimonies , might be clear of the Guilt of these Errours , and of such as did hold them , we did find our selves weightily concerned to appear in such a publick Testimony , to the Honour of God and his dear Son Iesus Christ , and the peace of our Consciences , and also to the clearing of faithful Friends every where , and for the credit of our Profession , which was our sincere intention to remove all offences and Stumbling-Blocks out of the way , as we have plainly declared in our Printed Treatise , called Some Reasons and Causes of the late Separation , pag. 24. line 24. where we say , to prevent Truth and faithful Friends being defamed by Adversaries , we are weightily concerned in this Testimony . It was therefore a great surprisal to us , and remaineth so to be , to find some so to misconstrue our real and sincere intention , and so greatly to misunderstand us , as to charge it upon us , that our late Printed Books have tended to give great occasion of Offence , and stumbling to many . &c. opening the mouths of our Adversaries , Professors and others , to reproach the Truth and Friends thereof . But it is strange to us , that our faithful and zealous witnessing for the Truth , and against Errour , should be construed to be to the reproach of Truth and Friends of it : doth one contrary produce naturally another , or doth Truth produce Errour ? if nay , no more can our zealous Testimony to Truth , produce the bringing reproach upon Truth and the Friends of it ; or rather , is it not more apparent , that to pass by in silence , without any censure or publick Testimony , gross and vile Errours ( some of which not only no Protestant Profession would tollerate , but even the Church of Rome would not tollerate , but publickly Judge and Condemn ) doth bring a Reproach upon Truth and Friends thereof , and doth open the Mouths of Adversaries to reproach us , as being guilty of cloaking such gross Errours amongst us , for if we are guilty of blame for exposing these mens gross Errours ( after due Gospel order used towards them , as hath been sufficiently proved out of our late Printed Books , and great endeavours used to reclaim them , convince them , and better inform them , which they have rejected , and notwithstanding their Scripture Confessions still persisted in their Errours , as I have made appear out of their own Papers and Manuscripts , signed with their own hands , since their pretended Scripture Confession , ) what is the Consequence that many will make from this , but that to pass by in silence , cover and cloak such vile and gross Errours among us , and to lessen and extenuate them , with the smooth names of Weakness , is esteemed a Virtue by us , but let it be far from us , to give any such occasion of Argument against us . But as we have impartially in Print as well as other ways , witnessed against that Judged by us gross Errours in other Professions , not covering them with the smooth name of Weakness , so that we may approve our selves indued with that wisdom from above , that is without partiality and respect of Persons , let the gross Errours , or any other defaults and Immoralities that any among us are guilty of , be impartially witnessed against in Print or otherwise , after due Gospel Order and Discipline hath been exercised towards them , as is the present case , for we Printed not a Line against them , until by Christs established Discipline in his Church professed by all Friends , they had made themselves to us as Heathens and Publicans , by their rejecting and denying the sound and seasonable Judgement of the Monthly Meeting , whereof they were Members , and denying that Meeting to be a Meeting , tho it was the only Monthly Meeting that then was in Philadelphia , and the only Representative of the Church in that place at that time ; and also until they had rejected all our Endeavours and Proposals unto them , in order to Reconciliation . See a Copy of the said Judgement in the Printed Treatise , called Some Reasons and Causes of the late Separation , p. 10. And if that particular Meeting or Assembly that they belong unto , pass no due censure against them , the Errours and defaults of the particulars are justly imputed to the particular Meeting or Assembly they belong unto , as we have largely proved both from Scripture and large Citations out of R. Barclays Book called The Anarchy of the Ranters , &c. well approved by Friends , as particularly pag. 32.33 , 34 , 48 , 49 , 51 , 52 ▪ to which I refer . Next as to the Separation ( which some charge the blame of upon us , and lay at my door , and them joined with me , in our zealous Christian Testimony for these great Truths of Christianity , and against the opposite Errours ) as setting up Separate Meetings in Pensilvania , or any where else in America . It hath not been proved against us by any sufficient Evidence , nor can it be proved that either we began it , or continued it ; for the first Separate Meeting at Philadelphia , we began it not , but they of the other side , as I have made to appear before many Witnesses : And there was no other Separation or Separate Meetings amongst us any where in Pensilvania , or elsewhere , until I , and they concerned with me in our Christian Testimony were denyed and disowned by them of the other side , by a publick Judgment given out against us , and me in particular , signed by twenty eight Men , called Ministers and that without all Conviction or Tryal : And after this I and other Friends of the Ministry joined with me , proffering to offer our Gift among them , were universally rejected , and disowned by a Party in these parts , which many Friends seeing and noticing did occasion them to own us and our Testimony , and thus the breach happened in many Meetings . But had we made the Separation , we had been warranted so to do both by Scripture and the express Doctrine of R.B. his Book above mentioned , in pag. 33 , 49 , &c. to which I refer , and to the particular large Citations quoted , and Observations thereupon in the Printed Treatise , called Some Reasons and Causes of the late Separation . and it had been but reasonable and convenient for such as have so positively blamed me and them concerned with me , both for the Printing and the Separation to have answered our Reasons from Scripture , and R. Barclays Book in our Vindication , and to have shown the Invalidity of them , and also to have given us plain Reasons and Proofs from Scripture , whereby to ▪ convince us of Sin , and that we were not acted in Gods Wisdom and Counsel therein , which they have not yet done , and until they so do , we must crave leave to differ in our Judgment from them in this particular Matter , though we desire to remain in Love and Charity towards them , and in unity with the Faithful in the main every where ; for they must convince us by stronger and better Arguments , than to say , It is their clear and general Sense . ( But we do well know it is not the General Sense of Friends to blame us ) for we are well perswaded , that no Divine Sense ever will or can contradict , or condemn what plain Scripture Precepts and Testimonies do justify , as in the present Case we have , as also the Example of our ancient Friends , who have Printed against lesser Errours in others , who differed from them , and have also Separated from them , though thereby Papists have been gratified , and Gloried over all Protestant Professions in general , and have strengthened themselves thereby , as much as any have against us by our late Printed Books , and have said , Lo how Hereticks and Schismaticks , since they have left the Mother Church of Rome , have gone into endless Separations , and expose one another , and contend against one another , seeking to destroy one another by their endless Contentions , and thereby concluding , that neither their Printing against others Errours , nor the Separation of one from another , or from the Church of Rome , is of God , or is acted in the Wisdom and Consel of God , as some do so Argue against us . But if they know how to answer the Papists Arguments in this Case against themselves , they may know how to answer the like Arguments against us . And as concerning Vnity , we greatly value it , to wit , that Vnity that is built on Truth and Righteousness ( without which Vnity is but an empty name and an Idol , ) and when we are agreed in the main , so as to be one in the principal things of Faith and Doctrine , and feel the Spirit of Life and Love in Christ Jesus to knit our hearts together , A difference of Judgement in lesser Matters should not break out Unity , and without breach of Unity we ought to bear and receive the Word of Exhortation , or reproof that any have from the Spirit of Truth to deliver unto us , without gainsaying , strife or alienation of mind . As to the Charge of some concerning Falshood of Doctrine , or innovation of Doctrine brought in by me or others joined with me ; they who have so charged us , being mostly convinced of their rashness , proceeding from their own Ignorance and mistakes , I shall not need to say any thing for our Vindication ▪ all the more judicious and understanding among us , both of the Ministry and others , being generally satisfied with the Manner of Doctrine held forth by me , either in my late Printed Books , or publick Assemblies of the People called Quakers . And as to the charge of my imposing a Faith upon my Brethren in Pensilvania , or elsewhere , in my own Terms , I have sufficiently cleared my Innocency in that respect , and none have yet sufficiently proved it against me , nor ever will be able so to do . I know no Terms of mine , that I ever used in Faith and Doctrine , I am no Inventor of any new Words , or Terms , being well satisfied with the sound Words used in Scripture , and other Words and Terms used ( in the savory Life and Spirit of Christ in Harmony with the Holy Scriptures , ) by all sound Christians in all Ages in General and faithful Friends of the same Profession with me in particular . And as for that called An account of our sincere Faith , writ by me , and Printed at Philadelphia , by the general consent and request of Friends joined with me , in these American parts ; received by the general consent of some Meetings of the People called Quakers there , and by the general consent of that called our Yearly Meeting , held at Burrlington 7 th of Month 7 : 1692. I say , I never imposed that Form of Confession , on any there , or elsewhere in the World , but am fully satisfied , that if any here , or there see not fit to declare their Faith , in that form of Words as there declared , they may exercise their Christian Liberty , to use any other terms or words , that the Spirit of Truth furnisheth them withal , or giveth them liberty to make use of out of the Holy Scriptures , for the Faith may be one and the same received and confessed by many thousands , and yet not the same Forms and Words used by them all , but all these Words and Forms will have the same sense and signification , and be of the same importance , if the Faith be one , and the Spirit be one in them all . But that some Principles and Doctrines , and Points of Faith are necessary to be agreed upon , together with the practices necessarily depending thereupon , and to be owned , professed and declared by us , to be as it were , the Terms that draw us together , and the Bond by which we become centred into one Body and Fellowship , and distinguished from others , yet not this so the Bond , but that we have a more inward and invisible , to wit , the Life of Righteousness is the express Doctrine and Testimony of R. Barclay his Book above mentioned , pag. 48. And whether Friends do not make some Principles and Doctrines of Faith , yea , and lesser matters , ( called by some , The form of Truth , ) as plain Language and plain habit , refusing to Salute with the Hat and Knee , and some Matters belonging to Church Discipline , as Mens and Womens Meetings , Terms of their Communion , I appeal to all intelligent Friends . And how it is that the greatest and most necessary Articles of the Christian Faith , professed and owned by us , and declared to be necessary to be owned , professed , and confessed by us , ( as that Faith in the Man Christ as he dyed for our Sins and rose again , is necessary to our Christianity , Regeneration , Sanctification , Justification , and Eternal Salvation , as well as to believe the Inward Appearance of God and Christ , by his Grace , Light , Life and Spirit in our Hearts , and that therefore none is a true and perfect Christian in kind and Nature , without this Faith , and that we must not place our whole Salvation upon any Light , Gift or Grace within us , so as to say it is sufficient to Salvation , without any thing else , as some have said , thereby to exclude the Man Christ Iesus , in whom the fulness of Grace and Truth dwelleth , and of whose fulness we receive , and Grace for Grace , even every new and fresh Supply and increase of more Grace , with many other the greatest and most necessary Articles of the Christian Faith , ) must be called Imposition , and refused to be Terms of our Communion , and yet far less Matters , ( as these abovementioned , of Plain Language , Habit , Salutation , &c. Mens and Womens Meetings ) must be made such Terms of Communion , so as to exclude them by such a severe Penalty , as not to own them to be in Unity with us , and yet allow them to be in Unity with us , that may differ from us in great and weighty Matters of the Christian Faith , for ought we know , if they have but the Policy to conceal their unbelief , or if they express it as some have done , to call it but a Weakness , whereas to deny or oppose the other lesser things abovementioned , is not reckoned by many a Weakness , but such a Matter as for which a Man is Worthy to be denyed , for my part , I see not the Consistency of these things , and so I Judge , nor do many more . And whereas some have charged me with Imposition , for modestly presenting a Paper , called Gospel Order and Discipline improved , &c. some years ago , to the Yearly Meeting at Burlington in West Jersey , delivered only by way of Proposition and Query , being read in the hearing of many Witnesses very lately ) I see not why any should call it an Imposition , which is only proposed by way of Query , and was never urged or pressed by me at any time ; but the Paper it self is so fair and innocent , and so free of any thing that looks like Imposition , that several Friends that have seen and heard it read , are well affected with it , and do wish that Friends might find it convenient to practice the things therein mentioned , they being generally agreeable to Scripture , and well Warranted by either General or Particular Precepts of Scripture , and therefore cannot be called Imposition . And whereas some through ignorance and shortness of understanding , have blamed some of the ten Articles or Heads of Doctrine , having this Title , some of our Principles to which if ye agree ( lately read before many Witnesses , but no ways contradicted ) I have in readiness to Print a Collection of Testimonies out of Friends Printed Books , to prove every one of these ten Articles , ( as well as I have elsewhere proved them out of the Holy Scriptures ) divers of which have been so much opposed by some , and questioned by others ; and seing there hath been of late so much querying about Principles by some . Is it not high time that by the general Consent , Advice and approbation of the most judicious , wise and understanding of Friends now alive , all the most necessary Principles and Doctrines of our Faith , both common and peculiar , should be published and made known , for the great good , Service and benefit of Men in General , as well as for the Good of Us and our Posterity in particular ; that in our universal and harmonious Testimony both with the Scriptures , and with sound Christians in all Ages , and with one another , the Posterity that is to come after us and our Children that are growing up , may have the benefit thereof , and thereby have occasion to bless God on our behalf . And also , that whatever weak and unsound or unjustifiable Expressions , Sayings or Passages are to be found in any Books among us that have happened through humane weakness , or inadvertency , that are offensive and stumbling to other Professions , and hurtful to the Weak among our selves may be Noted , Corrected and amended , without partiality and respect of Persons , and in so doing we shall not only show our Love to Truth , but also to those Men , not by cloaking , but by amending what is amiss in them , which is the best way of covering them , ( as God covereth us when he amendeth and reformeth us ) after the worthy Example of them that have been the Successors of those called Fathers in the Church , since the Apostles dayes , who having highly esteemed and loved them for their Works sake , yet have corrected their Errours impartially , having in so doing imitated the Example of Blessed Sem and Japhet , who taking a Garment went backward and covered their Fathers Nakedness . And as concerning the Advice given me by some to retract the bitter or severe Language that I have given to some of my opposers , in some of the late Printed Books , which advice they gave with telling me , and many others , that I have confessed my human Imperfections and Passions : to this I answer , some who have so advised me , should give me their good Example , by retracting their much more bitter Language , and more hard and severe Names they have given to some who have differed from them in less Matters . But why do they not give the same advice to my Opposers , who have far exceeded me , as appeareth by their three Judgements , and other their Papers and Manuscripts against me . As also , why do they advise me to call in my Printed Books , and yet give them of the other side no advice to call in their false Judgements given out against me , without all Conviction , Hearing or Tryal . However let them particularly tell me what the hard Words are , that I have given to any that I cannot prove to be due unto them , and I shall yield to their Advice . And as to my confessing my Humane Imperfections , it is not well so to glory over me , and thereby to lessen my Reputation and Christian Testimony among Friends , while they are silent wholly of some of their own far greater Imperfections and passionate behaviour used towards me , before many Witnesses . I Judge it is more Christian , and a greater Argument of a Mans grouth towards Perfection to achnowledge his sinful Infirmities in the sight of God or men , and to be humbled under the sense of them , than like the proud Pharisee to justifie ones self , when he may be , and is really guilty of greater Evils . But as I have again and again said unto them , For my inward Defects and Infirmities I am only accountable unto God , whose tender Mercies and Forgiveness for Christs sake , I have humbly sought and obtained , and have a firm Faith and Hope in due time to overcome them all , and be made more than a Conquerour through him that hath loved me , but to Men I am only accountable for my Words and Deeds ; and as I have not acknowleged unto any ( nor seen just cause so to do ) so they have not proved me guilty of either Words or Deeds , that the Truth condemneth in relation to these Matters , whereof some have accused me ; and it is not well to misconstrue my sincere and Godly Zeal , in my boldly and sharply reproving gross and vile Errours , as well as wicked Practices , and to call it passion , sinful anger and wrath , but it is a small thing for me to be Judged of Men , seeing he that Judgeth me is the Lord , whose Peace , Love , Favour and Approbation , as to the main I enjoy , to my unspeakable comfort , strength and supporting , who knoweth the Righteousness of my Cause , and the sincerity of my heart , whatever humane Weaknesses have attended me , which are greater and more in some that do so accuse me , though they have neither the sincerity nor humility to acknowledge it . And lastly as to that advise given me by so me to labour to make up the bleach that is already made among them called Quakers in these American parts , I hope I shall endeavour it , but it can never effectually be done but in Truths Way , and on Truths Terms ; and they who so advise me should advise and admonish them of the other side , that they call in the many false Judgements given out against me , from divers Provinces in America , without all Hearing , Tryal or Conviction , and particularly that of the 28 false Judges from Pensilvania , which is the rotten Basis and Foundation of all the rest , and which was given out against me , without all Hearing , Conviction or Tryal ; and also they should advise them to give out a Testimony , aknowleging their Errour , first in giving out a Proclamation against me , signed by S.J. and others of their Ministry and Elders , which they caused to be cry'd against me , by the Common Cryer at the Market place in Philadelphia , without all Conviction or Tryal , contrary to the Fundamental Laws of all Nations , to the danger of my Life , as well as of my Reputation , wherein they charge me with Words in a Printed Sheet called an Appeal having a tendency to Sedition , and disturbance of the peace and subversion of the ( then ) present Government in Pensilvania , ( but I produced a Certificate signed by the deputy Governour and Consul of Philadelphia , clearing me of all these Charges , and amply declaring my Innocency , and Peaceable Behaviour towards the Government , and them in Authority at that time , which was Solemnly read before many Witnesses of the People called Quakers , that gave great content ) and all this only for asserting , or rather Querying concerning the Inconsistency of the late Practices of some of them , with the professed Principles of the People called in scorn Quakers in these parts , as did sufficiently appear , when solemnly read before many Witnesses , with my answer to the said Proclamation . Secondly , in Fining Thomas Budd and me , each of us Five Pounds a piece , for Reproving S.J. his pride , in our just Defence in answer to his false defamatory Judgment against us , saying concerning him , that He was too high and Imperious both in Friends Meetings and Wordly Courts , and of His being an Ignorant , Presumptuous and Insolent Man , which last Words did no wise respect his Magistracy , but his being a Minister , and by profession , one called a Quaker , which I do declare we did Conscientiously , and have sufficiently proved to be true , and is but too well known to be true among the Neighbourhood in that part of the World , and which he did most palpably discover ( when going out of the Court , where we were Fined for reproving his Pride ) in the high Street , to the observation and hearing of divers honest persons that have attested it , stretching out his hand , he said to some of our Friends that were expostulating the case with him , If I draw forth my hand , I will not pull it in again until I have quelled you all ; as also for his Committing to Prison two Friends of truth , for uttering or publishing the said Printed Sheet , called An Appeal ; now if this be not impartially censured and judged , and that he , without giving any publick Testimony of his Repentance , and owning his Iniquity in these matters , be permitted or allowed to Preach and Pray in Meetings , after solemn Complaint hath been made against him in an orderly way ; what will the People in New England say , who have formerly Persecuted our Friends there ; and what will others say , that have fresh in Memory the frequent Outcries and Complaints of Friends against Persecution in former days ; and how oft have many Friends both in Print and otherwise reproved the Pride , and Imperious behaviour of Magistrates in former days , and yet we find not , that the Magistrates have Persecuted any , by Fining or Imprisoning them for so saying or Printing , nor do we find it in any Law , either in England , or America ; that it is Penal to call a Justice of Peace , High or Imperious , especially when he is not in the exercise of his Office , and when our Complaint hath been made in an orderly way , against the said S.J. and the Record of the Court produced and read in their hearing , and signed with the Clarks own hand , the verity of which S.J. denied not ; why should any put it off with saying the Legality or Illegality of these Proceedings , according to Men , it appeareth not proper for them to meddle with ; but since they have greatly medled with the illegality , and arbitrary Proceedings of other Courts , against the People called Quakers h●rein England , as Witness their many Printed Books , and divers Printed Tryals to that effect ; why will they not meddle with the illegality of the Proceedings of that Court in Pensilvania ; and particularly S.J. being personally present before them when complained against . If it be said , what they did , they did by a Law , as that Law has not been , nor can be produced , so it will be said , that they in New-England had a Law when they put our Friends to Death , and the Jews said , they had a Law , when they put our Blessed Saviour to Death . But if they do not think it proper to meddle with the illegality of these Proceedings as to Men why do they not at least meddle with the illegality of it , as to God , and Truth and Righteousness , to remove the Scandal and offence out of the Minds and Consciences of Many tender Friends that are greatly wounded and scandalised to hear S.J. Preach and Pray in the Meetings of the People called Quakers , and to be Countenanced and allowed so to do , without his having given the least evidence of his Repentance for those Evils ; whereas for much lesser matters men have been disowned , and a Judgment in Writ given out , and Recorded against them , and chiefly in order to make up the Breach in America , and to prevent any hurt here , they ought to pass an express Censure and Judgment upon all and every one of these gross and vile Errors that I have proved divers of them guilty of in Pensilvania , by Manuscripts , and Papers signed with their own hands , and to procure the persons guilty of these Errors , to Condemn them , otherwise not to own them as Friends and Brethren . And whereas some say , wherein G. Keith apprehends himself injur'd or aggreived by any particular persons , he ought to exercise a Spirit of Forgivness , &c. I Answer , And so I hope I do , towards them , and all Men who have wronged me ; yet doth , or can my so doing clear S.J. ( and his Brethren ) who have so apparently Injured me without his and their Repentance ? And if this be the Method and way to answer all the Complaints of Injur'd and Oppressed Persons who cry and complain against the Injuries and Oppressions done to them , and lay it before Meetings , appointed for the Exercise of Church Discipline , who profess to hear and judg impartially in all cases of Complaint , to tell them , they must exercise a Spirit of Forgiveness towards them , whom they apprehend to have wronged them , without requiring the persons that have done the wrong , to clear themselves by some Testimony of their Repentance ; then why is it , that in all other , or most cases of less Importance , they require them that are Guilty , to Write Papers of Condemnation , that they may be Recorded for the clearing the Truth ; yea , what need of any Meetings for Discipline at all , if this method and way take place , to tell them that are wronged , they must exercise a Spirit of forgiveness towards such who have wronged them , without either giving due Judgment against the Guilty , or requiring them to Judg themselves for the same , or if they give any Judgment against them , yet in such a manner , as without any publick Testimony of their Repentance , to allow and countenance them as Brethren , and in unity with them . But why should any represent me as the provoker , and them as the provoked ? Where as the plain Contrary is true , that the Provocation began on their side , and what I said of Samuel Jennings , or any of them , was in defence of my Christian Testimony and Innocency . FINIS . POSTSCRIPT . I Declare my real and sincere Intention to remain in unity with all faithful friends and Brethren every where , and to continue to meet with them , and to exercise my gift of Ministry among them , as God shall be pleased to enable me in a Spirit of Love and Peace , so long as I can have the free Exercise of my gift among them , without interruption or disturbance , as it is not my purpose , nor hath it been my way , nor I hope shall it be , to use any interruption or disturbance towards any , but to behave my self orderly and peaceably towards all ; and I would have none to entertain Jealousies and evil thoughts concerning me , as if I did design any breach among faithful friends , having so long laboured for 30 years past in the work of the Ministry , by preaching and writing ; and God having blest my Labours with great success , in being an Instrument to the bringing many into the blessed unity and fellowship with his Spirit , and one with another in the same , and my Love remaining intire towards many , and their Love so remaining towards me ; why should any be jealous over me , as if I did intend a breach among the faithful , or to scatter what I have been endeavouring with many brethren , in much labour of mind and body , and great sufferings , to gather ; or to destroy what I have by the Grace and help of God been building up : I earnestly request and beseech all faithful friends and brethren every where , who have had any former true knowledg of me in the truth , and more especially those who have received any spiritual profiting and edification , and Consolation by my Ministry and Testimony , or Writings to have Charity towards me , and keep in that Love that thinks no evil ; for I have had great , and still have so great an interest , room and place , in the Christian Love and Esteem of many Friends and Brethren , by my Christian Testimony , and innocent manner of Conversation , and spiritual Fellowship with them , in the Life and Spirit of Truth , that I cannot be so easily separated from them , as some may suggest , and I hope I never shall , whatever some may surmise to the contrary ; but as I neither intend , nor desire any breach among faithful Friends , so I freely declare , I greatly desire and hope for a greater degree of Reformation to take place among us in general , and for a greater growth and increase in Grace , and in Knowledg and in Holiness , than is yet attained to by us ; and it is my belief , and hope with earnest expectations , and desires , and frequent Prayer and Supplication unto God , that he will be pleased more and more to refine us , to make us every way a more Pure People to himself , and to separate and purge out from among us , the many Impurities and Imperfections that cleave to many of us , as well as the many hyocrites , & otherwise unqualified persons that are among us , that the many stumbling blocks and offences that are in the way of many , that hinder them from receiving our Testimony , and joyning with us in the same , may be removed , being firmly persuaded in a sincere Faith , that the Lord is about to make a short and speedy work in the Earth , even to refine all professions on Earth , and to gather out of them all a pure and holy seed , and people to himself . Amen . George Keith . LONDON , Printed for R. Levis , 1694. 
A47125	----	The arraignment of worldly philosophy, or, The false wisdom its being a great hinderance to the Christian faith, and a great enemy to the true divine wisdom / by George Keith. Keith, George, 1639?-1716. 1694 Approx. 85 KB of XML-encoded text transcribed from 15 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47125 Wing K143 ESTC R1585 12013146 ocm 12013146 52479 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47125) Transcribed from: (Early English Books Online ; image set 52479) Images scanned from microfilm: (Early English books, 1641-1700 ; 568:17) The arraignment of worldly philosophy, or, The false wisdom its being a great hinderance to the Christian faith, and a great enemy to the true divine wisdom / by George Keith. Keith, George, 1639?-1716. 28 p. Printed for R. Levis, London : 1694. Reproduction of original in Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- Doctrines. 2005-05 TCP Assigned for keying and markup 2005-06 Apex CoVantage Keyed and coded from ProQuest page images 2005-07 Olivia Bottum Sampled and proofread 2005-07 Olivia Bottum Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE ARRAIGNMENT OF Worldly Philosophy , OR , The False Wisdom : It s being a great hinderance to the Christian Faith ; And a great Enemy to the True Divine Wisdom . By GEORGE KEITH . 1 COR. 1. 19 , 20 , 21. For it is written , I will destroy the wisdom of the wise , and will bring to nothing the understanding of the prudent . Where is the wise ? where is the Scribe ? where is the Disputer of this World ? Hath not God made foolish the Wisdom of this World ? For after that , in the Wisdom of God , the World by Wisdom knew not God , it pleased God by the foolishness of preaching , to save them that believe . LONDON : Printed for R. Levis , MDCXCIV . The Preface to the Reader . Friendly Reader , I Thought fit by this Prefaceto prevent thy Offence at the Title of this small Treatise , which I call the Arraignment of Worldly Philosophy ; as if thereby thou might suppose I did intend any true and real knowledge of things either Divine or Natural , that any of these call'd Ancient Philosophers had , or the real and sincere study , enquiry and search into them , that any of the children of men have had , whether in former Ages , from the beginning of the World , or now have in this present Age , so as to condemn the same . But this is far from my Intention ; for on the contrary , I do judge , that the sincere study , enquiry and search after Truth , and the true knowledge of God , and of his Creatures , is most commendable and praise worthy : and they are the most Noble Souls , who in all Ages of the world have given and applied themselves unto the same ; for true Knowledg is of more value than all worldly Treasure , being that which truly adorns the Mind and Soul of Man , and is a perfection to it ; yea , what eyes and sight is to the Body , that true Knowledg is to the Soul ; and as we cannot love an outward and visible Object , unless we see it , or have some knowledg of it by some of our outward senses , so we cannot love God our Creator , unless we have the true knowledge of him ; And tho the highest and most excellent degree of the knowledg of God , is to know him in a nearor and more immediate way than by the contemplation of the Creatures , yet God hath set his Creatures , and the glorious Fabrick of the visible Creation before us , as a book in a large Volume , whereby we may read and understand not only that God is , but also whereby we may know in some sort his manifold divine perfections , even his exceeding great Power , Wisdom , Goodness , Purity , Mercy and Justice . But as no man can read a book that is blind , or if he have eyes , without light , so none can truly and rightly read and understand the great book of God's Creation , but as the eyes of his understanding are opened , and as his eyes when opened , are enlightned with a divine Light that cometh from God himself ; for let it be granted that mens rational faculties are as the eyes of their minds , yet they can never see into the great wonders of the Creation of God , without he , the great Creator , doth enlighten them , as our natural and bodily eyes cannot see bodily Objects without a natural and bodily light ; for seeing God made all the Creatures by his eternal Wisdom , nothing can give to man the true knowledge of them , but the same Wisdom by which he made them ; and this is man's dignity and excellency above the Beasts of the field , that he is capable to receive of this eternal divine Wisdom , and be taught by it ; and as the Rivers that come from the Sea lead to the Sea , so the Creatures , in a secondary and subordinate way , lead the Mind and Soul of Man to God that made them , as the divine Light of the eternal VVisdom that shines in his heart is eyed and regarded , that shews him how , and after what manner this Current and Stream of the Creatures that come from God , lead to him , that so man may rest in him , and not in them . But if a man think by the bare search of his natural understanding , and meer human Reason , to know either God or the Creation , without the divine Light , he greatly erreth ; and this hath been the great Error of most of them called Philosophers , that by the bare search of the natural understanding , and meer human Reason , without the divine Light , they were busied , to make their search into the wonderful works of God in his Creatures , which they not being able to do , they fell into many Errors , which do contradict the true Christian Faith and Doctrine delivered by the Prophets , and by Christ , and the Evangelists , and Apostles , as the design of the following Treatise is to shew ; and therefore this is to inform the Reader , in the entrance , it is not any good thing , or any matter of Truth , or any true discovery of knowledge in things either divine or natural , that this small Treatise points at , and blames , but the gross Errors in those called Philosophers , which I have found too many at this to day be deeply tinctured and leavened with ; and these not only some that profess to be Students of Philosophy , and Proficients in the same , but many other persons either wholly , or in great part illiterate , and who neither esteem themselves , nor are esteemed by others , studious in Philosophy , I have found deeply so tinctured , and most tenariously adhering to these gross and pernicious Errors ; and when I have warn'd them of these Errors , telling them , that they were the noted Errors of them call'd Heathen Philosophers , who did long ago , in Ages past , oppugn and gainsay the True Christian Faith and Doctrine in many things , and the Errors of the Jesuits Philosophy , and of some other Schoolmen in the Church of Rome , stiffly maintained by them , to defend the false Antichristian Doctrine that that Papal Society is guilty of ; They have reply'd to me , They know neither the Philosophy of the Old Heathens , nor of the late Schoolmen and Jesuits , being simple unletter'd men . But to this I have answer'd them , That tho they know not that such Errors held by them , are the Errors of the Old Heathens , and of the late Schoolmen , such as Jesuits and others , yet they are these very Errors ; for even as in another case , a man may have in his House some things that he may not know to whom they do properly belong , so in this case men may hold erronious Opinions , invented by others long ago , and yet not know the Authors of them ; and they might have come by them without any curious search , study or enquiry into the Writings or Books of the first Authors or Inventers of them , either by having them occasionally mention'd to them , or finding them by some accident in some one or other late VVriter , that writ in their Mothers Tongue ; and the mind of man , while it is more sway'd with Darkness than Light , and with the spirit of Error than with the spirit of Truth , beside the many disadvantages it hath by wrong Education , and drinking in bad Principles from his childish years , which are not easily drove out , after they have once got entrance , will no doubt be more easily and readily inclined to embrace Error than Truth , tho no mans mind or understanding embraceth any Error as Error , but under a notion , or supposition that it is Truth , even as the VVill embraceth no evil as evil , but as having some seeming appearance of good ; beside that the mind of man , unless it be govern'd by the divine principle of Truth , within it self , is but too fruitful to bring forth the like Errors as others have formerly done , as the Earth it self , that is not well and carefully cultivated bp the Husbandman , will be fruitful enough to bring forth Bryars and Thorns , and hurtful Weeds . And notwithstanding that some have objected against me , That the Human Learning I received at the University in Arts and Sciences , and Languages , and that called Philosophy , hath enabled me to dispute and contend for , and otherways to hold forth both by word of mouth and by writing , certain principles of Christian Doctrine , as so believed by me , and as if I gloried in my Abilities and furnishing , of human Learning , of such Arts , Sciences , Languages , and that all d Philosophy , as I had acquir'd in my younger years , and trusted greatly or chiefly to that , seeking to get a Name , or Applause thereby among men , I can , and do with great freedom and clearness of mind , declare , That such who so judge of me , do greatly judg amiss ; my Trust is in the Lord alone , and my dependance is wholly and only upon him , and hath been , to receive of his Divine Wisdom and Power from day to day , to strengthen and enable me in that work and service he hath called me unto , even to bear Testimony to the great Truths of the Christian Faith and Doctrine ; and my knowledg and understanding I have in Christian Doctrine and Principles , I have received from the spirit of Truth , that hath opened my understanding , to understand them , and not from Natural Arts and Sciences , and Languages , and that called Philosophy , which since ever I knew the Truth , as it is in Jesus , I never have magnified , or highly esteemed , nor valued my self upon that sort of Learning ; for I have abundantly seen to the Insufficiency of it , to qualifie any man to be a true Preacher or Teacher of Divine Things , or to be a true Minister of Christ Jesus , whatever subservient use the True and Genuine part of human Learning may have to a Minister of Christ , in subordination to the divine grace and gift of God , the spurious and adulterate part of it having long since been rejected by me , so far as it hath beeh discovered unto me ; And for such who through a prejudice in them , against the many precious Things of the Truth of Christ , that his divine light and spirit hath opened unto me , and continueth still more and more to open unto me , and enable me to bring forth either by word or writing , are realy in their Ignorance to say , ( as some have said ) These things are but the effects and product of Arts and Sciences , human Learning and Philosophy ; They but too much manifest their want of a True savour and spiritual discerning ( whatever high pretences they make of it ) who thus unjustly and unchristianly judg of me , and are of the Number of them ( Isa . 5. ) that call light darkness , good evil , and sweet bitter ; while they are but too ready to call that which is darkness in themselves light , and evil good , and bitter sweet , and so they have need to fear the woe that is pronounc'd against such as so do ; yet many have a better sense and savour of my Christian Testimony . But to convince such , if there be any room left for their conviction , That the manner of Doctrine and Principles held forth by me , is not from , nor after the worldly Philosophy , which is but worldly Rudimentss and human Traditions , but from and after Christ , as his holy spirit hath taught me , and enlightned me , and hath opened the holy Scriptures unto me , is the design of this small Treatise , whereby they may perceive that I am so far from deriving my Ability from that called the Philosophy of either Platonists , Stoicks , or Peripateticks , or any others , Ancient or modern , of worldly minded Professors and Students , that I have very plainly contradicted them , and showed , wherein many of their great Principles and Conclusions in that called their Philosophy , do contradict the holy Christian Faith and Doctrine ; and upon a due examination , they who seek to brand me with dangerous and hurtful Opinions of Philosophy , will rather be found guilty themselves in that particular . THE Arraignment of Worldly Philosophy , &c. Colos . 2. 8. Beware lest any man spoil you through Philosophy , and vain deceit , after the Tradition of Men , after the Rudiments of the World , and not after Christ . IT is very evident out of these Words of the Apostle Paul , what that Philosophy is that he cautioneth the Colossians against , to wit , that which is after the Tradition of Men , after the Rudiments and Elements of the World , and not after Christ , and which in the following words of this same Chapter , he calleth the Commandments and Doctrines of Men , and having a shew of Wisdom in will-worship , and voluntary humility and worshipping of Angels , v. 18. 23. and in v. 20. he calleth it a dogmatising ; the words in our English Translation , why are ye subject to Ordinances , are more duly translated ; why dogmatize ye , or why are ye dogmatized ? That is , subjected to mens Opinions and Doctrines , that tend to overthrow and destroy your Faith ; such as many of the Opinions and Doctrines of them were that professed themselves to be Philosophers at that time . Some of the particular Errors , and hurtful Doctrines of these Philosophers he doth particularly mention , as 1. the worshipping of Angels : 2. a self-will'd Humility : 3. the neglecting the body : 4. abstaining from meats , so as neither to touch , taste nor handle them ; for some of the Philosophers of that time did forbid the use of certain meats , and particularly of flesh , as being hurtful to the study of Philosophy . But the true Christian Faith and Doctrine taught by Christ and the Apostles , alloweth the sober and moderate use of all meats that are not in themselves unwholesome to the body , as some are . Also he describeth the Effects of this vain and hurtful Philosophy of the Gentiles : 1. It made them intrude into things not seen : 2. It made them vain , and puffed up the fleshly mind : 3. It led from the Head Christ , and from Faith in him . But as Paul here cautioneth , and giveth warning against the worldly Philosophy , or wisdom of the Gentile Philosophers , so he exalteth and commandeth the true Wisdom that is after Christ ▪ and setteth the one in opposition to the other , the one being after the Traditions of Men , and Rudiments or Elements of the World ; the other being after Christ , in whom are hid all the Treasures of Wisdom and Knowledge , v. 3. as if he had said to them , Why should ye look after that which is rather falsly called Philosophy among the Gentiles , than that which is true Philosophy or Wisdom ; for granting that they may have some scraps and Fragments of some true Knowledge , yet it being mingled and mixed with many hurtful Errors , contrary to the Doctrine and Faith of Christ , it is better to shun it than to look after it . But if ye desire or love true Wisdom and Knowledg , seek after it in Christ , learn it of him ; for in him are hid all the Treasures of Wisdom and Knowledg ; for who would go and eat scraps of Food mixed with Poyson , when they can have a plentiful Table , well furnish'd with all variety of wholesome meats , without any mixture of any hurtful thing ? It is convenient in this place to take notice , that it is only the hurtful and false Opinions of these called Philosophers , that the Apostle Paul doth chiefly caution them against , and because what things of Truth , or true Knowledg they had , or taught either by word of mouth , or by their books and writings , was so greatly mixed with many hurtful Errors , it was more advisable for them that were weak , to let the whole alone , because not only all things of Truth , or true Knowledge , that the best of them had , were not only to be learned from Christ , without them , but much more , even all that was requisite or conducing to true happiness or satisfaction . And as things receive their Name and Denomination from their greater part , so the Philosophy of the Gentiles containing for the most part more Errors than Truth , might well be termed hurtful and erroneous . Yet strictly speaking , it was not what they had of Truth , or true Knowledg , either of things divine or natural that the Apostle cautioned them against , as fit to be rejected or disowned ; for whatever is of Truth to be found in any men , is to be owned and acknowledged in its place , and a good use and improvement may be made of it to convince them of the Errors that they hold ; for as all the parts of Truth are well coherent and consisting , and stand in most excellent Harmony one with another , so Truth and Error are very incoherent , and break the Harmony and beautiful consistency of things ; Therefore by what a man holds of Truth in some small measure , he may be convinced of his Errors when it is shewed to him in the clear light of divine illumination , or even of the true Reason of Man , that what Opinions or Perswasions he judgeth to be true , are inconsistent with the Truths he doth hold , that therefore they must needs be Errors , and false and unsound Notions . And after this manner Paul dealt with these called Philosophers at Athens , Acts 17. citing a most true and excellent saying out of one of their own Authors , That men , or mankind , is the Offspring of God ; and from this he took occasion , whereby to convince them of their Idolatry and Superstition , and such a method did the Ancient Fathers , so called , and Primitive Teachers in the Church , after the Apostles days , make use of in disputing against the Philosophers in these times , who were commonly the greatest Enemies and Opposers of the Christian Faith , by which they did mightily confound them , and put them to silence , and gain'd upon divers of them , so that they received the Christian Faith and Doctrine . And seeing it was not any thing of Truth , or true knowledg that Paul did caution men against in them called Gentile Philosophers , whether they had it by vertue of that common divine illumination given to all mankind , or by the use of their true Reason , as men in subordination to that more excellent principle , jointly working together , both which are the good gifts of God , and are not to be disregarded , but duly esteemed and valued in their several places ; the one , to wit , the divine illumination , as the Master or Mistress ; the other as the Servant or Handmaid , to wit , the true Reason or reasonable understanding of man : but it was chiefly or rather indeed only their gross Errors that did oppose and impugn the true Christian Faith and Doctrine that these called Philosophers did hold and which made them so great Enemies to the Christian Faith , tha● they neither did receive it themselves , while they retain'd these Errors , nor suffered their Hearers and Followers , that believed them , to receive it ; therefore it was that Paul did so warmly and earnestly warn them to whom he wrote this Epistle , against that called Philosophy that was then among the Gentiles , with whom they conversed , and that he saith beware ; the Greek Word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , see , as if he had said , take nothing upon trust from men , neither believe what they say upon their bare credit and authority ; but see with the Eyes of your understandings , that God hath anointed and opened with his heavenly and divine Eye-salve ; and with these Eyes compare things with thing ; and by so doing ye will find that the Gentiles Philosophy teacheth many things contrary to the true Faith of Christ , and their wisdom is for the most part contrary to the wisdom which Christ teacheth . And that he saith , beware , or see lest any spoil you , or make a prey of you , or rob you , through philosophy and vain deceit . The latter words are explanatory , as to say , the Philosophy I caution you against , it is not the true Philosophy , or wisdom ; but vain deceit ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he calleth it ; a shew or talk of wisdom ; but not the true divine wisdom . And whereas the Apostle Paul doth not enumerate all , nor most of their Errors in this place , nor any where else , but only mentioneth a few in particular , and giveth them a warning against the Philosophy profest at that time among the Gentiles in general , as being hurtful , and opposeth the wisdom of the world to the wisdom of God ; as 1 Cor. 1. after that in the wisdom of God , the world by wisdom knew not God , it pleased God by the foolishness of preaching , to save them that believe ; and so doth James set in opposition the wisdom from above and the wisdom from below , with the qualities and properties of each , calling that from below , earthly , sensual and Devilish ; as indeed the greatest part of the Learning or Philophy of them called Greeks at that time , was no other . It is not to be understood , that the Apostle did reject , or condemn the true exercise , use and improvement of mens rational faculties , either in the invention , or cultivation of such useful Arts and Sciences as were really useful for the life of man , as the skill of Husbandry , Navigation , Arithmetick , or the knowledg of Numbers , and use of them , in Accounting , Geometry , Astronomy , and other the like useful Arts , which were for most part the result and improvement of Mans Nature , Reason and Understanding , as a Man , however it may be allowed , that in some cases and things God did teach some men these or the like things by a divine illumination , working upon their rational understandings , as men : For tho there is nothing that is supernatural in all these Arts and Sciences commonly taught in Schools , or which surpasseth the common capacity of mens reason to understand them , yet the invention , or first discovery of them might have had a more immediately divine original ; as when Christ opened the natural eyes of the blind to see , their seeing was natural , after their eyes were open'd ; but the opening of them was supernatural and miraculous . It being therefore the gross and hurtful Errors that did abound in the Gentile Philosophy , that made Paul give such caution against it ; And the same Errors continuing among many called Christians at this day , that spoil them , by hurting yea , destroying the Faith of some , and hindering the Faith of others , which were among the Gentiles in that day , I have found a Zeal raised in my heart , and a weighty concern upon me to point at divers gross Errors held professed , and taught in this day , by some called Christians , as Doctrines and Principles of true Philosophy , most of which were the very Errors of the old Heathen Philosophers ; and they are such as follow , particularly the Platonists and Stoicks taught , 1. That the Body is no part of a Man , but a Prison and Grave to the Soul. Hence they could not but deny the Resurrection of the Body after Death ; for no man after he is set free out of Prison , has any desire to return to it again ; and also from this Error , no doubt , came that neglecting of the Body that Paul mentions , Col. 2. 23. which makes me the more think strange of some at this day , who tho they plainly profess , they believe nothing of the Resurrection of this body , or any part or parts of it , yet they are but overmuch addicted highly to nourish and cloath it , and that in a very high degree , and have an extraordinary love to it , and care of it , as if it were their only immortal part . But such who are of this Opinion , that the Body is as a Prison and Grave to the Soul , and consequently expects no Resurrection to it , more than to the body of a beast , do not understand how the body , by sin , is changed , to be liker to a Prison , or Grave , than to a Palace , such as it was before the Fall , even as a most fair and stately Palace ; and such it will become again at the Resurrection of the Dead . Again , many of old taught , and now teach , 2. That Matter or Body has no life or perception , sense or feeling of pleasure or pain , even when the Soul is in it , and united to it ; but that the Soul or Spirit of a man , is the alone subject of all sensation and perception ; And because some late Philosophers , so called , do not own Beasts , Fishes and Fowls to have any principle in 'em , but meer body or matter , they deny that they have any sense or perception ; but say , they are moved by springs , and Mechanick motions , like to Watches or Clocks : Hence such cannot but consequentially deny the Resurrection of the body , for if the body be wholly without all sense or perception , either of pleasure or pain , to what purpose should it be raised , seeing its insensibility makes it uncapable either of future felicity or misery ; or any capable subject of reward or punishment : But this is plain contrary to Christs Doctrine , who said , Fear not them that can kill the Body ; but fear him that can cast both Soul and Body into Hell-Fire . Where note these 2 things : 1. If the Body can be killed , that has a Life : 2. That it is capable of future punishment as well as the Soul ; and consequently the body of a Saint is capable of a future reward , together with the Soul : and the Scripture teacheth us , that not only the Soul of a true believer , but the Body is for the Lord , and the Lord for it ; to wit , that it may be a Temple for the Lord to dwell in , in the future state and world to come ; and therefore he who raised up Jesus from the dead , will also raise us up by Jesus , 1 Cor. 6. 13 , 14. Rom. 8. 11. And it is great ignorance in such , and a sinful excuse of their great error and unbelief , who so frequently say , Let us not be concerned about the manner of the Resurrection of the Body , since it is not discovered , nor told us in Scripture what manner of body it shall be ; but let us live well , and we need not take thought about the Resurrection of the body ; For the Scripture doth plainly tell us what manner of body it shall be when raised , as well as what manner of body it is that is sown , or buried ; It is sown natural , it is raised spiritual , &c. 1 Cor. 15. 42 , 43. And men cannot live well unless they have the true Faith of the Resurrection of the body ; for the unbelief of it leads us to all looseness and Epicurism , by the plain testimony of the Scripture in the foremention'd Chap. 1 Cor. 15. 32. If the dead rise not ( the Greek hath it in the Plural Number , if dead men rise not ) let us eat and drink for to morrow we die . And here the Apostle is not discoursing of the New Birth , or rising of the soul out of the death of sin , as some most grosly and perversly think ; but of the Resurrection of the body : also the Apostle doth most excellently argue , That not to believe the Resurrection of the dead , is not to believe the Resurrection of Christ ; and not to believe the Resurrection of Christ , maketh faith vain , and preaching vain : and if faith be vain , they arë yet in their sins who profess faith ; and therefore they cannot live well . Lo ! how the Apostle inseparably linketh all these things together ; so that to break one Link , is to break the whole Chain : See v. 13 , 14. 3. Tho both Platonists and Stoicks taught many true things of God , and some did profess to own Gods inbeing in them , and his divine teachings , comforts and refreshments , yet as they taught nothing of that great mystery of our salvation ; Viz. the Son of God , our Lord Jesus Christ , his coming in the flesh , his dying for our sins to reconcile us unto God , being that great propitiatory sacrifice for all mankind , so much of their Doctrine did contradict it . Hence many of the ancient Philosophers , not understanding the spiritual signification of the Jews Sacrifices , as they were Types of Christ , that was to be offered up for the sins of the world in his body of flesh , upon the Tree of the Cross , as accordingly was fulfilled , did deride the Jews for their Sacrifices , according to that ancient Latin Distick of Cato : Cum tu sis nocens , cur moritur Victima prote ; Stultitia est morte alterius sperare salutem . When thou hast sinn'd , why should for thee a Sacrifice be slain ? By another's Death , Life to expect , it foolish is , and vain . And therefore it was that Paul said , That Christ crucified was foolishness to the Greeks , that sought after wisdom ; To wit , The Worldly Philosophy ; as well as a stumbling block to the Jews . 4. Both Platonists and Stoicks placed all their happiness in an inward principle lodged within themselves , which tho some owned to be God , yet they greatly erred in not understanding , in acknowledging , That all divine influences and communications flow from God into men through the Man Christ Jesus , our alone Mediator : and therefore any Religion they had was mixt with great ignorance and error , or not understanding the necessity of the One Mediator , in whom God has placed all fullness of the divine influences and communications of Grace and Truth , Light and Life , out of whom we are to receive our several measures , as our Faith is exercised on him , and as our dependance is upon him ; even as the Members depend upon the Head , and the Branches on the Root for life and nourishment . But they placing all within themselves , even of what they did or could enjoy of God , were in a great error ; even as much as who should say , The Branch has all within it that makes it fruitful ; or the members of the body have all within them that makes them live and move : so no dependance upon the Head , Christ , the Mediator betwixt God and men : yea this error is so great that whoever holds it , as too many do at this day ( as well as formerly ) they make themselves as God , or equal to him ; for it is the alone perfection and dignity of God to have all within himself , and needing nothing without himself ; for even the Man Christ had not all from within himself ; but hath God to be his Head , as God hath given him to be our Head ; as he taught concerning himself , My Father is greater than I : and as the Father hath Life in himself , so he hath given to the Son to have Life in himself , that he may quicken whomsoever he will ; therefore we read that in his prayer to the Father he lifted up his eyes to Heaven , Joh. 17. 1. expecting to be heard from thence ; yea in his comparing his Disciples to the Branches , and himself to the Vine , and his Father to the Husbandman , this great mystery is held forth , how as our dependance is on the Man Christ , so his dependance is on the Father ; for as the Vine giveth sap and nourishment to the Branches , so the Husbandman giveth earth and soil to the Vine ; it being a great part of the Husbandmans work to put fat or good earth to the root of the Tree , as well as to prune and dress the Branches of it : And he did receive of the Father these Divine Gifts that he gave and still giveth to his Church . 5. None of all the Philosophers taught remission of sin , and justificasion by the blood of Christ , and Faith in it ; or understood that Evangelical mystery , how Christ was wounded for our Transgressions , and was bruised for our Iniquities ; and that by his stripes we are healed ; and how he did bear our sins in his body on the Tree , and made peace for us by the blood of his Cross . But they placed their whole Acceptance upon their Vertues and good Works , tho divers of them professed ( Platonists and Stoicks as well as Peripateticks , and particularly Aristotle in his Ethicks ) That what Vertues and good Works they did bring forth , was from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; some Divine Thing or Principle within them . But that this was a great Error in them Paul doth abundantly prove both out of his Epistle to the Romans and Galatians , That as the Jews were not justified before God by any Works of the Law , so neither were the Gentiles ; but all were guilty before God : For whatsoever the Law saith , it saith to them that are under the Law ; that every mouth may be stopt , and the whole world become guilty before God. Now this that makes the whole world guilty , and stops every mouth is the Law within , which is from the divine principle , seeing the greatest part of the world have no Law without . And therefore he concludes , That no man is justified by the works of the Law , but by the faith of Christ ; All are justified who have that Faith ; which Faith is the gift of God , and is wrought in every one that has it by the mighty power of God ; which Faith is a Living Faith , and is always accompanied with good works . 6. Tho many of the ancient Philosophers profess'd to believe the Immortality of Souls , and future Rewards and Punishments to mens souls ; yet they had no belief of the Resurrection of the Body ; as is clear not only no from their own books , but also from the Testimony of the Holy Scripture ; For when Paul preached to them at Athens , Jesus and the Resurrection , certain Philosophers of the Epicureans and Stoicks mocked him , and called him Babler . Now as this their Denial of the Resurrection of the Dead , did proceed from the two aforementioned Errors held by many both then and at this day ; viz. that the body of man was no part of him , but the soul's prison and grave ; and that the body has no Life , or perception , when united to the soul : so it did proceed from a 3d gross error , as absurd as any of the 2 former ; viz. That the substance , or first matter of earthly bodies , differ in kind from heavenly bodies ; and consequently that no earthly body is convertible into an heavenly body , and no animal body is convertible into a spiritual body : And from such a great Error the ignorance and unbelier of those floweth , that do not believe that Christ's Animal and visible body , of flesh and blood , is converted and changed to be now in Heaven a spiritual and heavenly body ; And as they do not believe this change of Christ's body ( the substance remaining the same ) so nor do they believe that the bodies of the Saints shall be changed from animal to spiritual , and from Terrestrial to Coelestial and Heavenly , tho the Scripture-testimony is plain and express for such a change , the substance of the body remaining the same ; For if the substance did not remain the same , the change would not be a conversion or transmutation , but an exchange or permutation ; as when one changeth Copper for Gold , by selling Copper for Gold ; this is quite another thing than when Copper is transmuted and converted into Gold. 7. The ancient Philosophers did not believe any general Day of Judgment , or end of this world ; but mostly they did conceit , That as it was from Eternity in the manner and condition as it is now in , rouling and revolving in a continual sphere of generation and corruption , even Vegetables and Animals , as well as Men , so it would continue to Eternity in the like manner and condition as it is now in , still running round in a continual sphere of generation and corruption , and of Living and Dying , and Dying and Living again ( but as to this they were divided in Opinions , some holding , That the Souls of Men that were throughly purged from all Sins and Vices , attained to a state of blessedness , joy and rest with God , and did never return to live again in the body : Others holding , That after some long Tracts of Time , Souls might decline from their state of Felicity , in the Divine Fruition , and so descend into humane bodies again . ) But these Opinions are contrary to the holy Scriptures , which plainly inform us , That this visible world had a beginning , and that mankind had a beginning in Adam and Eve ; and that the Years of the World , from Adam to Christ's coming in the flesh , are about 4000 years , by Scripiure Chronology : And as this visible world had a beginning , so it will have an end , as the Scripture doth plainly inform us . But it is not to be judg'd , That the end of this world will be an anmhilation , or reducing of it to nothing , as some imagin , but only a change , as the Scripture calleth it . Nor can it be proved either from Scripture or Reason , That this visible world had its beginning from nothing , or of nothing , but since about 5000 years , and some odd hundreds ; For it is evident from Scripture , that this visible world did not take its rise or beginning from meer nothing , but from that which Moses calleth , Gen , 1. 2. tohu va bohu , which the Septuagint Translation rendereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is Invisible ; and the Epistle to the Hebrews , c. 11. calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is things not appearing . 8. Divers called ancient Philosophers , as well as some now , held the Soul or Spirit of man to be a part of God's Essence , or that there were but one great soul or spirit acting in the bodies of all men both good and bad . And of this gross and vile Error some Ranters and vain Notionists are guilty , who yet profess to own the Scriptures , but the Scripture is against them in this and all their other gross Errors and Imaginations : For the Soul , or Spirit of Man , is a created being or substance , according to Is . 57. 16. And it is a most gross and false Opinion , contrary both to Scripture and all sound understanding , to imagin , that the soul of man that sinneth , and is defiled with sin , can be a part of God ; For God is holy and perfect . Beside , it is not proper to say , that God hath any Parts , it being contrary to the Nature of his infinite Perfection , to be compounded of parts , or divisible into parts ; wherefore when the Scripture speaketh of his Face and back parts , that is to be understood only by way of Allegory , in condescention to the weakness of humane understanding . This gross and vile Error , viz. That the Soul is a part of God's Essence , or that there is but one great Soul or Spirit acting in the bodies of all men , both good and bad , taketh away all distinction of Vertue and Vice , and consequently all future Rewards and Punishments ; it is lately much revived by them called Hobbists and Deists . 9. As many , or most of those called Ancient Philosophers , held absurd and false Principles and Doctrines both concerning the Body and Soul of Man , so many of them did grosly err concerning the glorious Being and Attributes of God ; some holding him to be Corporeal , some denying his Omnipresence , and limiting him to some remote place above the visible Heavens and Stars ; Others denying his Omniscience , and universal providence over all his creatures : All which gross Errors being so generally condemned by all sound and sincere Christians , and being so plainly contradicted by the Testimonies of holy Scripture , I shall not at present be at pains to refute , it sufficing to my present purpose to have named them , as sufficient instances to prove , That the Worldly Philosophy is a great hindrance to the Christian Faith , and opposite to the Doctrine of the holy Scriptures , that have proceeded from the divine Wisdom and Spirit , to which the wisdom and spirit of this World is contrary . 10. Some of these called Ancient Philosophers , did conceit , that there were in God passions of grief and anger , such as there are in men , upon emergent occasions , and that God could change his mind , or will and purpose concerning men and things , as some ignorant Persons do so conceive at this day , imagining , that not only anger and grief is competible unto God , but repentance also , too litterally and carnally understanding that Place of Scripture , that it repented God that he had made man ; not well considering that the Scripture speaketh frequently of God , in condescension to our weakness , by Metaphors , Figures and Allegories , as when we read of his Eyes , Ears , Mouth , Hands , &c. And the Scripture saith , God is not as man , that he can repent ; and his gifts and calling are without repentance : And seeing in God there is no variableness , nor shadow of change , as both Scripture and good Reason teacheth , how can it be conceived , that there can be any change of his mind , will and purpose , concerning either persons or things ? And as for Anger and Grief , they may be said to be in God effectively , but not subjectively ; not as accidents inherent in their subject ; for no accidents can have place in God , who is an infinitely perfect Being , God's Anger being his most holy and righteous will to pun●sh transgressors , and his Grief being an utter aversion from sin , and hatred of it . 11 Some also have imagined , as the Manichees and Gnosticks of Old , That God could be wounded and bruised , or oppressed by mens sins , and that his Life or Spirit could be killed , and slain in men , by their sins ; misunderstanding and perverting some places of Scripture , that if they be understood of God himself , cannot be otherwise construed , but to be spoken figuratively , as when he is said to have repented . But if by the Life and Spirit of God , be not meant God himself , as oft it is , but a life and spirit begotten or formed by the living Power of God in the Saints , from a Divine Seed sown in them , called in Scripture , the Seed of God , it ought to be granted , That this formed Life , Birth or Plant , may , and doth suffer in men by their sins , and the tender Seed of God is burthened , grieved , and , so to speak , wounded in men by their sins . But this Seed is not God himself , but somewhat that is emanated , and that proceeded from him , and doth belong to the Mediatory Spirit of Christ , and is a measure thereof , the fullness of which dwelleth for ever in the Man Christ Jesus , and out of whose fullness to every one of us is given grace , according to the measure of the gift of Christ , as the Scripture declareth . 12. The high and mysterious Doctrine of the Election and Predestination of the Saints , by the way of grace and holiness , to bring them to glory and happiness everlasting , and how God hath chosen all the heirs of salvation in Christ Jesus , their elect Head , Root and Foundation , both unto holiness , as the means , and everlasting happiness and life , as the end ; is a thing , that the wisest of the World's Philosophers understood nothing of ; for it is a great part of that wisdom ▪ that Paul said , he spoke among them that were perfect . Eph. 1. 4 , 5 , 6 , 7 , 8. and Eph. 3. 10 , 11. And there is scarce any Doctrine of the Christian Faith , that the carnal and fleshly wisdom of man doth more contradict and oppose , and argue and contend against , than this high and mysterious , and yet most comfortable Doctrine of the Christian Faith , plainly and amply testified of in the holy Scriptures . 13. And lastly , The worldly Philosophy and fleshly Wisdom hath invented many Words , Terms and Phrases that do rather darken and obscure the Truth , than tend to discover it ; so that what God said unto Joh , might well be said concerning them called Philosophers both ancient and late ; Who is this that darkneth Counsel with words without knowledge ? And multitudes of dark and obscure Words hath bred a multitude of dark , obscure and fallacious distinctions , and these have be got endless disputes and controversies in that called Natural Philosophy : and as that called the Natural Philosophy is greatly corrupted with fallacious Terms , Phrases , Distinctions and Maxims or Axioms so called ; so the mixing or mingling that called Philosophy with Matters of Religion , which is not for the most part true , but false , this hath done great hurt , and hath occasioned a great corruption in the Doctrine relating to the Faith of Christ and the Christian Religion , commonly called Divinity and Theology , especially that taught in Universities commonly called School Divinity , being stuffed with the Words , Terms , Phrases , vain and fallacious distinctions , definitions and Maxims of the World's Philosophy , which has not a true Foundation in the truth of things , but is only grounded on mens imaginations , and traditional glosses , that have but guess'd at things , that hath led the minds of Men into a Labyrinth and Wilderness of Confusion , and unprofitable jangling and disputing , deservedly called by the Apostle Paul , the Opposition of Science falsly so called ; for well may that be Science falsly so called , that is only a sophistical Art of wrangling , contending and opposing what another man saith , whatever it be , and so dispute things endlesly pro and contra , insomuch that there is scarce any conclusion or assertion in that called Natural Philosophy , but both the Affirmative and Negative , by point-blank contradiction , is defended , by multitudes of Authors ; and what one builds , another destroys ; what one proveth to be truth , another ( as he thinketh ) proveth to be error , and both pretend to Reason and Philosophy . Beside , that the Worldly Philosophy for the most part is rather a skill to talk of things with a multitude of words , without any true knowledg , than a real solid knowledg of them . Hence it is that Paul defineth it to be the wisdom of words , and the enticing words of man's wisdom ; also the wisdom of man , which God will destroy , 1 Cor. 1 , and 2 Chapters . And as many of them called Old Philosophers , held many false and absurd Opinions directly contrary to the Christian Faith , so do many of late pretending greatly to Philosophy among those called Christians , especially the Masters and Professors ( so called ) of Philosophy in Universities and publick Schools of Learning in the Church of Rome : tom whom too many Protestant Professors have borrowed some of their corrupt Leaven of false Philosophy , which they have mingled with that they call Divinity or Theology , but is not pure Divinity or Theology , not being the Truth as it is in Jesus , which is free from all mixtures of Error and Falshood whatsoever . And of such Errors held by Popish Professors of Philosophy , I shall first instance some concerning body or bodily substance and matter . I. One gross Error held by them is , That the quantity , and other accidents of a Body , can subsist or remain without the substance . And on this absurd Error in that called Philosophy , they build their false Faith , that after the words of Consecration , the quantity of the Bread and Wine , and other accidents of Colour , Smell , Taste and Feeling , in that called the Eucharist , remain in the consecrated Wafer or Cake , while the substance of the Bread and Wine is gone , and ceaseth any more to be . II. A second gross Error in their Philosophy is , That there can be a penetration of bodies and bodily parts ? so that one whole body remaing a body still , can be in the same place with another body of the same quantity , occupying the same room and space at one and the same time , and consequently that the whole substance of a man's body may occupy no more room or space than the least grain or atome of bread ; and on this absurd Error they build their false Faith , That the same Body of Christ that was crucified , and raised again , and ascended into Heaven , is in every grain or atome of the Eucharistical Bread. III. A third gross error concerning bodies , they teach , is , That one and the same body in all its parts , undivided one from another , can be in many places at once . And on this absurd error they build their false faith , That the visible Body of Christ is in many thousand places at once , to wit , not only in every consecrated Cake or Wafer , but in every grain thereof . IV. A fourth gross error they teach , is , That one body can be transubstantiated into another body ; which is to say , That the substance or essence of the body is changed into another substance or essence . And on this absurd error they build their absurd Doctrine of Transubstantiation , affirming , That the substance of the Bread and Wine in the Eucharist , or Supper , after Consecration , is transubstantiated ; that is , changed into the substance of Christ's Body . But as the Popish error of Transubstantiation is exceeding gross and hurtful , so is the error of some no less gross , but rather much more both gross and hurtful , who feign , That the glorified Body of Christ is Omnipresent , so not only attributing to it above what a Body is capable of in its highest ▪ exaltation , but what is a proper and peculiar Attribute of God Almighty , and essential to him . Into which gross error having fallen by their great ignorance , they seek to defend it , by grosly pervetting that place of Scripture , Eph. 4 10. He that descended , is the same also that ascended up far above all heavens , that he might fill all things . But it is not said here , nor any where else in Scripture , That his Body that was raised from the dead filleth all things ; but it is expresly said , Acts 3. 21. That the heavens must receive him , until the time of the restitution of all things : which must needs be understood of his Body , or bodily presence ; concerning which Christ said himself , The poor you have always with you , but me ye have not always , viz. bodily , though spiritually present . But I would not have any to think , that I deny , that Christ's glorified Body can extend its Vertue to men here on earth , as he pleaseth ; for that I readily grant and believe , that both his Soul and Body can extend their Vertue , as by Rays and Beams to the Saints upon Earth ; and no doubt but his Mediatory Spirit and Life doth extend it self into our souls . But this is no proof , that Christ's Body is every where where God is ; for so to affirm is a grosser error than that of the Popish Transubstantiation ; for the Popish Doctrine only teacheth a Transubstantiation of one body into another , viz. of the body and substance of bread into Christ's Body ; but this teacheth the Transubstantiation of Christ's body into the Godhead ; which is most unreasonable , as well as most contrary to Scripture , and is a reviving of the Old Eutychian Heresie , condemned , and that most justly , by ancient Christians , many Hundred Years ago . V. A 5th gross error held in common both by Papists and many call'd Protestants , is , That in the daily generation and corruption of bodies , as when flesh or wood is consumed with fire , the body of flesh or wood is substantially changed , the former substantial form ( so called by them ) ceasing to be , that was formerly in the flesh or wood , and a new substantial form in the Fire , or smoak and ashes , being newly produced . And accordingly they most falsly teach , That the elements of fire , air , water and earth , differ substantially in their substantial and essential forms , and that a gross body cannot be changed into a spiritual and subtile body , but that there must be a change of the substance . Whence it is that Papists generally , and too many call'd Protestants , have such gross and carnal conceptions of the Resurrection-bodies of the Saints that shall be raised at the last day , imagining they must be raised with gross flesh , blood and bones , as they now have , otherwise they should not be the same bodies in substance as now they are . Whereas the plain truth is , that bodies can undergo great changes , even the greatest that are possible , from gross to be exceeding spiritual and subtile , without any substantial change , being only changed in accidental forms and modes , but remaining the same in substance ; as when the Water was miraculously changed by Christ into Wine ; here was no Transubstantiation , or change of the bodily substance , but only a Transformation , or change of the accidental forms and modes of the Water , into new accidental forms and modes of Wine . VI. A 6th gross error , common generally both to Papists and many called Protestants , in that called by them Philosophy , is , that many things which are real substances ▪ they hold them to be but accidents , or accidental qualities , as the light or influence of the Sun , or of common fire , they hold to be nothing but accidental qualities ; also the Emanations that commonly flow from Stones , Minerals ▪ Metals , Herbs and Animals , causing sympathy and antipathy , some whereof are more manifest , that affect our gross senses of smelling , tasting and feeling ; others more hidden and occult , as that of the Loadstone , that draweth Iron to it : they hold them to be accidental qualities , having no real substance . Whereas the more true and sincere Philosophy teacheth , that these things are real substances , being either the Emission or Outflowings ( commonly called effluvia ) of the more subtile and spiritual parts of these bodies , whence they come forth , and proceed from , or the Rays and Beams of some Spirits that may be lodged in them . And on this error they build divers absurd errors in that called their Divinity , both in relation to the bodies and souls of men ; as first in relation to the body : The vertue that went forth from our blessed Lord's Person , that healed the woman of her bloody Issue , they hold not to be any substance , but only an accident or quality . And next in relation to the souls of men , that divine vertue of grace , light and life that cometh from Christ into the souls of men , the Schoolmen commonly both among Papists and Protestants ( some excepted of Protestants , who are more understanding ) hold , That it is no substance , but an accident or quality , which otherways they call Habit : and they commonly define the Grace of God in the souls of the Saints to be no substance , but an infused supernatural habit : and the vertues and fruits of the Spirit , as Faith , Hope , Love , &c. they call supernatural and infused habits and qualities , that are in themselves of a perishing Nature ; And the seed of God in the Saints , they do not hold to be any substance , but a quality , or infused habit . And the great occasion of this their Error , That Grace is no substance , but an accident ( viz. habit or quality , which Aristotle placeth among the Predicaments of Accidents ) proceedeth from this , That whereas they observe the Scripture distinguisheth betwixt Christ and the Grace of Christ , as also betwixt God and the Grace of God , and betwixt the Holy Ghost and that Divine influence that cometh from him into mens souls ; from thence they infer , That seeing that seed or influence of God's Grace , is not the Godhead , it must be some accident , habit or quality infused in the soul by God , there being , as they suppose , no middle being , of a middle Nature betwixt God and the souls of men ▪ but in this they are greatly mistaken for there is a middle being betwixt the Godhead and the souls of men , which is that Mediatory Spirit , and Divine Nature of Christ , as he was the Heavenly Man , Mediator , Head and High Priest and Husband of his Church from the beginning of the World : the which Mediatory Spirit of Christ dwells in all fulness in the Person of our blessed Lord , that was born of the Virgin Mary , who suffered death for our sins , and rose again , and is ascended into Heaven , and still dwelleth in him , and of his fulness we all receive our several measures , as John hath declared , John 1. and as Paul likewise hath said , Eph. 4. 7. To every one of us is given grace , according to the measure of the gift of Christ . And tho the various measures of this Mediatory Spirit of Christ are not dividable , nor separable one from another , but most inseparably united , yet a real distinction may and ought to be allowed , as betwixt the Rays and beams of the Sun , that are inseparably united one with another , and all with the Body of the Sun , yet one Ray is not another , but have a real distinction , so the particular measure of the Gift of Christ , called by several Names and Denominations , as Grace , Truth , Light and Life , &c. that is in one of the Saints is not the same particular and numerical measure that is in another : And as we are taught not only by express words of Scripture , but by the Saints experience , that there are greater and lesser , higher and lower measures of this Divine Mediatory Spirit , Life and Nature , and Divine Light , this doth sufficiently prove , that it is not the Godhead , or Supream Infinite Being , called in Hebrew Ensoph ; for there is nothing in the Supreme Being that can be called greater or lesser , higher or lower , seeing every thing in God is most infinitely and supreamly High and Great ; and seeing also , according to Scripture , the Father , the Son , and the Holy Ghost ; are this One only most High and Supream Infinite Being , or Godhead : It must needs be confessed , That this Divine Spirit in the Saints , that hath its measures higher and lower , is not the Godhead of either the Father ▪ the Son or the Holy Spirit , but the Mediatory Spirit of the Son , as above-mentioned , in which the Father , the Son , and the Holy Spirit dwelleth , as in a most glorious Temple , or place of Habitation , called in Hebrew , Schechina , i. e. Tabernacle . And because the Godhead of Christ , and the Holy Ghost dwelleth in the same , whose Godhead is the same with the Godhead of the Father , most immediately , therefore it is that it receiveth and beareth frequently the Name of the Son , and also of Holy Ghost , and is called the Spirit of the Father , and also the Spirit of the Son. But it is not to be supposed , or thought , that this Middle Being is more immediately near to us than the Godhead , as with respect to God's Essence or Being , for that doth most intimately , or immediately penetrate all things , and is most immediately present in all things , but with respect of Manifestation and Revelation , that infinite Being of the Godhead is such , that no created understanding , or mind of Men or Angels can see , or behold his glory : therefore He is said to be such in Scripture , whom no eye hath seen or can see , and dwelling in the Light which none can approach unto ; for no man hath seen God at any time ; to wit , as He is in Himself , but the only begotten Son of God ▪ who dwelleth in his bosome , hath declared him , who is the Image of the invisible God , the brightness of his glory , and the express Image or Character of his Substance . And seeing both the Scriptures Testimony , and the Saints experience doth prove , that somewhat really divine , by way of influence and emanation , doth come into the Souls and Hearts of the Saints from above , even from the glorified Man Christ Jesus , that is glorified in Heaven , called in Scripture , Grace , Life , Light , Spirit , Power , Vertue , and is compared to Rain , Dew , Water , Wine , Oyl , Milk , Honey , and is called Metaphorically by these Names . It is certain this Divine Being and Substance , that doth so descend from Christ in Heaven , into the souls of men here on earth , must needs be some Middle Nature betwixt God and us , for the Godhead of Christ , and of the Holy Ghost , which is one and the same Godhead with the Father , filleth all places , and is in all places , and so cannot ascend , or descend , or move from one place to another ; therefore that divine vertue and influence of Light , Life and Grace , that descendeth and floweth down from above , out of the fullness that dwelleth in the glorified Man Christ Jesus , is not the Godhead , but some Middle Being , called by some Vehiculum Dei , i. e. the Vehicle , or Chariot of God ; that is a real substance , and no accident or bare quality , seeing , according to the best and truest Rules of Philosophy , Accidens non migrat de subjecto in subjectum , Accidents do not move from one subject to another . And if Grace were a spiritual Accident or Quality , it could not be taken from one and given to another , as the slothful Servant's Talent was taken from him , and given to him that had ten Talents . VII . There is another great error held by many called Professors of Philosophy , both among Papists and Protestants , viz. That the Souls of pious and holy men , have no higher Faculties or Powers but such as are Rational , or discursive , whereby the Reason , or rational Faculty of man's Soul draweth conclusions from certain Premisses , the which Premisses are either the conclusions of other Premisses , hanging together like the Links of a Chain , or some Maxims or first Principles of the Humane Understanding . But many such Maxims called first Principles , are false and unsound Notions , from which must needs proceed false and unsound Conclusions , and with such that called Natural Philosophy doth abound . But some of the Antient Philosophers , as the Platonists , and particularly Plotinus , did hold , That there was in the soul of man a power or faculty above that which is discursive , whereby being assisted by the Divine Light , it could erect or elevate it self into God , and be joyned to him , he appearing to the Soul , having neither Form , nor any Idea or similitude , as Porphirius relateth of Plotinus , that so it happened frequently to him , and once so to Porphirius himself : the which high attainment and experience they declared came to be witnessed by the Souls passing through certain degrees of purification , illumination , and abstraction from all worldly things , and fleshly desires and affections , yea and by the Souls being raised above all its natural powers and faculties of Imagination or Ratiocination , and the actings thereof , to contemplate God alone , and be joyned to him by this one higher power of the Soul , which Plotinus , the Platonick Philosopher , doth so distinguish from Reason , that he calleth it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. greater than Reason , and before Reason , Ennead . 6. lib 9. cap. 10. The which divine enjoyment he calleth a silent touch of the Soul whereby it toucheth God , cap 9. and whereby the Soul retiring it self from all multiplicity ( as if a large circle did contract its Rays and Circumference to a small Point or center ) into unity , becometh one , and joyneth Center to Center , viz. the Soul's Center to God , its Center , and this he calleth , the fleet , or flight , of the one to the one , cap. 11. By which it appeareth how much more dark and ignorant the late Schoolmen and Professors of Philosophy are , than these ancient Plaronick Philosophers were , who professed such a divine attainment , fruition and enjoyment of God , not only without all Words , and external Objects , but even without all internal Form , Idea or Image of any worldly thing : which so high attainment of divine knowledge must needs be granted by all intelligent men to have proceeded from some real degree of internal divine revelation and inspiration , a thing so much generally now opposed , and by none more than by them that are reputed great Scholars and Philosophers . But whether these above mentioned Platonick Philosophers ( who did soar more aloft in an High Profession of divine knowledge than all other Sects of them called Philosophers , did really experience and enjoy what they did profess , I think it not propor in this place much to dispute ; I shall only at present freely declare my Judgment , That I think it is very probable , that at times , when it was best with them , they might have had some divine touch , taste and relish of a real divine enjoyment . But it was not permanent , nor abiding with them ; for had it been so , it would no doubt have brought them further than they arrived , and would have cleared and freed their Minds of those gross errors that generally they were clouded and entangled with , even the best of them ; for the best of them held some gross errors , and had very dark and Obscure Notions and Conceptions about God and Divine Things , and spoke not very certainly and clearly of the Felicity of souls of Good Men after Death , altho they did generally profess to believe the souls immortality , and future rewards and punishments ▪ but not one of them believed the Resurrection of the Body , as the Scriptures hold it forth ; for they generally believed the body was the soul's prison or grave , and so it would be no Felicity to the soul to be re-united to it , not understanding how the body at the Resurrection is so refined and dignified , yea , glorified , that it shall be no Prison nor Grave to the Soul , but a most beautiful Palace and Throne , such as it was to Adam's Soul , before he sinned , and which at the Resurrection shall be enriched with greater Beauty and Glory than it then had . Also both Plotinus and Porphirius were great Enemies to the Christians , and wrote against them which plainly enough shews they were but dark men , and had at best at that time but little acquaintance with the divine illumination in their experience , notwithstanding their high profession of it , as it is with too many at this day , who profess the divine Light , and talk much more of it than they walk in it : for if either Plotinus or Porphirius had been faithful to that divine illumination given to them in common with all mankind , it would have led them to befriend , and not to oppose the Christians in that time , when Christianity did flourish a great deal more in the Purity and true life and power of it , than it did in after-ages . And thus I have in 20 divers instances , discovered the great hurt of the Worldly Philosophy , its being a great hinderance to the Christian Faith , and a great enemy to the Divine Wisdom and true divine Philosophy : by which Worldly Philosophy I understand not only that taught by these called ancient Philosophers , but even that lately and at present taught by many called Christians , that containeth more hurtful errors than any thing which may happen to be taught by them of truth , do profit . So that to pass a free and impartial Judgment upon all that called commonly Philosophy , both ancient and modern , of all the sorts and sects of them called Philosophers , it consisteth of a great mixture of error and falshood , containing many dangerous and hurtful Opinions , but mingled with some true Notions of things , that lie so obscure and veiled under the clouds of their many great and dangerous errors , that until it be better resined , reformed and purged from the great dross , filth and poyson of these many hurtful errors wherewithal it doth abound , it seemeth to me as well as to many more , that are impartial Judges in the case , that the study of it in this state of so great mixture , is rather hurtful than really profitable : And to spend time in turning over the many Volumes of that called Philosophy , to find the pure Truth , either of Things Natural or Divine , is not only to lose time , but to expose the mind to the great danger of being leavened and corrupted with gross and hurtful errors tending to overthrow the Christian Faith and to beget in the mind of him that is studious in it , a deep prejudice and enmity against the True Divine Philosophy , and the Truth as it is in Jesus . But the pious endeavour of some late Writers is greatly to be commended , who have attempted to correct and reform the vulgar errors in that called Philosophy , as the Author of the book called Enchiridion Physicae restitutae , and the lately deceased , and worthily esteemed Esq Boyl , and others . And here , before I come to a conclusion of my intended matter , I think to answer 2 weighty questions , and that very briefly . The first is , What is the chief cause or reason , that men generally professing to seek after the True Philosophy , Wisdom or Knowledge of Things both Divine and Natural , have so greatly miss'd it , and instead of the pure Truth , have embraced Error , for the greatest part . Ans . The chief cause or reason is , their too much relying upon their Humane Understanding , and the bare exercise of Human Reason , which they generally made the Rule and measuring Line to find out all Truth or True Knowledg in natural things , even as Christians , so called , too generally do the same at this day ; and I wish they did not so do in the search of Divine Truth also , and in the enquiry after the Knowledg of Divine Things . Hence it is that some derive the Etymology of the word mens in Latin , that signifieth the Mind in English , from the Latin word metiri , to measure , as if the bare mind or humane understanding of man , were the measure of all truth , at least in the knowledg of natural things . And because they did either wholly , or for most part rely upon their humane understanding , and bare exercise of humane Reason , thence it came to pass , that the divine gift of God , even that divine principle of Light wherewithal Christ the eternal word had enlightned them , was neglected , and like the unfaithful and slothful servant , this divine Talent wherewithal they ought to have occupied and traded , they buried in the earth ; and thus professing themselves wise , they became Fools : And tho what was to be known of God , had been in some measure made manifest in them , God having shewed it unto them by the divine illumination of the eternal word ; yet , as Paul declareth , when they knew God , they glorified him not as God ; nor were they thankful : And because they did not like to retain God in their knowledge , but held the Truth in unrighteousness , therefore their foolish hearts were darkened and they were given up to vile affections ; and this was the more general state of them call'd Heathen , or Gentile Philosophers ; yet I will not judg so hardly or uncharitably of them universally , because the more sober and humble minded Gentiles , did not profess so much , but practised more and better , and might be , and I believe were in a better state and condition towards God : And tho I shall be far from concluding , that they are perished , yet whoever of them are saved with eternal salvation , it is not by any works of Righteousness which they had done , in their meer Gentile state , or by any Obedience to any Law or Light whatsoever , without Faith in Christ Jesus ; but by Faith in Christ Jesus , all who ever have been or shall be saved from the beginning of the world to the end of it , have and shall obtain eternal Life and Salvation , as Paul hath largely declared and proved in his Epistles to the Romans and Galatians ; and in his Epistle to the Ephesians , he telleth them , That by grace they were saved , through faith , and not by any works they had performed before faith was given them , and wrought in them . But how the true Faith of Christ was wrought in them , in those days , when it was not outwardly preached to them by the Ministry of Men , nor by the holy Scriptures , is best to leave among the secrets of God , till he be pleased further to reveal it , seeing it is confessed generally on all hands , that the Spirit of God was sufficient to work the true Faith in them , without an Outward Ministry ; who worketh when , where and how he pleaseth , who can and doth ( no doubt ) preach to them born deaf and dumb , whose ways are above our ways , and his thoughts above ours , as the Heavens are above the Earth . The 2d question is this , What is the true Divine Philosophy , how distinguished from the Worldly Philosophy , which the Apostle Paul bid the believing Colossians beware of , saying , Beware lest any spoil you thro' Philosophy and vain Deceit , Col. 2. Ans . The true Divine Philosophy is a measure of the Divine Wisdom and Knowledg , whether of things Divine or Natural : which the Mind of Man receiveth by Divine Illumination , Revelation and Inspiration , that cometh from the Spirit of Christ Jesus , the which Spirit of Christ Jesus , as it is a sanctifying Spirit , sealing to Men their Adoption ; and is therefore called the Spirit of Adoption , all true and sincere believers receive from the Man Christ Jesus , through true Faith in him , and from God the Father through Christ ; and this was that Spirit in the Prophets and Apostles , that taught them their knowledge of God , and of things both Divine and Natural , and which not only revealed to them , and in them the glorious Attributes and Perfections of the Great Creator , and the great mysteries of his Divine Wisdom , Counsel and Will , but also shewed and taught them many things of the Creation , and opened unto them the book of the Creatures , as is largely to be seen by such as are spiritually minded , in the holy Scriptures , how excellently the Prophets , as Moses , David , Isaiah , and many others were taught in the knowledge of the Creation , as well as of the Creator , by his Divine Spirit and Light in them . And this Divine Philosophy and Wisdom is distinguished from the worldly Philosophy , which Paul bid the Colossians beware of , chiefly and principally in this , that the Divine Philosophy is after Christ ; that is to say , the Spirit of Christ doth teach it to all the sincere Lovers and Professors thereof . But the worldly Philosophy ( excepting some Fragments of Truth that some of these called Heathen Philosophers had , from the common Divine Illumination which was in them , and in all men , but which they little heeded or regarded ) did proceed from the spirit of the world , which is a spirit of error , and leadeth its followers into all error , as the spirit of Truth leadeth into all Truth ; and therefore the worldly Philosophy or Wisdom , is called in Scripture , the fleshly Wisdom that is enmity to God. And as Paul called the Doctrines of some false Teachers , that professed Christianity in his Day , the Doctrines of Devils ; so well may the false Doctrines of them called Heathen Philosophers , be called the Doctrines of Devils , being so directly opposite to the true Christian Doctrine and Faith taught by Christ and the holy Prophets , Evangelists and Apostles , recorded in the holy Scriptures ; for indeed most , or rather all the Heresies , and gross Errors of the false Teachers , pretending to Christianity , since the days of the Apostles , had their Rise and Original from the Errors of the Heathen Philosophers that went before them , as the Heresies of the Arians , Nestorians , Eutychians , Sabellians , Macedonians , Pelagians , the Manichees and Gnosticks , and many others , as might be at large demonstrated , if it were necessary . And as the Divine Philosophy or Wisdom , differeth from the worldly Philosophy , in their Rise and Original , as is above said , so in their greatly differing effects ; The Divine Wisdom and Philosophy teacheth the pure Truth , without any mixture of Error or Falshood ; the Worldly Philosophy or Wisdom , teacheth nothing but Error , Untruth and Falshood ; for what things were or are true that are found in the Sayings or Writings of the Heathen Philosophers , do not properly belong to the worldly Philosophy , but to that little Seed of Truth and Light which did at times shine in them , but very obscurely or glimmeringly , because of the great Darkness that did for most part prevail in them , the which Truth they did generally hold in unrighteousness , as Paul hath declared . Again , the Divine Philosophy or Wisdom maketh her Lovers pure , peaceable , meek and humble , and full of good fruits ; but the worldly Philosophy being of an Opposite Nature , hath the contrary effects , maketh her followers impure , wrathful , contentious and proud ; and notwithstanding that many of the Heathen Philosophers pretended to great humility and purity , and other Vertues ; and I cannot be so uncharitable , as to conclude universally ; That none of them had not some real Vertues , yet for most part , as the History of their Lives do sufficiently prove , they had more a shew of these Vertues than any real possession of them , for such as their Wisdom was , such were their Vertues ; but their Wisdom , as Paul hath defined it , was a shew , or talk of Wisdom , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Col. 2 23. and so were their Vertues for most part . And in their feigned humility they would not call themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. wise men , as some of their Ancestors were called , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. Lovers of Wisdom ; Pythagoras being the first that so called himself , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Philosopher , i. e. a Lover of Wisdom . But the Apostle Paul being taught by the Divine Wisdom , telleth us what their Wisdom , and Profession of it , amounted unto , professing themselves to be wise , they became fools , Rom. 1. 22. and therefore in order to mens attaining the true Wisdom , he taught , That men must first become fools ; That is , to deny the Wisdom of this World ; even as Christ taught , That for Judgment he came into this World , that they that see might be made blind , and they that are blind might see . And now for a Conclusion , I give this Warning and Caution , That as the Errors of them called Philosophers , whether Ancient or Late , led men to oppugn the True Faith of Christ ; so have the ignorant , vain , false and foolish Reasonings of some men , which they borrow from none of them called Philosophers ; but supposing Themselves to be able enough to find out Reasons to prove or disprove things they either like or dislike , without any true Cause or Ground : They are oft bold to bring forth their crooked and perverse Reasonings , and make use of them against the holy Doctrines and Principles of the Christian Faith and Religion : And none I find more ready , by corrupt and false Reasons , to contend against the Truth than such who in words cry out against Reason , like whorish women that cry out against chaste women , and most unjustly charge them with the Vice whereof they themselves are most guilty ; Therefore let all be warned from giving way to false and corrupt Reason , or from making use of it to fight against any Doctrine or Principle of the Christian Faith , or from medling to interpret any part of holy Scripture by their bare carnal human Reason , as too many presume to do , who instead of truly interpreting it , do pervert it , to their own Destruction : But let their Human Reason be subjested unto the Obedience of Faith , and let the spiritual Weapons be made use of , which are mighty to pull down strong Holds , casting down Imaginations ; the Greek hath it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. Reasonings ; and every High Thing that exalteth itself against the knowledg of God , and bringeth into Captivity every Thought , to the Obedience of Christ , 2 Cor. 10. 45. THE END . 
A47131	----	The Christian Quaker: or, George Keith's eyes opened Good news from Pensilvania. Containing a testimony against that false and absurd opinion which some hold, viz. that all true believers and saints, immediately after the bodily death attain to all the resurrection they expect, and enter into the fullest enjoyment of happiness. And also, that the wicked, immediately after death, are raised up to receive all the punishment they are to expect. Together with a scriptural account of the resurrection of the dead, day of judgment, and Christ's last coming and appearance without us. Also, where, and what those Heavens are into which the man Christ is gone, and entred into. By George Keith. Keith, George, 1639?-1716. 1693 Approx. 33 KB of XML-encoded text transcribed from 7 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47131 Wing K153 ESTC R219221 99830719 99830719 35173 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47131) Transcribed from: (Early English Books Online ; image set 35173) Images scanned from microfilm: (Early English books, 1641-1700 ; 2092:13) The Christian Quaker: or, George Keith's eyes opened Good news from Pensilvania. Containing a testimony against that false and absurd opinion which some hold, viz. that all true believers and saints, immediately after the bodily death attain to all the resurrection they expect, and enter into the fullest enjoyment of happiness. And also, that the wicked, immediately after death, are raised up to receive all the punishment they are to expect. Together with a scriptural account of the resurrection of the dead, day of judgment, and Christ's last coming and appearance without us. Also, where, and what those Heavens are into which the man Christ is gone, and entred into. By George Keith. Keith, George, 1639?-1716. 12 p. Printed in Pensilvania, and reprinted in London for Benjamin Keach, and are to be sold by him at his house near Horse-lie-down; and John Harris at the Harrow in the Poultrey, [London] : 1693. At foot of title page: price 2d. Copy from the British Library cropped at head with loss of pagination and text. Reproduction of the originals in the Bodleian Library Oxford and the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Quakers -- Pennsylvania -- Controversial literature -- Early works to 1800. Death -- Religious aspects -- Early works to 1800. 2005-05 TCP Assigned for keying and markup 2005-05 Aptara Keyed and coded from ProQuest page images 2005-08 Jonathan Blaney Sampled and proofread 2005-08 Jonathan Blaney Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE Christian Quaker : OR , GEORGE KEITH's Eyes opened . Good News from Pensilvania . Containing a Testimony against that False and Absurd Opinion which some hold , viz. That all true Believers and Saints , immediately after the Bodily Death attain to all the Resurrection they expect , and enter into the fullest Enjoyment of Happiness . And also , That the Wicked , immediately after Death , are raised up to receive all the Punishment they are to expect . Together with a Scriptural Account of the Resurrection of the Dead , Day of Judgment , and Christ's last Coming and Appearance without us . Also , Where , and What those Heavens are into which the Man Christ is gone , and entred into . By GEORGE KEITH . Printed in Pensilvania , and Reprinted in London for Benjamin Keach , and are to be sold by him at his House near Horse-lie-down ; and John Harris at the Harrow in the Poultrey , 1693. Price 2 d. Reader , THIS short Tract thou art here presented with , was first printed in Pensilvania , verbatim , except the Title ; the Publisher , who lately came from thence , having one Book of the first Impression by him under Mr. George Keith's own Hand , just subscribed as in this second Impression , without any Alteration or Addition , which has been carefully examined . Advertisement . REader , thou mayst suddenly expect another Book to be reprinted of George Keith's about Separation , which may tend farther to open the Eyes of the People called Quakers , and others . The Christian Quaker : OR , George Keith's Eyes Opened , &c. WHereas many hurtful and dangerous Errors have taken place among too many called Christians , which are some of the Tares and evil Seeds that Satan hath sown while Men have slept in the dark Night of Apostacy ; and that now some do think they are awakened and come to the Day , and in the Light of God's Day see into the true Christian Doctrine , and pretend to great Openings , and Discoveries , and Revelations ; and yet some even of such hold some false and unchristian Opinions ; of which there are not a few concerning the Resurrection of the Dead , altho the Testimony of the holy Scriptures is very full and clear against these dangerous and hurtful Opinions and Principles , imbraced by some as if they were true Christian Doctrines . Some alledging , That there is no Resurrection of the Body at all ; or , That there is nothing of the Body that dieth , that riseth again . Others alledging , That the Resurrection is past already ; and all the Resurrection they expect , they have already attained , being ( as they pretend ) risen with Christ in all respects . Others say , Their vile or low Body is already changed , and made conform to his glorious Body . Others say , They receive all the Resurrection they do expect immediately after Death . All which are dangerous and unchristian Principles , and are directly contrary to the holy Scriptures : for there were in Paul's time who said , The Resurrection was past already , and did overthrow the Faith of some , such as Hymeneus and Philetus , whose Words did eat as a Cankir , as he declared , 2 Tim. 2. 17 , 18. And such who say , Their vile Body is changed , and made conform to the glorious Body of Christ , contradict the Scripture , and speak reproachfully , but ignorantly , against the Lord Jesus Christ : for Paul useth these Words by way of Prophecy , as a thing not then fulfilled , but a thing to be fulfilled at the Resurrection of the Dead ; Phil. 3. 21. Who shall change our vile ( or low ) Body , that it may be fashioned like unto his glorious Body , &c. He doth not say , that the Body was already changed , and made like to the Body of Christ , but by way of Prophecy related it as a thing to come : for the washing and cleansing of the Body from Sin , is not that Change , but it is necessary to prepare unto it ; for even after the Bodies of the Saints are washed and cleansed from Sin , they remain low , and weak , and mortal , and corruptible , subject to Hunger , Cold , Heat , Diseases and Death , and therefore are not made like to his glorious Body until the Resurrection of the Dead . And such who say , Nothing of the Body that dieth riseth again , do plainly contradict the Testimony of the holy Spirit recorded in Scripture , and especially 1 Cor. 15. 7 , 38. for according to the Example that the Wisdom of God giveth of the Grain of Corn , whereby to open the Mystery of the Resurrection , as the true Body of the Seed in the Grain riseth ; so that out of the old Body a new Body doth arise , but the Husk or drossy Part rises not ; even so is the Resurrection of the Dead : Therefore the new Resurrection-Body is raised out of the old Body , as the new Grain of Corn rises out of the old : but if the Body of the Grain of Corn did wholly perish or come to Dust , nothing could arise ; which is a plain Example given us by the Wisdom of God : and that which rises is the Mortal that puts on Immortality , and the Corruptible that puts on Incorruption , and is not raised Flesh and Blood , such as Men now have , but yet a true Body ; for Flesh and Blood cannot inherit the Kingdom of God , neither doth Corruption inherit Incorruption : but the true Body of Man and Woman that shall arise at the Resurrection of the Dead , lieth hid within this visible gross appearance of Flesh and Flood , even as the true Body of the Seed in the Grain of Corn lieth within the Husk , or as the precious Gold lies within the coarse Mineral or Mine until the pure and precious Metal be separated from the Dross . And because this Separation is not immediately effected , but requires a Time after Death , and that even when the Separation is made , the Body remains , and is lodged by the Divine Providence that gives to every thing its proper Place , as in a certain invisible Grave or Sepulchre , that was mysteriously figured by the Burial-place called Machpelah , ( that signifies a double or twofold Sepulchre ) Gen. 23. which Abraham purchased from Ephron the Hittite ( which word Ephron signifies the Dust-eater ) for four hundred pieces of Silver : The which as it is literally true , so is an Allegory , and points at the Resurrection of the Body out of the mystical and invisible Machpelah or Sepulchre in Hebron ( which signifies bordering ) in the Land of Israel , figuratively and mystically understood : and by four hundred pieces of Silver , as by so many Vertues signified by Silver , this most excellent Burial place is purchased from Ethron : but he who hath not these Vertues , cannot have the Privilege to be buried in this most excellent Burial-place ; and therefore an untimely Birth is better than he , as the holy Scripture declares , Eccles . 6. 3. For it is no such Misery nor Unhappiness not to have an outward and visible Sepulchre , which many of the dear Children of God have not had ; but surely they have this other more excellent Burial in the mystical Hebron , in the mystical Land of Israel , where all the dead Bodies of the Saints shall be raised up , and stand with the Lamb upon Mount Zion , to wit , not the literal Zion , but the mystical . Now that the Bodies of the Saints are not raised up immediately after Death , or after the Spirit goeth out of the Body , ( altho the Souls and Spirits of the Righteous , and of all the Faithful , both Men and Women , who die in the Faith of the Lord Jesus Christ , do immediately go unto God and Christ in Heaven , and enter into a very great and large Enjoyment of the Heavenly Blessedness , after the bodily Decease ) is clear from many express Testimonies of the holy Scripture . For the deceased Saints , tho their Souls and Spirits are alive with the Lord in Heaven , and do not sleep , but are awake , and praise God continually ; yet they are said to be asleep in respect of their Bodies , which are rather fallen asleep than dead , and are said to sleep in Christ , to wit , under his Divine Care and Protection , until he awaken them . For which I shall cite these following Scriptures . 1 Kings 2. 10. So David slept with his Fathers , and was buried in the City of David . Deut. 39. 16. Behold , thou shalt sleep with thy Fathers , said the Lord unto Moses . 1 Cor. 15. 20. Now is Christ risen from the dead , and become the first Fruits of them that sleep , viz. because he rose from the dead the third day . 1 Thess . 4. 14. For if we believe that Jesus died and rose again , even so them also which sleep in Jesus , will God bring with him : for this we say unto you by the Word of the Lord , that we which are alive , and remain unto the Coming of the Lord , shall not prevent them which are asleep ; for the Lord himself shall descend from Heaven with a Shout , with the Voice of the Arch-Angel , and with the Trump of God ; and the Dead in Christ shall rise first . All which Places plainly show , that tho the Saints , as with respect to their Souls , are raised up , and ascended , and are with God and Christ in Heaven , yet as to their Bodies they are asleep , and have not attained to the Resurrection of the Body : for if they had attained to the bodily Resurrection , Paul would not have writ of them by way of Prophecy , in the future , or time to come , saying , The Dead in Christ shall rise first , to wit , at the Voice of the Arch-Angel , and Trump of God. Now what this Trump or Trumpet is , both Paul and John declareth , and the Time about which it is to sound , 1 Cor. 15. 52. In a moment , in the twinkling of an Eye , at the last Trump ; and the Dead shall be raised Incorruptible , and we shall be changed . Rev. 11. 15. 18. And the seventh Angel sounded , ( which seventh is the last Trumpet ) &c. And ver . 18. Thy Wrath is come , and the time of the Dead , that they should be judged , and that thou shouldst give reward unto thy Servants the Prophets , and , thy Saints , and them that fear thy Name , both small and great . And because Paul , 1 Cor. 15. lays down the Resurrection of Christ's Body from the dead , as the Ground why true Believers , which are his Members , shall attain to the Resurrection of their Body , it manifestly appears that they are to attain unto it at the end of the World , or at the last Trumpet , as above mentioned , ( yet it may well be allowed , that some did attain to the Resurrection of the Body immediately after Christ's Resurrection , according to Mat. 27. 52 , 53. And the Graves were opened , and many Bodies of Saints which slept , arose , and came out of the Graves after his Resurrection , and went into the holy City , and appeared unto many : ) And therefore the deceased Saints have not generally attained the Resurrection of the Dead , as touching the Resurrection of the Body , but do wait for it until the Sound of the last Trumpet . Nor did any of the Saints attain the Resurrection of the Body before Christ's Body rose from the dead , because he is expresly called , The first-begotten from the Dead , and The first Fruits that go before the Harvest : And therefore none did attain the bodily Resurrection before him , neither Enoch nor Elias ; for though they were taken up , yet it is not said they had attained the Resurrection of the Body , it only implieth some particular Privilege , that they did not taste of Death as other Men : and the like may be said of Moses , whose Body was more pure and excellent than that of other Men ; and therefore Michael the Arch-Angel did contend with the Devil about the Body of Moses , and would not let him touch it , as being more excellent ; and therefore it is said , God buried him , and no Man knoweth of his Burial-place to this day . Moreover , it is very plain from Scripture , that the deceased Saints , who lived from the beginning of the World , altho their Souls and Spirits did ascend unto God and Christ in Heaven , yet waited for the Resurrection of the Body , and that more abundant Glory that should follow thereupon ; for it is said , Heb. 11. 13. These all died in Faith , not having received the Promises , but having seen them afar off , and were perswaded of them , and embraced them , &c. And ver . 39 , 40. All these having obtained a good Report through Faith , received not the Promise , God having provided some better things for us , that they without us should not be made perfect . Now what this Promise is , is clear from Ver. 35. And other : were tortured , not accepting Deliverance , that they might obtain a better Resurrection ; which is the Resurrection of the Just , that is better than the Resurrection of the Unjust . Now if some say , The Promise that they waited for , was Christ's Coming in the Flesh . I answer ; As it was that in part , so it was not only that , but all that Felicity and Happiness that should come unto them by the Coming of Christ in the Flesh , and his Death and Resurrection , to wit , the perfect Victory over Death , which is not fully obtained until the Mortal put on Immortality , and the Corruptible put on Incorruption , as it is written , So when this Corruptible shall put on Incorruption , and this Mortal shall have put on Immortality , then shall be brought to pass the Saying that is written , Death is swallowed up in Victory : O Death ! where is thy Sting ? O Grave ! where is thy Victory ? &c. And that very first Promise that God gave to Mankind after the Fall , did relate to this Victory over Death , That the Seed of the Woman ( which is Christ Jesus ) should bruise the Head of the Serpent : for tho the Head of the Serpent was inwardly bruised , as in respect of the inward Redemption , Salvation and Deliverance of the Souls of all the Faithful in all Ages of the World , both before and after Christ came in the Flesh ; yet until they attain unto the Resurrection of the Body , the Head of the Serpent is not in all respects bruised , because the last Enemy that is to be destroyed is Death , who is not fully destroyed until the Bodies of the Saints be raised from Death : for by Adam's Fall , Death both of Soul and Body came upon him and his Posterity , ( as is at large demonstrated in another Treatise of G. K's ) and by Christ's Death and Resurrection , to all who sincerely believe in him and obey him , that twofold Death is removed , the Death of the Soul , thrô Faith in him , and that inward quickning , and being raised with him , who is the Resurrection and the Life , now in the mortal State , but the Death of the Body at the Resurrection of the Dead , [ see this twofold Resurrection , the one of the Soul , the other of the Body , expresly mentioned , John 5. 25 , 28. ] And who say , That the Faithful immediately after Death , receive the Resurrection of the Body , and all that fulness of Glory and Happiness that they are to expect for ever : As it doth tend to overthrow a principal Article of the Christian Faith , touching the Resurrection of the Dead , so it tendeth to overthrow that other great and principal Article of the Christian Faith , touching the Great Day of Judgment that is to be in the End of the World , called in Scripture , [ The last Day ] , and [ The great Day ] and [ That Day ] by way of Distinction from other Days , and which is frequently mentioned in Scripture ; for even the fallen Angels have not as yet received their final Sentence , and full and absolute Punishment , but are reserved in Chains of Darkness unto the Judgment of the great Day , Jude 6. compared with 2. Pet. 2. 4. And Mat. 7. 22. Many will say re me in That Day , Lord , Lord , have not we prophesied in thy Name ? &c. And 2 Thess . 1. 7 , 8 , 9 , 10. When the Lord Jesus shall be revealed from Heaven , with his mighty Angels , in flaming Fire , taking vengeance on them that know not God , and obey not the Gospel of our Lord Jesus Christ : who shall be punished with everlasting Destruction from the Presence of the Lord , and from the Glory of his Power : when he shall come to be glorified in his Saints , and to be admired in all them that believe ( because our Testimony among you was believed ) in That Day : Note well these words , [ In That Day ] . Again , Acts 17. 31. Because he hath appointed a Day in the which he will judg the World in Righteousness by that MAN whom he hath ordained , having offered Faith ( as the Greek and Margent of the English Bibles hath it ) unto all Men , in that he hath raised him from the Dead . And ver . 32. And when they heard of the Resurrection of the Dead , some mocked , and others said , We will hear thee again of this Matter . And these were some Philosophers of the Epicureans and the Stoicks , to which this Doctrine of the Resurrection of the Body seemed strange . — And so great an Article and Doctrine of the Christian Faith was this of the Resurrection , that Paul calleth it , The Hope of the Promise made of God unto the Fathers ; as plainly appeareth , comparing Acts 26. v. 6. with v. 8. Why should it be thought a thing incredible with you that God should raise the Dead ? And ver . 22 , 23. Witnessing both to small and great , saying none other things than those which the Prophets and Moses did say should come , that Christ should suffer , and be the first that should rise from the Dead , &c. Note these words , where it plainly appeareth , That none of the Saints deceased before Christ's Resurrection , were raised from the Dead , although their Souls and Spirits did go unto God. For the Resurrection of the Dead , as a general thing , is joined with the great Day of Judgment , when the Son of MAN shall come in the Glory of his Father , accompanied with his holy Angels , and shall fit upon the Throne of his Glory ; and before him shall be gathered all Nations , and he shall separate them one from another , as a Shepherd divideth his Sheep from the Goats ; and first appointeth the Reward of the Kingdom ( viz. in the full possession of it ) unto the Sheep , which is the first Resurrection ; and then he passeth the Sentence of Condemnation to the everlasting Fire , or Fire of Ages , unto the Goats on the left hand , that is the Resurrection of the Vnjust . But if all Men , both Good and Bad , receive their final Sentence immediately after Death , there is no occasion for a Day of Judgment in the end of the World , for that is prevented by what cometh to pass both to Good and Bad immediately after Death , according to this absurd Opinion . But again , as concerning that Great Day of Judgment to come , wherein both the Righteous and the Wicked shall receive according to the Works done in the Body , Christ doth plainly elsewhere declare , as Mat. 24. 36. But of that Day and Hour knoweth no Man , no not the Angels in Heaven , but my Father only . And Mark 3. 32. But of that Day and Hour knoweth no Man , no not the Angels in Heaven , neither the Son , but the Father : Which is to be understood of Christ , the Son , as Man , to whom then it was not known . The which Day and Hour cannot be the time immediately after Mens decease ; for though after Death there is a Judgment that followeth every one , according to Heb. 9. 27. yet that is not the great and last Judgment , nor Universal , but Particular . And of this last Day , Christ said . John 6. 40. And this is the Will of him that sent me , that every one which seeth the Son , and believeth on him , may have everlasting Life ; and I will raise him up at the last Day . Note , He doth not say , I will raise him up in the Body immediately after Death ; but in this last Day , to wit , in the End of the World. And with a respect to this Martha made a good Confession of her Faith , touching the Resurrection of the Dead , saying , I know that he shall rise again in the Resurrection at the last Day . The which Christ doth not in the least contradict , but opened a further Mystery unto her , to wit , That he was the Resurrection and the Life : he that believeth in me , though he were dead , yet shall he live ; and whosoever liveth and believeth in me , shall never die . And because he was the Resurrection , viz. the Author of it , therefore he could and would raise Lazarus her Brother from the Dead at that time ; which yet was not the Resurrection in the last Day , for he was but raised at that time a mortal Man , to die again . And whereas he said , He who believeth in me shall never die , containeth a great and most comfortable Mystery , to wit , That neither the Souls nor the Bodies of true Believers strictly die ; their Souls sleep not , but are awake ; and their Bodies , tho they sleep , die not ; their sleep is not the sleep of Death , strictly taken . And therefore Christ proved against the Sadduces the Resurrection of the Dead , from the Words of God to Moses , I am the God of Abraham , Isaac and Jacob ; and God is not the God of the Dead , but the God of the Living ; and therefore nothing of Abraham was strictly dead or perished , neither his Soul , nor yet his true Body ; for even his Body did but sleep , as when the Body of a Man sleepeth that is not dead ; for the Bodies only of such die , ( in the worst sense of the word Death ) who die in final Unbelief and Impenitency ; on whom Death feeds , and whose Iniquities are upon their Bones , and whose Bodies are called , the Carkasses of them that have transgressed against the Lord , whose Worm dieth not , and their Fire goeth not out , &c. see for this Psal . 49. 14. Ezek. 32. 27 , Isa . 66. 24. But as concerning the dead Bodies of the Saints and true Believers in Christ Jesus , it is prophesied . Thy Dead , my dead Body shall arise , ( so the Hebrew hath it ) for the Bodies of the deceased Saints are the Body and Temple of Christ , and Members of him , and therefore cannot perish : Awake and sing , ye that dwell in the Dust , for thy Dew is as the Dew of Herbs , and the Earth shall cast out the Dead , ( to wit , the Earth not vulgarly understood , Isa . 26. 19. ) And that Job had a firm and stedfast Belief of the Resurrection of his Body after Death , is clear from his words , viz. And though after my Skin , Worms destroy this Body , yet in my Flesh shall I see God , &c. Job 19. 26. Which is not to be understood of the gross corruptible Body of Flesh , but of the Resurrection Body , that may be called Flesh in a more excellent sense than that vulgarly understood ; as Paul said , All Flesh is not the same Flesh . So the Flesh that is mortal , gross and corruptible , is not that Flesh that shall be raised up immortal and incorruptible ; for the word [ Flesh ] is taken sometimes in a very high sense , where it is said , Vnless ye eat my Flesh , &c. and All Flesh shall see the Salvation of God ; and I will give them Hearts of Flesh , &c. And lastly , That there is yet a Resurrection of the Dead to come , of all such generally who have died in the Faith , is clear from Rev. 20. 4 , 5 , 6. And they lived and reigned with Christ a thousand Years ; but the rest of the Dead lived not again until the thousand Years were finished : That is the first Resurrection . Blessed and holy is he that hath part in the first Resurrection . Where note well , that the Resurrection of the Saints in the thousand Years , is called the first Resurrection , &c. which every true Believer , who is inwardly risen with Christ , as to his Soul and inward Man , is interested in , and hath a right unto , but is not possessed of until the Resurrection of the Dead : And therefore if any will call the inward rising of the Soul from the Death of Sin , the first Resurrection , yet it is not That first Resurrection , mentioned Rev. 20. 4 , 5. Moreover , concerning the Nature and Manner of the Resurrection of the Bodies of the Saints , how that this Body is not raised a mortal corruptible Body of Flesh and Blood , but immortal and incorruptible . Paul doth plainly declare ; and it is altogether safe in this and all other Matters of Faith , to hold to Scripture words , 1 Cor. 15. from v. 44 , to 50. And here note , 1. That Paul doth not call him a Fool that did believe either the Truth of the Resurrection of the Body , or the true manner of it , but called him a Fool , that not believing the Truth of it , nor the true Manner of it , and by arguing against it , did enquire , How are the Dead raised up ? And for the Instruction of this Fool , Paul sendeth him to learn the manner of it from the sowing and rising of the Grain of Corn ; and he reproveth such at Corinth sharply , who did not belive the Resurrection of the Body , as not having the Knowledg of God , 1 Cor. 15. 34. Awake , said he , to Righteousness . I speak this to your shame . So that according to Paul's Doctrine , such who have not the true Faith of the Resurrection of the Body , greatly fall short of the Knowledg of God. Note , 2. That the Resurrection of the Dead , and Eternal Judgment , belonging to the first Principles of the Doctrine of Christ , according to Heb. 6. 1. as well as Repentance and Faith , are necessary to be known and believed , in order to the perfecting , if not the beginning , the Work of our Sanctification and Salvation . Note , 3. That as the Bodies of the Saints , that shall be raised up at the Resurrection of the Dead , shall not be raised Mortal and Corruptible , but Immortal and Incorruptible , so they shall not need any Meats or Drinks , or other things that this Mortal and Corruptible World doth afford , nor the Light and Influence of the Sun , Moon and Stars : And in the Resurrection , they shall neither Marry , nor give in Marriage , but be as the Angels of God , Mat. 22. 30. And the Place of their Abode or Habitation shall be that New Heaven and Earth mentioned by Isaiah , Chap. 65. 17. and Chap. 66. 22. and 2 Pet. 3. 13. which is not , as some weakly imagine , this visible Heaven and Earth that waxeth Old , but those which are far more excellent , and shall not wax old , Rev. 21. 1. But yet it is clear from Scripture , That at the Coming and Appearance of Christ without us , in his glorified Body , which all good and sound Christians joyfully wait for , even that He shall come in the Clouds of Heaven , accompanied with his Holy and Glorious Angels , that all the raised Saints shall appear with him in their glorified Bodies , ( signified by the coming down of the New Jerusalem from Heaven , Rev. 21. 2 , 3. ) being made like unto his Glorious Body , according to Jude 14. And Enoch also , the seventh from Adam , prophesied of these , saying , Behold , the Lord cometh with ten thousand of his Saints , to execute Judgment upon all , &c. And whereas some say , the Greek beareth it in ten thousands , I say , he both cometh In them , and also With them ; for the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth frequently signify ( in the New Testament ) With or Among , as well as In ; as is clear from Matth. 20. 26. Luke 1. 28. Rom. 16. 7. 1 Cor. 2. 6. where the Greek Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Among , and cannot be good sense otherwise translated . Note , 4. That the Belief of Christ's Being in Heaven now in his glorified Nature of Man , both of Soul and Body , hath such a necessary connexion with the Belief of his Coming and Appearance without us , to judg the Quick and the Dead , that these two stand or fall together ; and every one that believeth the first , cannot but believe the latter ; for it were strange to think , that Christ hath , and for ever shall have the glorified Nature of Man in Heaven , and that the Saints should not see him at the Day of Judgment . But as for such as do not believe that Christ hath any Being in the glorified Nature of Man now in Heaven without them , they cannot believe that ever he will appear unto them , or any other ; and it is nothing but giving way to carnal dark Reasonings , and Wisdom of the Flesh , called by Paul , Vain Philosophy , and Worldly Rudiments , that hinder Men to believe the Truth so plainly declared in the Holy Scripture . And , 5. From the like dark Imaginations doth proceed , that they believe no Heaven nor Hell but within them , while they enquire Where is that Heaven into which the Man Christ is gone ? And hath any of us seen him , or spoke with him ? To which I can easily Answer ; That Heaven is both near to us , and far from us , and is of a far more large Extent than that it can be contained within us , though we have a Heavenly Seed , Plant and Birth in us , that is daily nourished with Heavenly Food , and is watered daily with the Heavenly Dews and Rains ; and this Heaven , tho not visible to our weak mortal Eyes of Flesh , yet is visible to the Eyes and Sight of our Faith , and is that New Heaven that never waxeth Old , and the Paradise of God , 2 Cor. 12. 4. compared with Rev. 2. 7. and Gen. 2. 9 , 10. which is the Throne of God , and the House of God , that hath many Mansions ; concerning which Christ said , John 14. 2 , 3. In my Father's House are many Mansions . If it were not so , I would have told you ; I go to prepare a Place for you . And if I go and prepare a Place for you , I will come again , and receive you unto my self , that where I am , there ye may be also . And tho we have not seen the Man Christ with our carnal or bodily Eyes , yet with these , concerning whom Peter writeth , 1 Pet. 1. 8. Whom having not seen , ye love ; in whom , though now ye see him not , yet believing , ye rejoice with Joy unspeakable and full of Glory . And that the Saints shall see the Man Christ , and be with him for ever where he is , to behold his Glory , shall be a great part of their eternal Felicity , Joh. 17. 24. and because of which they shall the more abundantly see and enjoy him inwardly , and God in him and through him . And Jesus said unto Thomas , after his Resurrection , John 20. 29. Thomas , because thou hast seen me , thou believest ; blessed are they that have not seen , and yet have believed . And how can all Nations stand before the Son of Man , Mat. 25. if he shall not appear without us at the Day of Judgment ? G. K. FINIS . 
A47128	----	Bristol Quakerism exposed shewing the fallacy, perversion, ignorance, and error of Benjamin Cool, the Quakers chief preacher at Bristol, and of his followers and abettors there, discovered in his and their late book falsely called Sophistry detected, or, An answer to George Keith's Synopsis : wherein also both his deisme and inconsistency with himself and his brethren, with respect to the peculiar principles of Christianity, are plainly demonstrated / by George Keith. Keith, George, 1639?-1716. 1700 Approx. 86 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47128 Wing K148 ESTC R41035 19579194 ocm 19579194 109150 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47128) Transcribed from: (Early English Books Online ; image set 109150) Images scanned from microfilm: (Early English books, 1641-1700 ; 1691:4) Bristol Quakerism exposed shewing the fallacy, perversion, ignorance, and error of Benjamin Cool, the Quakers chief preacher at Bristol, and of his followers and abettors there, discovered in his and their late book falsely called Sophistry detected, or, An answer to George Keith's Synopsis : wherein also both his deisme and inconsistency with himself and his brethren, with respect to the peculiar principles of Christianity, are plainly demonstrated / by George Keith. Keith, George, 1639?-1716. 32 p. Printed for John Gwillim ..., London : 1700. 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Society of Friends -- England -- Bristol -- Controversial literature. 2005-05 TCP Assigned for keying and markup 2005-06 Aptara Keyed and coded from ProQuest page images 2005-07 Andrew Kuster Sampled and proofread 2005-07 Andrew Kuster Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Bristol Quakerism Expos'd : SHEWING The Fallacy , Perversion , Ignorance , and Error of Benjamin Cool , THE Quakers Chief Preacher At BRISTOL , And of his Followers and Abettors There , Discovered in His , and Their Late Book , falsely called , Sophistry Detected : Or , an Answer to GEORGE KEITH's Synopsis : Wherein also both his Deisme , and Inconsistency with himself , and his Brethren , with respect to the peculiar Principles of Christianity , are plainly Demonstrated . By GEORGE KEITH . LONDON , Printed for John Gwillim , over-against Crossby-Square , in Bishopsgate-Street , 1700. Bristol Quakerism Expos'd , &c. PASSING by Benjamin Cool's False and Unchristian Accusations against me , for which he gives no Proof , of my Envy , Malice , Pride , &c. I shall first of all briefly take notice of his Threefold Charge against me , in his Preface Pag 3. &c. First , That the Design of my Synopsis , which he faith is the substance of all my late Writings against them Contracted , is to render the Quakers such as disown the Authority of the Holy Scriptures . Secondly , That the promised Messiah there Testified of , who was Born of the Virgin , was not the Son of God. [ He should have added , Properly . ] Thirdly , That the History of Christs Incarnation , &c. is not necessary to our Salvation . These , saith he , are the three grand Pillars on which his whole Fabrick stands , &c. And these , he saith , are so many palpable Vntruths . Answer , That these three are the Substance of all my late Writings against them , is a false Assertion ; for I have Proved many other things against them in my late Writings , that are as Substantial as any of those Three ; but that I may not Digress , I shall wave that part at present , and shall allow my Adversary , that these three mentioned by him , are very great and considerable , which I Charge all the Quakers to be Guilty of , who own the Books of the Quakers Teachers and Authors Quoted by me , to give a true account of their Faith and Perswasions : And particularly I charge William Pen , as well as George Whitehead , to be guilty of all the Three , and Benjamin Cool as much as any of them . Now let us see how Benjamin Cool defends William Pen from being guilty of my Charge , with respect to these three things . My First Charge against William Pen , and his Brethren , is , That he disowns the Authority of the Holy Scriptures . The Reasons of this Charge I gave in my Synopsis , particularly in Art. 1. where I bring in William Pen arguing against the Scriptures being the General Rule of Faith , and Life , Because all Men have not the Scripture , and because of their Vncertainty ( unless upon the ground of Inward Extraordinary Revelation ) and for their Imperfection ; and many other Reasons given by him in the following Pages , [ viz. of his Discourse of the General Rule of Faith , and Life ] to the number of about Fourteen , all which 14 Reasons 1 Printed in my Late Book , called , The Deism of William Pen , and his Brethren , Printed in the Year 1699. And gave Answers particularly to every one of them , to which I refer my Reader . [ Such as desire to have the said Book , may Buy it at the Three Pigeons , against the Royal Exchange in Cornhill , London . ] Where I do not blame William Pen for asserting , That the Scriptures are not the General Rule to all Mankind of Faith and Practice , for I know none who ever said they were ; but I blame him for Asserting , That all Mankind have one General Rule of Faith and Practice , to wit , of equal Extent and Latitude to Heathens and Christians . And in Page 28 of that Book , called , The Deism of William Pen , &c. I shew , That he ought to have distinguished between the General Law , or Rule of Justice , given to all Mankind , and the super added Law , and Rule of Christian Faith and Practice , given in general to Christians . Now , that I charge William Pen with holding the Scriptures to be Uncertain ( unless upon the ground of Inward Extraordinary Revelation ) What saith B. Cool in his Defence ? Because , saith he , Page 4. W. Pen saith the Scriptures are Vncertain , as to Number , since many Writings are lost , &c. He would render us denyers of the Certainty of the Matter therein contained ; than which nothing is more untrue . Note , Reader , The falshood and dull Sophistry of B. Cool , as if my Charge against W. Pen were mainly grounded upon his saying The Scriptures were Vncertain as to the Number , since many Writings are Lost , &c. whereas I do not make use of that Argument against him , as my Only , or Chiefest , either in my Synopsis , or my Book called Deisme ; for having diligently searched both , cannot find it in the Synopsis at all , and but very transiently in my Book of Deisme . If B. Cool thinks to help himself , from being guilty of Falshood , and false Quotation , by Concealing the principal part of the Truth , by his addition of &c. that will but the more discover his disingenuity . I shall therefore for the Readers Satisfaction , to clear my Innocency , and detect both W. Pen's Guilt in his most Unchristian way of Arguing against the Scriptures Authority , and their being the Rule of Faith and Practise to Christians ; and also B. Cool ' s sordid and decitful way of defending him , Quote some places out of W. Pen's general Discourse of the Rule of Faith and Practice , and which I have very fully Quoted in my Book of Deisme . In his 13th Page of his Discourse aforesaid , W. Pen thus Argueth against the Scriptures being the Rule so much as to Christians : They are not in the Original , because that is not extant ; nor in the Copies , because there are Thirty and above in number , and 't is Vndetermin'd , and , for ought we see , saith he , Vndeterminable . And the variety of Readings amongst those Copies , amount to several Thousands ; and if the Copies cannot , how can the Translations be the Rule ? And then Argueth against their being the Rule , from divers of the Books of Scripture , because Rejected by some , and Received by others . Concerning which way of W. Pen ' s Arguing against the Scriptures being the Rule , I say , in my Book of Deisme , Pag 70. All which Pleas , both of Deists , and Papists , have been abundantly Answered by Protestant Writers . See Dr. Tillotson's Book , called , The Rule of Faith ; in Answer to J. S. a Papist , whose Arguments against the Scriptures being the Rule of Faith , are so much of the same sort with these here of W. Pen's , as if he had taken them from him . Again , in his Page 26 , he thus proceeds . The Scriptures are not the Rule of Faith , and Life , because they cannot be the Rule in their Translations . Supposing the Ancient Copies were Exact , it cannot be the Rule to far the greatest part of Mankind : Indeed , saith he , to none but Learned Men , which neither answers the Promise relating to Gospel times , which is Vniversal , nor the Necessity of all Mankind , for a Rule of Faith and Life . I leave it to Impartial Readers , whether the Quotations above given , recited faithfully by me , out of W. Pen's Discourse of the General Rule of Faith and Practice ; and also out of my Book of Deisme , against W. Pen , of which Book my Synopsis was but a sort of Index , do not sufficiently prove W. Pen's Undervaluing the Authority of the Scriptures , for their want of Certainty , unless upon the ground of Inward Extraordinary Revelation , as I did particularly express it , both in my Book of Deism and Synopsis : And it could be nothing but a wilful omission in B. Cool not to take notice of those Passages above cited ; For suppose he had not known of my Book of Deisme against W. Pen , yet he could not be Ignorant , that there was such a Book as W. Pen's Discourse of the General Rule of Faith and Practice , out of which I had taken my abovesaid Quotations . But for a further Evidence , that W. Pen , in his said Discourse , did Argue against the Certainty of the Matter contain'd in the Scriptures , with respect to the chief peculiar Doctrines of Christianity , as the Orthodox Faith of the Holy Trinity , against the Arians and Socinians , and the Orthodox Faith of all sound Protestants , against the Papists , about Transubstantiation , I Quote him at large in my Book of Deisme , Arguing in his Discourse of the General Rule of Faith and Practise thus , pag 41 , 42. Is there any place [ in Scripture ] tells us ( saith W. Pen ) without Interpretation , whether the Socinian , or Trinitarian be in the right , in their differing apprehensions of the Three that bear record , &c. Also the Homousian and Arian , about Christ's Divinity , or the Papists and Protestants about Transubstantiation . If then things are left Vndefin'd , and Vndetermin'd , I mean Literally , and Expressly in the Scripture ; and that the Question arises about the Sense of Words , doth the Scripture determine which of these Interpreters hit the mark ? Thus far W. Pen. From all which he concludes , That not the Scripture , but the Interpretation must decide the matter in Controversie ; and that Interpretation must be given , not by the Scripture so much as Instrumentally , but from the Spirit of God [ by Extraordinary Revelation ] to be a True and Infallible Interpretation ; and yet that extraordinary Revelation is not necessary to be given to any of the Quakers ( as W. Pen confesseth ) nor is given to them , as will after appear from what follows to be Quoted out of him . Judge , Reader , doth not W. Pen here make the Matter of the Scripture Uncertain , with respect to these great matters of Christianity , the Orthodox Doctrine of the Holy Trinity , and the denyal of Transubstantiation , without inward extraordinary Revelation ; and yet B. Cool is so shameless , to blame me , for saying , The Quakers deny the Certainty of the Matter contained in the Scripture , than which ( he saith ) nothing is more untrue . Now if B. Cool thinks he , or his Brerhren , have any particular extraordinary Revelation , to determine the Truth of the Matter concerning these great Articks of the Trinity , and denyal of Transubstantiation , let him Assert it , and next let him Prove it , otherwise we have no reason to believe him , or them ; but their asserting it is sufficient argument to prove my Charge against them , and particularly against W. Pen , That the Matter of Scripture , with respect to the chief and principal Doctrines of Christianity , is uncertain to Men , without extraordinary inward Revelation ; whereby he means such as the Prophets and Apostles had without Scripture . But for a further Confirmation that B. Cool is a false Accuser of me , in this very particular , and that I am unjustly charged by him , I have in my Book , called , The Deisme of W. Pen , brought Fourteen of W. Pen's Arguments out of his Discourse of the General Rule of Faith and Practise ; to all , and every one of which , I have particularly Answered . Whereby W. Pen Essayeth to prove , That the Scripture is not the Rule of Faith and Practise to Christians . One of which is from their Imperfection ; another , from their Uncertainty ; a third , from their Obscurity . And in his 10th Page , he Argues against the Scriptures being the Rule , That a Rule ought to be Plain , Proper , and Intelligible , which he pleads the Scriptures are not . Now , I say , W. Pen , and his Brethren , yea , and B. Cool with them , disown the Authority of the Scriptures , because they deny them to be the Rule of Faith and Practise , to wit , the primary Rule of Faith and Practise , with respect to all things Commanded us to be Believ'd or Practis'd . For as concerning the Heathens , who have not the Scripture , I know none who Asserts that the Scripture is a Rule to them . But that not only W. Pen , but B. Cool , is guilty in asserting the Scriptures not to be so much as the Rule in part to Christians who have the Scriptures , we have his plain Confession , page 4 of his Preface , where he concludes , but by a false Syllogism , That there is but one General Rule , both to them who have the Scriptures , i. e. profess'd Christians , and to them who have them not , viz. the Heathens . The word But in that place is Exclusive of the Scriptures being the Rule any more to profess'd Christians than to Heathens , seeing , by his Argument , both have but one Rule , which he would have to follow from some of my words he quotes ; but he inferrs his Conclusion by a false Syllogisme , which is this , If ( saith B. Cool ) the Scripture cannot be savingly Believed and Vnderstood but by the Revelation and Inward Illumination of the Spirit , then the Spirit is the primary Rule , even for Believing the Scriptures themselves ; but the first is true , therefore the last . The Consequence of his first Proposition is false , the falshood of which can be Demonstrated by the like false and fallacious Argument following ; If a Bricklayer , Joyner , or Carpenter cannot see to work their Trades without Light , therefore the Light is the Rule whereby they Work , either Primary , or Secondary . But the falsity of this is apparent ; for none ever thought that the Light either of Sun , Moon , or Candle , is the Rule , either Primary , or Secondary , whereby Tradesmen , as Bricklayers , Joyners , or Carpenters do Work ; for the Rule , or Rules whereby they Work , are one thing ; and the Light which lets them See how to use their Rule , is another thing : Or as if B. Cool should Argue , the Grindstone makes the Knife or Razor sharp , therefore the Grindstone is more sharp than both , or is Primarily sharp , and the Knife or Razor sharp but Secondarily . This Example I only use to shew the falshood of that Maxim applied in the Case , That for which a thing is such , that thing is the more such . But to Argue , That the Spirit is the Rule , because the Spirit enlightens and inables true Christians to understand the Scriptures , is as Weak and Sophistical , as to argue , because a Bricklayer teacheth a Man that is his Apprentice , to lay the Bricks upon a Wall , that therefore the Bricklayer is the Rule ; whereas the Bricklayer is not the Rule to the Apprentice , but his Rule and Master . And to Affirm , That the Spirit is the Rule , is to confound the Agent with the Instrument by which he works ; and is as great nonsense , as to make the Bricklayer to be the wooden Rule , and Line , and Plummet by which he works . And the like Fallacy have all his other Arguments , whereby he would infer , from some of my words he quotes out of my former Books , That I held there was but one General Rule , both to profess'd Christians and Heathens ; and Consequently , that if this proves William Pen guilty of Deisme , it equally ( as B. Cool infers ) proves G. Keith guilty of the same . But I deny his Consequence , for I do not remember that ever I so Asserted , or Argued , as W. Pen hath done , or as B. Cool now doth , That professed Christians and Heathens have but one General Rule . But whereas , in some of my former Writings , I had dropt some Unwary and Unsound Expressions , in calling the Spirit , with respect to the peculiar Principle of Christianity , The Principal Rule , yet I deny that this proves me guilty of Deisme ; seeing to the best of my knowledge and remembrance , I never made the Professed Christians and the Heathens , to have but one General Rule of Faith and Practise ; for I always distinguished betwixt the common Illumination of the Spirit given to Heathens and all Mankind , and the special given to true Christians , in the use of the Written Word ; which being two differing things , tho' both coming from one Author , sufficiently clears me , that I was never a Deist , whatever lesser Errors , or Mistakes I had when amongst the Quakers . But hath B. Cool forgot the Proverb , That two Blacks makes not one White ; suppose G. K. dropt some unwary Expressions , that , contrary to his intentions , did favour Deisme , will that excuse W. Pen of his Deisme , or B. Cool , and the Quakers of their Deisme , which can be prov'd , not barely from a few indeliberate Expressions dropt from their Pens , but from whole Books and Volumes they have filled with meer Deist Notions , striking at all the Foundations of Christianity , special and peculiar thereunto ? And I have this Advantage of W. Pen , and all others of his Brethren , That not only in my Book of Retractations , I have Retracted and Corrected many things , both in Particular , and in General , whatever I have Said , or Writ contrary to the Holy Scripture , but none of Them have done any such thing in the least ; but also in Particular , in my Book , called , The Deisme of W. Pen , and his Brethren , page 4. I have Corrected my Mistake and Error , in calling ( in some of my former Books ) The Spirits Inward Evidence , sealing to the truth of the peculiar Doctrines of Christianity contained in the Scripture , the Principal Rule of Faith. Which I thus did correct , That the Spirits Inward Evidence was not the Rule of Faith at all , to us Christians , but the principal objective Medium , or Motive of Credibility . And I having thus Retracted my Errors , and Corrected the same , before I either Publish'd , or Writ my Synopsis , and consequently long before B. Cool writ his pretended Answer to it , he has dealt most Unfairly and Disingenuously with me , to Charge me with what I have Ingenuously and Fairly Retracted : And the same Answer may serve to all the other Quotations he brings out of my Books , to set me as deep in the Mire of Deisme , as W. Pen , or himself ; which had I been as guilty as they , is no vindication to them . And but that it would be an improper Digression , and too much divert the Reader , I could easily shew , that none of all his Quotations out of my former Books , prove me guilty of Deisme . But seeing I have Retracted , both in Particular and General , what did seem , tho' but remotely and indirectly , to favour any unsound Notions about the Rule of the Christian Faith ; and have in my Catechisme , both Larger and Lesser , Asserted The Holy Scriptures to be the only Rule of Faith and Practise , to all Christians , with respect to all the peculiar Articles of the Christian Faith , and to all the positive Precepts peculiarly belonging to the Christian Religion : Therefore I appeal to all Impartial Readers , whether B. Cool , and his Bristol Brethren , who approve of his Book , are not highly Injurious to me ? Even as much , as if some Romanist should charge all the Popish Errors upon Luther , after he had Renounced them ; or suppose upon some Quaker that had formerly been a Papist , as I suppose B. Cool knoweth some of the Quakers to have been . But the distinction of Primary and Secondary Rule , used by W. Pen and B. Cool , will not do , to defend them from Deisme , as I have shewed in my Book of Deisme , page 56. W. Pen is so seemingly kind to the Scriptures , that he grants them to be a Subordinate , Secondary , and Declaratory Rule , in his Discourse of the General Rule , page 25. Such a Subordinate , Secondary , and Declaratory Rule ( saith he ) we never said several parts were not . Observe , Reader , he will not allow all the parts of Scripture , but only some parts of it , to be so much as a Subordinate , Secondary , and Declaratory Rule . Though even the Ceremonial Precepts , he has as great reason to believe them to be the Word of God , and consequently a Rule of Faith ( tho' not of Practise ) to us , as truly as any other parts of Scripture . That the Scriptures are not a Subordinate and Secondary Rule ( as both W. Pen and B. Cool have affirmed them to be ) but the Primary and Only Rule , with respect to all the peculiar Doctrines and Precepts of the Christian Religion , I have clearly and fully prov'd , in my Book of Deisme , page 56 , 57. The substance of what I have there said , I shall here transcribe as followeth . Seeing every Subordinate and Secondary Rule presupposeth a Primary Rule , which hath no dependency on the Secondary ; tho' the Secondary is wholly from the Primary , as the Transcript is wholly from the Original , but the Original is intirely compleat and perfect without the Copy , or Transcript . It is evident , that according to him , ( viz. W. Pen ) he hath all what he thinketh to be a Divine Knowledge and Faith , wholly from his Primary Rule , and nothing from the Scriptures , which he calls the Secondary ; for the excellency of the Primary Rule is , that it teacheth all that is to be Divinely Known , or Believ'd , without the need or help of any Secondary Rule , otherwise it should not be Primary , nor should the Scriptures , in that case , be a Subordinate Rule , but Co-ordinate , and of equal Dignity , Necessity , and Vse , with what he calls the Primary : For whatever is a primary , full , adequate and perfect Rule , such as he will have only the Light Within ; or by whatever other Name he defines it , it must propose to him , all the Credenda and Agenda , i.e. all things he ought to Believe and Practise , without any other Rule whatsoever . Surely as he who hath the Original , has no need of the Copy , nor great use of it for himself , so if W. Pen hath such a perfect , compleat , primary Rule , that teacheth him without Scripture , all that he ought to Know , Believe , or Practise , I cannot understand of what great use the Scripture can be unto him ; or at least it is of no necessity to him , this primary Rule [ The Light Within ] hath taught him all before hand , otherwise it is not primary . This Argument I have produc'd against W. Pen , is of equal force against B. Cool , and his Bristol Brethren , and the Quakers in general , who affirm they have this Primary Rule , and are come to be Taught by it whatever is to be known of God ; as W. Pen , in his Discourse of the General Rule of Faith and Practise , p. 21. affirmeth ; and giveth for his proof , that place in Rom. 1. 19. which he grossly Perverteth , by wresting and corrupting the Text , making it say , what it saith not ; for thus he Quotes it , WHATEVER might be known of God , was manifest within ; for God who is Light , hath shewn it unto them . But the word Whatever is neither in the English Translation , nor is there any word in the Greek that can be so Translated . St. Paul , in that above quoted place , is not treating of the knowledge of God given to Christians , by special Illumination , in the use of the Scriptures , discovering the great Love of God , by the Redemption of the World , through Jesus Christ , as he gave himself to Dye for us , &c. but of the knowledge of his Eternal Power and Godhead given to the Heathen , by the works of Creation , and the common Illumination given to all Mankind . What B. Cool Quotes out of W. Pen's Discourse of the General Rule of Faith and Life , in his seeming praise of the Scriptures , in his 6th page , can be judged no other , but like Judas's Kiss , when he betray'd his Master , and a palpable Contradiction , and Inconsistency both to himself and Brethren , for which they are accountable ; but is no argument of my Insincerity , as B. Cool doth most falsly and unjustly accuse me . For while he argueth against the Scriptures being the great and only Rule of Faith and Practise , to Christians , with respect to all the peculiar Doctrines and Precepts of Christianity , and gives that Office to the Light Within , as common to all Mankind , Jews , Turks , Heathens , Infidels ; and yet , as it were with the same Breath , extols the Scriptures , calling them The Blessed Scriptures of Truth , and that the Quakers most heartily believe them to have been given forth from the same Holy Spirit , and are a declaration of the mind and will of God ; and as such , are obliging upon all that have , and can have them , both in reference to Faith and Practise : And we utterly disclaim and renounce all Doctrines and Practises repugnant to them . He seemes , like some Rebelious Subject , who being accus'd , that he denies the Kings Laws , falls out in high Praises of them , but all this while doth not own them to be the Kings , but sets up other Laws in their place . But seeing B. Cool thinks , that W. Pen hath said enough in commendation of the Scriptures , to prove G. Keith disingenuous , for blaming him for Disputing against their being the Rule , from their Uncertainty , either as to their Original , or Copies , or Translations ; all which he hath laboured ( as the Papists do to set up their Tradition ) to render uncertain , and that they do not determine ( without extraordinary Revelation ) whether the Papists or Protestants are right about Transubstantiation , or the Socinians and sound Protestants are right about the Trinity . I freely leave it to the Impartial Reader , whether B. Cool has not most unjustly blam'd me for Disingenuity ; and whether B. Cool himself be not sordidly disingenuous and fallacious in this very matter , as well as in other matters hereafter to be treated of . But further to discover B. Cool ' s gross Ignorance in his way of Arguing against the Scriptures being the only Rule , exclusive of the Spirit [ to wit from being the Rule ] for that ( he saith ) were to prefer the Effect before the Cause , since the Light ( Christ ) was before the Scripture was , and by him were they given forth , through Holy Men , for our Profit and Edification . Answer , O rare Logician ! As if to distinguish between the Workman and the Rule , Square , or Instrument by which he worketh , were to prefer the Effect ( to wit , the Rule ) to the Cause , to wit , to him that useth it , and hath made it for his use . But tho' the Spirit gave forth the Scriptures , and did first reveal the great Truths delivered in them , concerning the Redemption of the World by Jesus Christ , unto certain Holy Men , peculiarly chosen for that work , yet the Spirit was not the Rule even to them , but what the Spirit Reveal'd to them , was the Rule of their Faith , before the Scripture was writ ; and what the Spirit thus inwardly Reveal'd to them , as to Abraham , Moses , &c. I grant was the Rule to them , and their primary and only Rule ; but that it follows , that that inward Revelation , which they had , was , or is the primary and only Rule to us , is a most false Consequence ; unless on the supposition , that we , and all the Christians , as well as Quakers , have the same inward Revelation , in kind , that the Prophets had ; and if B. Cool will say , they have it , the same in kind , then they have it without Scripture , as Abraham and Moses so had it . But if they have it not without Scripture , but that their Knowledge and Faith of these great Truths , particularly that one great Truth , That the Son of God was Incarnate , for the Salvation of Men , doth necessarily depend upon the Written Word , as the instrument by which the Spirit doth Illuminate , or Inspire them to Believe , and Understand the Written Word , or Truths declared in Scripture ; this is no proof that the Scriptures is not the Rule , to wit , The great and only Rule ; but is indeed a sufficient and clear proof , that the Scripture is the Rule , and the Spirit is the Ruler , or he that by the Rule , as his Instrument , Rules and Leads our Minds both to Believe the Scripture and Understand it ; and also rightly to Apply it for our Edification . The Doctrine which W. Pen , and B. Cool , with their Brethren do set up , of making the Spirits Internal Revelation , the Universal and Primary Rule of their Faith and Practise , doth necessarily oblige them to hold also , That all what they Know , or Believe of God , and of Christ , is from the same Internal Extraordinary Revelation and Discovery , in kind , that the Prophets and Apostles had . For according to the Argument I have used above , and recited out of my Book of Deisme , against W. Pen , if the Internal Revelation that the Quakers have , be the Primary Rule of all the Faith and Knowledge they have of God and Christ , it hath no dependance on the Scriptures , or Written word , so much as an Outward , or External Means ; as the Original depends not on the Copy , but the Copy depends on the Original ; and this indeed is perfectly agreeing with the Quakers great Apostle George Fox , whom W. Pen , and B. Cool also , so highly Magnifie ; For , saith G. Fox in his Great Mystery , Page 350. Ye tell People of an outward ordinary Means , by which Christ communicates the benefits of Redemption . [ Note , By the outward and ordinary Means , they mean the written Word and Sacraments . ] The means of Salvation ( saith he ) is not ordinary , nor outward ; but Christ is the Salvation , who is Eternal . Again , Great Myst . p. 133. His Opponent , T. Moor , having said , The Scriptures is the absolute Rule , and Medium of Faith. In p. 134. G. Fox Answereth , The Scriptures is not the Author , nor the Means of it , nor the Rule , but Christ who gave it , and he increaseth it . And in p. 243. Great Myst . he saith , And the things of the Gospel , and of the Spirit , are not attained by an External Means . [ Note , Here he doth Exclude the Scripture not only from being the External Means , but from being an External Means of their Knowledge and Faith. ] Again , p. 320. His Opponents having said , God works Faith in us Inwardly , by the Spirit ; and Outwardly , by his Word , [ meaning the written Word . ] He Answers , Here thou goest about to make the Word and the Spirit not one . Is not the Word Spiritual , and Christ called the Word ? Again , p. 168. Them that never heard the Scripture Outwardly , the Light that every Man hath that cometh into the World , being turned to it , with that they will see Christ ; with that they will know Scripture ; with that they will be led out of all Delusion , come into Covenant with God ; with which they will come to Worship God in the Spirit , and Serve him . See all these , and many more such Quotations , in my 4th Narative . Here we see the Scripture is Excluded from being so much as either the Means , or a Means of the Spirits working Faith or Knowledge in them ; and consequently , what Knowledge , or Faith the Quakers have of God , or Christ , it must be by inward , immediate , extraordinary Revelation and Discoveries , the same in kind that the Prophets and Apostles had , as such which was without all outward means . Thus we see the Harmony of W. Pen , and B. Cool and his Brethren , with their great Apostle G. Fox . But let us again view their Disharmony and Contradiction , both with themselves , and one with another . Benjamin Cool , in his 9th pag , saith , That the Prophets and Apostles had an extraordinary Sight and Sense of Adam ' s Fall and Christ ' s Birth , &c. I readily own ; but that such an extraordinary Discovery as they had , is absolutely necessary to every Mans Salvation , I deny . But if he will adhere to his former Assertion , That the Light Within is the Primary Rule of every Mans Faith and Knowledge , and to G. Fox's Doctrine , above mentioned , every Man that has the true Knowledge and Faith of Christ , must have such an extraordinary Discovery as the Prophets and Apostles had , in kind , if not in degree : For seeing the Quakers plead , That the true Knowledge and Faith of God and Christ must be by the Spirit only , without the outward and ordinary Means , as G. Fox , their great Apostle , has Taught them ; then it must be the same , in kind at least , if not in degree . And if all the Faithful are not come to the same degree of the Spirit that the Prophets and Apostles had , Yet if B. Cool will believe their great Apostle , some of the Quakers , at least , are come not only to the same degree that the Prophets and Apostles had , who gave forth the Scriptures , but above any degree : For thus he saith expresly , Great Myst . p. 318. For who comes to the Spirit , and to Christ , comes to that which is Perfect ; who comes to the Kingdom of Heaven in them , comes to be Perfect , yea , to a Perfect Man ; and that is above any Degree . But B. Cool , in his following Quotation , ( as I can understand him , and let the Reader see if he can understand him otherwise ) disowns all Extraordinary Discovery , such as the Prophets and Apostles had , in Kind as well as in Degree , and wholly takes to the common and ordinary Discoveries of the Light Within , Universally given to all Mankind ; for thus he saith expresly , But that the common and ordinary Discoveries of the Light Within , Vniversally given to Mankind , ( as all Mankind Adheres thereto , and Obeys the same ) is that Vniversal , or General Rule of Faith and Life , we shall , I hope , never deny . Now this Universal and General Rule , given to all Mankind , B. Cool , if he will accord with his Brethren , and particularly with G. Whitehead and others , in their Book , call'd , The Glory of Christ's Light Within , must hold it to be a full and compleat Rule , that needs no addition , yea , not only needs no Addition , but admits of none ; for if it admit of any Addition , then all Mankind have not one and the same Rule of Faith and Practise , contrary to the very scope and design of W. Pen's Book , called , A Discourse of the General Rule of Faith and Practise . But again , If that Addition be but only a Secondary Rule , it presupposeth the Primary Rule , to wit , the Light Within them , as Pre-existant , and from which all the Certainty of the Secondary Rule dependeth , and their Primary Rule first giving them the said Discovery , makes the Secondary wholly superfluous . If it be said , that by the Secondary Men may be led to the Primary , as by the Copy to the Original , or as by the Stream to the Fountain : But what service can the Secondary have to lead them to the Primary , as from the more known , to the more unknown ? Seeing the Secondary Rule , which they call the Scripture , has no Certainty but what it receives from the Light Within , as it is an Universal Principle common to all Mankind . But common Experience teacheth , That the Light Within , i.e. the common Discovery , or Illumination given to all Mankind , that teacheth them some things concerning God as a Creator , and some general Moral Duties to him as such , yet doth not teach them the Knowledge or Faith of God , as he gave his Son to be Incarnate , for the Redemption of the World ; for that never was known but by special Revelation , immediately given to the Prophets , and by their means convey'd to others . B. Cool proceeds to tell us , page 9. what special Veneration he and his Brethren express for the Holy Scriptures , after he hath set up the common and ordinary Discoveries of the Light Within , Universally given to all Mankind , to be the Primary Rule of all Faith and Knowledge : Yet at the same time , we ( saith he ) express our Veneration for the Verity and Authority of the Holy Scriptures , since we know them to be ( as they are ) an Additional , and Vnspeakable Benefit for a Rule both of Faith and Life ; and such a Rule too , that whatever is Repugnant thereunto , ought not to be of any Authority with us . But judge , Reader , whether this be not another Judas Kiss ; or , as they that Mock'd our Lord with a Hail Master . They have a great veneration for the Scriptures , as a Secondary and Additional Rule , but they have a far greater for the Common Discovery given to all Mankind by the Light Within , being the primary Rule : Tho' this primary universal Rule tells them nothing of Christ , as he was outwardly Born of a Virgin , &c. Nor any one of the peculiar Doctrines and Precepts of Christianity ; yet , for all that , the common Discovery that Heathens , Jews , Turks , and Infidels have , as well as the Quakers , is the more Excellent and Venerable . The Secondary is but the Servant , or Lackey , to the Primary : The great Truths of the Gospel discover'd by the Holy Scriptures , through the special operation and illumination of the Spirit , not given to Heathens , but only to faithful Christians , must vail , and yeild subjection to the common Dictates of the Light Within , of Moral Justice and Temperance that Heathens have . Readers , what think you of this sort of Divinity , and deceitful way of shewing his , and their Veneration to the Holy Scripture ? But possibly he will say , Must not Christ , or the Spirit , or God himself , who is within all Men , be preferred to the Scriptures ? And it is Christ they hold to be the primary Rule . But this Objection comes from great Ignorance ; for neither God , nor Christ , nor the Spirit , can be properly said to be a Rule , or the Rule in any Man , more than a Workman can be said to be the Tool , or Instrument that he works by . God is certainly Greater , and more Excellent than the Scripture , and so is Christ , and the Holy Spirit , so much as the Creator is greater than the Creature : But the Comparison is not stated betwixt God , or Christ , or the Spirit , and the Scripture , but betwixt the common Illumination given to all Mankind , ( which is neither God , nor Christ , nor the Spirit , but their Effect and Operation ) and the Scripture , which certainly gives a discovery of all the peculiar Doctrines of the Christian Religion , and Precepts thereof ; and there is no need of any other discovery , by way of material Object , but only that the Spirit of God give a Spiritual sight and sense of the Truths of the Gospel already discover'd to us in the Scriptures . But Lastly , How doth this great pretended Veneration , that B. Cool seems to have for the Scriptures , agree with the Vile and Contemptible Names that G. Fox , the Quakers great Apostle , has given them ? who , together with Richard Hubberthorn , in the Book , called , Truths Defence , did call the Scriptures , page 14 , 102. Earthly , and Carnal , Death , Ink and Paper , Dust and Serpents Meat . — And their Gospel is Dust , Matthew , Mark , Luke and John , which is the Letter . And in Truth 's Def. p. 102. The Cursed Serpent is in the Letter . See abundance more of the Quakers Contemptible and Vile Names given to the Scriptures , in my 4th Nar. And not only W. Pen , but Joseph Wyeth , their late Defender , in his Switch , chargeth the Scripture with Uncertainty , p. 46. But why ( saith B. Cool to me in his p. 9. ) George should we , by thee , be rendered so Hetrodox , for Vindicating the Light Within , both with respect to its Vniversality and Authority , when thou thy self hast Writ and Printed the same Truths over and over , and to this day are not to be found amongst thy Retractations ? Answer , I never held the Gross and Absurd Notions of the Light Within , asserted by G. Whitehead & W. Pen , and the generality of the Teachers of the Quakers , viz. That the Light Within is sufficient to Salvation , without any thing else , i. e. Not only without the Scriptures , but without the Man Christ , and his Death , and Sufferings , and precious Blood , outwardly shed for us , and his Mediation for us , without us , now in Heaven , all which are some thing else than the Light Within . Now that this is the great Offence that the Quakers took against me , That I held , That the Light Within is not sufficient to Salvation , without something else , is fairly confessed by G. Whitehead , in his Antidote , p. 28. And yet he confesseth , that by that somewhat else , I meant the Man Christ Jesus , as he outwardly Died for us . Far less did I ever hold that most Absurd and Nonsensical Notion of G. Fox , That the Quakers have whole Christ in them , God and Man , Flesh and Spirit , Blood and Bones : And that they have His Flesh in them , because they Eat it , as I have prov'd out of his Great Myst . in my 4th Narative . p. 107. Nor did I ever confound the Common Illumination given to Heathens , with the Special Illumination given to Christians , as the Quakers generally do , and as I find B. Cool , as well as W. Pen doth : So that I can say , with a good Conscience , I never was guilty of their Deisme and Paganisme ; For I always held in my former Writings , when among the Quakers , That Faith in Christ , God and Man , without us , yet one Christ , is a fundamental Doctrine of Christianity , and so much plainly appeareth from that very Book that B. Cool hath quoted , called the * Fundamental Truths of Christianity , which tho' he quotes as making against me , as my present perswasion is , and for him and his Brethren , yet it makes for me , and against them ; for he confesseth , that I said in that Book , [ And I deliver it as one of the Fundamental Truths of Christianity , ] That Christ is come outwardly , as Man , for all . Now seeing he grants that I deliver'd this , as one of the Fundamental Truths of Christianity , it necessarily follows , That he who believes not that Truth , wants a Fundamental of Christianity , and is no Christian . But this is quite contrary to G. Whitehead , W. Pen , and B. Cool also , who think Men may be true Christians without this Faith , if they be Moral , Men Just , Meek , and Merciful , &c. That there is a Principle of Light given to all Men , and is in them , I still hold ; and that it is given them for that end , that they may become the Children of God , to wit , as by a preparatory operation , as Repentance is preparatory to the Gospel Faith , and Dispensation ; and also by way of Concomitancy and Subordination , to a higher Ministration of Light that is given under the Christian Dispensation , that is special only to Believers in Christ , who have Faith in him , either express , or implicit ; I mean in Christ , consider'd as God Man , without us , which I have fully and sufficiently clear'd to any Impartial Reader , in my Book of Retractations , p. 13 , 19. And therefore B. Cool is the more Unjust to me in this , as in other things , as well as Fallacious , in seeking to deceive his Readers , by making them believe I was of the same Mind with them , in all their Notions and Doctrines of the Light Within . In my Book of Retractations , what Unwary , or Unfound Passages I have found in any of my former Books , I have very freely and willingly Retracted ; and I thank God , who has given me a Heart so to do ; and I pray God , that he may be pleas'd to work the like willingness in the Hearts of all my Adversaries , to Confess and Retract their Errors , as I have done mine : But what of Truth I have writ in any of my former Books , either concerning the Light Within , or any other Subject , I Retain , and I hope shall continue so to do , to my dying moment . And besides my particular Retractation of particular Passages , I have , in my said Book , made a general Retractation of all that is not according to the Doctrine of the Holy Scripture ; to which I now add ; And of all contrary to the 39 Articles of the Church of England , all which I do Believe to be perfectly agreeable to the Holy Scriptures : Which I hope will satisfie the Moderate and Impartial ; but for others , it is in vain for me to indeavour to satisfie them , who will not be satisfied . And notwithstanding the Clamour of my Adversaries against me , of my Unconstancy , and Inconsistency in Principles , would they but give me a fair meeting , before Impartial Witnesses , I could shew much more their Unconstancy and Inconsistency , ten fold , than what they can shew of mine . The Second thing that B. Cool blames me for , both in his Preface and Book , is , for Quoting a Passage in my Synopsis , out of W. Pen's Serious Apology , p. 146. But that He , [ viz. That Outward Person that Suffered at Jerusalem ] was properly the Son of God , we utterly deny . This B. Cool calls a Juggle ; See ( saith B.C. ) the Jugling of this Man ! But upon due Examination , the Juggle will be found not to be mine , but his ; and that base and sordid . But thus it is , Their Credit of Infallibility is so great a matter with them , like the great Diana of the Ephesians , that they will commit the greatest and most sordid Equivocation , tho' ever so obvious and apparent , rather than own their Error , as is evident in the present Case . But where is the Juggle ? Have I Quoted him wrong ? He doth not pretend that I have ; for he grants they are W. Pen's words . But let us see whether his Gloss on W. Pen's words will excuse him ; he saith , By the outward Person , he meant no more than Flesh , Blood , and Bones , abstract not only from the Godhead that dwelt in him , but also from the very Soul of Christ , as he was Man : But that this Gloss is a Juggle , will appear from what follows . First , The Question betwixt W. Pen and his Opponent , who was a Presbyterian Minister in Ireland , was not whether Flesh , Blood , and Bones , abstract from the Godhead and the Soul of Christ , was that outward Person that suffered at Jerusalem ; for it was not a Dead and Lifeless Body that suffered , but a Living Body , and such a Living Body , that was Animated with a Rational Soul , the Noblest that ever was ; and , together with the Soul , was Personally united to the Godhead . And the like Juggle W. Pen himself is guilty of , as G. Whitehead quotes him , in his Truths Defence , p. 72. Thus Defending his Assertion , That he meant , the Body which suffered was not properly the entire Son of God ; But none of his Opponents ever so said , nor do I know that ever any Man did so Assert ; and that being no part of the Controversy , cannot be the true meaning of W. Pen's assertion . Secondly , The outward Person doth as necessarily import , and signify both the Soul and Godhead of Christ jointly with the Body , as B. Cool , who is an outward Person , imports and signifieth both Soul and Body of B. Cool . And if B. Cool should borrow , or owe Money , can it be said , That it was only B. Cool's Flesh , Blood , and Bones , abstractly from his Soul , that owes that Money , and should pay the Debt ? Our blessed Lord , who was that outward Person , that suffered for us , and paid the debt of our Sins when he Died for us , was not Flesh , Blood , and Bones , without his Soul , nor without his Godhead : Therefore to make such an Abstraction , is a meer Juggle . And by the like Evasion , if I should say , That outward Person B. Cool , is not a Man , but a Beast ; doth he think that it would excuse me , to say , I meant B. Cool abstractly consider'd from his Rational Soul , having only a Sensitive Soul in him , common to him with the Beasts ? And he may as well say , a piece of Wood , abstract from its Length , or Breadth , or Depth , is not a Body : Whereas such an Abstraction is a Contradiction ; for we can conceive no Body without its true Dimensions , no more can we conceive a Person without the Parts whereof that person consists . But let B. Cool tell us , That outward Person that Suffered , whose Son was he properly ? If he was not properly the Son of God , Mary was not a Virgin. To say he was the Son of Mary , as one of B. Cool's Brethren lately answered at Turners-Hall , was no proper Answer to the Question , but an Evasion ; the Question being , not who was his Mother , but who was his Father : And as impertinent to the Question was it to Answer , That he was the Son of David and Abraham ; for they were but his remote & mediate Fathers : But I ask B. Cool , Who was his Immediate Father as he was Man ? If God , then as Man , that very outward Person was the Son of God , as really and properly , and more really and properly , as that Outward Person , called B. Cool , was his Fathers Son : Yet not so , that either our Saviours Soul , or Body was any part of the Godhead , but because his Soul and Body , was Personally United to the Eternal Word , Eternally and before all Ages and Creatures , begotten of the Father , and that as Man , he was miraculously Conceived by the Power of the Holy Ghost , and Born of the Virgin Mary . Thirdly , That W. Penn's Vile Error and Heresie , and B. Cools Juggle , may yet more appear , it is Evident from W. Penn's Words in his other Books , that he thinks that outward Person that Suffered at Jerusalem , was no part of the true Christ , But that ( as he hath affirm'd ) he was called Christ , by a Metonymie of the thing containing , getting the Name of the thing contained ; as a Vessel that holds Wine , is called Wine , yet this Vessel is no part of the Wine , and that the Body of Christ , is called the Christ , ( he saith ) that is Metonymically spoken , the thing containing , for the thing contained ; see W. Penns Rejoynder to Jo. Faldo , p. 304. Had he said , it was a Synecdoche , of the part put for the whole , he had spoke as a Christian , but a Metonimy makes the Body ( nor yet the Soul ) not to be any part of the true Christ . And in his p. 300 , he saith , Christ qualified that Body for his Service , but that Body did not Constitute Christ , he is Invisible , and ever was so to the Vngodly World , ( that was not his Body ) . By all which it Evidently appears , W. Penn did not allow that Visible Body to be any part of him , for a part though it constitutes not the whole altogether , yet in part , it Constitutes the whole , as well as W. Penn's Body Constitutes him in part . That the World did not See Christ , with their Spiritual Eyes is granted , as neither do they see his faithful followers ; but that they did see him really , and as properly , as ever B. Cool saw W. Penn with Bodily Eyes , is clear from John 6. 36 where Jesus said to the Unbelieving Jews , Yee also have seen me , and believed not . But W. Penn , and B. Cool , will be Wiser by that Spirit that is in them , then the holy Spirit that did dictate the holy Scriptures , who calleth him that was Born of the Virgin , the Son of God , the Christ , both God and Man , by Personal Vnion , and the Holy Scriptures teacheth us no such distinction , as that the outward Person , was not properly the Son of God , but he who dwells in that outward Person ; for tho' Christ hath two Natures , yet he has but one Person ; it is great Arrogance and Impudence in this B. Cool , who is known to be an Ignorant Man , in the knowledge of the strict , and proper Signification of Words , to pretend he knoweth better what the Word Person signifieth , than all the Learned Men , throughout Christendom , and then all the Holy Ancients , who ever held that our Blessed Lord , even considered as a Person without us , because of the Personal Union of the two Natures , was properly the Son of God , & both God and Man , as the Scriptures call him , which B. Cool , with his Arrogant Ignorance , would teach to Speak more properly ; and , as if he were both Wiser than the Holy Men that Pen'd the Scriptures , that never used any such distinction of Christ within , that outward Person being properly the Son of God , but that , that outward Person in whom the Son Dwelt , was improperly the Son of God ; and also , as if Wiser than all the Holy Ancients , and all the Learned Men now in Christendom , very Magisterially , tells us , in his p. 12. Nevertheless ( saith he ) Since many People understand not the terms of Proper and Improper , and are apt to Judge of things , according to their Carnal Conceptions ; for that reason , I should have been glad the Expression had never been used . Thus we see how hard they still struggle for their Infallibility ; had W. Penn uttered that saying , from the Holy Ghost , as G. Fox saith , in his Truth Defended , p. 104. Our giving forth Papers , or Printed Books , it is , from the Immediate Eternal Spirit of God ; and in his Great Myst . p. 98. And those , and you , all that Speak and Write , and not from God Immediately and Infallibly , you are all under the Curse ; why should B. Cool , have been glad that Expression had never been used ? Should he not be glad of all the Words that come from the Holy Spirit ? For doubtless , all such are very profitable , and if B. Cool , did not think these Words came from the Holy Spirit , by G. Fox's Verdict , both W. Penn , and B. Cool , for all his Lyes , and Fallacies uttered in this his Book , are under the Curse : But W. Penn , is not alone in this Vile Heresie , that Christs Body is no part of the true Christ , for G. Whitehead is as deep in the Mire as W. Pen , who in his Christian Quaker , p. 139. 140. telleth us very deliberately , and as he seem'd to himself , very Scholastically ; I distinguish ( said he ) between Consisting and Having ; Christ Had Flesh and Bones , but he did not Consist of them . This shews the very heart of their Heresie ; as a Man hath a Garment , but he doth not Consist of it , it is no part of him . Now to give my Readers an Instance , that B. Cool thinks himself and his Brethren Wiser than the Holy Ancients , in his and their denying Christ , as he was Man , or that outward Person , to be Properly the Son of God : I will briefly give some Account , who were the Patrons of W. Penn , G. Whitehead , and B. Cool , or at least their Forerunners in maintaining their Vile Heresie : In the time of Justinian the Elder , certain Hereticks called Bonosiani , from their Master Bonosus , denyed that Christ as Man , was the Proper Son of God , and affirm'd that he was his Adopted Son ; but were refuted by Justinian a Bishop of the Valensian Church ; who lived about that time : After them about the year 783 , Elipandus , and Foelix , two Spanish Bishops , did openly affirm , and Preach , That although Christ was the true proper and Natural Son of God , according to his Divine Nature , yet according to his Humane Nature [ i. e. his Manhood Nature consisting of Soul and Body ] he was only the Son of God by Adoption , and by Grace , but not truly and properly [ Behold your Ancestors W. Pen , B. Cool , and G. Whitehead ] against whom , Charles the Great , called a Synod , at Franckford , consisting of three Hundred Bishops , about the year 794 , where that Heresie was condemned ; as J. Forbesius in his Instructions , Hist . Theol. Lib. 6. Chap. 1. N. 1. &c. Gives a full and plain Account , and these Hereticks , as the said Author gives an Account , did make their great Argument against the Flesh of Christ [ to wit , his Body of visible Flesh , which the Quakers will not have to be any part of him , but a certain invisible Body ] for thus they did Argue , The Flesh , or Humanity of Christ , was not Begotten of the Substance of God , therefore the Man Christ is not , in his Nature , the true and proper Son of God ; the which Argument , Paulus the Aquilensian Bishop answereth , and retorteth his Argument against Foelix himself , That the Soul of Foelix was not begotten of his Fathers Seed , and yet the whole Foelix was the true and proper Son of his Father . And the like Retortion may be made against those Quakers , unless they will say , that the Men whom the World called their Fathers , were not their Fathers , because they did not beget their Souls , but only their Flesh ; yet this B. Cool thinks himself Wiser than these three Hundred famous Bishops , who condemned this infamous Heresie above eight Hundred years ago . The Third thing whereof B. Cool Accuseth me , both in his Preface and Book , as wronging W. Pen , and the Quakers , is , That I have charged him , and them , that the History of Christs incarnation was not necessary to our Salvation , or as he explains it himself , p. 5. of his Preface , That Faith in Christ , as he Dyed for us , was unnecessary viz. To our Salvation , which he saith , is so very Fallacious and Wicked , that it deserveth no reply . But wherein doth he discover it to be so ? I find not that he bringeth one single Instance , in all his Books , effectually proving that W. Pen doth hold , that Faith in Christ as he Died for us , is necessary to our Salvation ; and indeed it is contrary , to the general Drift of all his Books , and especially his whole Disconrse of the General Rule of Faith and Life , which he will have to be both one and the same , to all Mankind , Heathens and Christians ; and this as Perfect , full and Compleat a Rule to the Heathens , who never heard of Christ , as to the Christians , and consequently of the same extent , and reveals nothing more to the Christians , then to the Heathens , otherwise it would be less perfect , or more imperfect , to the Heathens than to the Christians ; but he will not allow of any imperfect Rule to be the General Rule , because of their imperfection ; he argues against the Scriptures being the Rule , * because the Scriptures were given forth , not all at once , but one part after another , therefore they are not to be the Rule ; and he makes it absurd that one Age or part of Mankind should have a more perfect Rule of Faith and Practice than another . I find only one Place which B. Cool doth bring , wherein he deals very Fallaciously to prove that W. Penn holds Faith in Christ , as he Dyed , to be necessary to our Salvation ; as in his p. 13. and 14. where he quotes W. Penn , saying , The outward History of Christs exceeding Love to Mankind , deserves all Humble and Reverend Credit , as a Godly Tradition , and it should for ever Bind Men to Remember , Fear , and Worship him . Note , Reader , here is yet not one Word of necessity of Faith in Christ , as he is Man , as well as God , as the Object of our Faith ; but let us hear him further : But a firm belief in him , viz. Christ that so Appeared , Lived , Dyed , Rose and Ascended , both as Testified of in the Scriptures of Truth , and more especially , as he breaks in upon the Soul , in his Divine Discoveries , as the true Light Lightning every ev'ry one coming into the World. This I call true Christianity , saith W. Pen , tho' this hath a seeming Show , as if W. Pen , meant that Faith in Christ , as he was that outward Person that suffered at Jerusalem , was necessary ; yet it is a meer Fallacy , for first , that outward Person that suffered , was not properly the Son of God , as W. Pen hath affirmed , and therefore no proper Saviour , nor Object of Faith. 2dly W. Pen For about 16 Pages in his Rejoynder , argueth against Jo. Faldo , that he who suffered was not properly the Christ , but by a Metonimy he was so called ; so that it was not the Outward Person , but he that appeared in that outward Person , viz. The Light Within that outward Person , that is the same Light in W. Pen and in all Men , that is the Saviour or object of Faith , properly ; he , or that outward Person that Dyed , was not properly , but by a Metonimy , called the Saviour , or Christ , and therefore not properly the object of Faith ; which yet will more fully appear , by the passages I have quoted out of his other Books ; in his Quakers a new Nick-Name , he grants that Quakerism was introduced not by Preaching the Promised Messiah , and by pointing at his Humane Person ; but by Preaching a Light Within ; and that seeing Christ is not to come again in the Flesh , the Quakers need not Preach what is not to be again ; and if not needful to be Preached , it Evidently follows , not needful to be believed . His Excuse that they deny not Christ's coming in the Flesh , will not relieve him , for that 's not the question here , but whether Faith in him be necessary to their Salvation ? which W. Penn opposeth . And though in his rejoinder to John Faldo , he grants that the Man W. Pen's rejoinder Christ Jesus , Dyed , in Familiar usage of Speech , and page 305 , 306. common Phrase , by the Metonymie of the thing containing , getting the Name of the thing contained ; yet he affirms , that , in a more Mystical Sense , the Jews who put Christ's Body only to Death , may be also said , in that very Action to have Murdered the Prince of Life and Glory . 1. Cor. 2. Now what this Mystical Sense of their killing Christ is , doth appear out of his own and his Brethrens Books , to wit , their killing the Light within , the Seed of the Promise , this he will have to be a Mystical Death , and this to be the greater Mystery , Christ Form'd within , the work of Regeneration , than God manifest in the Flesh , as he saith expresly in his Preface to Ro. Barclay's Works ; and this inward Death of Christ , he will have to be the more proper , because the inward Principle , called by him and his Brethren , * The Seed of the Woman , that is slain in the Wicked , is properly the Christ , and that Seed is God over all , as he saith in his Christian Quaker ; the absurdity whereof , I have shewed in my 4th Narative , p. 55 , 56. and is so obvious , that the very hearing of it , is enough to make Christian Ears to Tingle ; and this Mystical Sense of Christ's Death , to wit , the Crucifying Christ within Men , affirmed by W. Penn , is a key to us to understand the juggle both of W. Penn and B. Cool , when he quotes W. Penn , that a firm belief in Christ , that so Appeared , Lived , Dyed , [ to wit , in his Mystical Sense of Death , that is the only proper Death of Christ , as if Christ as God , whom he calls , The Seed of the Woman , and an Holy and Spiritual Principle of Light , Life , and Power , could be more properly Killed than as he was Man : Oh Abominable ! Rose and Ascended , ] is necessary to our Salvation . And Note , Reader , that in the very same page of B. Cool's Book p. 14. where he brings this juggling Testimony of W. Penn to Confirm the juggle , and make it appear , he quotes him further , saying , And he that obeyes this * Light , is a Child of Light , a Child of God , a true Christian . So this is that , which changeth Man , and Regenerates him , and of a Child of Wrath , makes a Child of Grace , and an Heir of the Promise , saith W. Penn , which , saith B. Cool , is a bare Historical Faith of Christ's Life , Death , &c. will never do . But whoever said , of all W. Penn's or B. Cool's Opponents , that a bare Historical Faith would do ? not one ; therefore this is another Juggle and Fallacie of B. Cool , when he excuseth W. Penn's saying , Faith in the History of Christ's outward Manifestation , is a deadly Poison , these Latter Ages has been Infected with , p. 12. as if W. Penn , meant it only , that a bare Historical Faith , without the inward work of Sanctification , were such ; which was never the question , nor matter of Controversie between W. Penn and John Faldo , against whom he there Disputes , or any other of his Opponents , who never said that a bare Historical Faith would or could Save any ; yet still their Phrase is unsound and offensive , That Faith in the History of Christ's outward Manifestation is a deadly Poyson ; for the bare Conviction , of the Truth of the History , and assent to it , which is that Historical Faith he professeth to mean , where no real Sanctification is wrought , is so far from being a deadly Poyson , that it hath a real Service , remotely at least , to prepare the Soul for Sanctification ; and if many so Convinced , are not Sanctified , as B. Cool confesseth in his 16 p. That Faith will be an Aggravation of their Guilt and Misery , which is therefore no deadly Poyson , but of great Vse , even as Unsanctified Men's having a Conviction of the Light within , and some Sense of it , and that is more than a bare Historical Faith of it , will be an Aggravation of their Guilt ; but will B. Cool allow Men therefore to call it , a deadly Poyson , that infects Hundreds of the Quakers so called , who are no more Sanctified than many others , who have but the Historical Faith of Christ without ; and if all England , and all Christendom beside , had but a bare Historical Faith of the Light within , without the inward work of Sanctification , that Faith would not Save them ; yet it followeth not , according to B. C. that the Light within , or a Historical Faith in it , is a deadly Poyson . I cannot but think B. Cool would think it a great Blessing to all Christendome , and a great Introduction to the Quakers Religion , if they all had a real Conviction , or Historical Faith of the Quakers Notion of the Light within , though all were not Sanctified by it ; yet that that Conviction or Faith , is a deadly Poyson , I see not how he can Grant : The Quakers , commonly distinguish betwixt Conviction and Conversion ; they call that Conviction , or Convincement , when a Man assents to their Great and Foundamental Principle , the Light within , which they reckon a Step or Introduction to Conversion , and if Conversion do not follow , yet the Conviction is good ; as Paul said of the Law , tho' many did not obey it , it was good . And what B. Cool , would say in the Case of a general Convincement of the Light within , according to his and his Brethrens Notion of it : I would say much more of a general Convincement all over the World , and all Heathen Nations ; that the History of Christ's Birth , Life , Miracles , Death , Resurrection , and Ascension , &c. is true , that it would be so far from being a deadly Poyson , that it would be a great good , and a great Advantage and Introduction to spread the Christian Religion , over the Heathen Nations . All Christendome , and in a sort all the World , hath a real Notion and Faith of the Light within , as it is an Assent of their Consciences , to the work of the Law , Writ in their Hearts ; and this Faith or Assent , is certainly a good thing , and of great Concern to the good of Mankind , being the Foundation of all the good Laws and Governments that are to be found in Heathen Nations , tho' thousands who have it , yet are not Sanctified by it , nor can they be Sanctified by it , without Faith in Christ Crucified , and without a special superadded Illumination , and Operation of the Holy Spirit , that doth usually Accompany the Written Word , according to Gods Ordinary way of working , and the methods of Divine Providence towards the Race of Mankind . But the Quakers general Notion of the Light Within being sufficient to Salvation without any else , and confirmed so to be by G. Whitehad in his late Antidote p. 28. and by W. Penn in his Discourse of the General Rule of Faith and Practice , justified all along by B. Cool , and his own saying , as above noted , That there is but one General Rule of Faith and Practice , to all Mankind , is such a plain Proof of his Deism , in opposition to the Christian Faith , that greater cannot be given ; notwithstanding of what he talks in contradiction and Inconsistency to himself ; and W. Penn and his other Brethren , p. 27. That God in his Mercy and Goodness , hath super-added the Holy Scriptures for a Rule to us to walk by , and according to . Yet ( saith he ) we are not therefore to neglect the inward Law and Rule and Eternal Precepts in our Hearts , because we have an outward one to walk by . Thus he still leaves the true State of the Controversy , on purpose to divert and deceive his Weak Reader , by his juggling . None saith that we ought to neglect the inward Law or Light in the Conscience , of all Mankind ; because we have the outward Rule of the holy Scriptures , for true Christians highly Esteeem of both , and Labour to conform their Lives to both ; but as to all the peculiar Doctrines and Precepts of Christianity , as distinct from Deism or Gentile Religion , however refined they hold the Rule of the Christian Faith and Religion , with respect to its peculiar Doctrines and Precepts , to be such a Rule as the Heathens have not , and it may be acknowledged to be a Superadded Rule , as much as Christian Religion is a superadded Religion , to any thing that was or is True in Gentile Religion . But for B. Cool , and his Brethren , who own but one general Rule and Practice , to all Mankind : And say the Light within every Man is sufficient to Salvation , without any thing else . [ Let him deny this if he dares ] to talk of a superadded Rule , is a Contradiction and Inconsistence : for if they allow a Rule superadded to the common Illumination , obliging Christians to believe and practice any more things than what the Heathens are obliged to , they make two Rules ; one common to Christian and Heathens , viz. The Light Within ; the other peculiar to the Christian , which is of a far greater Perfection , and hath a far greater Number of things both to be believed and practised , and of a higher Nature , many or most of them , than what the common Illumination in the Consciences of Mankind generally Teacheth . And as Concerning what B. Cool Grants of Gods Superadding the Holy Scriptures , for a Rule to us to walk by . I ask him , Was that Superadded Rule , absolutely necessary to be added to our Christianity , through our Faith and Obedience to it ? If he say it was and is , then he contradicts their Fundamental Notion of the sufficiency of the Light Within all Mankind to Salvation , and all Mens having but one general Rule , his own Words . If it be not absolutely necessary , what need of it's being superadded , seeing the common illumination hath a sufficiency in it abundantly ( according to the Quakers ) not only to inform the Understanding of all things necessary to Salvation , without any super-added Rule , but of Grace to enable all Mankind perfectly to obey all Gods Commands ; and to attain to a Sinless Perfection , and that in a much nearer way , and with fewer means , as having fewer and easier Precepts ; for who can deny but the Laws and dictates of the Common Illuminations given to all Mankind are much fewer , and easier to be obey'd , than what the Christian Religion Superadds ; for it cannot be proved that the Common Illumination , without the superadded Law of Christianity , forbids Poligamy ; but the Law of Christianity forbids it : And many other things the Christian Religion both Commands and Forbids , which the common Illumination doth neither command nor forbid , tho in the Substance of the Ten Commandments , commonly called the Moral Law , both the Rules agree . Again , this Super added Law of the Holy Scriptures , B. Cool will not allow it to be any other than Secondary , compared with the common illumination , as the Copy is to the Original which is the Primary , and as the Copy has nothing but what the original hath , and is better and more Authentick in the Original , than in the Copy ; and the Original has no dependence on the Copy , but the Copy has on the Original ; from all which it is very plain , whatever the Scriptures Teach or Dictate , that the common Illumination in the Conscience doth not first and originally dictate , is of no further Obligation , upon any Men ; for the Secondary binds only by the force and Authority of the Primary , and hath all its certainly and Evidence therefrom , as W. Penn doth argue in his Discourse of the general Rule of Faith and Practice ; where he preferrs the inward Illumination common to all Mankind , to the Scriptures ; affirming the first to be the Rule for it's Perfection , certainty , Evidence , Plainness , Antiquity , Universality , and many other Reasons , and for all which Reasons he Rejects the Scriptures from being the Primary Rule ; yet is so kind to allow them to be the Secondary in diverse things , viz. So far as the common Illumination is Commensurate to the Scriptures , which is only but in a small part ; and for the rest of them , the common illumination hath nothing about them , as whether True or False , further than the Ten Precepts of the Decalogue . But that W. Pen , and B. Cool also confesseth , that the Quakers have no Extraordinary Revelation , ( i. e. ) Special and Peculiar , Concerning Christs Incarnation , Birth , Death , Resurrection , &c. See B. Cool , his page 20. B. Cool and W. Penn's Citation of Calvin , is a meer Juggle of both , and a notorious perversion of Calvin's Words , as I have shown in my Book called , W. Pen's Deism ; for that Calvin asserteth the necessity of the inward Motion or Influence of the holy Spirit , to perswade us that the Scriptures are true , is no Argument that Calvin thought the Spirit , or Light Within , to be the Rule , as I have shewed in that Book of Deisme . To the quotations of W. Pen's saying , in his Address to Protestants , What is Christ but Meekness , Justice , and Mercy , Patience , Charity and Virtue , in Perfection ? He objects , p. 32. That I purposely left out the last Word , viz. In Perfection , and for this uncharitable supposition , he charges me to be a Sophister , & guilty of Envy and Malice , as if I did represent W. Pen , to have dwindled away Christ to nothing but a Habit. But I answer , I did not omit purposely the word in Perfection , as he doth uncharitably charge me , for that half Sheet of mine , called the Synopsis of W. Penn's Deisme , being but an Index of my Book of Deisme , and some other quotations I had extracted out of W. Penn's Printed Books ; I had no need to put down his words at large , for I put down all that was necessary to show his Deisme , and the words in Perfection , I have put them in my 3d. Narrative , for which see page 8. of my 3d. Narrative , which was printed a year before my Synopsis . Nor doth the Word in Perfection , when added , help W. Pen , or B. Cool , out of the Mire of Deisme , for who can doubt but the Habits of Vertue in perfect Men , who are come to a sinless Perfection , are perfect , as B. Cool and his Bretheren's Principle , obliges them to believe ? But supposing that by Meekness , Mercy , Justice , Patience , Charity , in Perfection , W. Pen did mean not any Habits of Virtue , however perfect in Men , but the Essential Perfections of Christs Godhead , which may be said to be , Justice , Goodness , Mercy , Charity , in Infinite Perfection , yet the Consequence that W. Penn draws from this , as it is weak , and false , to prove that a Meek or meer just Man is a Christian , so it is strong enough to prove W. Pen a meer Deist ; for though Christs Godhead is Infinite Goodness , Justice , Charity , as St. John describes God to be Love ; yet Christ is not only God , but Man also ; and that Faith that denominates a Man to be a true Christian , must be a Faith in Christ , not as God only , but as both God and Man. Which Faith must be a living Faith , that hath good Works ; but against this Faith W. Penn argues , as not necessary to make a Man a true Christian , and by a false Consequence , doth Inferr , that he who believes in God , believes in Christ , because Christ is God ; as if Christ were God only , and not Man also . Thus Reader I have made good my three Charges against W. Penn and B. Cool , [ and the Truth of my Synopsis ] which he calls the three Pillars of my whole Fabrick ; and supposing it were so , seeing they are firm , the Fabrick must be firm also . I shall not further enlarge in Answer to his Book at present , judging it needless , but refer to my other Books , especially my 4 Narratives , my book called the Deisme of W. Penn ; which B. Cool ought to Answer throughout , if he thinks to clear W. Penn of Deisme ; where his and his Brethrens Deisme and Antichristian Principles are sufficiently discovered , and whereof the Synopsis was but as an Index And that other called the Fallacies of W. Pen and his Brethren , in their Answer to the Bishop of Cork . As to the Airy Flouts and Scoffs , throughout his Book and Preface , more Ishmael-like , than a Sober Heathen , and some base Insinuations against me , in p. 11. and 12. of his Preface , being as False as Foolish , I think not worth Noticing . But I dare him to make good his charge against me in any of these particulars , which if he offers to do , I doubt not but I shall thereby the more discover his Falshood and Folly. As for the Bristol Quakers Reasons why they met me not , to Answer to my Charges against their Antichristian Principles , then Read and Proved against them , out of the Books of their most approved Authors , at the Baptists Meeting-House the 24th of July , 1699. They being in effect no other than what the Quakers of London gave , why they refused to meet me at Turners-Hall the 11th of January 1699. I refer to the Postscript of my 4th Narrative , Printed 1700 , where they are sufficiently answered . But the only effectual Reason , they both have omitted , which was , that of a Guilty Conscience , knowing in themselves that they are really chargeable with those things . But whereas they say , I was not ashamed Hypocritically to profess my self a Quaker , as I had done ever since I came to the City , is a Notorious Untruth ; When by Violence they kept me out at their Meeting-House-Door , some of them ask'd me , If I was a Quaker ? I said I was a Friend of Truth , but did not say I was a Quaker . If to gain some of the Quakers from their Heathenism and Antichristianity , ( as God hath been pleased to make me Instrumental to gain some , ) I was for some time in some outward Behaviour like them , as St. Paul said , to the Jews , he was as a Jew ; and to the Gentiles , as a Gentile ; this will not prove me a Hypocrite ; as it proveth not that St. Paul was such . FINIS . Notes, typically marginal, from the original text Notes for div A47128-e180 * Note , Reader , That Book , called , The Fundamental Truths of Christianity , was not Publish'd by me , nor was ever intended , by me , to be publish'd in that Imperfect manner ; but being found in a Manuscript , unfinish'd , was Publish'd by another , as the Book it self sheweth , without my consent or knowledge , I being then in America . See the Preface . * Discourse of the General Rule &c. p. 24 second Edition . * Christ . Quaker , p. 97 , 98. * Note , This W. Penn and B. Cool , thinks Men may do , and yet have no Faith in Christ , come in the Flesh without them , such as the Heathens among the Indians , and Brachmans , whom they ownto be their Christian Brethren , so that Moral Heathen , and Christian , are but two Names to one Thing . 
A47132	----	George Keith's Complaint against the Quakers: or, An answer to the Quakers complaint against George Keith humbly presented to the clergy of the Church of England. Keith, George, 1639?-1716. 1700 Approx. 25 KB of XML-encoded text transcribed from 6 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A47132 Wing K155 ESTC R216623 99828348 99828348 32775 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47132) Transcribed from: (Early English Books Online ; image set 32775) Images scanned from microfilm: (Early English books, 1641-1700 ; 1951:12) George Keith's Complaint against the Quakers: or, An answer to the Quakers complaint against George Keith humbly presented to the clergy of the Church of England. Keith, George, 1639?-1716. 8 p. printed and sold by the booksellers of London and Westminster, London : 1700. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- Controversial literature -- Early works to 1800. Quakers -- England -- Controversial literature -- Early works to 1800. 2005-05 TCP Assigned for keying and markup 2005-08 SPi Global Keyed and coded from ProQuest page images 2006-01 Jonathan Blaney Sampled and proofread 2006-01 Jonathan Blaney Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion George Keith 's Complaint Against the QVAKERS : OR , AN Answer to the Quakers Complaint AGAINST George Keith , Humbly Presented to the Clergy OF THE Church of England . LONDON Printed , and Sold by the Booksellers of London and Westminster , , 1700. George Keith 's Complaint Against the QVAKERS , &c. Learned Sirs , IT 's unto you , into whose Orders I am now Admitted , and by whom I am Owned , since the Quakers have denied me , that I make my Complaint of the Quakers ; that cast on me such Aspersions , that its evident and demonstrable out of my Books , what I have said of you , as these following evince , viz. That you Ran , and the Lord never sent you ; and that you were Covetous and Ambitious , seeking how to please Men , for your own Ends ; and it 's true , That I cried against your Philosophy , and your Universities , saying , They are the Stews of Antichrist , out of which comes your ignorant , profane , scandalous Ministry ; and that the Generality of you have not the True Faith ; and that in process of Time , your whole Ministry will consist of ungodly Men ; the Wicked being still preferr'd by the Wicked : And so , they say , I am preferr'd among the rest ; and by contrivance and design , now I am so Old , as to have so much Natural Wit , as to see I must make some shift how to live ; having cast my self out from among the Quakers , and seeing it is the far easiest of many or most Trades , to be a Preacher , to get Money , and become one of the Man-made Ministry , where All is done for Money : Therefore , Learned Brethren , I come among you ; for you know , No Money , No Preaching ; as the Old Proverb is , No Penny , No Pater Noster . And the vile Quakers slander me in these , and other matters of Truth , by saying , You ( and I may now say , We , Brethren ) Preach not Christ ; but say contrary , That is not Christ which convinceth every Man of his sins , and tells him all that ever he did ; it is but a Humane Principle , and not Divine : And to Read Set-Forms of Prayers out of a Book , which to read , whether in private or publick , and call that Reading Prayer , is not ( I affirm ) any part of Gospel-Worship ; neither was it known in the Church , either in Justin Martyr , or Tertullian's Time , who lived above 300 Years after Christ . And , Learned Brethren , these Heathens , as I call the Quakers , in my late Sheet , Reproach me with another thing that I said of them , whilst I was one of them , concerning such as you ( and I ) that now oppugn the Quakers with gross and horrid Lyes , and false Calumnies , and meer Abuses , like unto the ways that ever the worst of the Adversaries of Truth have used against the True Witnesses of it ; and yet said I , It never yet hath been proved , nor never will , that the Religion professed by the sincere and faithful People , called in scorn Quakers , is either Paganism , or any other thing than Real Christianity ; and notwithstanding I have so said , I do Retract , Disown , and Deny whatsoever is to be found in any of my Books , contrary to the Holy Scriptures . Yet these Heathens , Learned Brethren , do not forbear to Reproach me with what I have truly said , concerning the Sacraments Christ hath ordained in his Church , viz. Two only , as generally necessary to Salvation , as we profess ; that is to say , Baptism , and the Supper of the Lord. Viz. As for Infants Baptism , and Sprinkling a Child of Eight Days Old more or less , on the Forehead , and call it Baptism , I said hath no footing in all the Scripture , neither of Precept nor Practice ; neither was it in use for an Hundred Years and more after the Apostles days , among Professors of Christianity ; and that we cannot Prove it , altho' we Practice it , and get Money by it , but do it by a bare Imitation , and a meer pretended Call , which is great Presumption , yea , Superstition ; altho' we call it Christ's Ordinance , and say , It 's Commanded by Christ ; yet he hath given us no Command ; but we set up the Commandments of Men in the Room of God's Commands , like the Pharisees , as they shew in their late Sheet , entituled , The Christianity of the People called Quakers asserted by ( me ) George Keith ; and in their Book , called The Creed-Forgers detected , they shew , that I said , Tertullian was against Infant Baptism , and that we cannot ( as true it is ) give any Evidence in Church-History , that Christ commanded those Words to be used , which we use in Baptism ; and Zuinglius is against us in this Case ; and that 1 Cor. 11.23 , 24. proves no Institution of the Lord's Supper at all ; and that we , Learned Brethren , own ( as you know we do ) and acknowledge , that there is no absolute necessity of using that called the Supper , so as that none can be Saved , but such that partake of it : And that whatever Outward thing God Commands , brings along with them a real Advantage to Men's Souls ; and you know , we hold this to be an Outward thing , and Visible Sign . And for my part , I still adhere , as I said in my Retractations , to my former Advice , that nothing be required by one sort ( i.e. by us , or any others ) from another , as an Article of Faith , or Doctrine , in common to be Believed , but what is expresly delivered in the Scriptures , in plain express Scripture-Terms . And , Learned Brethren , you know , we hold the Lord's Supper as an Article of Faith , or Doctrine , to be believed ; and yet cannot we prove it by what is expresly delivered in the Scripture , in plain and express Scripture-Terms . What , Brethren , shall I do with this Gang of Quakers ? Altho' I charge them not either upon the Generality ( pray mind that ) far less the Universality of all them called Quakers ; yet I must confess , I have positively said in my late Sheet , That I have proved the Quakers ( without Exception ) Heathens ; notwithstanding those that have but a little sound Judgment may easily find , I do not contradict my self in any thing , nor do I continue to hold palpable Contradictions ; for I have declared in Print , Those that continue to hold palpable Contradictions , all Ingenious Persons will conclude great Hypocrites , for none but stark Mad and Crazed in their Understanding , will hold perfect Contradictions , for what I hold is agreeable to Holy Scripture ; therefore these Quakers that I have charged with the Gangreen of their Vile and Gross Errors and Heresie , that is , a Complex of the worse sort of Errors and Heresies , Demand of me to prove by plain Scripture , and in Plain and Express Scripture Terms , that the Baptizing Infants , and Signing them with the Sign of the Cross , and the Sacrament of the Lord's Supper , as used by us , and our set Forms of Prayer , and our taking Tythes , and pleading for the Divine Right thereof , and our requiring they should be paid to us ( the Ministers of the Nation ) as Ministers of Christ , and that as such we should receive Tythes and Stipends ; to prove all this , and much more , from plain Scripture , and in plain and express Scripture Terms , they do demand ; because I still say , I adhere to my former Testimony . Again , If I believe these things to be Articles of Faith , or Christian Doctrines to be believed , and many other things that we Hold and Practice ; these Quakers would have plain Scripture for all such things , and in plain and express Scripture Terms they would have it proved ; is not this unreasonable , Brethren ? I have indeed declared , in publick Print , That I have been above 30 Years among the Quakers ; and since I left them , have publish'd to the World , that I Reverence Divine Providence that I became a Quaker : And have Affirmed , That they held the Fundamentals of Christian Doctrines , and that I knew the Quakers and their Principles , having been Conversant with them in their publick Meetings , as well as private Discourses , with the most noted and esteemed amongst them for 30 Years ; yet have said , to Excuse my self since I left them , If I had known they had such Errors among them , I would as soon have put my Head in the Fire , as have owned them : Yet in my Retractations , I declare , I am of the same Faith as I have been above 30 Years . Thus they say , I say and unsay , and pretend Ignorance when I well knew , and vindicated those Doctrines stoutly , and in the Name of the Lord , which I now chargeas Errors upon them , many of which were writ before I was a Quaker ; and therefore as to my pretence , that if I had known the Quakers had such Errors , I would as soon have put my Head in the Fire , as have own'd them ; which the Quakers esteem an idle Story , for they will not believe I was so Ignorant , as not to know them , because I vindicated them ; and besides , they account there is no need for me to put my Head in the Fire , because they think me too hot-headed already ; and that if what I have said be true , That I am of the same Faith still , that I was when a Quaker , and that I have been for above 30 Years past ; then I must be a Quaker still ; and if I never was a Quaker , then they pretend they do not understand what reason I had to publish to the World , That I reverence divine Providence that I became a Quaker ; thus they reflect upon me , and endeavour to render me in palpable Contradiction , and to shew that by my own Saying , I prove I am an Apostate , a great Hypocrite , Crazed in my Understanding , and stark Mad : But , Learned Brethren , seeing I meet with these things , I make my Complaint to you , to whose Service , for my Wages , Stipend , or Reward , I am now Devoted . And I say , and do what I can , by calling the Quakers Heathens , Deists ; their Divinity , mad Divinity ; their Religion , the Religion of Julian the Apostate ; and render them Stoicks , Platonists , and what not ; and assert I have proved them Apostates , telling them in my late Sheet , That I think not at present to take particular Notice of the Pamphlets which charge me with some Passages in my former Books , particularly the Account of a National Church , &c. the Animadversions thereon , the Portraiture of G. K. and the Broad-Sheet , cum multis aliis : But they still call upon me to prove that those Principles which I have formerly vindicated in the Name of the Lord , are contrary to Scripture ; and the Quakers tell the World most truly , I Deny and Retract what 's contrary to the Holy Scriptures , that is to be found in any of my Books ; by which they conclude that I do more Retract what I have lately writ and done , than what I writ or did formerly ; because they suggest , that according to their Opinion , I Writ , Preached and Practised , more agreeable to the Scripture then , than I do now ; and when I had more Charity for them , I was better than now I am , and less envious , and more like a Christian indeed : Therefore in my late Sheet I say , I do Retract , Disown and Deny whatever is to be found in any of my Books contrary to the Holy Scriptures , or the 39 Articles of the Church of England ; which , I say , I sincerely believe are perfectly according to the Doctrine of Holy Scriptures : And now they would have me prove that the Quakers hold any Fundamental Doctrine that is contrary to the Holy Scriptures , and the 39 Articles of the Church of England . And what Fundamental Principles or Doctrines of the Christian Faith to be believed , they , i. e. Quakers hold , that are contrary to the holy Scriptures , and 39 Articles . Seeing that I say , I am of the same Faith , and have not changed in any Fundamental Principle , nor indeed in any one Principle of the Christian Faith , nor varied therefrom to this Day ; for all the while I was a Quaker , I was Orthodox , or Sound in the Christian Faith , although I have , to render the Quakers odious , asserted them to be Erroneous . And although I now say , Those Texts of Scripture , relating to Baptism and the Supper , I was mistaken in ; and when I did particularly Assert , Water was not meant ; and since affirmed that it is meant in Mat 28.19 . yet I have not varied in any one Principle of the Christian Faith , nor contradicted my self ; neither doth this prove , when I held otherwise than now I do , that I was not then found in the Principles of Christianity , or Doctrines of the Christian Faith , or that I held any thing contrary to the 39 Articles , by no means , for then I should be an Apostate , stark Mad , and Crazed in my Understanding , ( if I contradicted my self ; ) according to my own Saying , and was unsound in the Principles of Christianity , or Doctrines of the Christian Faith ; or that I held any thing contrary to the 39 Articles . And , Learned Brethren , you are not Ignorant how we have encouraged some to write against the Quakers , altho' it hath cost some Scores of Pounds : and there hath been a Complaint made , in the Quakers Names , against me , humbly presented to the Clergy of the Church of England ; therefore my Letter-Learned-Brethren , that are as False and Conceited as I am , and think you can split Hairs , strain Sentences , quibble about Words to raise Strife , use Sophisms , draw wrong Conclusions , make undue Inferences , to Wrong the Living , and Desame the Dead , that you may render both Erroneous , the living Ignorant , and your selves Wise and Knowing , when it 's well known ( to them that are truly wise and knowing ) we are otherwise : Therefore such of you that have more Passion than Patience , Pride than Humility , empty Conceit than sound Judgment , Folly than Wisdom ; that are more taken with Lyes and Railery , than Truth and Reason ; to you I do Address my self , as being nearest Related to me , and with whom I am in abundant more Unity , than with the Patient , Humble , Wise , Judicious , and sober honest Men ; for they may think , that I might better Imploy my Time , and my Parts , and Zeal , to much better purposes , in furthering the Reformation of Men's Lives , and of the Manners of the Nation , than by raising or keeping up with an Unchristian Temper , to the manifest Injury of the Christian Religion , which is an Institution of Love , dangerous or unnecessary Controversies or Divisions ; — all Religions being , I think agreed , that bad Men are a Scandal to the best Religion ; and that they cannot , if they continue so , be saved in any , as is said , p. 27. of that Book , said to be published with the Approbation of a considerable number of Lords Spiritual and Temporal : This Advice being contrary to my Practice , I rather chuse to make my Address to you ; and it 's to such that all along I intend my Complaint : And this I may add . Concerning Ordination . Indeed I am ashamed that I should derive either my own , or that any other of the Protestants should derive their Call or Ordination through so unclean a Conduit , as the great Antichrist ; and through confessed Synioniacks , Magicians and Necromancers ; yea , through Papesse John , a Vile Harlot : Sure I am , the most Famous of the Primitive Protestants abhorred such a thing ; and if at any time any of them alledged that outward Ordination , it was but an Argument , Ad hominem [ as we use to say ] by way of Retortion , to stop the Papists Mouths ; otherwise acknowledging their Call to be Extraordinary and Immediate . And because it hath been suggested , that the Quakers are Papists ; look in G. K.'s Looking ▪ Glass , p. 96 , 97 , 98 , 99 , 100 , 101 , I. And you may see , the Papists and G. K. and his Brethren , agree as to their Notions and Distinctions of Trinity and Persons , which the Quakers deny ; who , though they confess Father , Son , and Spirit , and that these Three are One ( according to the Scriptures ) yet deny the School-Men's uncertain Notions and unscriptural Terms of Trinity and Persons . II. They agree in affirming , That Infants are really guilty of Adam's Sin , before they commit ▪ Actually any of their own . III. They agree , in denying there is a Saving , Evangelical , Supernatural Light in all Men , by which they may be saved , without the use of other outward Means , if God necessarily Abstract them from them ; both affirming , That such as have not the Scriptures , or some to Preach to them , or Baptize them , &c. must of necessity Perish , unless the Lord make use of some Extraordinary Means . IV. They agree , That Humane Learning , and Natural Parts , are more Essential Qualifications to Ministers and Preachers , than the Grace of God ; and that Men may be true Ministers without the Grace of God , but not without the other . V. They agree , In deriving the Power of their Ministry by an Outward Succession , which , together with the use of Outward Ordination , they judge sufficient to Constitute a Minister , though he want an Inward Call from God's Spirit , reckoning People are obliged to hear him , and look upon him as a Minister , because of his outward Formality of Ordination , without questioning his Inward Call ▪ VI. They agree , in affirming , That the Clergy ought to be a distinct sort of Persons , distinguished from the rest of the People by their Black Coats ▪ VII . They agree , in affirming , That Preachers are not to wait , to speak as the Spirit gives them utterance ; — but then ▪ when the Bell Ringeth , Repeat over before the People , as the School-Boys do their Lessons . VIII . They agree , That Ministers ought to have a set Limited hire , and ought not to supply their Wants with their Hands , as did the honest Apostle Paul ; but sit at Ease , and feed of the Fat. IX . They agree , in affirming , That all Ministers are not alike , but that there ought to be Diocesian ▪ Bishops over the rest , whom Men must call , My Lord. X. : They agree , in affirming , That Men may , yea , and ought , to Pray , Preach , and do all their other Acts of Worship when they please , whether they be moved and influenced by God's Spirit , or not . XI . They agree , in affirming , That Water-Baptism is the Baptism of Christ , and a Standing Ordinance of the Church of Christ . XII . They agree , in affirming , That Instant Sprinkling is an Ordinance of the Gospel . XIII . They agree , in affirming , That partaking of the Visible Signs of Bread and Wine , is a Sacrament , or Standing Ordinance in the Church of Christ . XIV . ' They agree , That it is lawful for Christians to Swear . XV. They agree , That it is lawful for Christians to Fight , and kill one another in Fighting . XVI . They agree , in the Bloody Antichristian Tenet of Persecution ▪ in affirming , That the Civil Magistrate may Lawfully Kill , Banish , Imprison , and Poyn'd Men , for their Opinions in Matters of Worship and Doctrine . XVII . They agree , in affirming it Lawful for Men to Kneel , Bow , and take off their Hats , one to another ; and in the use of vain Titles , Complements and Cringings , &c. XVIII . They agree , in Asserting the Lawfulness of Gaming , Sporting and Playing ; and all such other things , as Dancings , Singings , Actings of Comedies , using of Lace , Ribbonds , Plaiting the Hair , and such other kind of Superfluities . All which , although the Papists , and G. K. and his Brethren Agree , the Quakers Deny and Disown , with several other Particulars , as may be seen in G. K.'s Looking-Glass for all those called Protestants in the Three Nations . Thus , as that called The Quakers Complaint against George Keith , is made in the Person of the Quakers ; That Liberty is taken to write this in G. K.'s Person : And as that Pamphlet ends with Quotations ; so this , called , George Keith's Complaint against the Quakers , ends with Quotations . For a farther and a more particular Answer to which , you are referr'd to a Book lately Printed , intituled , The Creed-Forgers detected ; sold by T. Sowle , in White-Hart-Court in Gracious-street : Both which are recommended , 1. To G. K. and his Brethren ; and , 2. To the Serious Perusal , and Weighty Consideration of all the Impartial , to whom this shall come ; and to them it 's left . FINIS . 
A47134	----	A discovery of the mystery of iniquity & hypocrisie acting and ruling in Hugh Derborough Keith, George, 1639?-1716. 1692 Approx. 29 KB of XML-encoded text transcribed from 7 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47134 Wing K157 ESTC R14384 12937492 ocm 12937492 95826 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47134) Transcribed from: (Early English Books Online ; image set 95826) Images scanned from microfilm: (Early English books, 1641-1700 ; 717:10) A discovery of the mystery of iniquity & hypocrisie acting and ruling in Hugh Derborough Keith, George, 1639?-1716. 12 p. Printed by William Bradford, [Philadelphia : 1692] Caption title. Signed: George Keith. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Derborough, Hugh. Society of Friends -- Doctrines. 2005-05 TCP Assigned for keying and markup 2005-06 Apex CoVantage Keyed and coded from ProQuest page images 2005-07 Judith Siefring Sampled and proofread 2005-07 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A DISCOVERY OF THE Mystery of Iniquity & Hypocrisie Acting and Ruling in Hugh Derborough . HAving seen a Paper of Hugh Derboróugh's , which was read by Sam Jenings at their last Quarterly Meeting at Philadelphiá , and approved by the Meeting , and he received & owned as one of their Church Members , I found it convenient to say something in Answer to it , he most falsly and maliciously accusing me in some things , and also discovering manifestly his and his Brethren's Ignorance , Unbelief and Hypocrisie , with whom he hath joyned himself . 1st . He saith , He was deceived in me , and ensnared by me , hearing such Chárges , &c. as if there were such as did divide Christ , & not preach Faith in the Man Christ Jesus , nor own the Man Christ Jesus as Mediator in Heaven , but the Grace of God within only ; and such like Charges , as that they did not own the Resurrection of the Body , and the Coming again and glorious Appearance of that heavenly Man Christ Jesus , to judge the quick and the dead at the great Day of Judgment . Answ . That such Charges were true , I have many Witnesses , that may be produced in due time , to discover this Hugh Derborough to be a Lyar and false Accuser , who hath writ Lyes against his own Conscience and Knowledge ; for does not H. D. know that we have sufficient proof , that Tho. Fizwater said , He owned no Man Christ Jesus as Mediator in Heaven without him , but the Grace of God within him ? and of which T. Budd complaine● to the Meeting of Ministring Friends at Burlington , where Tho. Fitzwater himself was present , and did not deny it , nor they call him to an Accounot for it : And was not Hugh Derborough at the Monthly Meeting where W. Stockdale openly renewed and confirmed his former Charge , viz. That G. K. preached Two Christs , because he preached Faith in Christ within & Christ without ? beside , the pretended Judgment given forth concerning W. S. says the same : And the Judgment given forth by their Monthly Meeting , ( which is also in print ) clearing T. Fitzwater for accusing me , That the Light within was not sufficient without somewhat else , that something else being the Man Christ Jesus , in whom all Fullness of Light , Grace and Truth is lodged , and out of whom all true Believers receive a daily supply & increase of Grace ; and he may remember what work we had at a Mo. Meeting a little before , where it was affirmed , That they knew but one Principle owned by Friends , and that was the Light within , which I refuted both from Scripture and Friends Books ; then T. Lloyd said , There was but one Fundamental Principle , which was the Light within ; which also I denyed . From this it is evident , that they exclude the Man Christ Jesus from having any part in our Salvation placing it wholly & only upon the Light within ; and this H. D. has heard John Delavall publickly accuse me of Heresie , for saying , The Light within is not sufficient without something else ; yea , and H D. himself hath renewed this in his Paper against me . which he calleth , The Mystery of Iniquity discovered by the Spirit of Truth ; but his Paper is the fruit of the Mystery of Iniquity , that ruleth in his heart , who is acted by a Lying Spirit . Now that some approved among them deny the Resurrestion of the Body after Death , and Christ's Coming to Judgment without us at the great Day , &c. we can sufficiently prove ; and it s in vain for H. D. to tell us these are false Charges , while their Preachers are found preaching against these things , and the hearers generally arguing and contending with us against them ; A. Jenings , a Preacher among them , has been heard , not only by me , but divers others , to deny , That any thing of this Body riseth after Death : And Henry Willis , one of the 28 ( now 27 ) false Judges , told me , That the only cause why he set his hand to that Paper , was , because I had affirmed , Christ would come again without us at the great Day of Judgment , to judge the quick and the dead ; And W. Southyby's Letter , and J. Humphery's Letter , and Paul Saunders Letter to me , giving an Account of William Southyby & M. Hodgskins their Unbelief in these principal things of the Christian Faith , are sufficient proof , and which Letters , with other Instances and Proofs , may in due time be made publick , mean time , take one Sentence of J. Humphery's Letter , which is this , I am grieved to hear some say , They expect to be Iustifyed by that Blood that was Shed at Ierusalem . To which Blasphemous sentence I shall not make any Reply at present , but let all impartial Readers judge of it : I have complained of it in private to John Humphry himself , to several of his Brethren , to their Quarterly Meeting to which he belongs , and to their publick Meeting , several moneths since , and yet no calling him to account , but of late he hath writ his second Letter , confirming and justifying his former . And therefore Hugh Derborough falsly accuseth me , in saying , I have deceived him ; for its the Lying Spirit in himself , & them he now owns to be his Brethren , which have deceived him . 2dly , To his accusing me of Extream Heat and Passion , when little occasion was given me , if any , but the clearing themselves of these Aspersions cast upon them , calling of them Hypocrites , abominable Hypocrites , bidding them Cut him in pieces , Chop him , Fry him , with many more unsavoury words , which ( he saith ) appeared to him indeed , to be but Bryars and Thornes . Answ . This is another Evidence of his great Hypocrisie and Lying Spirit , as well as of his gross Prejudice and Partiality , Enmity and Malice : I called none Hypocrites or abominable Hypocrites , but such whom I can well prove to be such : And did not Christ call them Hypocrites , Serpents , Generation of Vipers , &c. who had discovered themselves to be such : and the Apostles called such Hypocrites and deceitful Workers , &c. How then is this Bryars and Thorns in me , when those I so called were such ? Have not also our Friends called their Opposers Hypocrites ( who were such ) yea , and much harder Names than ever I did to any of them , as Dead Beast , dark Sot , Incarnate Devils , Wolves , Dogs , &c. But what says Hugh Derborough to his Brother Sam. Jenings , who , at their last Quarterly Meeting , ( being the 6 of the 1st Month ) called one of his Fellow Members , Ignorant , Idiot , and Non-sensical Puppey ? Which Fruits are most like to Bryars and Thorns , to call a deceitful man a Hypocrite , or for Sam. Jenings to call a man ( of as good or better sence and understanding than himself ) Nonsensical Puppey ? Let H. D. answer to this , and wipe off this and many other foul Expressions , justly charged on his Brother Ienings , if he can ; and yet this is he who did read H. D 's Paper , and pronounce my Fruits to be Bryars and Thorns , but accounts his own Fruits ( no doubt ) to be Figs and Grapes , tho' at the same Meeting he call'd one of his Church Members Non-sensical Puppey , i. e. A Whelp : And yet I do not understand that any one in the Meeting dared to reprove him , except the Person he so called . I know the Scripture says , That Dogs are without , but I never knew that Dogs were suffered to remain within the Church : if this Person be a Puppy , Whelp or Dog , why don't they cast him out , or condemn S. Ienings for his Ungodly Reviling in this particular ? but that I believe they will not do , seeing they have cloaked much worse Crimes than this in S Jenings . But that H. D. saith , They gave me little occasion , if any , to call them Hypocrites , but the clearing themselves of these Aspersions cast upon them , is a manifest Lye ; for there are hundreds can bear witness , that they gave me great occasion , as their boldly denying in publick what they have asserted in private before many Witnesses , and at other times ( also in publick ) some of them have called God to Witness to manifest Lyes & Falshoods , whereof we have many to bear witness . Nor have they ever to this day clear'd themselves of these things laid to their charge , tho' they have had sufficient time and opportunity given them . And the first days that the two Meetings were together , I did never interrupt any of them , but they did alwayes interrupt me , and oft many at once speaking to me , some passing me by the Arm and others by the 〈◊〉 , and patricularly Arthur Cook was most abusive to me , crowding close to me , & staring most inhumanely in my face , when declaring , and calling me Ranter , Ranter , Wicked Man , Ungodly Man , and interrupting me in Prayer , ( tho' I have never interrupted any of them either in Prayer or Preaching ) saying , Thou Pray , thou ought not to pray , thou art a Wicked Man , and others bidding take me away ; And at another time A. C. in a Mens Meeting Cursing me , saying , Wo be to thee from the Lord , which afterwards he denyed ; and Sam. Jenings called me Shamelss Man , & at another time Apostate , and worse than Prophane ; and also , they most falsly accused me with denying Magistracy , and being an Enemy to the Government , with many other false Charges . And another of their Preachers came into the Meeting , when I was sitting silent , and call'd me by my Name , and said I was a Roaring Lyon. To most of which Passages Hugh Derborough was an Eye and Ear Witness , Is it not then great Hypocrisie and Partiality in him to pass by all these great Provocations , and most unchristian Usages ( to say nothing of the Persecution I and others of my Friends have met with from them , by Fining some , Imprisoning others , and Taking away Goods , only for Conscience sake ) and so boldly to affirm . That I had little occasion , if any , given me . What can I think or say of this H. D. but that he ( like many others among them ) is an Abominable Hypocrite ! And that I said , Cut me in pieces , chop me , fry me , if ye will , &c. H. D. is very dis-ingenuous wholly to conceal the occasion thereof , which was , that they did greatly threaten me with their outward Power , saying , This was intollerable , this was not to be born , when I called some of them Hypocrites , whom I well knew , and could prove to be such ; and tho' I was in little or no seeming danger , as to the outward at that time , yet I can truly say , I felt the Spirit of Cain in them , and they did seek occasion against me , if possible , to take away my natural Life , by their ensnaring words and questions , and charging me , That I had spoke against the King ; as many can bear witness , who had a sence of their Cain like Spirit , as well as I , which occasioned me to call some of them , Bloody Hounds , ( and had I called them Hell Hounds , it would have been but what Fox in his Book of Martyrs called Persecutors ; and one time being hot by their thronging and crowding about me , because I loosned some few Buttons of my Doublet , to get a little Air to refresh me , they raised an abominable Lye on me , viz. That in a fit of Distraction I ript open my Brest , and showed my Naked Skin . And I can truly say , God raised me up in a Spirit of Boldness , to Warn them to Repent of their Lying , Hypocrisie . Unbelief and Persecution , lest the Judgments of the Lord should break forth against them ; telling them , I feared them not , let them cut me and roast me , or such like words , having in my mind , the bold words of Lawrance the Martyr to his Persecutor , the Heathen Emperor , when he was roasting on the Grid-Iron , as Fox relates the Passage in the Book of Martyrs , pag. 102. This side is non roasted enough , turn up , O Tyrant great ! Assay , whether roasted or raw , thou thinkest the better Meat . Which words , Fox saith , he spoke in the mighty Spirit of God. Also , I had in mind the words of Anaxagoras , when the Tyrant was causing beat him in a Morter , Beat , beat ( said he ) thou touchest not Anaxagoras : Which Examples I gave them to be my Apology for such words , and with which sober and impartial People were satisfied . And tho' from this , H D , and some others would insinuate as if this was a wicked Saying , it proceeds from their great ignorance ; for seeing Christ hath pronounced them blessed who suffer Persecution for Righteousness sake , no judicious and sincere Christian will deny but it is desirable ( in the will of God ) and many faithful Christians have desired it , yea , and rushed towards it , and by their sharp words that they have used towards Persecutors , have procured it . And our 〈◊〉 Lord Jesus Christ , who became an Example in Sufferings , said to the Jews , Destroy the Temple , ( meaning the Temple of his Body ) and after three dayes I will 〈◊〉 it up ; and he said to Judas , What thou dost do quickly ; and he said further , I have a Baptism wherewith to be Baptized , meaning his Sufferings , And how am I straitned till it be accomplished ! And Paul said , He w●● not only ready to be bound , but to dye for the Name of Jesus . But it is very apparent these my Persecutors and false Accusers never found any such Spirit of Courage or Love to Truth in them , that did move them to desire to suffer such things for the Lord's sake . And yet to prevent all mistake and mis-construction ( that some through weakness may put on my words ) I do sincerely declare , that I had no other aim or intention in such words , but to express the willingness and readiness of mind that the Lord had wrought in me by his Power , not only to suffer the Reproaches , and false Accusations of my Adversaries , but even the worst that God might permit them to inflict upon me , knowing it would turn to my Reward , &c. As to his great Commendations of John Wilsford and Thomas Everndon , from his inward sence and discerning of them ; These two men have sufficiently discovered themselves by their late Fruits , of falsly accusing the Innocent , and speaking Lyes in the Name of the Lord , that they deserve no such Character as H. D. in Hypocrisie hath put upon them , for proof of which I refer to the printed sheet , called , False Judgments Reprehended . And for all the great bragging and boasting of these our Opposers , of their inward discerning , God by his wonderful Providence hath given some evident Examples of it in the face of the World , how miserably they are deceived and blinded in that they call their Discerning , as first , whereas the Meeting in the Country used to be kept at an honest mans house , and this man favoured me , therefore they had a sense that he was a man of a wrong Spirit ; but whereas there was another that rise up in great Opposition to me , charging me of Blasphemy , because I said , God was present in all his Creatures ; and of false Doctrine , because I said , Christ was in Heaven our Elder Brother , and that he would appear again to judge the quick and the dead at the great Day ; therefore a Company of them removed their Meeting to this man's house , whom they thought worthy , crying him up , as if he were no ordinary Saint , whenas at the same time a Negro Woman had his Bastard carrying about in her Womb ( tho' he has a Wife of his own ) and tho' some have endeavoured to cloak it , yet it appearing with more than ordinary clearness , hath caused them now again to remove the Meeting from his House . 2dly , Another that hath lately given forth a Paper of Condemnation , as if he were some great Convert , about the very time of his pretended Conversion , was discovered to be guilty of attempting to commit Sodomy , which he hath partly confessed . So that they have little cause to boast of their Converts , or yet of their Spirit of Discerning . And if some have left us , more have left them , and come to us , and who are Persons of more Sobriety . 4thly , Whereas H. D. saith , It is sealed upon his heart , that the Anger of the Lord is kindled as Fire , against that Spirit of Division that hath appeared in G. K. and others . Answ . It is but ordinary to him , and such other Hypocrites to take the Name of the Lord in vain : it were well if he was sensible of the Fire of Gods Anger , that is ready to kindle against him for his Lying , Hypocrisie , Enmity , and falsly accusing the Innocent , and seeking to justifie the Guilty : We are not divided from faithful Friends and Brethren , that are sound in the Doctrine & Faith of Christ , and whose Godly Life and Practice seal to the sincerity of their Faith ; but we are divided from Hypocrites , Lyars and false Accusers , and gross Unbelievers , who deny the Lord that bought them , and Faith in him , and for so doing God is not angry with us , but well pleased , having done it in Obedience to Christs Command , who hath commanded us to be seperate from Unbelievers , 2 Cor. 6. 14. 17. 5thly , Whereas he accuseth me 〈◊〉 ; The Light within is not sufficient without some-what else , 〈◊〉 knowing in his Conscience , as well as his Associates , that by that something else I understand not humane Leârning nor the Letter of the Scripture , 〈…〉 but the Man Christ Jesus without us , in 〈◊〉 all fullness of Grace , Truth , Light and Life dwelleth , and 〈◊〉 Death and Sufferings , Resurrection , Ascention & Mediation ; all which are something else than the measure of Grace and Light in us : In this Accusation H. D. falleth in with J. Delavall , and my Answer to the one will serve sufficiently to the other . And tho' H. D. seemeth to assent and declare , That the Grace of God , which is sufficient , is the Effect of the Death and Sufferings of Christ Jesus , yet either like a gross Hypocrite , or most ignorant and inconsiderate Person ( not to use Sam. Jening's phrase of Ignorant , Non-sensical , Puppy ) he doth most palpably contradict his present Assertion ; for if the Grace of God within us , be the Effect of Christs Death and Sufferings , then we are not saved only by the Grace within , but by the Death & Sufferings , Resurrection , and Mediation of Christ without us , seeing the Cause of a Cause is the Cause of the thing caused , or effect . Beside , the Death & Sufferings of Christ , & his most perfect Obedience unto Death , and sheding of his most precious Blood without us , was not only necessary to procure the inward Grace of God to us , but also to make a Propitiation for our sins , & reconcile us unto God , and so was needful to our Salvation , as the great Attonement and Sacrifice of Expiation , as well as the procuring Cause of his Grace in us . But since he chargeth me with an Error for holding , That the Grace or Light within is not sufficient without something else ; then seeing nothing can be an Error , but because it is opposite to some Truth , that which it is opposite to , is , That the Light within is sufficient without any or everything else ; & and if so , then he excludes wholly the Man Christ Jesus from having any part in our Salvation . 6thly , As to the Testimonies he citeth out of Rob. Barclay's Apology , they are of the same nature with what J. 〈◊〉 hath formerly cited in his Papers , to which I have answered , an ●●●fer to the same in print , where I show that R. B. no where 〈…〉 , ●n all his Apology , That the Light or Grace within it 〈◊〉 to Saluation without the Man Christ Jesus without 〈…〉 for us on Earth , and his present Mediation and 〈◊〉 for us in Heaven . All that can be gathered from R. B's words many of his Books , is , 1st . That the express distinct outward and historical Knowledge and Faith of Christ is not necessary to Salvation , where it is not preached nor revealed , and I say the same , 2dly , That man may be saved , and many have been saved , who have not heard Christ outwardly preached to them , nor never heard or read the on ward Testimony of the Scriptures concerning him : 3dly , That a good Work of God may be begun in men , that is of a tendency to Salvation , and a Salvation begun , in a general sence and respect , without all Knowledge and Faith of Christs Death and Sufferings , which I also grant , and have all along granted ; and therefore neither H. Derborough , J. Delavall , nor any other have proved me ( and I believe never can prove me ) to contradict either Rob. Bareley's Books , or any of my own Books ; and it is great deceit in this H. D. only in general to cite my Book of Universal Grace , without mentioning the words of my Book . And it is worth noticing , that he exactly followeth J. Delavall , not bringing one place of Scripture where-withal to prove me in an Error , but only some Citations out of R. B. perverted and falsly applyed by him . And it is another piece either of gross Hypocrisie and Deceit , or bold and impudent Rasnness in him to say . That R. Barclay doth not say the Express Knowledge of Christ , who as Man dyed for the sins of the World ; for tho' he doth not say it in one place , yet he hath it in another , as pag. 86. of his Latine Apology , truly thus Englished , The History it profitable and comfortable , joyned with the Mystery , but not without it ; but the Mystery is and can profit without the explicit ( or express ) knowledge of the History , and I still affirm the same . 7thly , He grosly & most impudently belyeth me in his Paper , That in my printed Treatise , called , Truth and Innocency , &c. pag. 16. the Light within is so struck at , as if it were a very insufficient thing . Nor is he less injurious in belying me , as if I did hold that the Light within was sufficient to begin ● good Work , but 〈◊〉 not sufficient to perfect 〈◊〉 ; Which is his gross abuse , but not my Assertion ; for I never so said , but either in his Ignorance of Hypocrisie he doth not distinguish betwixt the several Measures and Ministrations of the Light within ; for this I have said and still say , 1st : No measure of Light can save any man , either to begin or finish his Salvation , without the Man Christ Jesus , and his Death and Sufferings , and Resurrection , and Intercession for us in Heaven , without us : 2dly , The Light is sufficient in the first and succeeding Measures of it , both to begin and finish the Work of mens Salvation , but yet not the first Ministration or Operation of it ; and though the Ministrations be divers , yet the Light it self , in its Nature , is but one , and is abundantly in it self sufficient , both to begin and to finish the Work of mens Salvation , but not without the Man Christ Jesus . 8thly , That the Faith of Christ , as he dyed for the sins of men is universally necessary to finish and perfect the work of mens Eternal Salvation , doth no wise derogate from the sufficiency of the Light because the Light is as sufficient to work the Faith and Knowledge of Christ without men , as within them , when it pleaseth God so to order it . And as for the Example brought by Rob. Barclay in his Apology , and also by me in my Answer to R. Gorden , it must not be too far stretched , for commonly all similitudes fall short in some part ; for though a Medicine may cure a mans Body , tho' he hath no Knowledge of it , what it is , yet the Light and Grace of Christ cannot cure the Soul perfectly without all Knowledge of it , and Faith in it , otherwise it might be said , That men may be saved without all Knowledge of God and Christ within , as well as without ; but the same Reason that maketh the Knowledge and Faith of Christ within needful to perfect the Work of mens Salvation , doth also make the Knowledge of him without them necessary in some measure to perfect the Work of their Salvation , seeing the o●● cannot sufficiently be known without the other , and the Scripture laveth equal necessity and weight on both , see Rom. 10. 8. 9. Joh 17. 3. Isa . 53. 11. Acts 10. 13. Acts 11. 14. Rom. 3. 22 , 25. Gal. ● . 26. And 〈…〉 have received Damage by Adam's Fall who never heard of 〈◊〉 and know not that Adam sinned by eating of the Tree of Knowledge of Good and Evil , yet none are finally lost or condemned for Adam's sin , but for their own Sin of Impenitency and Unbelief , which they either do , or may know ; and consequently none are finally and perfectly saved , but who have some Knowledge and faith of Christ , their Saviour , even the Man Christ Jesus by the Faith of whom they receive the Forgiveness of their sins , according to Acts 13. 38 , 39. Cap. 4. 10 , 11 , 12. Luke 1. 77. cap. 24. 46 , 47. George Keith . ADVERTISEMENT . THat divers Papers , stuft with Lyes and Calumnies against G. K. these our Opposers hand about from one to another , and some from Meeting to Meeting , which we cannot yet procure Copies of ( and with difficulty this of H. Derborough was procured ) as one of Rob. O●en's , which he read in the publick Meeting at Philadelphia , and though he expresly promised G. K. a Copy of it , yet now detains it , pretending he did not limit any time . Another Paper of Jane Byles they carry about from Meeting to Meeting . And another Paper , that was signed by many at their Yearly Meeting , which G. K. occasionally hearing read at their Quarterly Meeting at Philadelphia , desired , a Copy of it , which they most unjustly refused . And thus , like all Evil Doers they seek to hide their Evil Deed and smite at the Innocent in secret ; and for all their , Hypocritical pretences to the Light , they are such who are not willing to have their Deeds brought to the Light , as Christ said . The Evil Doer hates the ●ight , and will not bring his Deeds to the Light lest they should be Reproved . If they had Truth on their side they would not so smite in the Dark , but would openly & face to face appear , & make good their Charges , but this they cannot , for they have no Covering of Refuge , but Lyes & Falshoods , which God in his 〈◊〉 will sweep away ▪ to the clearing the Innocent , Amen . THE END 
A47139	----	An essay for the discovery of some new geometrical problems (judged by some learned men, impracticable) concerning angular sections, beginning with the geometrical trisection of any right lined angle, by plain geometry of right lines and arches of circles, with rule and compass only, with out all conick sections, and cubick æquations. Whether the following praxis, and apparent demonstration thereof doth not only make it practicable, but easie to the understanding of a tiro, who but understands a little in true geometrical learning. Which layeth a foundation of a plain method how to sect any angle into any other number of parts required, even as 4. 6. 8. 10; or uneven, as 5. 7. 9. 11. &c. As also to divide a circle into any number even, or uneven of equal parts. All which have great uses in the improvement of the mathematical sciences, some of which are here specified. Proposed and submitted to the impartial tryal and examination of the right reason of such artises, to whose hands it may come. By G.K. Keith, George, 1639?-1716. 1697 Approx. 27 KB of XML-encoded text transcribed from 11 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47139 Wing K160 ESTC R221663 99832942 99832942 37417 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47139) Transcribed from: (Early English Books Online ; image set 37417) Images scanned from microfilm: (Early English books, 1641-1700 ; 2188:04) An essay for the discovery of some new geometrical problems (judged by some learned men, impracticable) concerning angular sections, beginning with the geometrical trisection of any right lined angle, by plain geometry of right lines and arches of circles, with rule and compass only, with out all conick sections, and cubick æquations. Whether the following praxis, and apparent demonstration thereof doth not only make it practicable, but easie to the understanding of a tiro, who but understands a little in true geometrical learning. Which layeth a foundation of a plain method how to sect any angle into any other number of parts required, even as 4. 6. 8. 10; or uneven, as 5. 7. 9. 11. &c. As also to divide a circle into any number even, or uneven of equal parts. All which have great uses in the improvement of the mathematical sciences, some of which are here specified. Proposed and submitted to the impartial tryal and examination of the right reason of such artises, to whose hands it may come. By G.K. Keith, George, 1639?-1716. 12 p., [4] leaves of plates : ill. printed 1697. And to be sold by the author, at his house in Pudding-Lane, at the sign of he [sic] Golden-Ball, near the Monument; and by B. Aylmer at the Three Pigeons over against the Royal-Exchange, London : [1697] G.K. = George Keith. Reproduction of the original in Dr. Williams' Library, London. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Geometry -- Early works to 1800. 2005-05 TCP Assigned for keying and markup 2005-06 Aptara Keyed and coded from ProQuest page images 2005-07 Mona Logarbo Sampled and proofread 2005-07 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion AN ESSAY For the Discovery of Some NEW Geometrical Problems , ( Judged by some Learned Men , Impracticable ) Concerning ANGULAR SECTIONS , Beginning with the GEOMETRICAL TRISECTION of any Right Lined Angle , by Plain Geometry of Right Lines and Arches of Circles , With RVLE and COMPASS only , without all Conick Sections , and Cubick Aequations . Whether the following Praxis , and apparent demonstration thereof doth not only make it Practicable , but easie to the Understanding of a Tiro , who but understands a little in true Geometrical Learning . Which layeth a Foundation of a Plain Method how to Sect any Angle into any other Number of Parts required , Even as 4. 6. 8. 10 ; or Vneven , as 5. 7. 9. 11. &c. As also to divide a Circle into any number Even , or Vneven of equal parts . All which have great Uses in the Improvement of the Mathematical Sciences , some of which are here specified . Proposed and Submitted to the Impartial Tryal and Examination of the Right Reason of such Artists , to whose Hands it may come . By G. K. London , Printed 1697. And to be Sold by the Author , at his House in Pudding-Lane , at the Sign of he Golden-Ball , near the Monument ; And by B. Aylmer at the Three Pigeons over against the Royal-Exchange . Some New Geometrical Problems , &c. ALthough the Trisection of a right lined Angle and also its Section into any parts required , to a true Mathematical exactness , is denyed to be practicable by plain Geometry ( of right Lines and Arches of Circles , with Rule and Compass only , without all Conick Sections , and Algebra Equations ) by some learned Artists ; yet others as learned are not so positive , but acknowledge the Practise of it is not as yet discovered , among whom is the learned Is . Barrow , who hath writ thus , in Corol. ad . 9. 1. elem . Eucl. Methodus vero regula & Circino angulos secandi in aequales quotcunque hactenus Geometras latuit . and in Schol. ad 16. 4. Elem. Coeterum divisio circumferentiae in partes datas etiamnum desideratur . The Praxis of the Trisection of any given Angle . 1. Divide the Cord BC into 3 equal Parts , as BE = EE = EC by 10. 6. elem . Euclid . and draw the 2 Perpendiculars EF. EF. 2. With the extent of ⅓ of the Cord as EC measure on the Arch from C to G , and draw the Line or Cord GC = EC . 3. With another Radius less than AC , viz. AK draw a second arch as KL , until it cut the perpendicular EF , and let the Radius AK be so long , that the extent of the Cord betwixt K and L be somewhat longer than EC , and with the same extent EC measure on this second arch KR = EC . 4. From G to R draw a straight Line by post 1. 1. elem . and produce the same by post 2. until it cut the Perpendiculars at I and O. 5. Draw the straight lines AI and AO , and extend them to H on both sides , so that the one line shall be AIH , and the other AOH , which two Lines shall sect the given angle BAC into three parts or angles , viz. BAH , HAH , HAC . The Question , or Problem to be resolved is , whether these three angles are not equal , and consequently that the angle BAC is trisected into equal angles . The apparent demonstration that is here proposed to prove it , followeth . In order to the apparent following demonstration , by way of Preparation , 1. Draw the line OI , which shall be parallel to EE by 28. 1. elem . and extend it on both sides , from I to N on the one side , and from O to N on the other , making IN = ON = EC = OI . 2. With Radius IN , and ON , describe the arches on both sides NM until these arches cut the lines AC and AB , so shall the lines or cords drawn betwixt I and M and O and M , viz. IM and OM = EC . 3. Make the angle IMP = angle MIN by 23. 1. elem . and OMP = MON , and extend the line MP , until it cut the line AI at P , and AO at P. 4. Draw the line OP parallel to IM , until it cut MP , whence the perfect Rhombus OMPI shall be formed , having the opposit side ; paralel and equal , for PM by construction is parallel with OI , and OP with IM and that the Line OP drawn parallel to IM can cut the Line PM no where but at P on the line AI is proved thus . Suppose it cut the line PM any where else , than on the line AI on either side , it should make PM either longer or shorter than its opposit side ( for the arch drawn by the radius MI , and cutting the line AI at P proveth MP = MI by def . 15. 1. elem . ) as also OP should be longer or shorter than IM , ( as the like arch conceived to be drawn by radius OI , and cutting AI at P , proveth OI = OP by the same , def . 15. 1. elem . ) but both these Consequences are absurd , making the opposit sides of a Paralellogram to be unequal , contrary to 34. 1. elem . Because the Figure OPMI is proved to be a perfect Rhombus , having all the sides equal , whereof the line PI is the diagonal , ( it being proved that OP and PM terminate on AI ) therefore the angle OIP ( = OIA ) = PIM = ( AIM ) by 8. and 4. 1. elem . Lastly , these two Triangles OAI and IAM shall be according to the 4th . prop. 1. elem . and so shall OAI and OAM , for OI = IM as above proved , and AI is common to both , and the Angle OIA = AIM as is above proved , therefore by 4. 1. elem . AM = AO = AI , and consequently by 8. 1. the angles IAM = OAI = OAM , therefore the given angle BAC is Geometrically trisected by the Lines AO and AI extended to H. Q. E. D. Here Note , let the Radius be ever so much changed betwixt M and C , taking it at any extent from A , and let ever so many Concentrick Arches be drawn from the Center A betwixt IM and GC , their Cords terminating on the streight Lines MC on the one side , and IG on the other shall all be equal , one to another , and to the Cord GC = ●BC . as the demonstration above given proveth , for the reason that proveth the Cords of any 3 Concentrick Arches , terminating on two streight Lines to be equal within the limits MI and GC , being a Trapezia , proveth any other 3 to be equal within the same limits . But if we draw any Concentrick Arches without the Trapezia IGCM , as with a less Radius , than AM , or with a greater Radius , than AC , the Case is altered , and the equal Cords will not terminate on the streight Line IG , but diviate or depart therefrom , as both true Reason doth prove , and even ocular inspection doth shew ; for though the Eye is not able to judge of a straight Line , yet when a Line is visibly apparent to make an Angle with another Line , these two Lines cannot be a straight Line . I call the Figure IMCG a Trapezia , for it is not any Paralellogram , because the side IG , is not parallel to the side MC , but very unparalel , which makes the side IG to be longer than the side MC , but this doth not hinder that all the Cords of the Concentrick Arches drawn betwixt IG and MC are equal , for let them be ever so many within the limits IM and GC , they are all equal , though their Arches are unequal being from a differing Radius . And though the demonstration above given may seem sufficient to prove it , yet for a further proof , let a Line be drawn , or conceived to be drawn ( as in this Figure it is only conceived ) from I Paralel to AC , towards FC and beyond it , all the extream Points of the Cords of the Concentick Arches , above mentioned , terminating on the streight line IG , do gradually still more and more depart from that parallel towards the perpendicular IF within the aforesaid limits , IM and GC , on the first Arch , which I call the primitive Arch ; but if we draw any Arch , without GC by a longer Radius than AC , or within IM by a shorter Radius than AM , the Cords of those concentrick Arches , if equal , shall deviate from the streight line IG , and come nearer to the Parallel above mentioned , but that within the Trapezia above said IMCG , the equal Cords of all these Arches shall terminate on the straight line IGI thus further prove . Draw , ( or conceive as drawn in this Figure ) a straight Line from C to H parallel to IM , and take a Cord of any of those Concentrick Arches = ⅓ of the Cord BC = IM , I say it must terminate on the line IG , and neither go without it , nor within it , otherwise the same extent cutting the paralel Lines , viz. the one parallel to MC , the other to IM , shall make the opposite sides of a Paralellogram unequal contrary to 34. 1. elem . Eucl. as the due Cosideration of the Figure Will show , and the part equal to the whole . I have in the Example of Trisection used an obtuse Angle , because it is more commodious and easie to be done by Manual Operation in an obtuse Angle than in an Acute as Experience will show , though the demonstration is the same both in the Obtuse and Acute . Nor is it any just exception , that some acute Angles being small , can hardly be trisected by this Method ; for when Angles are very acute , they can hardly be bisected . But the proper Remedy for both is , when the Angle is small , double or quadruple it , and then bisect or trisect it , as occasion requires . The Praxis of the Trisection hath these following great Uses . By the Trisection of the Angle of 120 degrees we have the true Mathematical Cord of 40 degrees , and seeing it is demonstrated in 11. 4. elem . Euclid . to find the Cord of ⅕ of the Circle , = 72 degrees the ½ = 36 by substracting 36d . from 40d . we have the true Cord of 4 degrees , that bisected gives the Cord of 2 degrees and that again bisected gives the Cord of I degree . Also 40 degrees twice bisected gives 10 degrees , and that again bisected gives 5. and thus by the Trisection of 120 or 60 degrees , and certain other bisections a line of Cords truly Geometrical or Mathematical can be made by plain Geometry , without all conick Sections or Algebra Aequations , and tedious Extractions of Roots , and also without any Table of natural Sines , which never hitherto hath been taught ( so far as I ever heard or read ) in a plain method , by plain Geometry , so as to be made intelligible to any Tiro or Young Artist ; and yet such a method is altogether necessary for the perfection of Geometry and Mathematical Learning , that the way to trisect any Angle be known by plain Geometry , seeing many things in plain Geometry require a true line of Cords , and a true line of Cords cannot be found without the Trisection of certain Angles , or some other Section than Bisection ; and to refer a Tiro , or Young Scholar , to the conick Sections , and tedious Algebra Aequations and Resolutions how to trisect an Angle , or understand how to make a true Geometrical Line of Cords is altogether immethodical , even as much or more as to referr him to some of the difficultest Problems in Euclid's Elements to understand the demonstration of one of the first Propositions in those Elements . Seeing therefore Geometry as it is one of the best natural Sciences for certainty and use , so for good Method ; and the nature of good Method requireth that in reaching we proceed to the more unknown from and by the more known , therefore to presuppose the knowledge of conick Sections to the knowledge of some necessary Problems in plain Geometry , is greatly incongruous and an immethodical Hysteron Proteron , which this new Praxis doth Remedy . 2. By this Praxis of Trisection a Foundation of Method is Iaid to sect any Angle given into any other equal parts whatsoever , even as 4. 6. 8. 10. or uneven as 5. 7. 9. 11. &c. and an universal Cannon is formed , as by trisection of the Cord of an Angle , that Angle is trisected , so by quinquisection of the Cord of an Angle it is quinquisected , and the like of all others . 3. By the like method a Circle is divided into any number of equal parts even or uneven . 4. And , by the like Method , the quantity of any Right-lined Angle can be found in degrees , and odd Minutes , without any line of Cords by a line of equal parts only , as the diagonal Scale of Inch , or half Inch or ¼ to a far greater exactness than by a line of Cords . 5. By the same , a way is taught how to protract or project any Angle , whose degrees and odd Minutes are given . 6. Having any one Angle given in any Triangle , and the Ratio of the 2 other Angles , without any side given , to find the other 2 Angles , and truly to protract them . 7. From a point given on any line given to raise an Isosceles Triangle , one of whose sides being produced below that line given shall terminate on any Point , given below the same , the which hath special use to solve some new Problems in Surveying , Geography , Architecture , Navigation . 8. As this method of Praxis saveth the pains of finding out Trisection of an Angle by a conick Section , and Algebra Aequations , by teaching the same more easily by plain Geometry , so it is probable it may prove of great use , both in conick Sections , Algebra Questions , and other abstruse Theorems to improve the Mathematical Sciences . 9. How to find the natural Cord , Sine , Tangent , Secant of any Angle given in degrees and Minutes , in true Lines , more exactly , than by any common Line of Cords . Here followeth another Demonstration of the same Praxis of the Trisection . In a Second Figure . BY the method of the foregoing Praxis , let the points I and O be found , and the lines AI and AO , which I say shall trisect the Angle NAK = BAC , Geometically into three equal parts . In order to the demonstration of which , extend the line AI to D on the arch BFC . and AO to X. Again , with the extent AI on the center I describe the circle ASHT. and with the same Radius describe the arch KLON . Again , draw IH parallel to AK , extending IH to the Circumference of the Circle ASHT. Again , draw AS parallel and equal to OI , which shall cut the circle at S , because OI = AS cuts the arch KION , having the same Radius . Again , from the point S on the circumference , draw the line SH parallel to AI , which shall necessarily cut the line IH on the circumference at the point H , because by construction IH is parallel to AK , and KH to AI , which makes the Parallogram AKHI , whose opposit sides are equal , but if SH , and IH did meet any where else than on the circumference , as either within , or without it , the opposit sides of the Parallogram should not be equal contrary to 34. 1. Eucl. elem . Again , draw the line SI , and extend the line OI from I to K until it cut SH at K , which shall form another Parallogram ASKI , which being divided by the Diagonal line SI , shall give two equal Isosceies Triangles AIS ( = OAI ) ISK. The Demonstration . In the Isoceles triangle ISH ( whose sides IS = IH by 15. def . 1. elem . ) the angle IHS = ISH by 5. 1. elem . and IHS = IAK by 8. 1. elem . therefore IAK = ISH . but ISH = AIS = OAI being alternate Angles betwixt Parallels by 29. 1. elem . and therefore lasty , OAI = IAK , and by the like method OAI is proved = OAN drawing the like parallel Lines on the other side of the Triangle OAI , and therefore the angle BAC is trisected by 3 equal angles NAO = OAI = IAK = BAX = XAD = DAC . Q. E. D. The Praxis of the Section of a Right Lined Angle into Six equal parts . BEcause of the affinity of the Figure of the Trisection with the Figure of the Sextisection , I shall begin with the Sextisection , and then proceed to the Quinquisection . In the 3d figure , let the given angle be BAC , as above , whose Cord is BC , and its arch BEFGC . 1. Divide the Cord BC into 6 equal parts , which Divisions are marked with ***** . and on the middle division draw the line ADI to the arch BEFGC . 2. With the extent of one of the Divisions , on the given arch measure from C to F , and with the same extent from F to E , and from E to G , marking the points E. F. G. and with the same extent measure from B to E , from E to F , and from F to G marking the points EFG . 3. With a less Radius than AC as AK draw a second Arch as KLHLK . which Radius must be so long that the extent of the 1 6th of the Cord thrice repeated , may fall short of reaching the line ADI . 4. With the same extent on this 2d . arch , measure from AC , and from AB to K , and from K to L , and from L to H , by a threefold repitition of the same extent . 5. From the point G on the first arch to the point H on the second arch , draw a straight line , and produce it until it cut the line ADI at the point I. 6. With the Radius AI draw a 3d. concentrick Arch , betwixt the lines AB and AC , I say the extent of the 16th part of the cord BC = MC , being 6 times repeated shall cut the said 3d arch into six Equal parts to every one of which straight lines drawn from the Center A , and produced to the outmost arch , shall divide the given angle BAC into six equal parts orangles , marked with 1. 2. 3. 4. 5. 6. In order to the demonstration of the Praxis of this Section of an angle into 6 equal parts , on the point 5 , making it a center with Radius 5A describe the circle AOPQRS . 2. From the point 5 draw the line 5R parallel to AC . 3. From R draw the line RT parallel to 5A 4. Draw the line AT from A to T 5. Draw the line T5 , and draw 5V parallel to AT The Demonstration . In the triangle T5R being an Isosceles , the angle 5TR = 5RT . by 5. 1. elem . and 5RT = ( 5R6 ) 5A6 therefore 5T6 = 5A6 . Again 5 T6 = ( 5TV ) A5T , and A5T = 5A4 by 34.1 . and therefore lastly 5 A4 = 5 AV. and as these 2 angles are proved equal by the like reasoning , all the other angles can be proved equal by changing the center of the Circle from 5 to 4 , and from 4 to 3 , and from 3 to 2 , and from 2 to 1. This demonstration having such affinity with the former of Trisection , and which can as easily be demonstrated both ways , as that of Trisection , I shall not enlarge upon it , for he who understands and assents to the verity of the former , by the same evidence will assent to the later . The Praxis of the Quinquisection . 1. ACcording to the former method , divide the cord of the given angle , BE into 5 = parts . 2. On the middle part marked with CD , draw the lines CH and DH cutting the cord at right angles and parallel one to another . 3. On the arch of the given angle BFG take the ⅕ of the cord = CD and set it from E to F , and from F to G , also do the like from B to F , and from F to G. 4. Draw a second arch , with a less radius as AK , so as the radius may be so long that the extent of the ⅕ of the cord twice taken on that second arch may not reach to the perpendicular DH . 5. With the same extent twice taken , as from K to * from * to * measure on the second arch to the second * . 6. From G to * draw a straight line , until it cut the perpendicular line DH at H ; lastly with the radius AH describe the third arch IHHI , and draw the lines AH AH which shall make the angle HAH = ⅕BAE . The Demonstration of this , or any other Section , being after the same method with the former , as also the Praxis , it were superfluous to enlarge upon it , or to add any new Problems , showing how to sect any angle into any other parts given , as 7. 8. 9. 10. 11. &c. for he who understands by the foregoing Method and Praxis to sect any angle into 3. 5. 6. as is above shewed , will by the like Method and Praxis be able to sect any angle into 7. 8. 9. 10. &c. equal parts , and also to demonstrate the same . Wherefore in the next place I shall proceed to shew how a Semicircle may be sected into any number of equal parts , even as 4. 6. 8. 10 , &c. or uneven , as 5. 7. 9. 11. The Praxis of a Section of a Semicircle into 9 equal parts . LEt the Semicircle given be BRSC , whose diameter is BC. and whose center is A. 1. Divide the diameter BC into 9 equal parts . 2. From the center A set off AO and AN , making NO = 1 / 9 of the diameter : and draw the perpendiculars NR . OS . 3. With the extent NO measure from C to I , from 1 to 2 , from 2 to three , from 3 to 4 , marking the points 1. 2. 3. 4. and do the like from B to 1. 2. 3. 4. 4. With less radius as AP describe the Semicircle PP , and from P to 1 with the same extent on that 2d . arch measure form P , P1 = 1. 2 = 2. 3 = 3. 4. and do the like from P on the other side . This lesser Radius must be so long , that the extent = NO four times repeated do not reach the Perpendiculars . 5. From 4 to 4 draw a straight line , and produce it until it cut OS at 4. and NR at 9. 6. Draw the 3d arch QQ with radius A 4 , and draw the straight lines 4 A 4 , which shall make an angle = a 9th part of the semicircle . The demonstration whereof is apparent from these precedent . From the above delivered Praxis of the various Sections of angles , into any equal given parts , I shall draw these few plain Corolaries . 1. Corol. Having in any right lined triangles , any one angle given , and the ratio of the other 2 angles to find these 2 angles , in degrees and minuts . e. g. let the given angle of a triangle be 110 deg . and the ratio of the other two angles be as 3 to 2. Q. What are the other 2 angles . Ans . Take the complement of 110 to 180 , which is 70 , and sect it into 5 equal parts by the method above delivered , ⅕ = 14 , this multiplied by 3 gives 42 , and by 2 gives 28 , wherefore the greater angle shall be 42 , and the less 28. demonstrate 110+42+28 = 180 and 3 ∶ 2 ∶ 42 ∶ 28. 2. Cor. From a Point given on a Line given , to erect an Isosceles triangle , one of whose sides produced shall come to a point given . ( See the figure ) let the point given be A , the line given AF , the limited point given below the line AF let the point be point D. the Praxis . 1. With radius AD describe the semicircle GFDE , so that GA shall cut AF at a right angle , and AE the like . 2. Draw the line AD , and cut the angle EAD into 3 = parts . 3. Make the angle GAB = ⅓ of EAD , and from B to D draw the line BD , cutting the line AF at C , the triangle ABC is an Isosceles , whose side BC is produced to D. The demonstration is evident from the trisection , and it hath singular uses in Architecture , and affording new Problems in Geography and Navigation , which I shall not at present inlarge upon , but leave to the ingenious Student to devise . 3. Corol. To measure any given angle in degrees and odd minuts , ( if it have any ) by a line of equal parts without a line of cords . Let the given angle be KAL ( see the figure ) with radius AL describe the quadrant LKL , and on that arch take the extent of the cord KL , and set it on the other side from L to a point on that arch . Again , take the cord of that middle arch betwixt the point and K , an all these 3 cords join them together in a straight line , which make the cord of the quadrant ( by a longer radius ) as BC , which is easily done Geometrically . Then because in each Quadrant there are 5400 minuts , divide the line BC by the Diagonal Scale into 5400 equal parts , and by the same Diagonal Scale measure on the line BC the length of the cord of KL , and whatever number of parts it giveth , that is the just quantity of that angle in minuts , which divided by 60 giveth the degrees , and if there be any Remainder , they are the odd minuts . 4. Corol. To project any angle without a line of cords , by a Diagonal Line of equal parts , whose quantity is given in degrees and minuts . Let the given angle to be projected , contain 36 deg . and 1 min. reduce the degrees into minuts , multiplying 36 by 60 , the product is 2160 , to which adding the odd minut , the sum is 2161. Praxis . Take off from the cord of the quadrant BC 2161 from C to D. on the point D erect the perpendicular ED , which extend to G , with the extent CD measure on the arch of the quadrant , from C to H. Again , draw another arch with a less radius as AM ( so that the radius be so long that the extent of DC reach not to EDG ) and with that extent measure from M to I on that 2d arch . 4. From H to I draw a straight line , and produce it until it cut the perpendicular at K. 5. Draw the line AK , which shall give the angle required KAL = FAC. the demonstration whereof is apparent from the foregoing Problems . If any discreet Persons desire further satisfaction or Information about these New Problems , if they please to call at my House , I shall be ready to endeavour to satisfie them ; and whereas , to me the Method and Demonstration of these Matters , seem sufficiently evident , yet I have called the whole Praxis and Method here delivered , but an Essay , until it be found approved by able Artists , and have proposed it rather Problematically than Thetically , as is usual in such cases . G. Keith . ADVERTISEMENT . Geometry , Surveying , Navigation , Astronomy , Dyaling , and other Mathematical Arts are taught by G. Keith at his House in Pudding Lane , near the Monument-London . 
A47121	----	The anti-Christs and Sadduces detected among a sort of Quakers, or, Caleb Pusie of Pensilvania and John Pennington, with his brethren of the second days meeting at London called Quakers, proved antichrists and Sadduces out of a said book lately published by them called A modest account of the principal differences in point of doctrine betwixt George Keith and those of the people called Quakers in Pensilvania &c. : being an answer to the said book ... : with some few remarks on John Pennington's late book entitled The people called Quakers cleared &c. and Geo. Whitehead his postscript ...: and a postscript ... / by George Keith. Keith, George, 1639?-1716. 1696 Approx. 170 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47121 Wing K138 ESTC R179313 11335890 ocm 11335890 47493 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47121) Transcribed from: (Early English Books Online ; image set 47493) Images scanned from microfilm: (Early English books, 1641-1700 ; 1465:9) The anti-Christs and Sadduces detected among a sort of Quakers, or, Caleb Pusie of Pensilvania and John Pennington, with his brethren of the second days meeting at London called Quakers, proved antichrists and Sadduces out of a said book lately published by them called A modest account of the principal differences in point of doctrine betwixt George Keith and those of the people called Quakers in Pensilvania &c. : being an answer to the said book ... : with some few remarks on John Pennington's late book entitled The people called Quakers cleared &c. and Geo. Whitehead his postscript ...: and a postscript ... / by George Keith. Keith, George, 1639?-1716. 44 p. Printed for the author ..., London : [1696] Date of publication from NUC pre-1956 imprints. Numerous errors in paging. Reproduction of original in the Bodleian Library. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Pusey, Caleb, 1650-1727. -- A modest account from Pennsylvania of the principle differences in point of doctrine. Penington, John, 1655-1710. -- People called Quakers cleared by George Keith. Society of Friends -- Controversial literature. 2005-05 TCP Assigned for keying and markup 2005-06 Apex CoVantage Keyed and coded from ProQuest page images 2005-07 Jonathan Blaney Sampled and proofread 2005-07 Jonathan Blaney Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE Anti-Christs and Sadduces DETECTED Among a sort of QUAKERS : OR , Caleb Pusie of Pensilvania , and John Pennington ; with his Brethren of the Second Days Meeting at London , called Quakers , Proved Antichrists and Sadduces , out of a Printed Book lately published by them , falsly called , A modest Account of the principal Differences in point of Doctrine , betwixt George Keith , and those of the People called Quakers in Pensilvania , &c. ) Being an ANSWER to the said Book , Signed particularly by Caleb Pusie , but expresly recommended in Print by John Pennington , and approved by the Second Days Meeting at London . With some few Remarks on John Penningtons late Book , entitled , The People called Quakers cleared , &c. And Geo. Whitehead his Postscript , shewing some of their gross Perversions , Falsehoods , and Groundless Calumnies against G. K. And a POSTSCRIPT , Containing an earnest Expostulation , with the most Pious and Learned Persons , whether in the Church of England , or among other Protestant Dissenters ; and a serious Invitation unto them , to employ some of their Time and Labour , by their Pious and Learned Writings , to oppose and refute those vile Errors boldly avowed , and publickly broached , in the late Printed books of some Leading Men , among a Gang , and sort of Quakrs . By GEORGE KEITH . London , Printed for the Author , and are to be sold at his House at the Golden Ball over-against Red-Lyon-street in White-Chappel . THE Anti-christ's and Sadduces DETECTED , Among a sort of QUAKERS . IN the first place , it is fit I should give the Readers some Information who the Second Days Meeting at London is . It is a Meeting of the Ministry of them , called Quakers , of William Penns and George Whiteheads Party , belonging to London , and some of the Country that may happen to be present , who Meet at Whitehart-Court in Lombard-Street , every Second day of the Week , and assume a Power to License and Approve of all Books that are to be Printed by any of their Party , and have approved this Book , falsely called , A Modest Account , and all the late scandalous Books of Thomas Elwood and John Pennington , come forth against me , and claim Authority over all other Meetings ( the Yearly Meeting perhaps excepted ) sending out their Circular Letters to all other Meetings in all parts of the World , as they think they have occasion , and to whom the Meetings from all places , direct their Letters upon any occurrence of difference ( as the Churches and Bishops of other Countries had wont to direct their Letters to Rome , which was the Rise of that Roman Hierarchy ) the which Meeting may be fitly compared to the Conclave of Cardinals at Rome , but who is the Metropolitan of this new erected Hierarchy at London , at present , is not certainly known , as whether W. P. or G. W. He doth acknowledg , 1st . differences in point of Doctrine . 2. Principal differences . How doth this agree with many of them called the Church Party here , who say , They do not deny G. K's Doctrine . P. 8. As concerning the Sufficiency of the Light , without something else ( that he saith you have made such a pudder about of late ) for this he brings a Proof from my Book , Light of Truth , p. 12. and 6. where I say the express Knowledg and Belief , &c. Is not universally of absolute necessity unto Salvation , and so I say still , annd so saith R. Barclay , whom he abuseth as well as me , for we both frequently caution and limit the matter , saying the clear distinct express Historical Knowledg is not universally necessary . See my Book , Universal Grace , p. 117. ad Finem . But whereas he states the difference in point of Doctrine betwixt some in Pensilvania , and me , as if I said , it were an Error to affirm , ' the Light within were sufficient , without something else , which I never so said , nor thought , for the Light within is sufficient without , not only something else , but without thousands of somethings else ; But my assertion was and is , ' The Light within is not sufficient to Salvation without ' something else , which they blaming , they ought to hold the contradictory assertion , viz. The Light within is sufficient to Salvation , without any thing else , for two contradictories are not betwixt two particulars , but one particular , and another Universal ; now seeing they hold , ' that the Light within ' is sufficient without any thing else , it is plain they Exclude the Man Christ without us , and his Death , &c. from being concerned in our Salvation . P. 8. He basely forges me to say , It is a real degree of Blasphemy to say this Light cannot make satisfaction for sins past , citing pag. 38. 39. Refutation . See the place , I have no such words , but plain contrary . I say , Refut . p. 42. 43. Neither is the Saints greatest inward Righteousness or Holiness wrought in them by the Spirit of God , an Atonement or Propitiation for their sins , but Christ alone , who Dyed for us , the just for the unjust . P. 9. He cites my Book , Looking-glass for Protestants , p. 10. That Magistrates may Preach , which he thinks a contradiction to my late Testimony with Friends in Pensilvania , that Friends of the Ministry should not meddle to be Justices and Judges in Criminal Cases ; but this is no contradiction , for it is one thing occasionally to Preach , or Teach , or Exhort , as any Christian can do , and another to exercise the Office or Function of a Minister of the Gospel of Peace one day , that saith , Resist not Evil , and our Weapons are not Carnal , and another day to hang Men for Murder , &c. Which scarce any that profess to be Ministers do in Christendom , but the Quakers in America . P. 9. That I say of Christs Body now in Heaven , It being no more a Body of Flesh , Blood , and Bones , but a pure ethereal , or Heavenly Body . This he brings to prove a contradiction to my self , leaving out the foregoing words , — Which remaineth the same in Substance , that it was on Earth , &c. So that by my saying , it being no more a Body of Flesh and Blood , I mean it in the Apostles sense , 1 Cor. 15. Flesh and Blood cannot inherit , &c. See my words cited by himself , p. 10. a Testimony against the false and absurd Op. The Flesh that is mortal , gross and corruptible , is not the Flesh that shall be raised up immortal and incorruptible . P. 12. He makes me to contradict my self in saying , Presb. and Indep . p. 133. The Express Knowledg of Christ , his becoming Man , and suffering , was positively denied to be of necessity to Salvation , but now I furiously quarrel with Friends about it , that it is . But his fallacy lyeth in this , that I say , the express Knowledg is not universally necessary , but some knowledg , if not express , yet implicit , is , and this is no Contradiction . P. 15. He Argues from my Book , The Light of Truth , p. 8. That the Light within is the only Christ , and he saith , p. 14. the word only admits of nothing else , than Light , Power and Spirit within . Answ . 1. Here it is manifest , he placeth all on the Light within , so that the man Christ Jesus of Nazoreth without us , is nothing of Christ ; but as his Assertion , and Consequence is Blasphemous , so it follows not from my words ; for as I then said , so I still say , Christ is but one , and there are not two Christs , one within , and another without ; but it will not follow , that there is nothing of Christ without us , but what is within us . Suppose Caleb Pusey's Head is without the House , and some , or most of his Body is within the House , as is possible , the Caleb Pusey that is within , is the same that is without , yet there is something of him without , that is not within , it is the same Body of Water in the Complex , that is in the Thames , and in the Sea , yet it follows not that there is nothing of the great and vast Body of Water , but what is within the Thames . But when Men that have neither Learning , nor good Exercise of Human Reason , will meddle to Dispute , we see how ignorant they prove themselves to be in the face of the World , or how they expose themselves in Print , neither to be true Christians , nor Men of true Reason ; he had better kept with working at his Mill , being by profession a Miller , than enter into a Dispute of matters wherein he is so grosly ignorant . But seeing the Second Days Meeting at London hath countenanced his Book , and the Quakers generally at London allow it to be Sold next door to their Meeting-house in Grace-Church-street , they make his ignorance , unbelief , Saducism and Antichristian Doctrine to be theirs . And seeing my Book , called , The Light of Truth , in Answer to R. Gordon , was approved by the Second Days Meeting , and that he would infer from my words , That Jesus of Nazareth cannot be something else than the Light , Power and Spirit within , it is plain , that it is both their Sense and his , that Jesus of Nazareth is nothing at all of Christ without us , which is a plain contradiction to themselves , and to himself in his following words . But no such consequence doth really follow from my words . P. 17. He so mingles my words with his own , that no man can distinguish the one from the other , but the Reader that doth not compare my words in my own Book , with his Citations , would think them to be mine , for whereas my words are in the pag. cited by him . — For whereas thou not only affirms that Salvation and Justification hath a necessary respect to Christ his taking on him the form of a Servant , or Man in the outward , and humbling himself therein , even to the outward Death , ( which we also grant , God having so ordered it to be ) &c. He makes as if I said , ( his words are for as G. K. saith ) the Lord having ordained it so to be , how can or dare we say therefore , that he was , or is not sufficient , by his Light , Power and Spirit , to save without something else . But see Reader his Forgery , I say no such words , but my words are a plain contradiction , by necessary consequence to his presumptuous assertion , for seeing God had Ordained it so to be ( as I have said ) that our Salvation and Justification hath a necessary respect to Christ his taking on him the form of a Servant in the outward , therefore it evidently followeth , that God could not save us without respect to the Man Christ in the outward , otherwise he could or should contradict his own Ordination ; but as God cannot lye , so nor can he contradict his own Counsel and Ordination , and therefore the presumption is his and not mine . And seeing they grant that God in the Man Christ without us , cannot save us without an inward work of his Power and Spirit within us , to Regenerate and Sanctify us , which is a Truth , and yet is no Reflection on his Sufficiency and Omnipotency , so nor is it any reflection on him , that God in us cannot save us without the Man Christ without us , for he is as truly God without us , and incomparably more manifest in the Man Christ without us , than in us . P. 19. He saith , I exposed Friends to the World in Print , for retaking a Sloop , without ever admonishing them before hand for it , and that when I reckoned my self an Elder in the Church among them . Answ . This is a gross falshood and Forgery , I Printed nothing about their retaking a Sloop , till a considerable time , after 28 of the Ministers had Excommunicated me at Philadelphia ; to which Sentence , some that gave a Commission to retake the sloop by force of Arms , did put their hands , and all the rest consented , and they have disowned me to be any Member of their Church , and how then could I own my self to be any of them ? which I did not . So that this whole passage is false , and a wilful piece of Forgery . P. 20. He also alledgeth , That I came to them , and commended them for what they did , and said , It was very well done , adding , methinks you should consider these things . Answ . But what proof brings he for his Affirmation ? None at all , and he having sufficiently discovered his gross forgery in other things , rendreth his credit of no value in this ; and I well remember that at the retaking of the Sloop , I was not in the Province ; but that I commended them that they had done well , to send Armed men to retake the Sloop , I affirm is an absolute forgery , for it never was my Principle , since I was called a Quaker , and I have many to bear me witness , that it hath been my constant Principle that Friends should not in any case use the Carnal Sword ; and the same Principle Robert Barclay , in his Apology , hath largely asserted , and whom we have quoted , and it is well known that many of greatest note among the Quakers hath declared the same . And suppose I did say , that they who did retake the Sloop did well , which I do not remember , all this might have been well said without any contradiction , or equivocation , for it was Peter Bosse , and one or two more with him in a little Boat , having neither Gun , Sword nor Spear , that retook the Sloop , when a great many Armed Men that filled several Boats stood off at a distance , and were afraid to come within shot , and so the praise of that work belonged to him , and not to them , and the Magistrates did ill reward him , for they not long after Fined him 6 Pounds , and put him in Prison for some passages writ to Sam. Jennings in a private Letter , and kept him in Prison 20 miles remote from his Family , till the Magistrates that were Quakers , and had cast him into Prison , were turned out of the Government by G. Fletcher , who was made Governour of Pensilvania , by a Commission from K. William and Queen Mary , and how soon he came unto the Government , he Released him , after inquiry , that they had nothing justly against him . See a further Account of this in the printed Tryal of G. K. T. B. and Peter Bosse , first printed at Philadelphia , and Reprinted at London . And concerning Peter Bosse his retaking the Sloop without Force of Arms , John Homes , a Baptist Teacher , and either then , or some time not long after a Justice of Peace ( whose Name , and Christian Behaviour is mentioned in the said printed Tryal , in refusing to give Judgment against G. K. whithout hearing ) did write some English Verses , which are these following . One * Quaker , Master of a Boat , With our small Fleet along did Float , And tho he us'd not Sword nor Gun , Yet with his Oars and with his Tongue . He plaid his part exceeding well , As these who were with him , can tell . P. 22. Whereas he makes me to say , in one Book , The express knowledg of Christ's Death and Sufferings , as Man in the outward , is not universally necessary to Salvation : And in another , That the express Knowledg of Christ's Death , is universally necessary . Answ . In this he useth ( after his manner ) gross deceit , and greatly abuseth his Reader and me also , for tho he citeth a passage in one of my Books , to prove the first , viz. Presh . and Indep . Vis . p. 133. Yet he cites no passage in any of my Books , for the second that I can find , tho I have narrowly searched , but the only proof I can find he brings is , that he saith , p. 15. I furiously quarrel with Friends about it , and confess it to be a main matter of Controversy with Friends there . This is false , I never had any Controversy with any , whether the express Knowledg and Faith of Christ's Death and Sufferings be universally necessary to Man's Salvation , so as necessary to be had by all and every one before Death . But the true state of the Question betwixt them and me , was and is , Whether the express Knowledg and Faith of Christ's Death and Sufferings , &c. be not necessary to Salvation , to all Professing Christianity , and who have the opportunity and help of the Holy Scriptures of the Old and New Testament , whereby to receive it , the Holy Spirit inwardly co-operating to produce the Faith of it in them that hear or read that Doctrine , as delivered in the Holy Scriptures ; and whether the Doctrine of Christ should not be Preached , as he Died for our Sins , and rose again , &c. as a main Doctrine of the Christian Religion in order to Salvation ! For I have always distinguished betwixt simple Heathens or Gentiles , who have not the occasion to have the Faith outwardly Preached , and those in Christendom under a Christian Profession , who have the occasion to hear it Preached ; to the former I have said ; the express Knowledg and Faith of that Doctrine is not necessary , tho the implicit in some degree is , but how much , or what measure or degree of it is universally necessary I have never affirmed ? And that this is the true state of the question betwixt my Adversaries and me , I need go no further for a Proof than from my present Adversary , who makes it a great Error in me , to say , the Light within is not sufficient to Salvation , without something else ; for if that be false , the contradictory is true , viz. The Light within is sufficient to Salvation , without any thing else , but the Death and Sufferings of Christ , and his Blood outwardly shed , and his Intercession for us in Heaven without us , are all something else , and if the Light within be sufficient without all these , then there is no need to believe or Preach any of them , but only and alone the Light within . P. 24. He spends his Pages from 24. to 28. in some base insinuations against me , about the 12 Revolutions , and telling some Stories , most of which are absolutely false ( and that little that 's true , in any of them , is not fairly , nor duly related ) and which he brought no proof for , but his own forfeited Credit , or the report of such as are of as ill Credit as himself , and known to have been prejudiced Persons against me . P. 29. What he saith of my Praising the Quaker`s Doctrine to Cotton Mather in New-England , was before that Party rose up aginst me in Pensilvania , to oppose the same Doctrine I delivered in my Printed Books , in answer to Cotton Mather , which Doctrine they seemed to own , and all my former Books were Approved of by most of the Ministers of best note in Pensilvania , that were writ , in Answer to Cotton Mather , and his Brethren in New England , before they were Printed ; so that it was a most astonishing thing to me to find how suddenly they who professed to own the Doctrine contained in these Books , turned against the very same Doctrine , after W. Stockdale had accused me , of Preaching two Christs , because I Preached Faith in Christ without , and in Christ within , therefore this sudden Alteration began in them , and until I came to England , ( and found the greatest part of their Teachers here in England , and particularly G. Whitehead , and W. Penn , to favour and support those in Pensilvania , whom I have sufficiently detected guilty of vile Errors ) I had but too good an Esteem for them , wherein I confess I was mistaken ; and this put me on a further search into their Books , which formerly I did not much Read ( and many of them not at all ) and what I did Read , I did not so well consider ; and upon my further search , I found sufficient cause to change my Judgment concerning these Men. But none can charge it on me , that either by word or writing I ever agreed with them in those vile Errors , which since I have discovered and reprehended in them , so that this is no change or contradiction in any Doctrine or Principle of Faith , and what change of Judgment I have of these Men , they have the like of me , and will readily confess they have been as greatly mistaken in me , as I have been in them ; and therefore they can have no advantage against me in that respect . And whereas he Insinuateth , pag. 24. 25 , 26. That I have dropt here and there some passages in my late Books , from which they cannot but conclude , That either I did intend to conform Friends to some Doctrine , of which , by what follows , the Doctrine of the 12 Revolutions may be supposed to be not the least in his Eye , or else to separate from them . Some of which expressions he mentions out of my late Books Printed in Pensilvania , all which were generally approved by Friends of the Ministry , out of which he hath gathered them ; and if he thinks these Expressions will prove the Doctrine of the 12 Revolutions , he should have proved it by positive Arguments , and not give simple Queries for Arguments ; all which I could easily Answer , without the Doctrine of the 12 Revolutions , but that I have no mind to answer his curiosity , or gratify such a prejudiced Adversary ; and he might much rather query , whether G. F. did not hold the Doctrine of the Revolutions , that hath said in some of his Printed Books , before Languages were ▪ he was ; and his Charging the Blood of many that were slain above a thousand Years ago upon the People living in his time , in the City of Leichfield , as he declareth in his Journal , and how he went in Blood a great way , and was commanded to pull off his Shoes , &c. This and some other like passages has occasioned some to think G. F. favoured the Revolutions , but I do not say he did . And whether the Disciples did not hold that Doctrine , that said , Master , who hath sinned , this Man , or his Servants , that he was born blind ; and many other places of Scripture there are on which he might as much and much more query concerning the Revolutions , as any expressions he hath mentioned of mine , as well as he might query , concerning the Revolutions , all Friends generally who hold , That God hath given to every one a day of Visitation , wherein he may be saved , and that a Time of God's long suffering is extended to every one wherein he may repent and be Converted , seeing many Dye , in the Morning , as it were of their Age , without all signs of Conversion , and have had but little Time given them , between their Birth and Death , wherein to Repent . And as to his Question , If an honest Indian , or Poor infant dye without that outward Knowledg , &c. He quite misseth the matter ; I never affirmed the absolute necessity of an outward Knowledg , universally to Salvation , besides that , properly all knowledg is inward , and not outward , the subject of it being the mind and understanding that is inward . And seeing it is certain , that there are honest men , both among Indians , and them called Christians , that are not born again , I return his own Query upon him to Answer , what becomes of them when they dye , seeing without being born again , there is no entring into the Kingdom of God , and what becomes of many called Quakers , and others , that before they dyed , had no signs that they were arrived at that high state of a sinless perfection , for tho Friends have earnestly contended for the Doctrin of Perfection , as attainable by the Grace of God in this Life , yet they have generally acknowledged , that many in whom the work of Sanctification is begun , have not as yet arrived to that state , but have many sinful imperfections remaining in them , and the Flesh lusting against the Spirit ; now let him tell me , or any for him , what becomes of such when they Dye , and I may give him the like Answer , or some better , what becomes of honest Indians when they Dye , if he or they say , they who are in measure Sanctified , but not Perfected in Sanctification before they Dye , are made perfect in Holiness at the instant of Death , tho this Answer Friends have blamed , when given by those against whom they have contended , yet if they think fit to allow of it , as current now , as it will in great part end the Dispute about Perfection , and Answer the great Objection about the Popish Purgatory ; so it is as valid to Answer that Question , What becomes of honest Gentiles , that before they Died , had no Knowledg nor Faith of Christ Crucified , to wit , that it is given them at the instant of Death , by the internal Operation , and illumination of the Holy Spirit : But if any say , this Answer is more alledged than Proved , I reply , it hath the same probability in the one case , as in the other . P. 30. To prove my inconsistency and contrariety with my self , in the Doctrine of the Resurrection , with a most blasphemous presumption , he finds fault with Scripture Doctrine it self , and like a scoffing Sadducy , or rather Atheist , goeth to fix a contradiction on the Scripture it self ; for thus he brings me in , contradicting my self , that which riseth is the mortal , that puts on immortality , and the corruptible which puts on incorruption ; citing my Book , called , A Testimony against that absurd Opinion , p. 3. But in another place , p. 10. he citeth me , saying , The Flesh that is mortal and corruptible is not that Flesh that shall be raised up immortal and incorruptible . And citing my Book , called , Truth Advanced , he brings me saying of that which riseth , That it is a pure noble part , that consumeth not , nor corrupteth . And then he querieth , If that which riseth be the corruptible , p. 31. how is it , that that which riseth is incorruptible and corrupteth not again ? Now Reader , I desire thee to notice how he quarrels not so much with me as with the Scriptures , to prove a contradiction in them , for my saying , That which riseth is the Mortal that puts on Immortality , and the Corruptible that puts on Incorruption , this is plain Scripture , 1 Cor. 15. 53. For this Corruptible must put on Incorruption , and this Mortal must put on Immortality . And for the next Citation , which he makes a contradiction to the former ; it is also most plain and evident in the Scripture , The Flesh that is Mortal and Corruptible is not that Flesh that shall be raised up Immortal and Incorruptible ; for the Scripture saith Flesh and Blood cannot inherit the Kingdom of God , 1 Cor. 15. 50. And surely that is the Flesh that is Mortal and Corruptible . And p. 37. That which thou sowest , thou sowest not that Body that shall be : And v. 42. It is sown in Corruption , it is raised in Incorruption , &c. And to his question , which implyeth a negation and opposition to plain Scripture ; I answer , That which riseth , is incorruptible , and corrupteth not again , because it is made incorruptible and immortal by the mighty Power of God , and to question the immortality and incorruptibility of the Bodies of the Saints after they are raised from the Dead , is to suppose that they shall dye again , and has this necessary consequence , that they shall sin again , for the wages of sin is Death : But this contradicts the Testimony of Christ , and all his Holy Prophets and Apostles , and is a plain Introduction to Epicurism and Atheism . And that I said in my Book , Truth Advanced , which he findeth fault with , as being a contradiction , that that which riseth is a pure , noble part that consumeth not , nor corrupteth . This I say still , and is no contradiction ; for in my Book in that very place cited by him . p. 113. I bring a similitude of a grain of Corn , which very Similitude the Scripture bringeth , to demonstrate the Resurrection , 1 Cor. 15. 37. Now all but fools and idiots know , that as there is a Grain of Corn that corrupteth , and turneth to Earth or Dust , so there is another part in it , that is more Noble , that corrupteth not , but by the corruption and dissolution of the other part , is , as it were , set out of Prison , and gets a new Life and Multiplication , and as true Philosophy and right Reason , and Ocular Experience teacheth , that the generation of one thing followeth the corruption of another , yet there is something in the new generated thing , that was in the old corrupted thing ; so every Husbandman , that has common sense , knoweth , that his Seed which he soweth , doth not all perish or rot in the ground , but a part remaineth in every Grain , that multiplieth , except in some extraordinary case , of immoderate Rains and Colds , that altogether destroy the Seed in the ground , as sometimes happeneth ; and then he expects no Crop , unless he sow again . And that this man will needs meddle with Philosophical matters , to confirm himself by false Notions in gross Sadducism , and opposition to the plain Doctrine of Holy Scripture , is a lamentable case ; and that he hath got the Second Days Weekly Meeting at London , to approve his book , in order to disperse it all over the Meetings of the People called Quakers , to corrupt and leaven them more and more into Sadducism and unbelief , who have been in any degree formerly corrupted , as I find too many are ; and to spoil and defile the minds of young People , is yet more lamentable . Page 32. He goeth on not so much in contending with me , as against the Scripture it self . But that which seemeth mightily to vex and disquiet his Thoughts , is , that he cannot conceive how there can be an incorruptible part lodged or placed in the corruptible body , and how the body can have any incorruptible part in it before the Resurrection ; for then he thinks it would be both corruptible and incorruptible at once ; and also it needs not be changed from an incorruptible body to an incorruptible body ? And what change is that ? I question if any Sadducee did ever argue so ignorantly against the Resurrection of the body as this bold ignorant doth . Shall I send him to his Mill , or own Trade of grinding , or sawing Timber , for further instruction ? Doth he not know that Corn hat● two parts in it , the one Husk , the other Meal ? And hath not a Tree in it two parts , the one Wood , the other Bark ? And is not the one more Noble than the other ? And when a man eateth Corn with the Husk , and swalloweth down at least a good quantity of the Husk or Bran , together with the Food that is mixed with it , doth the Husk become any part of his body ? or , rather , doth it not belong to the Excrement , with other gross parts of the food ? Is there not in all food one more Noble part that becometh not Excrement , but is transmuted into real flesh , in man ? And did not what our Saviour eat , turn into his real flesh , and become incorruptible , seeing his flesh saw no corruption ? And was not his body of flesh , that did not see corruption , yet further changed , after his Resurrection and Ascension , from a lower degree to a higher degree of Glory ? Bus if it were not for the sake of others , to whom I hope this may be serviceable , I should think my time lost to trace this ignorant man , that is so stubborn and presumptuous in his ignorance , ( and it might seem like casting Pearl before Swine ) that so dares to tread under his dirty feet , such precious Truths of Scripture . But I hope what he arrogantly treads under , and his ignorant Sadducean Fraternity with him , others will gather up , and value , for the worth of them . And besides the Scripture Similitude of Corn , I brought another Similitude in that same Page of my book , p. 113. comparing the mortal and corruptible body of man to a Mass , or Mixture , that hath both Gold and Dross in it , which Mass is an Heterogeneous body , and is not pure Gold. And though Gold is not in the highest or strictest sense incorruptible , yet it is the most incorruptible of all Metals or Minerals , or other such visible bodies ; and therefore in comparison of many other bodies , it may be said to be incorruptible . Now why may it not be said , of a Mass that hath both Gold and Dross in it , it is a corruptible body ; for all Heterogeneous bodies are corruptible ; and yet it hath that in it which in a certain respect is incorruptible ; for we know not any thing that can corrupt it , seeing it endureth the hottest fire that can be put to it . P. 33. My Similitude taken from the Soul of Man , that remains the same in substance , after its sanctification , that it was before , when unsanctified , and defiled with sin , he saith , is short of the matter ; for such a change is surely rather a purification than a transmutation , even as the washing of a body besmeared with dirt , when cleansed , is a purification , and not a transmutation . But still this ignorant presumptuous man runs himself rashly upon the sharp pricks . Formerly he hath laboured in vain to destroy the felicity of the body of a Saint , and now he laboureth as much in vain to destroy the felicity of his Soul ; that he makes the work of Regeneration in the Soul of Man , to be nothing else but a purification from sin , as when a Body besmeared with dirt , is cleansed , that is a Purification , and not a Transmutation . I never heard , nor read a more ignorant and nonsensical Assertion . This is like that other most nonsensical Assertion of one of their great Preachers here at London , Jacob Talner , and a Member of their Second Days Meeting , who said in a publick Conference at Turner's - Hall , London , 28. 3d. month , 1696. desired by himself , That Adam , before his Fall , was neither Holy , nor Righteous , nor Wise ; and from this False Assertion , he brought an Argument , That Spiritual Death could not be an effect of Adam's Sin : Both which Assertions are flatly contrary , not only to Scripture , but to the common manner of Preaching among the People called Quakers ; and this he boldly affirmed in the hearing of some hundreds , many of which were his own Party . What is this but to make the Souls of the Saints , nothing but as so many Tabulae Rasae , washed Tables without any Beautiful Colours , or lively Portraiture on them ? Is then the Image of God in the Saints no positive thing , but a Freedom from sin , or a Negation of it . Is Holyness nothing but a Negation of unholiness ? Is the ardent Love of God in the Saints nothing , but a meer negative of hatred of God ? Doth not the Scripture plainly distinguish betwixt the finishing Transgression , and bringing in everlasting Righteousness ? O wrerched ignorance ! And O lamentable shame that falls upon the Second Days weekly Meeting of the People called Quakers , for approving such Antichristian Doctrine , worse than Heathenism ; for I never heard that ever any Heathen Philosopher said or taught , That Virtue in the Soul of a Man , was nothing but the absence of Vice. The Holy Scripture doth not only Teach us , That the Saints are washed , but Sanctified , and Transformed , Rom. 12. 2. And what is now become of G. Foxes frequent Doctrine in his Preaching , and Printed Epistles , That Christ , the Second Adam , brings up them that follow him , not only to the state of the First Adam that fell , but unto his Image that never fell , and is the Holiness of the Second Adam , nothing but a freedom from sin and unholiness ; he may as well say , Heat is nothing but the absence of cold , Sweet is nothing but the absence of Sower , or Bitter ; Light is nothing but the absence of Darkness , and that the best things , are meer Negatives , and nonentities ; and the putting on the New Man , is nothing else but the putting off the Old Man ; and so at this rate the Scripture is vain and false , which doth distinguish them , as much as betwixt the putting off a filthy Garment , and the putting on a new clean Garment ? But if on better consideration , he be ashamed of his rash Assertion , and come to acknowledg that the Soul by Regeneration , not only is purified from Sin , but wonderfully changed and transformed , from Natural or Animal , to Spiritual , from Earthly to Heavenly , and yet the same in Substance ; let him acknowledg that the mighty Power of God , through Christ , that thus hath changed the Soul , retaining the same substance , can and will change the low Body of a Saint , and fashion it like the Glorious Body of Christ , as the Scripture plainly Testifieth , Phil. 3. P. 34. But nothing will satisfy him , unless I can demonstrate how a Natural and Corruptible Substance can be turned into a Spiritual one . Well , if I can demonstrate that this actually was done , will that satisfy him ? I fear his unbelief will still harden his Heart against this excellent Doctrine of holy Scripture . But however , I will try a little more to Convince him . The Food which our Saviour received into his Body , was it not before he received it , corruptible , or to use his Phrase , a Corruptible Natural Substance ? Yea , surely it was , and what part of that Food became part of his Body and Flesh , it was turned or changed into incorruptible , for as his Flesh saw no Corruption , so without all doubt it is at present an incorruptible Substance , which G. W. after his former wrangling hath acknowledged , Malice of the Indepen . Agent , p. 17. P. 34. His wrangling and quibling from his own gross misunderstanding of some places of Scripture , helps him nothing , as that David slept with his Faethers , and saw Corruption , Acts 13. 36. And that of Job , I have said of Corruption , thou art my Father . If he will take these Scriptures strictly and literally , he must as much contend against the Immortality of the Soul , as the Resurrection of the Body ; the Mortal Body of Man is truly said to be Corruptible , because it consists of two heterogeneous parts , the one Noble , the other ignoble , to wit , the Husk , Dross , or Cortex , and after the Separation of the Noble , from the Ignoble , it is not corrupt , but pure , yet at the Resurrection it is raised up to an higher Dignity , and made immortal and incorruptible , as it neither shall , nor can return to be united with that drossy part again , and so is truly incorruptible , as well as immortal . But he will not leave off , until , as the Man-Eater , or Anthropophagus , eateth Mans Flesh , he Eat or swallow up ( with his devouring Throat , thereby thinking to destroy it ) the Doctrine of the Resurrection of the Body . And he joyneth with Atheists and Sadducees here in arguing against the Resurrection of the Body ( being the same in Substance ) from the Man-Eaters . And to my Answer to their Objection from the Man-Eaters , he Replyeth , first , Repeating some of my words , but omitting the Explanatory part , I shall therefore cite them as they are in my Book , p. 118. Truth Adv. I say , Allowing there is a great change , or renewing of the gross material and visible Parts of Mans Body , yet the Radical Body , or Radix , and Principal Substance of the Body remaineth the same , and is of a durable and lasting Nature ; and tho it may be encreased in Man , while he liveth , yet it is not diminished , nor the parts of it separated asunder ; and tho Man-Eaters may Eat the gross part of Man's Body , yet that more subtil and invisible part they cannot , nor can that which belongeth to one be given to another ; hence by way of Allegory and Metaphor , it is called Bone in Scripture , Isa . 66. 14. From this , most nonsensically he infers , That I affirm , the Man-eaters Eat the Accidents of Man's Body , but not the Substance , and will needs have it the same , or equally absurd with the Doctrine of Transubstantiation . But this sort of quibling comes partly from his gross ignorance , and partly from the perversion and prejudice of his Spirit , for I neither said , nor thought that the Man-Eaters eat only the Accidents , but I distinguished betwixt the Radix and principal Substance of Man's Body , and that which was but the drossy part , which is also a substance , and if he deny it to be a substance , to wit , the Dross or Drossy part of any Body , which is frequently separated from the Noble Volatile part , by Chimical Operations , and otherwise , he is guilty of the Popish false Notion of Transubstantiation , and not I , for the Dross is frequently separated from that more Noble Substance , that it was mingled with ; and if he says that Dross is not a Substance , but an Accident , then here is the Popish Doctrine affirmed by him , with a witness ! But let this Miller-Philosopher , ( who , as the Shooemaker , goeth beyond his Last , so goeth beyond his Sphere of Knowledge , in all his undertaking against these great Truths of the Christian Faith ) tell me , doth he think that a Man-eater can , properly speaking , eat Iron , Silver , Gold , Lead : if he swallow it down , will it not go forth at the draught with the Excrement , and yet is no part of the Excrement ? This is a thing usually known , that some , to save their Gold from Robbers , have swallowed it down ; but did they eat it ? If he say , nay ; then I say to him , no more can a man-eater eat that radical and principal substance of a Saints body , to make it a part of his body ; for as every body has a distinct seed , so the Radix of every body is a distinct Radix . P. 36. But behold the man's great hypocrisie , after all his so much contending against the Resurrection of the Body , and charging the Scripture it self with inconsistency and contradiction , yet he has the impudence to say , we firmly believe there shall be a Resurrection both of the Just and Unjust . And again he saith , We do not think it a necessary business to be curiously prying into the manner of it ; Neither , saith he , do we find the Primitive Christians come to any Result about what their Bodies should be . But this is a plain Contradiction to the holy Scripture , That the Primitive Christians believed , and all true Christians do now believe , which saith , This corrrptible shall put on incorruption , and this mortal shall put on immortality . Now what is this mortal ? It is not the Soul which he thinks ( I suppose ) is not mortal ; therefore it must be the Body . And concerning the manner of it , the Scripture is very plain and express , It is sown natural , it is raised spiritual ; it is sown in corruption , it is raised in incorruption ; it is sown in weakness , it is raised in power ; it is sown in dishonour , it is raised in honour . P. 36. But he goeth on still , querying , 1. If it was the common belief of the Primitive Christians , that the very same matter and substance of this corruptible body , should be the body that is raised , why should any among themselves , especially , have asked such a needless question , as with what Body do they come ? I answer , Such who asked that Question , were such among them , that said , there was no Resurrection of the Dead , as such there were , 1 Cor. 15. 12. How say some among you , there is no Resurrection of the Dead ? And therefore Paul thought it not needless to propose their Question , on purpose to answer it ; and that he might take occasion thereby the more fully and amply to declare it . His second Question is , Would not the Apostle have answered more to the matter ? I answer , He answered very well to the matter , after he had reproved them as Fools , for querying from their unbelief , and their ignorant manner of arguing against it , as many do at this day , he proceeds to show the manner how it is raised , having in the foregoing Verses proved the Truth of the Thing , he doth next show the manner of it ; and the Question which he answers , is not concerning what is raised , or who are raised , but how are the Dead raised , and with what manner , or with what quality of body do they come ; so the truest , and best Translation out of the Greek , which hath it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. e. not quo corpore , sed quali corpore ; not with what , but with what quality of body do they come ? But this their querying was a sort of arguing against the thing it self , of the Resurrection . And by an Argument which they thought to take from the manner of it , they argued against the thing it self , even as the Sadducees argued with Christ against the Resurrection , from the false conceit of the manner of it , that they had , as if the Body were to be raised up in the same manner as it is now , so as to be fit for generation , and the use of marriage , which Christ confuted ; so many at this day , and especially this Sadducy , Caleb Pusie , and his Sadducean Fraternity in Pensilvania , and here in England and elsewhere , they argue against the Resurrection of the Body it self , from the manner of it , as thus , If the same body for substance shall be raised , then it must be raised , for manner , such as it is now , but that is impossible . Now the Apostle answers , by donying , that it shall be raised in the same manner , but it shall quite be changed and transformed , not transubstantiated , from mortal and corruptible , and Natural or Animal , to immortal , incorruptible and spiritual . Oh , say they , this connot be , this would be a Transubstantiation , like that of the Papists . But I say , this Caleb Pusie , and his Fraternity , that profess to hold a Resurrection of the body , but not of that same substance , fall in with the Popish Transubstantion ; for Transubstantiation is a change of a thing from one substance to another , as the Papists say ; and therefore Caleb Pusie , and his brethren , who deny that the body is the same in substance , but changed from one substance to another , are clearly one with the Papists , in their absurd Doctrine of Transubstantiation : And thus the Pit he and his Saddueean brethren have digged for me , he and they are fallen into both together . And it is manifest Hypocrisie in Caleb Pusie and his brethren , for him and them to say , they think it not necessary to be curiously prying into the manner of it , when they are most absurd in determining the manner of it , contrary to all Scripture and Reason . For they will needs have it , that the change is a change of the substance , and not of the Quality and Condition : The Body , say they , that the dead are raised with , is another body in substance , so they will needs have it . But then let him tell us , when the deceased Saints get this other body , that is another in substance : I suppose he will say with his brethren , in the same ignorance and unbelief , G. W. and W. P. that they get it immediately after Death ; for they both argue against the deceaed Saints expecting any Resurrection of the body , that this implies the Soul to be in a kind of Purgatory or Disquietness , till the supposed Resumption of the body . Page 41. He chargeth G. K. to be guilty of belying the Magistrates at Philadelphia , Printing , That the Magistrates not only countenanced the hiring men to fight , but also gave them a Commission so to do , signed by Three Justices of Peace , whereof one was a Preacher , citing Appeal from the 28 , &c. And from thence he justifieth their Persecution against G. K. in fining him Five Pounds . But now how he proves this to be false , first , he saith , it was more than they had power to do , being Civil Magistrates . But this is no Proof ; for ignorant men , such as they were , might go beyond their power . However , he grants , if it was not a Commission , it was a Warrant of a Hue and Cry , signed but by Two Justices of Peace , and neither of them a Preacher . But what Proof brings he for this ? None but his bare Affirmation . But so it was , that some of them who received the Commission , told us , it was a Commission signed by Three Justices , whereof one of them was a Preacher . And when this very matter was debated before the Yearly Meeting at London , 3d mo . 1694. Samuel Jennings pretending it was not a Commission , but a Hue and Cry , Thomas Lower contradicted it in my hearing , and the hearing of many others , saying , it could be no Hue and Cry , for no Hue and Cry had any power to extend beyond dry Land ; but this was to go to the Water , which I leave to men better skill'd in Law to determine : However , whether a Commission , or Hue and Cry , which is but a Nicety of Phrase in Politicks and worldly Government , it confirms the substance of what was affirmed , That some Quakers signed a Paper , commanding and giving power to men , by Force of Arms , to retake a Sloop ; which is sufficiently known to be against the professed principles of the Quakers here in England , who have witnessed by divers Printed Books and Testimonies , That they are against all use of Carnal Weapons , so much as in self-defence , and have declared against Ship-masters , that were Quakers , their carrying Arms , so much as in self-defence . Page 41. Another falshood he chargeth on G. K. is , That he said , the Ministers there , viz. in Pensilvania . bad ingrossed the Worldly Government . And this he offereth to prove to be false , for there were many that were not Ministers , nor Quakers neither , then in the Government . But this he only saith , and it is a notorious Falshood , well known to them that lived there ; for on the contrary , very few , but Quakers , were Magistrates , and for most part Preachers , and these few that were not Quakers , nor Ministers , they were but as meer Cyphers , the Ministers ruled all , and did all , and the small number of the rest signified nothing , in that properly called the Province of Pensilvania ; and Ministers were not only justices , but Criminal Judges , a thing no where so practised , that I know , any where in Christendom beside . But however , whether G. K. was rightly informed in these Particulars , or not , that was not the Thing he was fined for , but for calling Sam. Jennings , an ignorant , presumptuous and insolent man , and saying , he was too high and imperious in worldly Courts . And this was and is well known to be a Truth ; And he since remains sufficiently under that Character . And have not many called Quakers , used greater liberty than all this , to reprove the Pride of greater Men in Magistracy here in England in Times past , under their sharp Persecutions ? And for a witness to it , let the Trial of William Penn and William Mead , Printed at London , declare , as well as other Printed Trials and Books , not a few . But it is but waste of Time and Paper to answer to all his Impertinencies . One thing is greatly worth noticing , That though these men showed great warmth to fine , imprison , and otherwse prosecute , for some pretended Offences against them , that were ( had they been real ) but small , and had better become them to have passed them by , being not against them as Magistrates , but as Quakers and Neighbours ; Yet they did not only tolerate , but support and countenance Persons guilty of blasphemous Speeches against both God and Christ , and with an unbounded Liberty , did abuse me in particular , as well as my Friends , one of them in a publick Meeting calling me , Wicked Fellow , another calling me Ranter , wicked Man , while I was in Prayer on my Knees , in the Meeting . And though they would not allow us to distinguish betwixt them , as being Quakers and Magistrates , yet they did so distinguish , when they told us , They were not for fighting , as Quakers , but as Magistrates , which how apt and proper a distinction it was for them to use , I leave to the intelligent to judge . Page 46. He saith , Now to be plain , This is to shew , That G. K. may be ( as well as others have been ) a man of great Knowledge in Chronology , yet being led by a Wrong Spirit , what doth it profit ? But how hath he proved , that G. K. is a man of a Wrong Spirit ? What One Evil Thing hath he proved against me in all his book , either in Doctrine or Conversation ? I know none : Though I have proved him guilty of many . And taking it for granted , That G. K. on extraordinary great Provocations and Abuses , did drop , once or twice , some unadvised ( yet true ) Expressions , doth this prove him to be a man of a Wrong Spirit ? He hath been more ingenuous than all his Adversaries , who have far exceeded him in heat and hard words , to acknowledge it , which I never knew that any of them did . Page 47. He pretends he has got a great Advantage against me , upon the Account of a Citation out of my book , called , Truths Defence , page 169. which he recites , though not so truly , as is in my book . But however , as it is , I agree to it , as to matter and substance . And though he saith , Page 53. That they do not question that in the least , that G. K. is of another mind now . It is a false Insinuation , I remain in the same mind still , That I would have nothing urged , nor pressed as Articles of Faith , but what is delivered to us in plain express Scripture-words ( which is the substance of that large Citation ) . And it is as false in him to say , That this was so often desired , but could not find place , viz to take their Confession in express words , for this we never refused : but I said again and again , We shall take your Confession in Scripture-words ( as many can bear me witness ) , provided ye will condemn your Errors that are contrary either to express Scripture-words , or to the plain and manifest Sense of them , obvious to every intelligent Christian . But this they would never do . And whereas he querieth , How know we that they have a Sense contrary to Scripture-words ? I answer , They have sufficiently discovered it , not only by One or Two unsound Expressions , but multitudes of them , as their Letters , and Manuscripts there , and the Printed Books here , sufficiently prove ; And we need go no further for a Proof , than the most gross and Antichristian Expressions and Sayings of Caleb Pusie himself , in this very Treatise . For whereas he hath plainly affirmed , p. 15. ad finem , That Jesus of Nazareth cannot be something else than the Light , Power and Spirit within . Now can there be any thing more contrary to express Scripture , than this Assertion ? Was not Jesus of Nazareth a real man , consisting of Soul and Body , in whom the fullness of the Godhead dwelt bodily , and who , above measure , was filled with all fullness of Grace and Truth : And is that Body , and that Soul , and that Fullness , nothing else but the Light within us ? Oh , Abominable Nonsense , and Perversion , and Contradiction to Scripture , and all true Reason ! He may as much say , The great body of water in the Ocean , with the Channels and Places that receive it , is nothing else than the River Thames , and that little narrow Tract of Earth in which it runs . And at this Rate , whatever is declared of Christ , as born at Bethlem , or conversing with his Disciples in Judea , teaching them , and working mighty Signs and Miracles among them ; And lastly , Crucified on the Tree of the Cross at Golgotha , must be understood of nothing else but the Light , Power and Spirit within . If this be not as great and gross Ranterism as ever was among men . I leave all sober Christians to Judge . Again , seeing he pretends so much to express Scripture , let him tell me , 1. Where doth the Scripture say , That Jesus of Nazareth is nothing else than the Light , Power and Spirit within ? I am sure it is no where to be found in the Holy Bible ; but in Antichrist's Bible it may be found , and is found . 2. Where doth the Scripture say , That the Light within is sufficient to salvation , without any thing else ? or that it is an Error to say , The Light within is not sufficient to salvation , without something else ? Which Two being contradictory , if the one be false , the other must be true . 3dly , Where doth the Scripture say , it is sufficient to Eternal Salvation , only to believe and obey the Light within , without all Knowledge and Faith of Christ Crucified and raised again , seeing the Scripture , plain contrarywise makes it the Terms of Salvation , in great part , to confess with the mouth , and believe with the heart , that God hath raised Jesus from the Dead , Rom. 10. 9 , 10. 4thly , Where doth the Scripture say , The Blood that was shed without the Gates of Jerusalem , is not that Blood whereby we are justified , which was John Humphreys Assertion , a Minister in Pensilvania , which we could never get him , nor any of you all , to condemn ; and no wonder ; for G. W. in his book , Light and Life , hath said as much . 5thly , Where doth the Scripture say , The bodies of the Saints , at the Resurrection , shall be other bodies in substance , from what they were here on Earth , which this Caleb Pusie hath affirmed 6 thly , Where doth the Scripture say , The Regeneration , or Conversion of the Soul , is only a purification from sin , as the washing of a body besmeared with dirt , when cleansed , is a Purification , and not a Transmutation , as Caleb Pusey hath also affirmed , as above ? And though I remain still in the same mind , That no Article of Faith should be urged on any but what is contained in plain express words of Scripture , ( or so agreeable to express Scripture , as the common sense of all mankind , that hears Scripture words , must acknowledge , as though it is not said , in Scriptures , That Egypt , Arabia , Palestine , Mesopotamia , are Places without us , yet common , Sense tells us so ) ; Yet I see not why I should be so confined to express Scripture words in things that I require no Man to own or believe , as Articles of Faith , but leave them to their Liberty , and others take their Liberty to use great variety of other words ; and I think I may say it without vanity , the manner of my Preaching and writing has been full as much Scriptural , as to Phrase , as most of the Preachers and Writers among the Quakers . As for his querying , pag. 56. where are the express Scripture words that say , The four hundred pieces of Silver that Abraham Purchased the Burying Place with , signifies four hundred Vertues . I Answer , The Scripture saith that as much , though not expresly , yet implicitly , as it saith , The Treasures we are to lay up in Heaven . are Spiritual and Divine Vertues , which are the true Riches , and the Wells that Abraham Digged , and Isaack , signified the Spiritual Wells of Water within them ; and Egypt signified the power of Darkness , and Canaan that slowed with Milk and Hony , signified the Kingdom of God , for the Old Testament abounds with such Allegories . But if any do not believe my interpretation by way of Allegory on that place of Scripture ( while they and I own the literal Sense ) or any others of the like nature , I am far from urging it upon them , but leave them to their free Judgment , and as God shall be pleased to Enlighten them . For there are many things both in my Book , called , Truth Advanced ( so reproachfully mentioned by him ) and in many other of my Books , wherein I may possibly differ from others in Judgment ; yet I leave them to their Liberty to Dissent , as I desire to be left to my Liberty , to believe as I judg God has perswaded me . But such as differ from me , so far , and so wide , as this Person doth , Caleb Pusie , and these of the Second Days Meeting , that have Countenanced and Approved his most Antichristian Doctrines , directly contrary to the great fundamentals of Christianity , affirming Jesus of Nazareth to be nothing else but the Light within ; and saying , The Light within is sufficient to Salvation , without any thing else ; so Excluding our Lord Jesus of Nazareth , his Death , and Sufferings , his Resurrection , Ascension , Mediation for us in Heaven ; all which are something else than the Light within , from being concerned in our Salvation , I can by no means own them to be my Christian Brethren , but esteem them to be worse than Mahometans , and than other Sober and Honest Heathens or Gentiles , for their opposing so great Truths so plainly exprest in Holy Scripture ; and it is not the Light in them , but gross Darkness that leads them into these abominable Errors , and the very Spirit of Antichrist Possesses them , and they are such Antichrists , concerning whom John Testified , 1 John 2. 18. and 1 John 9. 3. Every Spirit that Confesseth not that Iesus Christ is come in the Flesh , is not of God. And this is that Spirit of Antichrist , &c. For notwithstanding their seeming confessions to him , yet seeing they own not Justification by his Blood outwardly shed , and Salvation by Faith in him , as he Dyed for us , and Rose again , their Faith and Confession is vain , and Hypocritical . G. K. London , the 2d . of the 4th Month , 1696. Some REMARKS on John Pennington 's late Book , entituled , The People called Quakers cleared , &c. and G. Whitehead his Postscript . Shewing some of their gross Perversions , Flashoods , and Groundless Calumnies against G. K. Pag. 3. THeir blaming me for appointing a Meeting , to which their Consent was neither sought , nor made Necessary . Answ . They got timely Notice a Month before-hand , and were desired to be present and why might not I appoint a Meeting without their Consent , to Detect their Errors , and to show the Unjustness of their Sentence of Excommunication against me , as without my Consent , they appointed a Meeting to Excommunicate me ; I desired them again and again in former Prints to consent to Time and Place ; yea , to appoint Time and Place , and I should stand to their Appointment ; But they still refused , Offenders use not to consent to their Tryal . P. 3. Their charging me with Spleen and Malice . I reject as false and fictitious . P. 4. Their telling of two Books lying on my Hand unanswered , and my having given them Ground to expect an Answer to two of them . Answ . To the first , some of their own Church have sufficiently answered , to show the Badness of their Cause , in that Censure they gave against Thomas Elwood , which was read at the Meeting at Turner's-Hall , 11th . of the 4th . Month. 1696. and is Printed in the Exact Narrative , pag. 46. To the second , and all the other I answered at that Meeting , and have sufficiently detected their Abuses , Fallacies , Perversions , as well as False Doctrines ; though I have a great deal more in reserve . But all impartial Men will clear me of any blame , in not answering them in Print , when I have offered to Answer them viva voce , at a Meeting ; for there is no end of answering them in Print ; and they can , and do more securely Forge , Pervert , and Abuse their Readers and me also , in Print , because they know few will be at the pains to compare their Books with mine , to see who is innocent or blame-worthy : But Face to Face , and by Word of Mouth , it is easily made apparent ; and beside , as I have formerly told , to print Books to answer all their Books , is too great a Charge for me . P. 4. They alledge , ' I have vindicated their Principles from their Common Adversaries . Answ . Such as I did think were their Principles , I did formerly vindicate ; but most of them , which I did think were their Principles , I have found of late were not their Principles , though I retain them still as mine ; and I challenge them , or any Man , to prove , that ever I did vindicate any of these four abominable Principles , which I have proved G. W. and W. P. guilty of at the late Meeting , 11th . 4th Month , 1696. and whereof the late Printed Narrative gives an Account And though they alledge , I have changed my Principles , yet they have not made it to appear , nor I believe they ever shall , that in any one Article of the Christian Faith that are reckoned among the Simpliciter credenda , I have changed any one Principle , Only as to the Sense of some Places of Scripture , relating to Water-Baptism , and the Supper , I own I have changed my Mind , but to the better ; and also as to some other places of Scripture , improperly alledged to prove some real Truths . P. 4. to p. 10. As concerning these several Testimonies they bring out of my Books in all these pages , I own every one of them still , as things sincerely believed by me , and I believe by many others also , so far as they relate to Doctrine But that I held them forth as the Principles of the Teachers among the Quakers universally , or as the Principles of G. W. and W. Penn , seeing I have since found them so palbably to contradict them in their Printed Books , I freely acknowledge my shortness and mistake therein . But they most uncharitably alledge , That it is hardness in me , to have changed my Opinion , or Perswasion of these men , seeing they have given me so great and just occasion so to do , by boldly defending and excusing these vile Errors . The next thing they charge me with , is my Inconsistency and Self-contradiction ; but this is a False Charge , their manifest failure in their undertaking will sufficiently , I hope prove . The first Self-contradiction they think they have catched me in , is what they bring in pag. 111 , 2. viz. That I said , ( Nameless Bull , pag. 11. ) Seeing this true Faith is wrought in God's ordinary way by Preaching , therefore the true Faith of Christ's Death and Sufferings ought to be one of the first and chiefest things that every true Minister ought to Preach , &c. But they think I contradict this , [ Way to the City of God , pag. 3. ] The knowledge of his inward coming , is that which is the more needful , and in the first place , as being that by which the true and comfortable use of his outward coming is alone sufficiently understood . Answ . As I have somewhere else said , It is my Lot to have to do with Men , that have neither so much true Logick , nor Common Sense , as to understand what a true Contradiction is . Let any Man of common sense judge , if it be a contradiction , or least inconsistency to say , The true Faith of Christs Death is one of the first things that ought to be Preached , to bring Men to witness the true Faith of Christs Death , and being made Conformable to his Death : And also to say , The knowledge of his inward coming is the more needful in the first place : As it is no contradiction to say George Whitehead was one of the first Quakers in the North of England ; George Fox was the first Quaker . But for the better understanding of the Case , the distinction betwixt general Religion and Christian Religion , is to be considered , ( which distinction I have used in my Book , called Divine immediate Revelation and Inspiration continued in the true Church , Printed at London , 1684. and which was read and approved by the Second Days Meeting , when I was present , and therefore G. W. is bound to own what is in that Book , unless he will say , their Ministers are changed in their Principles ) see pag. 44. where I also distinguish betwixt general Revelation in Men , and special ; the general I said was common to all Mankind , the special given to true Christians . By general Revelation , ( which is that common illumination given to all Mankind , men are taught to know that God is , and that he is the maker of all things , and that he hath given a Law to Men , in their Hearts , which they are to obey ; and when they disobey this Law , they make themselves guilty before God ; and by this general Revelation , or illumination , Men generally know that they are Sinners , all having sinned ; and by this inward Law , and illumination , common to all men , is the knowledge of Sin , and of the Wrath of God , that is due for Sin : and by this General or Common illumination , many of the Gentiles came so far as the Servants state , and had acceptance with God as Servants , but were short of the state of Sons . because they had not the Faith in Christ Crucified , according to Gal. 3. 26. This same distinction of general and special Revelation , in other terms I held forth in my Book of Universal Grace , approved also by the Second Days Meeting and Printed in the Year 1671. which is about 25 Years ago ; see pag. 8 , 9 , 10. of that Book , where I largely treat of a twofold inward Appearance of Christ in Men , the first and second , and how the first prepareth for the second ; and how the first is not to be rested in , but that we ought to press forward into the second , pag. 9. ad finitum . And I said , the first was that of the Law , the second that of the Gospel , pag. 8 The former that of the first Covenant , the latter that of the second Covenant . And I say expresly , pag. 8. ' The Gospel lay hid within the Law , as within a Vail , which the outward Tabernacle did plainly figure and hold forth : And notwithstanding that I have held forth this distinction in Print 25 Years ago , yet many of my present Adversaries cry out against it as New Doctrine , and contrary to Friends Principles . And it most evidently appeareth from the express Words of my Book of Universal Grace , pag. 120. That I did not then hold that the Light within was sufficient to Salvation without any thing else , or without Christ's outward coming , and his Obedience , Sufferings and Death , ( as my Adversaries Caleb Pusie , and the Second Days Meeting that hath approved his Book do affirm , and as these Men also do , who have given out their Scandalous Book , called The People called Quakers cleared ) for I say expresly in that pag. 120. The Light within , and Christ's outward coming with his Obedience , Sufferings and Death , are both sufficient , useful and necessary in their own kind and way , Consummating , and being Consummate in another . And here Note , that though I did not say , Christ within , and Christ without , are two Christs ; yet I said his Light within , and his Coming in the Outward , with his Obedience , Sufferings and Death , were two things , Consummating and being Consummated in one another . Now to wipe off the Injurious Charge of my Adversaries G. W. and J. P. in this particular ( which I thank God , I can as easily do , and all other their Injurious Charges against me , as Paul did throw off the Viper from his Hand , I say conform to the Doctrine of my former Books , and in good Consistency with all the passages in them , the Light within ( which in a true sense is God and Christ the Eternal and Essential Word ) is to be Preached in the first place , to Heathens and Gentiles , or any other called Christians , who have not any true knowledge of God , or fear and reverence of him , and to all bold and presumptuous Sinners , and briefly to all Men whatsoever , not really and truly converted to the Christian Religion , to bring them in the first place to some knowledge of God , and some true fear and reverence of him , and also to some true knowledge and sense of their sinful state and condition , and that they are liable to the Wrath and Displeasure of God for their Sins ; all which are in good order previous or prior to the true Christian Faith , which is a Faith in Christ crucified and therefore may be Preached before that Faith. But that the Christian Faith it self may be received by Preaching , that Faith is one of the first things that is to be preached . as being one of the first Principles of the Christian Religion , as is clear from these Scriptures , Acts 20 , 21. where Repentance towards God , and Faith towards the Lord Jesus Christ , are joined together as first Principles of the Doctrine of Christ , compared with Heb. 6. 1 , 2. And these Ignorant Men so deeply Prejudicod against the Preaching of Christ Crucified ( to wit , G. W. and J. P. ) as being one of the first things needful to be Preached , and Faith in him , in Order to make Men true Christians , might by the same Silly Sophistry and Quibling , accuse Paul and John contradicting each other and inconsistent ; yea , the Holy Ghost himself , who did inspire them both , in what they wrot : For whenas Paul told the Corinthians , when he Preached the Gospel unto them , 1 Cor. 15. 3. that he delivered unto them First of All ( Note these Words , first of all ) that which he also received , how that Christ dyed for our Sins according to the Scriptures ; and that he was buried , and that he rose again the third day , &c. And yet John Preached not that the first thing , but began with Preaching the Word that was in the beginning , and how in that Word was Life , and the Life was the Light of Men ; and that Light was the true Light that lighteth every man that cometh into the world , John 1. 1. to 9. But in this there is no Contradiction nor Inconsistency betwixt Paul and John ; for John begins with that Principle of Doctrine that is necessary to General Religion , and to the Knowledge of God as Creator ; Paul begins with the Preaching CHRIST Crucified , as one of the first things necessary to Christian Religion , and the knowledge thereof : And such Order is necessary in teaching Practical Arts and Sciences , as in order to teach Astronomy , some first Principles of Arithmetick and Geometry are necessary to be taught in the first place , as to add and substract in Arithmetic , &c. And to make a Perpendicular Line , or draw a Paralel , to bisect an Angle , &c. Yet none of these are properly Principles of Astronomy , as it is a peculiar Science : But the first Principles of Astronomy are not to be taught before Arithmetick and Geometry , but after them . And so the first Principles of Medicine , are to be taught after the first Principles of the Physicks ; and thus the first Principles of Christian Theology are to be taught after the first Principles of Ethicks , or Ethology , which was the Gentile Religion , and which did teach many true and excellent things of God , as is to be seen in Aristotle's Ethicks , who wrote of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. something Divine in Man , by which he could live virtuously ; and yet who but he that is no true Christian himself will say , that Aristotle's Ethicks , or Socrate's and Platoe's Morals , are enough to teach the Christian Theology . Thus I hope I have made it appear , that as my Adversaries have not proved me inconsistent with my self , so they have proved themselves inconsistent with true Christianity , and no true Christians in their Principles , but Heathens , and falling short of Heathen Morals , in Falsly accusing the Innocent , a Vice contrary to true Morality . The second part of their Charge , in pag. 10. is , That I did formerly hold that Christ's Inward coming saves , where the Outwardis unknown . But here they are guilty of gross Forgery and Perversion ; first of Forgery , seeing they cite no passage in any of my Books , where I express these Words , where the Outward is unknown , and seeing by their Words , where the Outward is unknown , they mean Christ's coming without us , I say they are guilty of grosly perverting my Words and Sense , as if I did hold , that Christ's inward coming saves , with Eternal Salvation , without all knowledge of Christ's outward coming ; and in contradiction to themselves , they grant I have distinguished betwixt the express or explicit Knowledge and Faith of Christ's Death and Sufferings , in order to Eternal Salvation , and the implicit Knowledge and Faith of it ; asserting this last , but not the first , as universa'ly and indispensibly necessary . They object against this distinction idlely and falsly , that it is said by me , pag. 14. ' That the distinction betwixt explicit and implicit , is a late distinction : But the place of my Book , cited by them , saith no such thing . But I mention how in divers of my late Books I have distinguished betwixt the express and implicit Knowledge and Faith ; but this proves it not to be a late distinction , for it is an antient distinction , and sufficiently implied and understood in my oldest Books , when I treat on that subject ; for whereas they confess that I have used the Word express in my oldest Books , that proveth that I did then make that distinction , though I did not express the other term of implicit , which though not expressed , yet was really understood by me , as in many cases it is enough to express the one Term or Member of a distinction , as when we call a Man a rational Creature though we express not the Word Irrational , yet we sufficiently distinguish betwixt a Man and a Bruit , that Man is rational , and a Bruit is irrational ; and when I say , some or many things commanded us , are jure divine , this sufficiently implyeth and intimateth , to any of common sense , that some things may be commanded us , that are not jure divino , but jure humano ; yea , all things done and practised by the People called Quakers , are not jure divine , as themselves confess ; therefore as jure divino implieth the other term of the distinction , when not expressed , viz. jure humano , so the term express implieth the other term implicit , though not expressed . And though my ignorant Adversaries would make their ignorant Followers think , this is only a new and odd , distinction of mine , yet all true and Orthodox Christians do hold it as well as I , and have used it , as they do at present , and hath its Foundation in Scripture ; for when Paul said , Ephes . 3. 6. That the Mystery , how that the Gentiles should be fellow Heirs , and of the same Body , and partakers of his Promise in Christ by the Gospel in other Ages was not made known unto the Sons of Men , as it is now revealed unto his Holy Apostles and Prophets by the Spirit , he plainly implieth this distinction , for in other Ages , yea , in all Ages it was at least obscurely and implicitly made known but not expresly as in Paul's Age , and the Ages succeeding ; and that Great Mystery of Christ is said by Paul , to have been kept secret since the world began , but now is made manifest , and by the Scriptures of the Prophets , according to the commandment of the everlasting God , made known to all Nations for the obedience of faith , Rom. 16. 25 , 26. Now what is made manifest but expres ? And what is kept secret , but implicit ? So that this very distinction , which my ignorant Adversaries blame in me as new and odd , is the very distinction of Paul in equivalent terms : And seeing they will not allow that distinction , as applied to the Knowledge of Christ without us , of express and implicit , it is plain they hold , that not any Knowledge , not the least grain of the knowledge of Christ without men , is universally necessary to Salvation , neither express nor implicit ; which how Antichristian and Unscriptural it is , I leave to all true Christians to judge . But why will they not allow it as well , with respect to the knowledge of Christ without us , as of Christ within us ? Will they say that Men may be saved without all knowledge of Christ within , either express or implicit ? If yea , then we shall see what ignorant Persons they allow shall be saved , and what a prodigious Ignorance they establish : If nay , then they must answer me with the same distinction in the same terms ; or in terms equilvalent ; and if they use that , or any other the like distinction , it shall be found new enough to them , at least as new , or rather much more new , as that I have used in this case : nor needs G. Whitehead blame me for using new Distinctions , seeing both himself and William Penn have used them in several Cases , to serve a turn ( a phrase they apply to me , pag. 19. ) as in excusing Geo. Fox his saying , Christ is not distinct from the Saints , the Soul is a part of God. And when they excuse Is . Pennington's saying , ' Can outward Blood cleanse ? And George Whitehead his excusing his former Sayings in divers of his old Books , ' that Christ is not in all Men. He comes off with this distinction of late , saying , ' He is not in all Men unitedly , or by union . Which distinction I used not only in my Book of Universal Grace , which was written in the Year 1669. ( though not printed till the Year 1671. ) but also in my Answer to the Thirty Queries , sent by the Bishop of Aberden , expresly mentioned in the Preface to Robert Barclay's Answer to VVilliam Mitchel , in his Preface to it , called , Truth cleared of Calumnies . The which Answer of mine to the said Thirty Queries , was given in the Year 1666. before R. B. printed any thing , or before he was a Quaker : And I the rather mention this my Answer to these Thirty Queries , because in these chief things which my Adversaries charge me to be changed in , my Faith is the same now , as it is there declared , as well as in my other Printed Books , which Answer I have in Manuscript writ 30 Years ago , Copies of which are in several Hands , and which I shall be ready to show to any sober Enquirers . And what pittiful , unsound , and odd , as well as new Distinctions , hath G. Whitehead used , to excuse G. Fox his saying , Your Gospel , Matthew , Mark , Luke , and John , are Dust and the Serpents Meat : He saying , It was to be meant of the Ink and Paper which would turn to Dust. But who did ever call the Ink and Paper the Gospel ? or who did ever think that the Serpent , which is the Devil , doth eat Ink and Paper ? Oh for shame ! let these Men cease to blame me for new Distinctions , when they have made so many False and Nonsensical new Distinctions , more Foolish than ever were heard of . And his excusing Solomon Eccles Blasphemy , in saying , The Blood that came out of Christ's Side , was no more than the Blood of another Saint : Behold his most Unlearned and Foolish Distinction , inconsistent with and contradictory to that known great Principle of the People called Quakers , That Christ dyed for all Men , and shed his Blood for all : His meaning was , said G. Whitehead , as to Papists and you , viz. Baptists , whose Minds are Carnol . But another idle impertinent Cavil they make against the distinction of express Knowledge of Christ's Death &c. and implicit , is , ' That I use that Word express as a word of Course , and of no ' Force , as when I said , That many of Adam's Posterity suffer disadvantage by his ' Disobedience , who never knew it expresly . But that ever any perished by Adam's Sin , who never knew it either expresly , or implicitly , as they alledge , seeing they bring no proof of it , I reject as false and fictitious : It is evident from the Heathen Philosophers Writings , and particularly from Plato , that they knew at least implicitiy the Fall of Man , and the degeneration of Mankind in general , for Plato not only mentions the Fall of Man but Tò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. an imbred Evil in Men , that is born with them . And how can any Impartial Reader that reads my Books , when I so oft caution , restrict and limit the Words on that subject , with the term Express ; and at other times , with the Words clear Distinct Knowledge ; and at other times , with the Words Historical , Outward Knowledge ; all which , and the like Words , R. Barelay hath used in several Places of his Apology , after my Method , and divers Years after I used that Method of Expression ; and I well know we were of One Mind in that thing , and I published his Latin Theses in Holland first of all , and carried them over with me out of Scotland , at his desire ; whereof I can bring sufficient Witness ; and we used to Discourse together frequently on that Subject , and both of us on purpose used these Cautions and Restricted Words , as express , clear , distinct , historical , outward , and in the outward ( viz. in the outward History , or Letter ) to signifie , that we did not intend that any were saved with Eternal Salvation without all Knowledge or Faith of Christ without , though without the express they might , and still may , where it is not revealed . And they are as Nonsensical and Ignorant , in seeking to marr my Distinction ( by falsly alledging , I have marred it ) by their dictator-like , saying , There is no Medium between knowing very darkly in Vails , and Figures ( implicitly in a very obscure Degree ) and not knowing at all , pag. 15. But to confute their Ignorance , let any Man of common Sense answer me ; Is there no Medium between knowing very Darkly , and not knowing at all ? Is the Particle or little Word [ very ] Superlative in the highest Degree ? or is it not rather Comparative ? Is there no medium betwixt a Mans being very ignorant , and knowing nothing at all ? If there be none , then by George Whitehead's Logick , ( who hath either writ this Book that I answer , or approved it ) because he is very Ignorant , ( as I have sufficiently proved ) he knoweth nothing at all . But surely the most ignorant may and do know some things ; therefore G. W. is as ignorant in true Logick , as in true Divinity . Another Forgery and Perversion they put upon my Words , in pag. 15. when they make me say , Men have been saved without the express Knowledge of the one , viz. Christ's outward coming , but not of the other , viz. his inward coming . But I never said or thought any such thing , I have judged charitably , and so I still judge that many have been saved , and may be saved without the express Knowledge , as truly of his inward coming as of his outward ; for many have felt and enjoyed the blessed Vertue and Power of Christ within them , and so have had an implicit knowledge of it , and it hath been saving to them , though they had not that clear and express knowledge to call it by all , or many of these Names that the Scriptures call it by expresly ; and shall we say they must all perish , who though they own the Grace and Spirit of Christ , and its operation in them , yet are shy and fearful to call it Christ in them ; and to be sure , as few of the Gentiles knew this inward Principle of Truth in them , by the express Knowledge and Names of Jesus and Christ , as knew him to be Man in the outward by these Names . And here Note , that ten several times at least in the Words and Passages they have quoted out of my Books , they bring me in , using the Word Express still , saying , The Express Knowledge and Faith of Christ's Death is not universally necessary to Mens Salvation . And seeing in all my late Books , and also at present , I say the same . I appeal to all moderate Persons of common sense , if this be any contradiction , or rather doth not this false and unfair way of their Arguing , evidently prove them wonderfully ignorant and blinded with Prejudice against me : and let any School-Boy , or Tiro , or Person of Common Sense judge , if these two Propositions held by me , and thousands more are contradictory , The express Knowledge and Faith of Christ is not necessary to all that shall be saved . Some Knowledge and Faith of Christ is necessary to all that shall be saved : Even as whether these two Propositions be contradictory , The clear Light of Sun , Moon , Fire or Candle , is not necessary to see and read with ? Some light of Sun , Moon , Fire , or Candle is necessary to see and read with . Their next Head is , pag. 23. That I said in my former Books , the Inward Principle is to be Preached in the first place , and the Effects thereof . Answ . This I grant still , and how and in what sense , in the Words aforegoing I have sufficiently declared , and I further add , That some true knowledge of God springing from the Inward Principle , in concurrence with the serious Consideration of the Works of Creation and Providence is necessary as previous and prior to the knowledge of Christ's Death and Sufferings for our Sins ; for in God's ordinary way , we are first taught that there is a God , before we are taught that there is one only Son of God , that proceeded from him by an Eternal Generation , and who became the Son of Man by Generation in the Fullness of Time. The first of these Lessons or Doctrines belong to all Men to know ; and they are rather Bruits than Men who know it not . The second of these Lessons is proper and peculiar to Christians , and may well be called at least one of the first things needful to be preached , known and believed among them called Christians ; and as the Doctrine of Christ's outward coming is truly and duly Preached by enlightned and well qualified Preachers , that more excellent and peculiar Influence and Ministration of the Spirit , that accompanies the Faith of Christ crucified , is also preached ; and not only preached , but freely given and imparted by God , through Christ , to all such who hear it and believe it sincerely as it is preached . Therefore what is necessary in the first place to be preached to them that have little or no true Knowledge of God , or of an Inward Principle , is one thing , and what is first to be preached in order to bring Men to the Christian Faith and Religion more immedately and proximately , is another : as what is necessary in the first place to be Preached , to Men , that they may know God , and believe in him , as a Creator , King , and Lord over all , is one thing ; and what is necessary to be preached to Men in the first place , that they may know God , and believe in him as a Gracious Father , pardoning their Sins freely for Christ's sake , and accepting them in him and that also they may believe in Christ crucified , is another thing : All which proveth sufficiently what I have delivered both in my former and latter Books , to be well consistent on this very Head , viz. That the Faith of Christ's Death and Sufferings is one of the first Principles of the Christian Religion , and therefore is so to be preached , together with the Resurrection of the Dead , and Eternal Judgment , and Repentance from dead Works , according to Heb. 6. 1 , 2. which according to the Greek , is there called The Word of the Beginning of Christ. But what do my Adversaries bring against me on this Head , to prove my Self-contradiction ? Nothing at all ; therefore they show themselves stronger in Falsly Accusing , than in justly Proving . Their following Head is pag. 25. Where they charge me with a Self-contradiction in saying , The Gentiles were savingly enlightned , who knew not the History of Christ's outward coming , &c. And they think I contradict my self , when I said in my Book , called A further Discovery , pag. 10. of one called a Friend , that lately Preached , That he was a bold ignorant Soul , for preaching , that the Blood which cleanseth from all Sin , was the Life , and the Life is the Light , calling it a perverse Exposition . I Answer ; That it is a perverse Exposition , and that he who gave it , was a bold ignorant Soul , I still affirm , and I charge them to be guilty of gross Forgery , until they prove that I have said the same , and gave that Exposition on that place of Scriptrue , 1 John 1. 7. which I do not in the least remember ; but no proof they bring any where that I have so said ; and their Argument is Fallacious and Deceitful like themselves , that because I have said , It is the Life that saveth , Rom. 5. 10. citing pag. 115. of my Book called Universal Grace , therefore that by Blood in that place 1 John 1. 7. I did mean the Life , which is the Light within : And the Fallacy and Sophistry of their Argument lieth in this , that because I have granted the Life within saveth , or cleanseth from Sin , that therefore the Blood mentioned , 1 John 1. 7. is the Life . Now if I had said , Nothing but the Life within saveth , or cleanseth from all Sin , they might have justly so argued : But seeing I ever held as I do at present hold , that there are several concurring Causes in the great Work of our Salvation , and cleansing from Sin , which though agreeing in one Harmony , yet the one Cause is not the other , therefore their Argument is as vain and false , as who did argue , the little Mustard-Seed causeth the Herb Mustard to grow , and the Earth in which it is sown causeth it to grow , and the Sun and Rain cause it to grow , therefore that little Seed is the Earth , is the Sun , and is the Rain . Our Salvation and cleansing from Sin , dependeth on divers Causes ; 1st . chiefly on God , who gave his Son to Dye for us ; 2dly . on Christ , who shed his Blood outwardly to cleanse us from Sin ; 3dly . on the Spirit , Life and Grace of Christ inwardly given us , helping and enabling us by a Living Faith , to apply the Merit , Virtue , and Efficacy of that Blood of Christ outwardly-shed , for our Salvation , and cleansing both from the guilt of Sin , and the inward filth and stain of it . But before I finish my Answer to this Head , let me give Notice to the Reader of several gross Perversions , Falsities , and Abuses they put on my Sound Words , cited in their several pages , on these last Heads , from pag. 15. to pag. 33. First , in pag. 16. they pervert my Plain Words , where I said , Though Prophets and Apostles preached him as in the Form of a Man ; yet they preached him also , and that more generally , as a Light to the Gentiles , yea , and to Jews also : Where they put a false and perverse sense upon the Word more generally , as if I did signifie by it more frequently , which I did not ; but by more generally , I did and do understand , that his Inward Appearance by his Light and Grace in Men , is , and ever was more general than his Outward Appearance , in the outward and visible form of a Man ; therefore what was in it self more general they Preached it to be so ; but this doth not infer that they Preached him more frequently within Men , than without them , for if they preached , as they wrote , in their Writings , where once we read of Christ within , we read some Scores of times , of Christ , as he was outwardly manifest , was Born , Dyed , Buried , Rose again , Ascended , and is gone into Heaven , where he remains our Advocate , and Mediator with the Father . Secondly , They perversely infer from my Words , that whereas I formerly made the Knowledge and Faith of the History of Christ's outward coming not essential to Religion , now I did make it essential . But in this they are guilty of palbable Forgery ; for as none of the citations they bring , prove it , so I do not remember that ever I so said or writ ; but the Knowledge and Faith of the History is one thing ; and the implicit Knowledge and Faith of Christ , as he is without us , is another thing ; and therefore for them thus to confound thing , so differing , argueth great Ignorance , or Prejudice ; and however it argueth great Falsity and Unfair Dealing . Thirdly , That they make it an Inconsistency and Contradiction in me to have formerly said , Cornelius was a Devout and Religious Man , one whose Prayer God heard ; and yet of late to have said , Cornelius had not the Holy Ghost in his Gentile estate , although he had a great measure of Gentile Sincerity and Righteousness . But this is no real Contradiction , although it may seem so to their Ignorance and Darkness ; it is easie to show out of Scripture , that none had the Holy Ghost , or are said to have the Holy Ghost , but Believers in Christ Crucified , who did witness that special Office of the Holy Ghost to sanctifie them , by giving them the Holy Faith in Christ crucified . And though the Holy Ghost is holy , as well in his Nature , as in his special Office of sanctifying them , who witness his indwelling in them , and union with him , yet he is commonly called so in Scripture , by virtue of his special Office and ●nfluence in the Hearts of Believers ; and therefore as he is not said to be the Holy Ghost or Holy Spirit in wicked men , so nor in pious Gentiles , or in such only , as are but as Servants , and under the first Ministration of the Spirit , and G. Whitehead's distinction , how Christ is not in all men , will serve in this case as well for me , as for him , to wit , by Union , which I think was mine in Print , before it was in Print his , according to which as Christ is only said to live and dwell in true Believers in Christ , even CHRIST Crucified , and none but such have Christ by a real Interest in him , and right to him , as a Woman hath to her true Husband ; So none but true Believers have the Holy Ghost , or the Spirit of Christ , to wit , by Union , Right and Interest , for that is only the Portion of Children not of Servants , as it was said of Abraham , he gave Gifts to the Children of Keturah , but he gave All , to wit , the Inheritance to Isaac : so God giveth Gifts to such as are but only Servants in his House , but giveth himself , and his dear Son , and Holy Spirit , to be the Inheritance of his Children . And as to their Question , which they think in their Ignorance is unanswerable , ' Whether any Prayer is heard by God , but what is put by his Spirit ? I Answer , Nay , but Servants and Pious Gentiles , such as Cornelius was in his Gentile state , may be , and are helped to Pray by the Spirit , having the Influence of the first Ministration of the Spirit , which though remotely Preparatory , yet doth not instate the Soul into union with the Spirit , that being reserved for the second Ministration of the Spirit , that is more noble , and enableth the Soul that hath it , not only to Pray more effectually and acceptably , but also to perform all other Acts of Love and Obedience . And were not my Adversaries extream blind and ignorant , they might understand how the Apostle calleth one and the same Spirit , in them who are but Servants , the Spirit of servitude ( so the Greek ) and in them who are Sons , the Spirit of Adoption Rom. 18. 5. And elsewhere he distinguisheth thus , calling the one the Spirit of Fear and the other the Spirit of Power , of Love , and of a Sound Mind , 1. Tim. 1. 7. Which are thus distinguished , not in Nature and Being , but in Office. And here let it be noted , how by these mens arguing , That Men may be eternally saved , perfectly sanctified , and endued with the Holy Ghost , who have no Faith or Knowledge of Christ without them ; do sufficiently declare what Heathens they are , and of what little value they make the Faith and Knowledge of Christ crucified , and that their Religion is nothing but Deisne , under a Mask & Disguise of a Christian Profession . Fourthly , They make it an Inconsistency and Contradiction in me , to have said , pag. 22. That many who never had the Scriptures , if they have been faithful unto God , in what he hath revealed unto them , by the Light of Christ in them ; who dare or can say , that they have not been accepted , yet not without Faith in Christ in some measure ; for they that believe in the Light believe in Christ , who is that Light. Citing Rector Corrected , pag. 150. But where is my Contradiction here ? Did I ever say , That men may believe in the Light , or Christ within , and never at any time from first to last believe in Christ without , either expresly , or implicitly : For this they bring no proof , and I believe they can bring none . Fifthly , In pag. 26. they most Ignorantly and Antichristianly blame my sound Christian Assertion , where I say , The work of Sanctification is ascribed in Scripture to Christ's Blood and Sufferings , as well as to his Inward Appearance , and to both indispensably necessary , and to Faith therein . Thus we see plainly they place all upon Christ within , and nothing upon Christ without . O bold Antichristianism ! published in the Face of a Nation prosessing Christianity : But wherein I have contradicted that Assertion , they show not . 6thly . They bring me in guilty of a Contradiction , for saying , Nor is the outward Name that which saveth , but the inward Nature , Virtue and Power signified thereby , which was made manifest in them &c. But they no where shew how I contradict this . I say still , It is not the outward Name either of God , or Christ , that saveth , without the Inward Nature , Virtue and Power ; which Inward Nature , Virtue and Power , dwelt and dwells in all Fullness in the Man Christ Jesus , and of whose fullness we all receive , and Grace for Grace ; and all that believe in him , who hath the fullness , they receive rich supplies out of his Fulness daily of more Grace ; which they that do not believe in him , do not receive . Seventhly , They charge me with Contradiction , because formerly I said , That these Gentiles had the Gospel preached unto them , who were not under any outward Administration of the Gospel . But they bring no place to prove where I contradict this Assertion , as I do not at present contradict it , but own it in a true sense ; and the former Distinction will serve here , of express and implicit , and I still grant , that the Gospel implicitly is Preached to all Men , in some measure , after some sort ( Samuel Fisher calls it a Gospel-Dram , somewhere in his Rusticus ad Academicos , as I have read it in him ) but few have obeyed it , as so preached ; but whoever did obey it , I question not , but they were accepted . But here let it be Noted , that whereas they would divert the Main Part and Branch of the Question which was and is betwixt them and me , of the Necessity of our Faith in Christ crucified to our Salvation who are professed Christians , wholly to the Case and State of the Gentiles , who have it not outwardly Preached to them by the Ministry of Men , or Books , I have sufficiently proved against them at our late Meeting at Turners-Hall , 11th . of the 4th . Month , 1696. And in the printed Narrative , that they have affirmed , That it is not necessary to our Salvation , to believe that Christ dyed for us , &c. This Charge lyeth at their Door , which is the main Thing in Question . But how the most Pious and Upright among the Gentiles were saved by Faith in Christ Crucified , who had not Faith outwardly Preached , is neither the great or chief Question , nor so proper for us to determine , seeing God hath ways to have done it , unknown to us , whose Ways are above our Ways , as the Heavens are above the Earth ; and it may be one of these Secret things that belong to God , and not to us , till he please to reveal it . Eightly , pag. 30. They charge me with a Contradiction , for saying , He ( Christ ) left not the other Nations destitute of the Main and Principal Thing , even the Manifestation of the Light , &c. which would have given them the Knowledge of God , &c But if they think , or would have others to think , that by the Main and Principal Thing , I meant the Light within , compared with Christ without , in whom all fulness of Light and Grace dwelleth , they both deceive themselves and seek to deceive others ; For by my following words , it is manifest , I call the Light within the Main Thing , in Comparison with outward Things , as is plain from my following words , cited by them , out of my Book , pag. 12. Universal Grace , and not in Comparison with Christ without , in whom the Fulness of Light dwells . As for their suggestion of my holding the Revolution of Humane Souls , in pag. 31. and more particularly in pag. 3. of G. Whitehead's Postscript , who calls it my Notion of Twelve Revolutions of Humane Souls , they have rendred themselves so foolishly impertinent as well as malicious , thinking thereby to cast a great Odium upon me , for holding such an odd Opinion , that I need say little or nothing in answer to them , having so fully and plainly in the openness of my Heart answered to that Charge , in my Printed Treatise , called , Truth and Innocency Defended , in Answer to John Delavall , who was one of the first that charged me with the same , and since that , no less than Four several Persons have charged me with it in Print , whereby they have sufficiently manifested both their Folly and Malice , besides the many Whisperings and Mutterings they have used , and spread abroad against me , far and near on that account , their Folly is sufficiently manifested , that not one of all my Accusers have brought the least Authentick Evidence against me , to prove their Charge . And as I have fully cleared my self in the case , in my Answer above-mentioned , Printed at Philadelphia some Years ago ; so in my Appendix to the Book , called , The General History of the Quakers , lately Printed at London , in this Year 1696. But let us hear G. W. his Evidence , to prove his Charge against me : He saith , That I argued from these Scriptures , John 11. 9. Psal . 90. 4. 2 Pet. 3. 8. and some others , If I mistake not , saith he , ( Is this like Infallible George Whitehead ? ) If he says I do , let him give us a plain State of his own Opinion herein . Now would such an imperfect and lame Evidence pass current before any Judicatory , The thing is so and so , if I mistake not . And as to the Manuscript he mentions that I shewed him ; it is true , there was such a Manuscript , which I read both to him and George Fox , wherein I did undertake to Answer to some Objections against the Universal Principle ; and there were some things in that Manuscript modestly proposed , concerning the Revolutions of some Souls , but no ways as any positive Conclusion , but simply as an Hypothesis , or Supposition ; and if such a Manuscript , or the Contents of it were such a Crime in G. K. to render me an Apostate , and gone from Truth , why did not G. Whitehead before twelve Years past , ( for so long ago it is since that Manuscript was read to him ) deal with me , by giving me Gospel-Order , since what I had writ in that Manuscript was so offensive to him , after his telling me my Fault in private , and I not amending , should he not have observed Christ's order to have taken with him one or two more , Matth. 18. 6. And if I did neglect to hear them , to tell it to the Church , that they might have dealt with me . But he having done none of this ( only showing somewhat of his private dissatisfaction with the Hypothesis , which he could not charge upon me as positive , as neither he did ) Is not he much more blame-worthy ? and hath he not brought a great Reflection on himself , and also on George Fox , that they did so Connive at my supposed great Error , and so long , yea , and for all that time thereafter to own me as a Friend in Truth , as they both did , and writ to me from England to America , calling me dear George Keith ( yea , G. Fox in his Letter , particularly desired me to visit Friends in New-England , and to travel in the Service of Truth in that Country ; as accordingly I did ) until now , that G. Whitehead hath risen up against me , and raised up also many with him against me , for no other Cause , as is well known , but for opposing the Vile Errors I found among them , both there in America , and here in England . And whereas some in Print and George Whitehead in writing has accused me of Hypocrisie , for having formerly called him dear George Whitehead , and since that I have changed my thoughts concerning him ; If it be no Hypocrisie in him , to have formerly called me so , and yet now to have other thoughts of me ; why should he make it hypocrisie in me , to have done but that to him , which he hath done to me ? Doth not this prove him guilty of Hypocrisie with a witness . But leaving G. Whitehead a while , let me return a little to the Book . Postscript , pag. 32. When they cannot by fair and direct means , prove their charge against me , to render me odious , they essay to do it by unfair , that is by their Consequences , not so much from my Words , but from the Words of Scripture , as from my saying , in Truth Advanced , pag. 23. As it is observed by some , neither Adam , nor any of his Posterity , living a compleat Thousand Years , which in Scripture signifies sometimes a Day , Psal . 90. It may be said , he lived not a whole Day : Now ( say they ) that this is a Principle of the Revolutionists , is plain to all that know their Principles and that it is his also , is manifest . But what a lame Evidence and Argument is this , let all intelligent Persons judge : If they had said , It is the alone Principle of the Revolutionists , and proved it so , they had argued somewhat to the purpose . Sure I am Just in Martyr held it , for I have read it in him ; Doth it therefore follow that he was a Revolutionist ? If it doth , then the Notion of the Revolutions is not so great a Crime , as to render a Man an Apostate , or gone from Truth : And not only Justin Martyr , but many others , Worthy , Antient , and late Christian Writers have held the same Principle , that a thousand Years in Scripture sometimes signifies a Day , and particularly the renowned L. Neper of Mareheston , in his Exposition on the Revelation . Surely these Men have greatly missed their aim , who thinking to disgrace and reproach me with the Revolutions , by allowing me so good company , Men highly esteemed for their Christian Piety , have rather contrary to their Designs , greatly honoured me ; but Malice is always Blind , and throws its Possessor into the Ditch , he makes for another . And if the reckoning a Thousand Years for a Day , prove the Revolutions , I shall not only have the above-named worthy Persons for my Companions , but David , or ( as others think Moses , see the Title of that Psalm ) and Peter , who both so reckoned Psalm 90. 4. compared with 2 Pet. 3. 8. But that these Men may still give me more good Company , they will needs have Paul to bear me company in the Notion of the Revolutions , and long after him Beza , a Renowned Man among Prot stants , both for Piety and Learning : for thus they argue from my Words , or rather the Words of Paul and Beza's Translation , pag. 42. Truth Adv. who are under the Law , and obey it , according to what their Ability doth reach , they are held there as in a Custody , or Place of Safety , as the Man slayer in the City of Refuge , in the time of the Law , till the Faith came to be revealed . This Word , ( say they ) till the Faith came to be revealed , is a plain Indication of his Notion , though he dare not defend it ; for they dying in this City of Refuge ( say they ) when should the Faith be revealed to them , except in some other Revolution . Now that they make Paul and Beza equally alike guilty with me , in the case of the Revolutions , will be plain , if the Words of Paul , Gal. 3. 22. 23. be but well considered . Let us look back a little to the 19th . Verse , Wherefore then serveth the Law , it wa● added because of Transgressions , till the Seed should come , to whom thē Promise was made . [ This Seed was Christ , according to the Flesh , together with the Spiritual Blessings of Life that accompanied him ] Then Vers . 22. But the Scripture hath concluded all under Sin , ( not only Jews , but Gentiles , who had no other Law , but the Law within ] that the promise by Faith of Jesus Christ might be given to them that believe . But before Faith came , we were kept under the Law , [ Note , Beza doth excellently well translate it , according to the Greek , sub legis presidio in his Latin Transsation , i. e. Under the safeguard of the Law we were kept ] shut up unto the Faith which should afterwards be revealed . Where a manifest Allusion is made , or rather a real Exposition , by way of Anti-Type , answering to that Old Testament-Type of the Man-slayer , that was kept safe in the Custody of the City of Refuge , though as a Prisoner , or confined , until he heard of the Death of the High Priest . Now let the Intelligent Reader judge , whether there be any real difference in Sense betwixt Paul's Words , Unto the Faith which should afterwards be revealed , and my Words , Till the Faith come to be revealed ; and if my Words infer the Revolutions , do not Paul's Words infer them as much , or rather more ? he using the Word afterwards , which I use not . Well , if they judge me guilty of the Revolutions , and condemn me to be an Apostate , and gone from Truth on that account , while they give me so good Company , as Moses , David , Peter and Paul , I need not fear great Reproach to fall on me for the same . But in very deed , they said well , that I dare not defend it , as I never did ; but this not daring to defend it , did not proceed in me , nor doth from fear of being defamed ; for if I were perswaded and assured of it , as I am of the great Truths of the Christian Faith , I should not fear to avouch it . But seeing I pretend to no such assurance in the case , as I never did , nor ever was positive to conclude it so much as in my secret thoughts , therefore I let it alone , neither justifying nor condemning what I have no certain knowledge of . And but that it would be too tedious a digression , and not so proper here I could easily shew how weak their Arguments are against it , as it is common to them as well as others , to use weak Arguments to defend Truth , and oppose what they call Errour . And let them make the worst of it they can , suppose that twelve Years ago , most of which time since they have owned me in Unity with them , I was in an Error in holding the Revolutions , will that prove I hold them still ? And seeing they judge me changed greatly in my Principles of late Years , why may they not judge me also changed in that ? Or what ground have they to think I am not ? If they say , because I have not cleared my self of the Charge : I say , I have done it sufficiently several times in Print , and oft by Word of Mouth , That I hold it not either as any Article of the Christian Faith , or as any positive Dogma in Philosophy ; yet I dare not , nor will not positively condemn it universally , until I see better and stronger Arguments than they have as yet brought against it . And if it be so great and dangerous an Error , why do they not refute it in Print , and Answer to all these things brought in favour of it , as a probable Hypothesis in the 200 Queries , which hath been in Print upwards of 12 Years ? For they have Scribled and Printed many Books , on Matters far less material than this is . But since G. Whitehead hath Printed that which I committed to him as a Secrecy , without my Consent , it s well it was no such Matter as might have brought any real Infamy on me , it s too probable if he could have revealed any Secret that would have taken away my Life , he would have done it . But I had no such Secret to impart to him , or any , that I need be afraid or ashamed for their revealing it . Pag. 33. In their Head on the Glorified Bodies of Christ and the Saints , they are Guilty of such gross Perversions , as none but Men infatuated would be : They infer , That I have very Carnal Conceptions of the Resurrection at present , like those Sadduces , Matth 22 29. And why ? Because I say in Truth Adv. pag. 11. Paul distinguisheth between the Belly and the Body , saying , God will destroy the Belly , but he doth not say he will destroy the Body ; for seeing after the Resurrection of the Dead , Men shall need none of the Meats of this corruptible World , nor shall they need a Belly to put them in , as Guts , and Draught , or any gross parts as Men have now . Let the Reader observe these mens Infatuation and Nonsense : Do these Words prove that I have Carnal Conceptions of the Resurrection , like those Sadduces ? Did not the Sadduces altogether deny the Resurrection ? But doth my saying , that after the Resurrection of the Dead , they shall need neither Belly , Guts , nor Draught , nor any gross parts , prove that they shall have them ? O astonishing Blindness ! And they are again guilty of the same Perversion , or rather downright Forgery , in their pag. 34. ad finem , by their most false insinuating against me , as if I did hold , That the Resurrection-Bodies of the Saints shall have Belly , Guts and Draught : For ( say they ) had G. K. retained these Sentiments ( of Spiritual Bodies ) when he wrote his bulky Book , stiled Truth Advanced , he needed not have told us of Belly , Guts , and Draught . But how did I tell them , that Men after the Resurrection shall have them ? By no means , but that they should not have them , because they shall have no need of them ; and surely what they need not , they shall not have ; as not to need , in Scripture-phrase , is not to have , Rev. 21. 23. But that I remain in my Ancient Faith of the Resurrection-Body as formerly , is clear from that very Book , cited by them , to wit , That the Body that is raised shall be a Spiritual Body , not gross material Flesh , but wonderfully changed in manner and condition , yet retaining the same Substance , the Husk or drosly part excepted ; see particularly pag. 113 , and 119. ad finem . And that this was my Faith thirty Years ago , is evident from my Answer to the 30 Queries of the Bishop of Aberdene above-mentioned , and particularly noticed in the Collection of R. Barclay's Books , called Truth Triumphant , pag. 2. In which Answer that was extant thirty Years ago , I expresly say , in answer to the Bishop's Question , which was , Shall that same Body in Substance which dyeth , be raised again at the last Day ? Answer , Yea , as far as a Natural Body , and Spiritual Body is the same : It is sown a Natural Body , it is raised a Spiritual Body . Where it is plain , I both believed and declared , it shall be the same Body in Substance that dyeth , and shall be raised , though wonderfully changed in Condition and Quality from Natural to Spiritual . And this Answer was given in the Year 1666. being the third Year after I came among the Quakers , and which I gave , conform to John Crooks Words in his Truths Principles , wherein I judged him ( before ever I saw him ) to be of the same Mind and Faith with me , in that great Article of the Christian Faith , as well as in others ; and since that , I have spoke with him , and had it from his own Mouth . Pag. 35. As to their 5th Head , concerning Water-Baptism and the Supper , whereon they spend seven pages , reciting some Passages in my former Books , with their Uncharitable Observations , and they are at great pains to show an Inconsistency and Contradiction betwixt my former Books , and my late Book , called Truth Advanced , in reference to Water-Baptism , and the Supper , and that from some few Queries I proposed at the end of that Book , only proposed by way of Query , and not as Positive Conclusions ; for I expresly distinguish them from the Positive Conclusions going before , being each ten in number . And as to the Ten Positions , I judge many or most called Quakers , of the more intelligent sort will stand by them , and may well enough own them , without any Inconsistency to their former Principles . And here I appeal to the Impartial Readers , whither it be not great disingenuity in them , to charge these Queries ( simply proposed by me as Queries , but plainly distinguished from Positions ) upon me , as plain Positions when to some of their unsound Assertions expressed as Queries , but whose plain Sense did import them to be Positions , they have made that excuse , They did but Query , as lately at Turners-Hall some of G. Whitehead's Advocates did plead in his behalf . Is this to do as they would be done by ? And how extreamly Uncharitable they show themselves , not to me only , but to all Christendom , in so severely accusing me , for my Charitable Title to these Queries , saying — tending to Love , Peace , and Unity among all the Sincere Professors of the Lord Jesus Christ ; who hold the Head , and build on the true Foundation , and yet differ in some lesser matters , they so severely tax me for this , as by their Censure it is evident , they think none such to be found in all Christendom , but themselves , who hold the Head , and build on the true Foundation : for thus they say , VVhich whosoever pleases to bestow the reading on , will see whose Communion he labours to insinuate himself into next , as holding the Head , and only differing in some lesser Matters . But unless they be so Unchristianly uncharitable , ( as they too evidently show they are ) as to judge none in Christendom differing from them in Profession , to hold the Head , or are sincere Professors of the Lord Jesus Christ , but they only ) Why should I be blamed for owning my Christian Communion with them , in things that are not simply unlawful ? Ought I not to be of David's Mind , who said , I am a Companion of all them that fear thee ? &c. But more particularly as to the Case of Water-Baptism , and the Supper , as I have freely declared of late Years , viva voce , so now as freely I publish it in Print , That I am not ashamed to own my general Mistakes I have been under concerning divers Places of Scriptures , particularly relative to Water-Baptism and the Supper , as Matth. 28. 19. and 1 Cor. 11. 26. and some other places of Scripture , relative to some other matters , especially in the Misapplication of some places , to prove certain Truths , which these places did not prove , ( a thing but too common to many Writers , and to none more than to some called Quakers ) for though every place of Scripture prove some Truth , yet every place proves not that Truth in particular which some may bring for to prove it ; and I am so far from being ashamed to publish this Confession , that I have great Peace and Joy in it ; and I also declare , that I am justly ashamed , that I have been so long deceived and byassed with such weak Arguments , as both they called Friends and I have used , ( being too much influenced and byassed by their pretended authority ) to perswade and draw away the Minds of People from the true Sense of these places of Scripture . And the Arguments that we have mostly used against these two things , are so weak , that they have the same force against the Bible it self , and all Books and outward Testimonies , and outward acts of Worship , and therefore are void in themselves ; for seeing they have no force against the latter , they have as little against the former . However I continue in my faithful Testimony against the abuse of these things , and the dead , empty and formal way that too many practise them ; and except the Lord be found to bless and accompany them who use them , with his Power and Spirit , they are but as empty Shadows , and Shells : But who find the Lord to bless them with his Presence , I judge them not ; and in this I am not singular , for divers of good Note among the People called Quakers , even Preachers , have said the same , or equivalent , as particularly John Crook , and Robert Barclay : And it can no more be an evidence of my Apostacy , to correct my former Mistakes on these two places of Scripture , Matth. 28. 19. and 1 Cor. 11. 26 Which mistakes of mine , were , That I judged the Apostles were not commanded to practise these things , and did not practise them by Command , but by Permission , of which I am now convinced of the contrary , more than it will prove John Crook an Apostate , which they will not dare to say , who hath owned the same , viz. ' That the Apostles and Primitive Believers did do these things by Command . And J. N. in his Love to the Lost , hath said as much : Yea , both J. N. and Stephen Crisp , allow the practise of the Supper at this Day to weak Believers , as is evident from their Books in Print . Pag. 43. They blame me for opposing it as an Error , That the Garden of Paradise was some part of this visible Earth ; and for my saying the Hebrew Word translated to dress , signifies to Work in it , blaming my saying , It cannot be well understood that it needed Dressing after the manner of our common Gardens . Now whereas G. Whitehead hath approved this Book , and boasts that I have fallen into other Hands to deal with me , &c. Let us see how their Hands at present agree : Ye see they blame me for opposing it as an Error , that the Garden of Paradise was some part of this Visible Earth , and will needs have that it needed Dressing , after the manner of our common Gardens . But in plain Contradiction to this , G. Whitehead in his Printed Book , called , A Serious Account , in 35 Reasons , &c. Giveth this as one of his 35 Reasons , why the People called Quakers have left the Men called Priests , pag. 23. Reas . 9. Also the Priests Ignorance and Gross Darkness ( saith he ) hath appeared , who have affirmed , That the forbidden Fruit , which the Serpent tempted Eve to eat of , was an Apple : From which Dream of theirs the picture of a Snake , and an Apple in its Mouth in a Tree , with the Image of a Man a Woman , are set up at the beginning of Bibles , and in many other places ; from which some have imagined that the Serpent which beguiled Eve was a Visible Creature or Beast of the Field , which for that time had power to speak , and to present an Apple to deceive Eve withal ; when as God said to Man and Woman before the Fall , Behold I have given you every Herb , hearing Seed , which is upon the face of all the Earth ; and every Tree , in the which is the fruit of a Tree yielding seed , to you it sha'l be for Meat , Gen. 1. 29. and the fruit of such a Tree that beareth seed , is an Apple ; So that could not be the Forbidden Fruit And the Serpent was that which tempted Man from the Simplicity of the Truth , and through subtilty led him out from the Innocency and Life ( wherein God had placed him ) to feed upon the fruit of the Tree of Knowledge , which was desirable to the Carnal , or Woman's part , that was not content with the pure , innocent and simple Being wherein God at first placed Man over the rest of the Creation . Now if the Trees of the Garden were not visible , and particularly the Tree of the forbidden Fruit , as G. W. saith it was not , then to be sure the Garden by his judgment was not visible , as an Apple , or any other visible Fruit growing on this visible Earth ; and seeing he gives this as a Reason , why he left the Men he calleth Priests : And it is now his own Faith , by the same Reason , all the Quakers should leave him . In the next place , let us hear what G. Fox saith in that famous Book , called his Journal , pag. 17. ad finem . Now ( saith he ) was , I come up in Spirit through the Flaming Sword into the Paradise of God , all things were new , &c. I appeal to all Intelligent Readers , whether G. F. did mean by the Paradise or Garden , here any part of this Visible Earth ? And if any think , he meant it of any part of this visible Earth ; What that part was ? unless they will say , it was that Mountain in Yorkshire , he mentions , where he had his Vision ; but surely that could not be Paradise , for the Barrenness of it . A third Evidence for me and against these Men that have given out this Book , is William Shewen , a great Man among them , lately deceased , who to perswade us of his Infallibility , hath told us , Treatise of Thoughts , pag. 14. That he cannot write contrary to Scripture , being in unity with them . And pag. 19 , 20. plainly tells us , That the Man was not deceived with the Beauty of an Apple ; or some other outward Fruit , nor by the Talk or Perswasion of any Creature , like our English Snakes , as vain Man in his carnal Mind imagins . So we see his Censure of G. Whitehead and J. Pennington , that they are vain , who have so imagined in their Carnal Minds How G. Whitehead will clear himself of this and many other gross Self-contradictions , I leave to the Tryal . Pag. 36. Their Abuse and Perverson is manifest , in seeking to fix a Contradiction on me for affirming in my Book , Help in time of Need , That the Scriptures are not that Word , [ to wit , that living essential Word ] more than a Map or Description of Rome or London , is Rome or London ; or the Image of Caesar is Caesar , or Bread and Wine is the Body and Blood of Christ . And for Querying , Truth Advanced , Que. 5. Whether it may not be said , there is one Baptism , as that there is one Land ca led America , though the Map or Figure of it is also called America , even as there is but one Spiritual Baptism , with the Holy Ghost , though the outward Baptism with Water is also called Baptism . Now beside that this last is only a Query , but let it pass for a Position , let the Intelligent judge what Contradiction is here , or least Inconsistency . Contradictories can never be true , but both these are true . 1. The Scriptures are not that Living and Essential Word which is Christ , this is a Truth that all called Christians acknowledge : But that they may be called the Word , as a Map of America is called America , I never denyed ; but have oft said , and which is agreeable to many Protestant Writers , who have used such a phrase , a Map or Scheme of the Gospel . Nor is the Bread and Wine the Body and Blood of Christ , though it be so called : Now if these Men deny this to be a Truth , they must hold with Papists , that the Bread and Wine is really the Body and Blood of Christ . 2. That though there is but one Spiritual Baptism , yet that the outward Baptism with Water , is also called Baptism , is also true ; for John's Baptism with Water is called in Scripture the Baptism of John. And after they have thus shown their own Folly and Ignorance , in a scoffing Spirit , they call me Rabby , though its the known way of the Quakers not to call a Man Master , that is in Hebrew Rabbi , Matth. 23. 7 , 8. yet to Indulge a Scoffing Humour , they will transgress their Rule . Here this Rabbi ( say they ) hath foiled himself sorely . But let the Intelligent judge , whether they have not foiled themselves sorely all along their abusive and scandalous Book , that [ excepting these Sound Passages and Testimonies , they have collected out of my Books , which greatly make for me , and show that I am constant in my Principles , as to the Faith of Christ ] contains little else , than a heap of Falsities , and Perversions . But that they say , He once boasted ( in his Serious Appeal ) pag. 29. That he hath the Gifts both of Sound Knowledge and Expression , with manifold other Mercies bestowed on him : In this they falsly accuse me . for there is nothing in that place , that either expresses or implyeth any boast in the least . For whereas my Opponent had charged me with marveous Ignorance , Falshood and Giddiness I said [ among other things ] I doubt not but judicious and impartial Readers , who compare his Books and mine , will have another judgment concerning me and acknowledge to God's praise , the Gifts both of Sound Knowledge and Expression , with his manifold other Mercies bestowed on m , for which I desire to Praise him forever . But to make it look like a Boast , they leave out these last Words , and also the foregoing Words ; and its evident I used these Words only Comparatively , and not Absolutely ; for I never judged my self absolutely Infallible , nor have been a Self-Praiser , as too many of them are ; and I may now say , let their Books who have appeared against me of late , as W. Penn G. Whitehead , T. Ellwood , and others be compared with mine , and I doubt not but judicious and impartial Readers will have another judgment concerning me , than these my prejudiced Adversaries , and acknowledge to God's Praise , the Gifts of sound Knowledge and Expression that God hath given me , for which I desire forever to Praise him ; but this I understand only Comparatively , for I never had such thoughts of my self , nor have , but that the Sentiments of my Mind , and Expressions of my Mouth and Pen , in divers things , may admit of Correction , though as to the main , every true Christian as well as I , may say , We have a Sound Knowledge and Faith. And whereas they pass another Scoff upon me , pag. 34. calling my Book , Truth Advanced , His bulky Book ; which is but of small bulk in comparison of the bulky Volumns of G. Whitehead , W Penn , and divers others : I am not doubtful to say , that Intelligent Readers who compare their great bulky Books with that one small bulky Book of mine , will say , there is more Sound matter of Doctrine in it , and the Contents of it are more for Edification , than in their great bulky Books : Yet I have been so modest ( a thing I never found in any of them to acknowledge , that in some things I may receive some Correction , and better information . See my Pref. Truth Adv. pag. 45. Pag 44. They quarrel my expounding Adam and Eve's hiding themselves among the Trees of the Garden , to be in a Tree of the Garden , and that one Tree may be well understood , to be the divine Mercy or Clemency . I had said in my Book , Truth Adv. the Hebrew doth bear it , in a Tree of the Garden , pag. 25. But I must excuse their Ignorance in the Hebrew , that they will not admit of this true Translation : And are they not Carnally Minded , to think that Adam thought he could hide himself either among the Trees of an outward Garden , or in any one Tree of it , so as God might not see him ; this is to think , at least , that Adam was an Anthropomorphit or Mugletonian , as having such a gross Opinion , that God had bodily Eyes as a Man , and that an outward Tree could hide him from God. And their Argument is as foolish , against my saying , That Tree might be the Divine Mercy or Clemency , They say , The Divine Mercy is in Christ Jesus , and if they were got there , when they heard the Voice of the Lord God walking in the Garden , they should not have been afraid , for they were already saefe . But doth not the Scripture say , God's Mercies are over all his Works ? and doth not the Clemency and Mercy of God extend to them that are not yet in Christ ? have they not that understanding , to distinguish betwixt the Mercy of God in general to all Men , and his Mercy in special to Believers ; and seeing they will needs have this Place where Adam hid , some outward Trees on this Earth , by the same Carnal Mind they must understand , that this walking of God , was an outward and Bodily walking , and his Voice an outward and Bodily Voice : and so they make not only Adam , but Moses who writ these Words , to be an Anthropomorphit and Mugletonian , or rather the Father and Founder of the Anthropomorphits and Mugletonians ; for Mugleton himself draweth his Arguments from his Carnal Understanding of these Places , as these Men do . Pag. 44 They also blame me , for saying , Adam and Eve's Nakedness was the fruit of Transgression . And they argue against it , by Quering , What Sign or Token of Impudence is it in People to endeavour to cover their Nakedness . I Answer ; Taking Nakedness Metaphorically , as I do in that place , Gen. 2. as it is taken , Rev. 3. 17 , 18. It is a sign of Impudence to endeavour to cover their Nakedness : Have not some called Quakers gone naked through the Streets , as a sign of the People's Nakedness : And what Nakedness was that ? Is not Sin a Nakedness , metaphorically taken ? and when Men cover their Sins , with false and sinful Excuses , it is a sign of their Impudence , as is too manifest in these men , George Whitehead and John Pennington ▪ And what Nakedness was that of the Serpent , Gen. 3. 1. for as I said in Truth Adv. p. 25. the Hebrew Word is the same in both places , viz. Gen. 2. 25. and 3. 1. Was it bodily Nakedness that he wanted some outward Garment to cover it ? And can we suppose , that God who cloatheth every Lily of the Field , made Adam without a suitable Cloathing ; Did he not Crown him with Glory and Honour ? Psal . 8. 5. And if his Head was not naked how could his Body be naked ? But it is not to be supposed , that Aadm's Cloathing before the Fall was any other than that Beauty and Glory that God had put on him , both with respect to Soul and Body ; but this gross Ignorance of these Men here , touching Adam's state before the Fall , is like that of their Ignorant Brother of the Ministry , Jacob Talner , who asserted in a late Meeting at Turner's - Hall , before some hundreds That Adam before the Fall , had neither Holiness nor Wisdom , nor Righteousness ; and denyed that either Spiritual or Temporal Death was the effect of Adam's Fall ; and used the very same Argument against G. K s Ministry , that the Papists used against the People called Quakers , and all Protestant Ministers , calling for Miracles , or Church-Authority . Another most foolish and ignorant Argument they bring against my saying , God cloathed them inwardly with the Righteousness of the Lamb. They say , Did he cloath them with the Righteousness of the Lamb , and yet at the same time debar them access to the Tree of Life ? See Gen. 3 21 , 22. What strange Doctrine is this . But at the same time is their addition : If by the same time , they mean the same Instant , or Hour : I say nay . But the time was not long betwixt their Fall , and their Restoration , so far as they had access to Christ , signified by the Tree of Life . What they call monstrous Doctrine , of a Body a top of a Body , is none of mine , but their own invention , and foolish arguing . Is a Mass , wherein there is a mixture of Gold and Dross , a Body a top of a Body ? They quarrel with my Translation , for rendring the Word Rib to be Side ; and though I bring several places of Scripture to prove it a true Translation , they bring nothing to disprove it . Surely a Side of Adam bears more proportion for Adam's Wife , than a Rib. Plato a Heathen , had a better understanding of Man's state before the Fall , then these Men have , for all their high pretence to high divine Illumination , and they who in their conceit are first in the ranck of Christians , are last in many respects for their extream Ignorance , beyond most Professors of Christianity , I shall not need to Notice his idle and impertinent Clamour , against what he calleth my Arbitrary and Extrajudicial Proceedings , and new Court of Judicatory , and as contrary to the intent of the Law , having sufficiently answered it in any Preface to the Printed Narrative . But I cannot but observe his great Hypocrisie and Impudence in his saying , He is not conscious to himself of Error , either in reference to the Resurrection , Christ's Satisfaction , or Sacrifice , or his visible coming again , in his glorified Body without us , to raise the Dead at the Great Day of Judgement . Seeing I have proved him Guilty in all these things , as manifestly as the Light at Noon-day in the Printed Narrative , and in that Meeting at Turners-Hall , 11th . 4th . Month , 1696. to which I expect his Answer , before they Print any more . But whereas he accuseth me , That I have dealt very unfairly by him , in leaving out [ Blood and Bones ] after the Words , Body of Flesh . I Answer , There was no unfairness in it , seeing it was no designed Omission , but an oversight either in the Print , or Transscribing ; and the adding Blood and Bones to the Word Flesh , doth not in the least excuse his gross Error . For if Christ did rise with the Substance of his Flesh , so did he with the Substanc of Blood and Bones ; for he could not eat and drink after his Resurrection , without Blood in his Body : and if he hath the Substance of his Flesh now in Heaven , though wonderfully changed in Conditon from Animal to Spiritual , surely he hath also the Substance of his Blood [ so much as remained in his Body ] and also of his Bones . But that he seems , pag. 6. to apply my words , the Husk , or Drossy part , not the true Body , to Christ's Body ; as if I held his Body had any husk or dross in it , is unfair in him , for I hold no such thing , nor ever did . He is very impertinent and weak in his complaining , That I gave them no Copy of that he falsly calls the Particulars of my Indictment , or Charge before Tryal , or of the Books and Pages referred unto therein for a due preparation to answer , alledging , I would not be so served or surprised . I sent them , and particularly I sent him to his House , a printed Copy of the Advertisement , wherein the Four Heads were particularly expressed , that I charged them with , and which I have made good against them . G. W. that prosesseth so great skill in Law , and has more Law than true Gospel in his Books , knoweth that it is not the manner of Indictments , suppose my printed Advertisement had been such as it was not , to put in the Evidence against the Delinquents or Criminals , and were they armed with Truth and Righteousness , they needed not have complained of want of due preparation ( its odd and a new sort of Language for one called a Quaker , to tell us of his not being prepared ) the Scripture saith ( 1 Pet. 3. 15. ) Be ready always to give an Answer to every Man that asketh you a Reason of the Hope that is in you . When I was most falsly and uncharitably accused by John Voughton , John Field , and Thomas Ellwood , at the Yearly Meeting , 1694. I sought no Particulars of Quotations , and Pages referred unto , nor did any intimate to me before-hand the particular Passages in my Books that they justly excepted against , I intirely relyed on the Assistance of God to help me , what to answer to the many false Accusations and Perversions , that my Accusers used against me . and I found him a present help to me . I had offered in Print before to Tho. Elwood , that he would appoint Time and Place , and I would stand to his Appointment : And I make the same Offer to you again , I freely allow you to serve me , as I have served you ; Give out your Advertisement in Print , appoint your Time and Place , and let me have your Charge without your Proofs until we meet , and then bring them forth against me ; I premise ( God permitting ) to meet you , provided the Meeting be free and open to all Sober Persons . A POSTSCRIPT , Containing an Earnest Expostulation with the most Pious and Learned , whether in the Church of England , or among other Protestant Dissenters ; and a serious Invitation unto them , to employ some of their Time and Labour , by their Pious and Learned Writings , to oppose and refute those vile Errors boldly avowed , and publickly broached , in the late Printed Books of some Leading Men among a Gang and sort of Quakers . IT may seem strange , how it comes to pass , that while so many Pious and Learned Men are judged to be found in this Nation , not only of the Church of England , but among the Dissenters and Nonconformists , there are found so few among them all , that do imploy their Gifts to oppose such Vile Errors as are boldly and avowedly promoted among a sort and Gang of the People called Quakers , not only as bad as any Popery , but much worse than the worst of Popery , in divers respects ; and I am confident if such Antichristian Errors and Heresies were but the tenth part so avowedly broached in the City of Rome , or any where else , in Popish Countries , these esteemed Watchmen among them , would be more alarmed to oppose them by Word and Writing , than most among Protestants do , which would seem to cast a great Reflexion on the Protestant Churches , if some able Men , and of good esteem among them , both for Piety and Sound Knowledge , be not awakened to bestow some of their time and labour by their Writings to oppose such Vile Errors ; and such a Work would be so far from unbecoming the ablest and most valuable Persons in this Nation , for Piety and Learning , that it would turn much to their Honour and real Advantage , to bestir themselves in this Work. It frequently happeneth , that Books are more valued , and the Contents of them the more regarded and considered , and the more universally read and recommended , that Persons of publick Note and Fame , when Pious and Learned are the Authors of them . And whereas many of the chiefest Teachers and Leaders among the People called Quakers , have formerly with great boldness , provoked such as have differed from them to publick Disputes , viva voce , and have oft gloried over them , who refused to answer them , that their Cause was bad , and that they had not Truth on their side ; and in these days there was no such Cry to be heard from them , as now , That such publick Disputes will offend Authority , and break the Civil Peace ; yea , how oft have some of their Teachers assaulted the National Ministers in the Face of their Congregations , and provoked them to dispute with them ; and on their refusal , have cryed out against them to be Fugitives and Hirelings when the said National Ministers way of Religion and Worship was approved by Authority , and that of the People called Quakers was not : Would it not therefore be a most equal , reasonable , and commendable Practise for any Persons of true Piety and solid Learning , moved with the Zeal of God's Glory , and love of Truth , and with a Holy Indignation against these Vile Errors that are publickly avouched by some Leading Men among the Quakers , as appeareth both by their former and later Printed Books , and with a tender Compassion to the Souls of so many Thousands in this Nation , that are in danger to perish by the Infection of these Errors , openly and publickly to call them forth to a publick Hearing , and to press them by earnest Perswasions , to retract and condemn those vile and damnable Errors contained in their Books , or if they continue to justifie them , to refute them openly in the Face of their own Meetings , and in the presence of them that do so much admire and follow them . And thus to serve them , at they have served others ; and with what Measure they have met to others , with the sone to mete to them again . And it would be a Commendable and Praise-worthy thing , for the Civil Authority , to encourage such a Practise throughout the Nation , that Men of true Piety and solid Learning might be allowed and Countenanced to Refute these Vile and Abominable Errors of these chief Teachers and Leaders anong them called Quakers , in their Meeting-Houses , at the end of their Meetings , or at other fit times : Surely such a Practise as this , as it is no ways inconsistent with the Civil Peace , and Liberty of Conscience granted to Dissenting Protestants , ( notwithstanding of the idle Clamour of such Men , who have an Evil Conscience and a lad Cause ) would be more effectual to Preserve the True Protestant Christian Religion in these three Nations , than all the severe ways in former times used against then , of Fines , Imprisonments , &c. And though it is far from me to desire the least Suffrings to come on these Mens Persons or Estates , yet if such a zeal were raised in them bearing Authority in this Nation , to give order that all such Books of them called Quakers , as can readily be found , ( as great store of such there are ) that contan such Vile and Abominable Errors , to the dishonour of the worthy Name of Christ and the Christian Religion , and the great danger of many Souls , be diligently searched and examined by the most Pious and Judicious Persons in the Nation , and after due search and Examination , be found guilty ; that by publick Authority all such Books may be suppressed and witnessed against . I may freely say , these Men should have no just Cause to Complain , that their Books should be so dealt with , for they have done the like to Books that have opposed their gross Errors , witness a Parcel of Books writ ( by me ) some Four Years ago , that came to London from Pensilvania , opposing the gross Errors of some called Quakers in that Province , which were designed to have been Sold in single Books , and dispersed through City and Country for a general Service : But the Quakers here at London gave large Money to the Man that had them , that they might get them all into their Hands , on purpose to suppress them ; as accordingly they did , and hinder the Service of them ; and these very Books generally lie in these Mens Custody suppressed unto this very Day , and some of them have burned , others have torn , and trod under Feet in open view , Books that have opposed their vile Errors . Advertisement . WHereas there is lately Printed a Scandalous Libel against me , with this Title , Master George Keith at Turners-Hall in Philpot - Lane , London , in 1696. contradicting , &c. Signed only with two Letters , W. C. wherein he laboureth in vain to prove my Inconsistency and Contradiction , betwixt my Book of Immediate Revelation , and the late Exact Narrative ; the Author of which Scandalous Libel , seemeth to profess himself to be a Member of the Church of England , but his Speech bewrayeth him to be a Counterfeit , and rather one of that Gang and sort of Anti-Christ - Quakers , above-mentioned , seeing he doth so eagerly patronize them , against the known Doctrine of the Church of England , as well as of all true Christians . I give this publick Intimation , that I desire this W. C. to appear and meet me at any convenient time , at our Meeting-place at Turners-Hall , which time I allow him to appoint , and give Notice of before-hand ; and I doubt not but by God's Assistance , to prove him guilty of divers Forgeries , and palpable Falsities , Perversions , and Wrestings of my Sound Woros , contained in his said Scandalous Libel , together with his base Reflexions and False Surmises against me . And if he refuse this my fair Proposal it will be manifest he is a Cowardly Spirit , and smiter in the dark , and as well Unmanly as Unchristian , thus in a Clandestine way by palpable Falsities and Perversions , to seek to deceive his unwary Readers , and to divert me from a Business of greater Concern by his trifling . And I judge no Impartial Observer of the state of this Controversie betwixt my open and professed Adversaries , G. W. and W. P. and others of their party and me , will think me obliged to Print Answers to such Clandestine Enemies , and Smiters in the dark , or to regard their Nameless Libels , which might prove as much an Unprofitable as an Endless Work. I also desire the Friendly Reader to take notice , that the Corrections and Explanations of some Passages contained in my former Books ( which I have freely declared , did need Correction in some things , and Explanation in others ) are in great part already given in this Treatise ; and indeed the greatest Mistakes that I find I have been under , were my mis-understanding these places of Scripture , Matth. 28. 19. and 1 Cor. 11. 26. and others the like places relating to these outward Practices of Baptism and the Supper , which in the foregoing Treatise I have freely acknowledged ; and this may suffice at present to silence the Clamour of such that cry out , I should first acknowledge my own Errors , before I charge others with their Errors : For as I had done it in general in the first place , so since I have done it in particular in great part , and may yet more fully do it , as God shall be pleased to give me an Opportunity . But I bless God I have no such Errors to retract or correct , as my Adversaries have ; for put all my Mistakes and Errors together in one Bundle , and they will not weigh the one thousand part of the weight that one of these four Errors do weigh , that I have proved my Adversaries guilty of , both in the Exact Narrative , and in this fore-going Treatise , and in other late Treatises . And were but my Adversaries so sincere and ingenuous to acknowledge either in general , or in any particulars wherein they have been mistaken , and need to correct their Sentiments , it would give great Satisfaction to many , as well as to me . But this they will hardly do , nay , it is impossible they can do it , so long as they seek to keep up in their credulous Followers , their esteem of their Infallibility ; and beside , to own that they are changed from their former Sentiments , would be either to acknowledge themselves as great Apostates , as they now charge me to be for some small change in me , touching lesser Matters , or rather to clear me of that foul Charge of Apostacy they have so invidiously cast upon me . And it is great dis-ingenuity in them , and Hypocrisie , to blame me for saying , I did not know they held such Principles , till of late times ; for it is certain , that as these their Erronious Principles were unknown to me , which I call Anti-Christian and Sadducean ; so what they call my Presbyterian and Priestly Principles , were unknown to them ; or if they did know them , they were great Hypocrites if they judged them false , not to discover them before now . For whereas now they commonly say I hold Priests and Professors Principles ; I know no such Priests and Professors Principles that I now hold , but I am able to prove , I have held them ever since I came among the People called Quakers , as touching all the Articles of Faith , commonly called the simpliciter credenda ; and wherein I am changed in my Judgment , as to the Sense of these places of Scripture , relating to Baptism and the Supper , I can prove my agreement with some of chiefest Note among the People called Quakers , therefore for that I am no Apostate . Some of the Chiefest of these False Contradictions , the foresaid Libeller hath unjustly charged upon me , that prove him extreamly Ignorant or wickedly Impudent . Pag. 5. That an Unbelieving Iew is no Christian . That a Believing Iew in Moses time was a Christian . That which makes one a true Christian , is the Spirit of Christ , the anointing in him . Faith in Christ without us , wrought by the Spirit of Christ in us , is universally necessary to make Men true Christians . Pag. 6. The History , or Historical and express Knowledge and Faith of Christ crucified , is not universally necessary to make Men true Christians . Some Knowledge and Faith of Christ crucified ( though not the Express and Historical , yet Implicit ) is universally necessary to make Men true Christians . The Manifestation of God in the Flesh of Christ , and his Incarnation , is a greater Mystery than mens Regeneration . Christ's inward Ministry and Teaching by the Spirit in our Hearts , is more than his outward Ministring and Speaking was to them who outwardly heard him and saw him . Pag. 7. Christ crucified in whom the Fulness , dwelleth , is a greater Mystery than Christ in the Gentiles . Jesus Christ revealed in Man is the Foundation of the true Church . Note , I did not say Christ only within , &c. Pag. 8. Christ without us , as he is both God and Man , the Emmanuel , as well as his inward Appearance in us , is the Object of Saving Faith. The Internal Revelation of Christ is the formal Object of Faith Note His Ignorance , in not understanding the distinction betwixt the material Object of Faith , and the formal Object , also betwixt the objectum formale quod , and objectum formale quo , maketh him think the two above-mentioned Passages to be Contradictions ; but for his Instruction , I send him to R. B. his Apology on that Head , and his and my Answer to the Students of Aberdene . Pag. 11. The wisdom described , Prov 8. is Christ the very fulness of God. Note , His abominable Forgeries and Falsities , in saying , I give all these Names he mentions p 11 to the Light within , which is a notorious Falshood , as the Reader will see , that will be at the pains to view the several pages he refers to ; for though some of these Names I give to the Light within , yet not all of them , but some I give to Christ , as he is both God and Man ; and I divers times in that same Book , and near to these places that he cites , call the Light within a Measure of that Fulness of Life and Spirit , whose Fulness is in the Man Christ without us . The Light in us is the Voice of Wisdom , the Path of Wisdom , a Measure of that Fullness . See my Book , Immediate Revel . pag. 117. 243 , 245. Mary was the Mother of Christ , according to the Flesh , and in that respect Christ is the Seed of the Woman in the literal sense of Gen. 3. 15. And as in all his Instances , he grosly prevaricates , so he is guilty of most gross Forgery in saying , That I Allegorize his Birth [ in the Flesh ] and his Miracles , Crcucifixion and Resurrection . But his Ignorance proceeds from his not understanding to distinguish betwixt an Allegorical Allusion warranted by Scripture , and turning the true Literal Sense of places of Scripture into an Allegory , so as to destroy , or make void the Literal Sense , which I have proved G. W. guilty of : But this Libeller has proved no such thing on me ; and he is most shamefully deceitful , in saying , the Word away , we must justly drop on both sides , I having accused G. W. that he hath Allegorised away Christ's Births , Burial , Resurrectionn , and proved him guilty of so doing in my Narrative , by Allegorising away the Literal Sense of these places of Scripture , Isaiah 9. 6 , 53. 9. and 1 Cor. 15. 8. Believers are the Mother of Christ in an Allegorical Sense , not grounded on Gen 3. 15. but on Matth. 49. 50. and Rev. 1● . 5. And in this Allegorical Sense , Christ is formed in the Saints , Gal. 4. 19. and by his Power in them , he ( the Seed of the Woman ) bruiseth the Serpent's Head. London , the 24th . of the Month called July , 1696. G. K. ERRATA . Pag. 9. line 29. for servants read parents . p. 11. l. 17. after is , r. a part in . p. 22. l. 50. r. ad finem . p. 26. l. 11. after books , r but think that I did so distinguish . p. 29. l. 40. r. deisme . p. 34. last line , for general r several . p. 35. l 47. r. Man and Woman . Notes, typically marginal, from the original text Notes for div A47121-e360 Of Christ Crucified . Citing Way cast up . p. 113. false quot . true quot . p. 131. * That was Peter Bosse . Note , These few Lines are but a small part of many more English Verses made by the said John Homes , that he spread abroad , having this Title , The Fighting Quakers Expedition in Pensilv . 
A47141	----	An exhortation & caution to Friends concerning buying or keeping of Negroes Keith, George, 1639?-1716. 1693 Approx. 11 KB of XML-encoded text transcribed from 4 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47141 Wing K162 ESTC R14277 12937450 ocm 12937450 95821 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47141) Transcribed from: (Early English Books Online ; image set 95821) Images scanned from microfilm: (Early English books, 1641-1700 ; 717:12) An exhortation & caution to Friends concerning buying or keeping of Negroes Keith, George, 1639?-1716. 6 p. Printed by William Bradford, [New York : 1693] Caption title. By George Keith. cf. Bibliographical essay by Wilberforce Eames in New York printing MDCXCIII ... by D.C. McMurtrie. Chicago, 1928, p. 27. "Given forth by our monethly meeting in Philadelphia, the 13th day of the 8th moneth, 1693." Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends. -- Philadelphia Monthly Meeting. Slavery and the church -- Society of Friends. 2005-05 TCP Assigned for keying and markup 2005-06 Apex CoVantage Keyed and coded from ProQuest page images 2005-07 Emma (Leeson) Huber Sampled and proofread 2005-07 Emma (Leeson) Huber Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion An Exhortation & Caution TO FRIENDS Concerning buying or keeping of Negroes . SEing our Lord Jesus Christ hath tasted Death for every Man , and given himself a Ransom for all , to be testified in due time , and that his Gospel of Peace , Liberty and Redemption from Sin , Bondage and all Oppression , is freely to be preached unto all , without Exception , and that Negroes , Blacks and Taunies are a real part of Mankind , for whom Christ hath shed his precious Blood , and are capable of Salvation , as well as White Men ; and Christ the Light of the World hath ( in measure ) enlightened them , and every Man that cometh into the World ; and that all such who are sincere Christians and true Believers in Christ Jesus , and Followers of him , bear his Image , and are made conformable unto him in Love , Mercy , Goodness and Compassion , who came not to destroy mens Lives , but to save them , nor to bring any part of Mankind into outward Bondage , Slavery or Misery , nor yet to detain them , or hold them therein , but to ease and deliver the Oppressed and Distressed , and bring into Liberty both inward and outward . Therefore we judge it necessary that all faithful Friends should discover themselves to be true Christians by having the Fruits of the Spirit of Christ , which are Love , Mercy , Goodness , and Compassion towards all in Misery , and that suffer Oppression and severe Usage , so far as in them is possible to ease and relieve them , and set them free of their hard Bondage , whereby it may be hoped , that many of them will be gained by their beholding these good Works of sincere Christians , and prepared thereby , through the Preaching the Gospel of Christ , to imbrace the true Faith of Christ . And for this cause it is , as we judge , that in some places in Europe Negroes cannot be bought and sold for Money , or detained to be Slaves , because it suits not with the Mercy , Love & Clemency that is essential to Christianity , nor to the Doctrine of Christ , nor to the Liberty the Gospel calleth all men unto , to whom it is preached . And to buy Souls and Bodies of men for Money , to enslave them and their Posterity to the end of the World , we judge is a great hinderance to the spreading of the Gospel , and is occasion of much War , Violence , Cruelty and Oppression , and Theft & Robery of the highest Nature ; for commonly the Negroes that are sold to white Men , are either stollen away or robbed from their Kindred , and to buy such is the way to continue these evil Practices of Man-stealing , and transgresseth that Golden Rule and Law , To do to others what we would have others do to us . Therefore , in true Christian Love , we earnestly recommend it to all our Friends and Brethren , Not to buy any Negroes , unless it were on purpose to set them free , and that such who have bought any , and have them at present , after some reasonable time of moderate Service they have had of them , or may have of them , that may reasonably answer to the Charge of what they have laid out , especially in keeping Negroes Children born in their House , or taken into their House ▪ when under Age , that after a reasonable time of service to answer that Charge , they may set them at Liberty , and during the time they have them , to teach them to read , and give them a Christian Education . Some Reasons and Causes of our being against keeping of Negroes for Term of Life . First , Because it is contrary to the Principles and Practice of the Christian Quakers to buy Prize or stollen Goods , which we bore a faithful Testimony against in our Native Country ; and therefore it is our Duty to come forth in a Testimony against stollen Slaves , it being accounted a far greater Crime under Moses's Law than the stealing of Goods ▪ for such were only to restore four fold , but he that stealeth a Man and sell●th him , if he be found in his hand , he shall surely be put to Death , Exod. 21. 16. Therefore as we are not to buy stollen Goods ▪ ( but if at unawares it should happen through Ignorance , we are to restore them to the Owners , and seek our Remedy of the Thief ) no more are we to buy stollen Slaves ; neither should such as have them keep them and their Posterity in perpetual Bondage and Slavery , as is usually done , to the great scandal of the Christian Profession . Secondly , Because Christ commanded , saying , All thing● whatsoever ye would that men should do unto you , do ye even so to them . Therefore as we and our Children would not be kept in perpetual Bondage and Slavery against our Consent , neither should we keep them in perpetual Bondage and Slavery against their Consent , it being such intollerable Punishment to their Bodies and Minds , that none but notorious Criminal Offendors deserve the same . But these have done us no harme ; therefore how inhumane is it in us so grievously to oppress them and their Children from one Generation to another . Thirdly , Because the Lord hath commanded , saying , Thou shalt not deliver unto his Master the Servant that is escaped from his Master unto thee , he shall dwell with thee , even amongst you in that place which he shall chuse in one of thy Gates , where it liketh him best ; thou shalt not oppress him , Deut. 23. 15 , 16. By which it appeareth , that those which are at Liberty and freed from their Bondage , should not by us be delivered into Bondage again , neither by us should they be oppressed , but being escaped from his Master , should have the liberty to dwell amongst us , where it liketh him best . Therefore , if God extend such Mercy under the legal Ministration and Dispensation to poor Servants , he doth and will extend much more of his Grace and Mercy to them under the clear Gospel Ministration ; so that instead of punishing them and their Posterity with cruel Bondage and perpetual Slavery , he will cause the Everlasting Gospel to be preached effectually to all Nations , to them as well as others ; And the Lord will extend Peace to his People like a River , and the Glory of the Gentiles like a fl●wing Stream ; And it shall come to pass , saith the Lord , that I will gather all Nations and Tongues , and they shall come and see my Glory , and I will set a sign among them , and I will send those that escape of them unto the Nations , to Tarshish , Pull and Lud that draw the Bo● to Tub●ll and J●van , to the Isles afar off that have not heard my Fame , neither have seen my Glory , and they shall declare my Glo●y among the Gentiles , Isa . 66. 12. 18. Fourthly , Because the Lord hath commanded , saying , Thou shalt not oppress an hired Servant that is poor and needy , whether he be of thy Brethren , or of the Strangers that are in thy Land within thy Gates , least he cry against thee unto the Lord , and it be sin unto thee ; Thou shalt neither vex a stranger nor oppress him , for ye were strangers in the Land of Aegypt , Deut. 24. 14 , 15. Exod. 12. 21. But what greater Oppression can there be inflicted upon our Fellow Creatures , than is inflicted on the poor Negroes ! they being brought from their own Country against their Wills , some of them being stollen , others taken for payment of Debt owing by their Parents , and others taken Captive in War , and sold to Merchants , who bring them to the American Plantations , and sell them for Bond-Slaves to them that will give most for them ; the Husband from the Wife , and the Children from the Parents ; and many that buy them do exceedingly afflict them and oppress them , not only by continual hard Labour , but by cruel Whippings ; and other cruel Punishments , and by short allowance of Food , some Planters in Barbadoes and Jamaica , 't is said , keeping one hundred of them , and some more , and some less , and giving them hardly any thing more than they raise on a little piece of Ground appointed them , on which they work for themselves the seventh dayes of the Week in the after-noon , and on the first days , to raise their own Provisions , to wit , Corn and Potatoes ▪ and other Roots , &c ▪ the remainder of their time being spent in their Masters service ; which doubtless is far worse usage than is practised by the Turks and Moors upon their Slaves . Which tends to the great Reproach of the Christian Profession ; therefore it would be better for all such as fall short of the Practice of those Infidels , to refuse the Name of a Christian , that those Heathen and Infidels may not be provoked to blaspheme against the blessed Name of Christ , by reason of the unparallel'd Cruelty of these cruel and hard hearted pretended Christians ▪ Surely the Lord doth behold their Oppressions & Afflictions , and will further visit for the same by his righteous and just Judgments , except they break off their sins by Repentance , and their Iniquity by shewing Mercy to these poor afflicted , tormented miserable Slaves ! Fifthly , Because Slaves and Souls of Men are some of the Merchandize of Babylon by which the Merchants of the Earth are made Rich ; but those Riches which they have heaped together , through the cruel Oppression of these miserable Creatures , will be a means to draw Gods Judgments upon them ; therefore , Brethren , let us hearken to the Voice of the Lord , who saith , Come out of Babylon , my People , that ye be not partakers of her Sins , and that ye receive not her Plaegues ; for her Sins have reached unto Heaven , and God hath remembred her Iniquities ; for he that leads into Captivity shall go into Captivity , Rev. 18. 4 , 5. & 13. 10. Given forth by our Monethly Meeting in Philadelphia , the 13th day of the 8th Moneth , 1693. and recommended to all our Friends and Brethren , who are one with us in our Testimony for the Lord Jêsus Christ , and to all others professing Christianity . THE END . 
A47148	----	A general epistle to Friends by way of caution to take heed to the light, that they may be preserved from that lazy, idle spirit that veils the life. Keith, George, 1639?-1716. 1671 Approx. 16 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-07 (EEBO-TCP Phase 1). A47148 Wing K171 ESTC R30482 11338558 ocm 11338558 47495 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47148) Transcribed from: (Early English Books Online ; image set 47495) Images scanned from microfilm: (Early English books, 1641-1700 ; 1465:11) A general epistle to Friends by way of caution to take heed to the light, that they may be preserved from that lazy, idle spirit that veils the life. Keith, George, 1639?-1716. 8 p. s.l.], [Aberdeen? : 1671. Signed: George Keith. Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- Pastoral letters and charges. 2003-01 TCP Assigned for keying and markup 2003-03 Apex CoVantage Keyed and coded from ProQuest page images 2003-04 Mona Logarbo Sampled and proofread 2003-04 Mona Logarbo Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion A General Epistle TO FRIENDS , By way of Caution , to take heed TO THE LIGHT ; That they may be preserved from that Lazy , Idle Spirit , that Veils the LIFE . Printed in the Year , 1671. A General Epistle To all FRIENDS , &c. ALL dear Friends remember the Cross of the Lord Jesus , which is his Power in you in every measure of its appearance and revelation in your inward parts , that is contrary to the power of Satan , and to all its motions and works within and without , and as you remember this Cross , to bear it , it will give you power over all the power of Satan , and by it you shall be made able to war against the same and overcome it , with all its motions and workings of whatever nature . And as you bear it upon you , it will make you weighty , and solid , and grave in your Spirits and Conversation , and it will keep down all lightness , and froth , and vanity , and foolish jeasting , and laughter , and idle speeches , for who are found in these things bear not the Cross but lay it aside , and so follow not Christ Jesus , but follow him that is contrary unto him , who is the Antichrist , who leads contrary to the leadings of Christ. Now Christ leads to take up the Cross , Antichrist to throw it off ; Christ leads into meekness , temperance , and gravity , but Antichrist leads into harshness , lightness and excess ; Christ leads into the mortification of all the lusts , vanities and corruptions of the World , but Antichrist into the feeding and strengthening them . Now Friends , while you live in the World , you will have daily temptations by the World , and that Antichristian spirit that rules in it , to lead you into these things , and there is a part in all , till it be perfectly crucified , that is apt to commune with the temp●ations from without , to lead into the same things ; so watch against that part , keep it under the Cross , yea nail it to the Cross for ever , till it be utterly slain , and so you shall be p●eserved from all the ungodliness and lusts of the world , and from all its corrupt ways , customs fashions , idle speeches , vain and frothy communications , sportings , jeastings and laughings , which are not convenient to be found among them that profess the Lord Jesus Christ , and the bearing his Cross , thoagh they be too much to be found among most of them ; which gives an evil savour . O let all Friends watch against these things , and the spirit that leads into them , I say let all Friends wacth against the corruptions of the world and worldly minded men and women , who may profess to be Christians , but are enemies to his Cross , who bear up on them the marks of Antichrist , and not the marks of the Lord Jesus Christ ; for the marks of the Lord Jesus , which his followe●s do bear in their Body and Spirit , are meekness , and temperance , and gravity , and weightyness in Spirit , in Word and Conversation , like unto Christ Jesus , who was never found to laugh , jest , sport , or use unprofitable and unnecessary discourse , but was a man of sorrows , well acquainted with griefs , and when he rejoyced h● rejoyced in Spirit , and in doing good ; which is contrary to all that joy and mirth that is carnal , that abounds among carnal and hypocritical Professors , whose frothyness , lightness , wantonness , idleness , vanity and folly in their words and conversations , are signes of madness and not of Christianity . So let all Friends stand up in the noble and virtuous Life and Spirit of Christ Jesus , to witness against all these things , and judge them and condemn them , and all who are found in them ; but if any of you be found in them , with the world , then you cannot witness against the world nor judge it . Oh Fri●nds , to what purpose is it that we have denyed the worlds corrupt words and wayes in some things , if we deny not the world in all its own corrupt words , wayes and works , to what purpose is it that any shall refuse to joyn with the world in saying you to a single person , and yet joyn with the world in other things as bad and worse ? And perhaps some will think it a great oversight to say you to one , and be ashamed and troubled for it , and yet joyn with them in that which the Light condemneth as much and more , and this is deceit and hypocrisie , which every eye in the world is open to see and observe , and reproach the Friends of Truth , and Truth it self on that account . Wherefore l●t us all be sober , and watchful in all things , that the enemy get no advantage , and if we refuse to bow our Bodies to Mens persons , which the Light condemns , let us also refuse to bow our spirits to the corrupt and filty spirits of men , which the Light condemns also . So let us not pertake in their filthyness , frothy wayes , customs , fashons , sportings , laughings , idle and unprofitable speeches which are good for nothing but feed the Serpent , are his meat and food , and strengthens that which is for judgement , and must die or go into everlasting torment . Concerning which things I have often born great burthens upon me both on my own account , and others , as finding the hurt of them , and how they defile and leaven into ungodliness , and uncleanness , and how they hurt and weaken the tender Seed and Plant of God , and brings clouds veils over it , and have a tendency to kill it , and quench the Spirit of God ; and I certainly know , the judgement and wrath of God burns against these things , and is as a Swo●d and a Hammer against them . So let all concerned take warning , and let the watchful be encourrged to be more watchful still , that ye may grow up as trees of righ●eonsness , leaving all the badness and unsavouryness in the world behind you , and treading it under foot , that a good savour in all things you may be to the glory of God , and let all your words be savoury and seasoned with salt , even when you speak of natural things , and go about your business and occasions , in your Families , Fields and Market-places , and keep out of all unnecessary words as may be , which the wisdom of Tru●h will teach you , if you you apply to it , it will teach you to number your words as well as your dayes , and it will teach you to bring both your words in number , measure and in weight , and so you shall be kept from running out into either lightness or excess in your words , And all Friends , sh●w forth the true and living Image of the noble Life and Spirit of Christ Jesus in all your conversation , and put away all that is ignoble , nasty and unsuitable to Truth , which becomes not saints ; all the worlds ignoble and unvirtuous sayings , words and proverbs reject and forget them , let your speech be like unto the Saints , and not the World , even in the meanest things when you are together ; in your eating , drinking and meeting together and parting asunder from one another , and naming one another , or calling upon one another in all these things , the world hath his corrupt wayes and customs , which savour not of a noble and virtuous spirit , as the corrupting of men and womens Names , as with respect of persons , for Iohn to say Ionie , for Iames to Iamie , and the like ; which has not a good Savour , but savours of that corrupting Spirit which spoiles and corrupts all things . And Friends , you know the Worlds Life and recreation is in words and discourse , and if they have no profanity and scurrility in it , then they think all is well , how much soever they talke and spend time in unbrofitable discourse , which after it is all done serves for no other end but to ease and refresh that which wearieth in silence , and in silent waiting upon God but kills and hurts the tender Life of God. For , if even the Letter kill , when a man speaks the Letter of the Scripture and not in a right Spirit , how much more doth that kill which is bad both as to the words and spirit ? And you know Friends , tha● when words are uttered frōm the Life and spirit of God , then they refresh the Seed and Birth of God in all , both hearers and speakers ; but when words are uttered from a contrary Life and Spirit , yea , though true and good words , they deaden and burt the Seed of God , but they stir up and refresh the bad seed , the seed of the evil-doers , that is for judgement ; and many times the effects of those idle and frivolous discourses , which Men and Women beget one another into , by answering one another , is that the light , aery , frothy , vain , wanton spirit that wearieth of the Cross , and is not subject to it , is railed up and strengthened in them , but that which is tender , meek , sober , and breathes for righteousness , is choaked , burthened , and deadned . So dear Friends , watch against all that leadeth out your minds into such things , and b●ware of hurting one another , and being occasions to one another of using superfluity of words ; for if you love the Cross of Christ Jesus , and bear it , you will love silence , and fewness of words , and it will be a pain and unease to you , either to speak or hear words which have not in them a true savour of Life , nor a true advantage for good , in the speaking or hearing of them . And , dear Friends , in all your Meetings to wait upon the Lord , be altogether in a present and diligent mind , having your loins girded about , and trussed up , and if you be diligent in applying your mindes to the Truth and Life of Christ J●sus in you , then all laziness , and heaviness , and weariness of mind will vanish , and the mind will be composed , and ordered , and that will make a well composed and well ordered Body , so that no thing , nor appearance of a weary or lazy mind will be found among you , nor of wanderings of mind , nothing of that nature will appear in the Body , to be an evil savour ; but if the mind be lazy and sluggish , and love not its present work it ought to be about , which is to wait upon the Lord , then will Signes of it appear , as in particular to gape , or gaunt in a Meeting , is a ready sign of a mind that is sloathful , and is not pres●nt nor dilligent in its attendance unto Truth , though such a thing may lye near to some true and honest Friends , and it may come upon them at unawars , and I verily believe many have not a clear sight of the thing , nor know not the hurt of it , but a hurt it is , and of no good savour at any time , but much less at Meeting , for it is that which even many men , but as men , can observe , that when a man gapes or gauns , in any exercife he is found in , it shews a mind that is slack , and is not present or diligent therein ; and besides the hurt that this thing of gaping does in ones one particular , it hurts the general , both that it is an evil savour , and also that it begets others into the same , if not watched against , so that one gaping , others will gape also , by a certain secret influence , which I have often observed with many others ; and this is not only a sign of laziness and weariness of mind , but also feeds it , yet if it be watched a-against , it may be resisted and put back , as I have had frequent experience and if at any time it so come upon any that they cannot stop it , yet they may cover it by stoping the noise of it , and covering the mouth with the hand or napkin , that it appear not , but the way to be rid of it , and get Victory over it , is by coming to a diligent attendance of mind , into the Truth , and this will put it quite away , yea it will compose the whole Man and Body , so that no marks of either weariness or wande●ing of mind will appear . Dear Friends , bear with my freedom in these things , for they have a long time layn much upon me , which may be for a service to some . The Lord God make us in all things a good savour and a good example , bo●h before one another and all the world , that he in all things may be glorified in us and among us , through Jesus Christ. Amen . The 22 th . of the 10 th . Moneth , 1670. G. K. Post-script . AND dear Friends , many of whom have been Professors , and in a profession of Religion before you witnessed the possession of the Life and Substance of it , and others who witnessed somewhat of the Life , it was but very little , and was accompanied with a great mixture of unsoundness both as to Spirit and Words , and the hypocritical ground had a deep place in many , as it hath at this day , among all the Professors out of the Possession of the Life of what they profess , from whence proceeds so many hypochritical shews and formalities , hypocritical prayings , confessions and professions , hypocritical singings , sounds , tones and accents , hypocritical sighings , whinings , wringing of the face , and putting on a sour and sad countenance when they pray , and their many other hypocritical wayes , all arising out of the hypocritical ground and spirit , in an apish imitation of what the Saints did and do in the Life and Power of Christ Jesus ; which Life and Power did and often doth work mightily in the Saints , and raised in them deep and wonderful affections , sometimes of greif , and other sometimes of joy and gladness ; sometimes of fear and terrour , and sometimes of boldness and courage ; all which had and have their natural impressions upon the voice , speech and countenance of those which have been , or are thus exercised . Hence some mourn as a Dove , so David ; some chatter as a Crane , so Hezekiah ; some quake and tremble , as did Moses , Daniel , Habbakkuck , and many others ; some roar as a Lyon , some sing and make a sweet mellody even with their voyces , and some sigh and groan unutterably . All which things in these holy men did proceed from the motions and workings of the Life in them , and so were a good savour to the Life in others , as having in them a manifestation of Life , and as it were a Signature or Impression of Life upon them : Which things at this day are witnessed by many of us , and dearly owned ; so that it is only the hypocritical and counterfeit likenesses of these things , made by the hypocritical spirit that we disown , which not being able to reach unto the heavenly things themselves , maketh Images of them , which have upon them the very Signature and Impression of that hypocritical spirit which begot them , and are an evil noisom savour unto the true Life , and the Vessels in whom it is witnessed ; therefore let all Friends watch against this hypocritical spirit and all its deceitful Images and Likenesses , and make war against the Beast , its Image , Number and Name , that a perfect Victory over it all may witness , and none may be found bearing his Image in any thing , but the heavenly Image of the Lamb , the Son of God in all things , that all your words and works may bear upon them the Image of his Life and when you pray , sing , exhort , teach or minister , it may be done in the pure motion and ability of Life , and you may be chaste waiters on and followers of it in its arisings and movings , so as in all your exercises to begin , go along , stop , stay , and rest with it ; thus shall you be a good savour to God , and to one anoter , yea , unto all men in all things . Then shall you offer up the pure Incense and Sacrifice that is without spot or blemish , , that shall be pleasant and acceptable unto the Lord as in the days of old , being delivered and purged from all mixtures of hypocrisie and deceit , out of all the hypocritical likenesses , bearing upon you in all things the Image of the noble , royal and virtuous Seed . Gev. Keith . THE END 
A47144	----	A Farther account of the great divisions among the Quakers in Pensilvania, &c. as appears by another of their books lately come over from thence, intituled, Some reasons and causes of the late separation, that hath come to pass at Philadelphia, betwixt us, called by some of the seperate meeting, and others that meet apart from us : more particularly opened, to vindicate and clear us and our testimony in that repsect, viz. : that the seperation lieth at their door, and they, and not we, are justly chargeable with it : with an apology for the present publication of these things. 1693 Approx. 63 KB of XML-encoded text transcribed from 12 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A47144 Wing K166 ESTC R16901 13370090 ocm 13370090 99300 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47144) Transcribed from: (Early English Books Online ; image set 99300) Images scanned from microfilm: (Early English books, 1641-1700 ; 460:7) A Farther account of the great divisions among the Quakers in Pensilvania, &c. as appears by another of their books lately come over from thence, intituled, Some reasons and causes of the late separation, that hath come to pass at Philadelphia, betwixt us, called by some of the seperate meeting, and others that meet apart from us : more particularly opened, to vindicate and clear us and our testimony in that repsect, viz. : that the seperation lieth at their door, and they, and not we, are justly chargeable with it : with an apology for the present publication of these things. Budd, Thomas, 1648-1699. Furnis, Henry. Keith, George, 1639?-1716. 23 p. Printed for J. Dunton ..., London : 1693. Philadelphia edition, 1692, signed: Thomas Budd, George Keith, Henry Furnis [and others] Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Some reasons and causes of the late separation. Society of Friends -- Controversial literature. Society of Friends -- Pennsylvania. 2005-05 TCP Assigned for keying and markup 2005-08 SPi Global Keyed and coded from ProQuest page images 2006-01 Emma (Leeson) Huber Sampled and proofread 2006-01 Emma (Leeson) Huber Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion A farther ACCOUNT OF THE Great Divisions AMONG THE QUAKERS In PENSILVANIA . &c. As appears by Another of their Books lately come over from thence , Intituled , Some Reasons and Causes of the late Separation That hath come to pass at Philadelphia , betwixt us , called by some the Seperate Meeting ; And others that Meet apart from us . More particularly Opened , to Vindicate and clear us and our Testimony in that respect , viz. That the Seperation lieth at their Door , and They ( and not We ) are justly chargeable with it . WITH An Apology for the present Publication of these Things . Rom. 16.17 . Now I beseech you brethren , mark them which cause Divisions , and Offences contrary to the doctrine which ye have learned , and avoid them . 1 Tim. 6.3 . If any man teach otherwise and consent not to wholsom words even the words of our Lord Jesus Christ , and to the Doctrine which is according to Godliness , &c. v. 5. from such turn away . 2 Cor. 6.14 . Be ye not unequally yoked together with unbelievers , &c. and v. 17. Wherefore come out from ●●●ng them , and be ye seperate , saith the Lord , and touch not the unclean thing , and I will receive you , &c. Rev. 2.20 . Notwithstanding I have a few things against thee , because thou sufferest that woman Jezabel , which calleth her self a Prophetess to Teach , &c. London , Printed for I. Dunton , at the Raven in the Poultrey , 1693. An Apology for the present Publication of these Things . WE are sorry that we should have occasion to publish such Account of things , in the open View of all who may read the following Account , or hear of it , that may be occasion of Grief to many , especially who had better Thoughts of some here-away , than the said Account doth give of them , and it is too probable , the Enemies of Truth and of all true Religion , will seek to take Advantage there-from , and think themselves greatly gratified thereby , so as to rejoyce the more in their Iniquity , and glory over the sincere Lovers and Professors of Truth . But as on the one hand , we have been deeply afflicted with Sorrow , to find some so highly pretending to Truth , and to the inward and immediate Teachings and Leadings of the Spirit of Truth , which they have greatly professed , and some of them have Preached for some years , so very Ignorant and unsound in some of the Chief and Fundamental Principles of the Christian Faith and Doctrine , and so resolute and confident in their Ignorance and Errour , that they have from time to time refused and rejected good and seasonable Information , and means of Instructions that have been in Love held forth unto them , partly in publick Testimonies , and partly in private Meetings and Conferences . So after our great and deep Affliction of Sorrow on their account , and for the sake of many simple people that owned them as Ministers of Christ , whom we saw to be greatly hurt , blinded and darkened with them , but not further enlightned by means of them , notwithstanding of their great and high pretences to Light and Life , and to the Spirit and Power of God inwardly revealed ; we can and do sincerely say , on the other hand , God hath greatly comforted us , and we have great Joy and Consolation in the sence of his Love , revealed and sealed to us by his holy Spirit in our hearts , being perswaded by the same , that according to his Soveraign Wisdom , Goodness and Power , and great Faithfulness , he will make these very things , to wit , the Discoveries that some men have lately given of themselves , to work for good to many ; and we may sincerely and uprightly say , They , and not We , have discovered and made publick these things ; for when they heard true and sound Doctrin preached , cencerning Christ and the true Faith in him , &c. they have whispered against it , and publickly rejected it , which yet hath been greatly refreshing and edifying to us , and to many others , having felt the Power of Christ accompanying that Doctrine , and sealing to the Truth of it in our hearts ; so that not only we have owned , and do own the Doctrin that hath been preached among us of late Times , by divers that God hath raised up in a zealous Testimony to the Truth of these Things ( Denied by some , and Rejected by others , and meanly esteemed by too many , as not Necessary , but Indifferent Matters to Salvation , to be believed , though true ) but also , we have owned , and do own the Spirit by which that Doctrine hath been zealously delivered unto us , being perswaded , it was of God ; and we do not judge so rashly and uncharitably as some do , calling that sincere and godly Zeal , that hath appeared in some among us in publick Testimonies , Anger and Passion : But it is no new thing to hear Light called Darkness , as well as Darkness called Light , and Good , Evil and Evil , Good : We believe and are perswaded , that as to the main , it hath been , and is a sincere godly Zeal , that hath been of God's raising in some of our Brethren , both to preach in publick Testimonies this Doctrine , so much of late contradicted by some , and slighted by others , and to defend it with great freedom and boldness in private Conferences and Meetings , and at some Monthly Meetings , notwithstanding of what humane Weaknesses ( as to Circumstances ) might at times , on great Provocations , attend some , that we believe God hath forgiven , which have been far greater on their side , than on ours , wherein some of them have exceeded all bounds of Christian Moderation , to the pronouncing Dreadful Woes against the Innocent ( which none of us have done ) and giving bad Names to such who did not deserve it ; thus putting the Sheep of Christ into Wolves and Bear-skins , to render them odious , and to be the Object of Tongue and Heart-Persecution , which too much abounds in this part of the World , although by the Mercy of God , and the good Laws of the Country , Persecution by Violence of the Hands , is restrained . Now that these men have been the Discoverers of their own Ignorance , Error and Unbelief , is very apparent , because they not only dared to whisper against sound Doctrine in private , but only in Meetings appointed to hear these Differences , and even at Monthly Meetings , they have been so bold as to resist sound Doctrine , and shew their Unbelief , and the Nature of our Meetings being such , especially our Monthly Meetings , that too many come to them , and sit in them , hearing all things there said , that are not qualified , either with Christian Knowledge or Prudence , or indeed with humane Discretion , as men , to conceal things that are not always seasonable to be published , insomuch that scarce any thing hath been said or done in a Monthly Meeting for a long time past , but it is soon after publickly known : And we desire to reverence the Providence of God , and to acknowledge his powerful Hand , Wisdom and Goodness , and great Faithfulness in this Discovery ; for we are well satisfied , it is far better that the hidden things of Esau be searched and found out , than to remain hid ; for when Achan had Transgressed in the Camp of Israel , and had hid the accursed thing , the Anger of the Lord was kindled against them , until he was discovered , and Judgment executed against him . And seeing it is so , that many evil and hurtful Opinions , that are as poysonous Weeds , have had too much place among us , but have so secretly lurked under Ground , and yet have brought forth bad Fruit above Ground ; for it is the Nature of Errors in Doctrine to produce Errors of Practice , and evil Conversation of Life , that we did not know that such bad Fruits did spring from such bad Principles of Doctrine that were held by them , but we did rather impute them to some other Cause , than to Ignorance or Error in Judgment . We have great cause to rejoyce and bless God , that his Light hath made this Discovery among us ; for the Light discovereth Darkness , as well of Errour and Unbelief , in relation to Doctrine , as in matters of bad Conversation : And we are fully perswaded , that it is an infallible sign of that approching Glory of God's blessed Day that is more abundantly to be revealed among us , and in us , which many of our faithful Friends have fore-told , as nigh at hand , and all the Faithful have much longed and waited for , and continually pray for . And it will have a service to bring many to Truth , that have stood at a distance , because of Offences and Stumbling-blocks that have been laid in their way , through the Ignorance of many , especially who have professed the Truth with us , after some sort , but have not received the true and sound Knowledge of it ; and too many that have presumed to preach and pray in our Meetings , their way both of preaching & praying , hath been very offensive to many tender-hearted people , by their pretending greatly to the Spirit 's Leadings and Movings , when they have expressed very unsound and unsavoury words , and have greatly discovered their unskilfulness in the Mystery of Christ , both outwardly as he came in the Flesh , died , and rose again and is ascended , and the great benefit of his outward Coming to men , as so known and believed by them , and as inwardly revealed ; so that many who have come to our Meetings have been as a hungry Child that greatly needed the Breast , and thirsted for the sincere Milk of the Word , having heard a great Noise of it , but when they came to suck , they did not find that which answered their desire , and went away dissatisfied , and the Breast it self was so daubed over with what was unpleasant to them , as Mustard or Chimney-Sout is to the Mouth or Taste of a Sucking Child . But God having so ordered it by his great Love , that by his marvellous Providence discovering these things , that hath been a long and great hurt and hindrance to the prevailing of Truth among us , and causing his Light to spring up more clearly among us , that Christ and the Faith of him , both without us , and within us , is sincerely and powerfully preached by some of God's raising up among us , more clearly and fully than many have formerly known , although the Doctrine is the same in matter and substance , that the most faithful and foundest Friends and Brethren have all along held from the beginning ; and we are infallibly assured , this present Exercise that is at present so heavy and grievous to many honest hearted , for want of a through discerning and understanding the Mind and Counsel of God therein , and his blessed Purpose , for the advancement of his Truth , shall greatly tend to their Comfort in due time , and to the Comfort of many , to raise them up to give Glory to God , with high Praises in their Hearts and Mouths , for what he hath begun to do , and will finish and perfect in his own time , for the Exaltation of his own Name , and the Name of his dear Son , that the Mystery of him , even that great Mystery of Godliness , which is Christ come in the Flesh , and God manifest in the Flesh , even in that Body of Flesh , through Death , to reconcile us unto God , with the blessed Effects and Fruits of it , inwardly witnessed by the Revelation of him in us , may be yet more gloriously revealed , that the Souls and Hearts of many may be affected with the same , and overcome therewith , to love him , and live to him , who died for them , and rose again , and to love God , and live to God , through him , in all holy Obedience , who gave him freely unto them . And though the Adversaries of Truth may for a small time rejoyce a little , and seem to be gratified and strengthned in their Enmity against Truth , and the sincere Lovers and Professors of it , so as even to seem to glory over them , yet after a little time their joy will be turned into sorrow , and their great glorying and seeming gratifyings , into Discontents and Frettings , when they shall be made to see and acknowledge the Hand of the Lord in all these things ( to their great Amazement and Disappointment ) for the good of all that love him ; and the Exaltation of his Name , and promoting Truth and Righteousness in the Earth , that his Kingdom may come in greater Power and Glory , and his Will may be done on Earth , as it is in Heaven . And as for all such who are by a false Spirit , acted to Prophecy false things concerning us , ( and to pronounce Woes against us ) and our present Work and Testimony , as if both it and we should fall and come to nothing , ( as some have done : ) Our Faith and Trust is in God , and our Dependance and Reliance is on him , whose we are , and whom we serve , and for whose Glory and Honour we are zealously concerned in this present Service , with true Humility of Mind , and earnest Prayer unto God , that he will preserve and strengthen us to the end , and make our Almond Rods to bud and blossom , while others that resist the Truth of our Testimony will wither ; for of a Truth , God is with us , and on our side , whose blessed Power and Presence we feel , to encourage and strengthen us ; and therefore let such who gain-say the Truth of our Testimony , and from a rash , head-strong , and wilful Spirit , make opposition to the same ; take heed what they do , lest they be found Fighters against God , ( for what is of God will stand , let ever so many high and bold Pretenders to that which they are not real Professors , contradict it , ) and lest that be fulfilled concerning them , that is written , Acts 13.41 . Behold , ye Despisers , and wonder and perish , for I work a Work in your Days , a Work which ye shall in no wise believe , though a man declare it unto you , compared with Hab. 1.5 . And further , the false Reports and Rumors that are already spread abroad concerning us , by many , laying all fault upon us of this present Breach and Division , and loading , not only us , but the Truth it self , with many false and bitter Aspertions , Reflections , and Calumnies , will be cause enough ( we hope , to all impartial people to whose hands this shall come , ) to be a just Apology to us , for the Vindication of Truth , and the sincere Doctrine of Christ , that is greatly reviled in divers great and weighty particulars , particularly the Doctrine of Christ's being in Heaven in the true Nature of Man , and Substance of the Seed of Abraham and David , which he took of the Virgin , according to which he is called the Seed of the Woman that shoud bruise the Head of the Serpent , and which was promised to Man immediately after the Fall , and the Faith of him and in him , as such , its being necessary to our perfect Justification and Salvation : His Coming again and Appearing without us to judge the Quick and the Dead , in the appointed Time that approacheth ; and the Resurrection of the Dead , and Day of Judgment , when all Mankind shall stand before the Son of Man : It is dreadful and astonishing to think what Uomit and Filth some of late have cast out against these precious Doctrines and Testimonies of Truth , some calling them Popery , some Presbyterian and Baptist's Principles ; but we must not reject all that either Papists or Presbyterians , or Baptists profess in words , and which our Charity obligeth us to judge , that some among them really and sincerely believe ; as that there is one God , and one Lord Jesus Christ , and one holy Spirit , and many other good and wholsom parts of Christian Doctrine ; but the greater is the Shame , and the Offence and Stumbling-block is the greater , in the way of many , that divers plain and first Principles of Christ's Doctrine , owned by all Christendom , or at least for the most part , should be either denied or questioned by any among us , that make so high Pretences to the Spirit of Christ , and yet are so ignorant of the Doctrine of Christ , whereas the Spirit of Christ leadeth all who have it , to believe and own Christ's Doctrine , and honourably and worthily to esteem of it , and the true Witnesses of it , where ever it is preached . And concerning Christ's Coming and Appearance without us , ( even the Man Christ Jesus , in his glorified Nature and Body , that is not the Godhead , but the Temple of it , ( in the Time appointed , that is nearer at hand than many are aware of , which will be very dreadful to all the Workers of Iniquity , and especially to all Unbelievers that do not believe that he will ever so appear , although the Scripture Testimony is very full and plain thereto , and will be very refreshing and full of Comfort to all that believe in him , and believe and wait for him , that he will so appear , and that the time hasteneth ; We Warn all , not to make light of it , for it is a great and necessary Doctrine of the Christian Faith , highly conducing to true Christian Piety and Godliness , that he will come again and appear without us , to judge the Quick and the Dead , lest they be found among such , and numbred with them , concerning whom he spoke , with relation to that very time when he should so come to raise the Dead , and judge the World , Luke 18.8 . Nevertheless , when the Son of Man cometh , shall be find Faith on the Earth ? Some Reasons and Causes of the late Separation here at Philadelphia . THE first cause of the Separation betwixt them and us , was this , That at a Monthly Meeting held at Philadelphia the 29th of the 11th Month last , T — having openly in the face of the Meeting , accused G. K. for denying the Sufficiency of the Light and promising to bring his Evidence the next Monthly Meeting , or then that he would acknowledge he had done amiss . And at the next Monthly Meeting being required to give his Evidence , he brought W — who was known to be a prejudiced person against G. K. and so could be no sufficient Evidence against him , besides that , divers were present at the Place and Time , where and when W — alledged he heard G. K. deny the Sufficiency of the Light , &c. that cleared him , That they heard him both then and at all occasions , that he delivered his Mind on that Subject always bear Testimony to the Sufficiency of the Light to Salvation . And at the said Meeting , being the 26th of the 12th Month , T — having said in the Meeting , ( in Answer to a Question put to him by G.K. ) That he had not learned that Lesson , whether the Body of Christ that was nailed to the Cross , crucified , buried , rose and ascended , &c. was the Godhead , or somewhat that Christ took of the Virgin. At which man● were greatly oftended to find him so ignorant , having been so l●●g a Preacher . And after much discourse about these Matte●s , the M●eting did adjourn with unanimous Consent of them that staid , which was the far greatest part , and also with the consent of T — himself , and these who went away before the adjourning of it , said nothing against it , nor was the Meeting understood to be broke up before the adjournment , only some few did go away , it being cold Weather , and growing dark ; the adjourning of the said Monthly Meeting was to the next Day about the 8th Hour , at which time they met in the School-house , where the Meeting used to be kept at times in the Winter Season . And after much discourse concerning T — in the said Meeting , he being required to prove his Charge , and to condemn his great Ignorance and Unbelief ; but refusing to do either , ( though he said publickly in the Meeting , ) If he did not prove his Charge against the next Monthly Meeting , he would acknowledge his Errour , and yet did neither , ) and going away from the Meeting , the Friends of the Meeting ( some that were present that were not in the Profession of Truth , removing at the desire of Friends ) did give a unanimous Judgment concerning T. — a true Copy whereof here after followeth . And the said Judgment being desired by Friends that gave it to be recorded in the Monthly Meeting Book , at the next Quarterly Meeting , that happened within a few days after , a Party in the Meeting did withstand it , and denied them that gave Judgment to be a true Monthly Meeting , and consequently their Judgment was void . And by this it plainly appeareth , the Breach was on their side ; for there is no Equity or Reason why they having denied us to be a Meeting ▪ that we should own them , seeing we were really a Meeting , lawfully adjourned , consisting of at least Sixty Persons , most of which used to keep Monthly Meetings , and owned to be Friends in the same Profession with them . And at the same Monthly Meeting , on the Sixth Day , W. — an antient Preacher , having renewed his former Accusation against G. K. charging him openly in the face of the Meeting , That he Preached Two Christs , because he Preached Faith in Christ within , and in Christ without us , &c. and on the next day , at the Meeting adjourned , he being sent for by the Meeting , to make his Charge good , or else condemn his Ignorance and Error ; but he refusing to come , the Meeting did also give a unanimous Judgment concerning him ( not one Dissenting in either of the Judgments , only one or two signifying their not throughly understanding the Case , declared their unclearness , but said nothing against it ) the true Copy whereof doth also hereafter follow . And this Judgment also given by the Meeting , being refused by a Party in the Quarterly Meeting , to let it be entred in the Monthly Meeting Book , gave us just Offence , because in so doing , they refused us to be a Monthly Meeting , and denied our Judgments , which we are perswaded in our Consciences , by the Spirit of Truth , was a just Judgment concerning these Men , and we could do no less , both for the Peace of our Consciences , and the honour of Christ Jesus , and also for the Credit of our Profession , in all parts of the World , where such a Profession is made , than to give such a Judgment concerning these Men. [ Note , That G. K. had no hand in giving Judgment concerning th●se Persons and Matters , but was wholly passive , he being the Person accused . And also , No●e , That they which refused our Judgments , were present at the said Monthly Meeting , but when they perceived things to go contrary to th●ir Mind , they with-drew . ] Another thing , wherein the said Party , both in the Quarterly and Monthly M●●●ing , gave us Offence , was , That whereas great Opposition had been made by them against a late printed Book , entituled , The Christian Faith of the People of God called Quakers in Rhode Island , vindicated , &c. several Friends presented to this Meeting a Paper , desiring the Meeting to be cautious , not to oppose the Rhode-Island Friends Testimony to the Truth ; whereupon , after having read , and duely considered the said Rhode-Island Sheet , Judgment was given by us , approving it , and VV. B. for Printing it ; but this also was refused by them to be recorded in the Monthly Meeting Book , wherein they have given a Three-fold Instance that they have denied us to be a Meeting . A Practice that we never knew before among the People , called Quakers , that ever such a thing was suffered , that one party of a Monthly Meeting should deny their Brethren , and leave them , and yet afterwards lay claim to them , when they themselves made the Separation . Here follows a true Copy of the Judgments given at the Monthly Meeting at Philadelphia , the 27th Day of the 12 Month , 1691 , 2. which was the Meeting adjourned by consent from the 26th , to the 27th day , where they met at the School-House , as used in cold Seasons . WHereas at the last Monthly Meeting , Thomas Fitswater , openly accused G. Keith with denying the sufficiency of the Light , which G. K. denying , T. — insisted that he could prove the same . And coming into this Meeting , to prove his Charge , brought VV.S. as his Witness , whom the Meeting having heard , the said T. F. by his own consent , left the Matter to the Judgment of this Meeting ; which they having duly weighed and considered , they do unanimously agree , and deliver it as their sence , That the said T. F. do give forth a Paper of Condemnation of his falsly charging G. K. and to clear the said G. K. of the said Charge . As also , it is the Sense of this Meeting , that the said T. F. do give Satisfaction to the Friends of this Meeting , by a Paper of his true Faith and Belief in Christ's Resurrection ; and as he is now in Heaven , in the Glorified Nature of Man , which is not the Godhead , he having given this Meeting great cause to question his Belief therein ; and that he forbear offering his Gift by way of Testimony in our publick Meetings , until he hath given Friends and G. K. Satisfaction in manner abovesaid . Whereas VV. Stockdale , having formerly accused G. K. with Preaching Two Christs , and the Charge and Matter having been fully Debated at the last Yearly Meeting , before publick Friends , and others , who did deliver it as their Sense and Judgment , That the said W. S. had abused G. K. thereby ; and that G. K. 's Doctrine was right and true in his Preaching Faith in Christ within , and Faith in Christ without ; and the said VV. S. having never given any Satisfaction , but at this Monthly Meeting did say , That what he had formerly said in his Charge against G. K. he did yet stand by , and justifie : The Friends of this Meeting do deliver it as their Sense and Judgment , That the said W. S. should condemn his Unrighteous Charge publickly , by giving forth a Paper of Condemnation for his so doing , and that he desist offering his Gift by way of Testimony , till he hath so done . There being a Paper presented to this Meeting , Signed by several Friends , in relation to the Rhode-Island Paper , entituled , The Christian Faith , &c. recommending the Service of the said Paper , &c. whereupon the said Paper being read in this Meeting , the Friends thereof do unanimously agree , and give it as their Sense and Judgment , That the said Paper is for the general Good and Service of Truth and Friends , in this Country , and elsewhere ; and that it came forth very seasonably for the Vindication of Truth and Friends ; and the W. B. ought not to be blamed , nor discouraged for Printing the same . Signed by Order of the Meeting , by J. W. The Names of some of the Friends that gave the aforesaid Judgments at the said Monthly Meeting the 27th of the 12 Mon. 1691. George Hutcheson , Paul Saunders , John Lynam , Ralph Jackson , Phillip James , Richard Hillyard , Anthony Sturges , Thomas Peart , Thomas Tress , John Lostus . William Harwood , James Chick , Thomas Morris , John M Comb , John Hutchins , James Cooper , Thomas Winn , John Hart , Anthony Taylor , Abel Noble , Nicholas Pearce , John Furnis , John Redman , John Williams , Ralph Ward , William Dyllwin , John Duploveys , John Budd , William Bradford , William Paschall , Joseph Willc●x , Thomas Budd , Thomas Hooton , Thomas Paschall , Humphrey Hodges , Henry Furnis , Robert Wallis , Thomas Jenner , William Davis , Francis Cook , Henry Johnson , Joseph Walker , Hugh Derborough , William Say , William Hard , But , that it may appear how weak and insufficient the Reasons are , that were given by the said Party at the Quarterly Meeting , why we were no Meeting , we think sit to give an Account of them , with our Answers to them . One Reason was , That a Monthly Meeting could not Adjourn , and there was no President for it : But to this the Clerk of the Meeting answered , That he had Minu●es to sh●w , a Monthly Meeting had formerly Adjourned ; and why could not a Monthly Meeting , upon a weighty occasion Adjourn , as well as any other Meeting ? Another Reason was , That the Clerk and the Monthly Meeting Book was gone : But to this it was answered , The Monthly Meeting could make or conslitute a Clerk as other Meetings have done ; for it is the Meeting that makes the Clerk , and it is not the Clerk that makes the Meeting . A third Reason was , There are few of the Friends of the Ministry , or Elder Friends and Brethren that were present at the Adourning , or at the Meeting Adjourned . To this it was answered , That there were more , both Friends of the Ministry , and Elder Friends and Brethren at that Meeting that did Adjourn , and met when Adjourned , than hath been at many Monthly Meetings here , that have been approved . And a 4th Reason was , That the matter of Difference being a matter of Doctrine , and betwixt Friends of the Ministry , a Monthly Meeting could not be proper Judges of it . To this it was answered , That the Difference being a matter of Fact , ( and not a matter of Doctrine that could be called in Question by any Judicious Christian ; ) and the Accusation being made to the Monthly Meeting they were proper Judges of it ; and if the Difference had been a matter of Doctrine , we did , and do assert , That the Monthly Meeting , to wit , consisting of a considerable Number of Friends of the Ministry ; and other Judicious Friends were proper Jueges of it ; but to lodge the Judgment wholly in Friends of the Ministry , and to deny all other Friends to have a share in the Judgment , even when the Difference is in a Matter of Doctrine , we judge is an Encroachment upon our Christian Liberty , and savours too much of the Church of Rome ; as also that other case pressed too indiscreetly at the Quarterly Meeting , when some that were known to be Parties against G. K. did require of him his Submission to the Judgment of the Meeting ; he answered ( as we judge soberly and Christianly ) That he would submit to the Judgment of the Spirit of Truth in Friends ; but to give an absolute Submission ▪ he could not , to any Society of Men whatsoever : for absolute Submission implyeth absolute Infallibility , that no Society of Men pretendeth unto but the Church of Rome , and therefore , to introduce it among us , would be Rank Popery ; at which some prejudiced against G. K. were greatly dissatisfied , and one took out his Pocket Book , and writ down some words of G. K. to that effect before he had finished the full Sentence , which we judge was very unfair , as well as unusual . But whereas some from this would infer , as if G. K. denied any positive Power of Judgment to a true Church , or Meeting of true Christians , met together in the Name of Christ , where he is present in the midst of them . G. K. gave no Ground for any such inference ; for he doth readily grant , That a true Christian Assembly hath a positive Power of Judgment , when met together in his Name , and that he is present in the midst of them , and is felt and witnessed to guide them in true Judgment . But we all know , that it is possible at times , that Partiality , ond Prejudice , and Annimosities may prevail in Meetings , that may pretend to meet in the Name of Christ , and also to have him present in the midst of them ▪ and yet , where such things prevail , Christ is not in the midst known to give true Judgment , or to guide Men to give it , as Friends Letter to us from London expresly declareth . And therefore we judge , That no absolute Submission should be required of any Member , to the Judgment of that Society he belongeth unto in a matter of Truth , or Christian Doctrine , or wherein the Conscience is concerned ; for it is time enough to submit to the Judgment of Brethren , when a Man hath heard it , and has brought it to the Ballance and Test of that which giveth true Judgment in every Particular that is in a quallified Frame to understand it , even as Christ said , As I hear , I judge , John 5.30 . And if any be stiff and Refractory to the true Judgment of the Christian Society he belongeth unto , they may freely proceed to put into Practice , Gospel Discipline against him , without requiring his Submission , as it is in Worldly Judicatories . But if any say , At least it was yielded in the Quarterly Meeting , that the Adjourned Meeting in the School-house was a true Meeting , but an Appeal was made from that Monthly Meeting to the Quarterly Meeting , and the Quarterly Meeting offering to give a new Judgment in the Case , and in order thereto , ordered G. K. to withdraw ; he refusing so to do , hindered that no Judgment could be given . But to this it was , and is answered , That there could be no Appeal from that Monthly Meeting , to the Quarterly Meeting , because most of the Quarterly Meeting did consist of the Friends that gave the Judgment at the Monthly Meeting ; and such as were over , were but a few in comparison , except some Country Friends that did not care to meddle in that matter , and so to appeal from the Monthly Meeting to the Quarterly Meeting , was in effect but to appeal from the Monthly Meeting to a small part or Number of Persons in the Quarterly Meeting , the most of which , and the most leading Men , were known to be prejudiced against G. K. and Parties against him ; and G. K. did offer very fairly in naming Seven or Eight Persons , that we know were his opposite Parties ( and had been mainly Instrumental at former Meetings about a Year ago , and at the time of the Year●y Meeting , to hinder Justice to be done , and true Judgment to be past concerning bringing W. S. to Conviction and Condemnation of his Error ) That if they would go out , he would go out also ; but they who were his manifest opposite Parties , and had manifestly appeared from time to time to excuse and defend VV , S. and blame G. K. for his sound Christian Doctrin , that he hath Preached among us , refusing to go sorth ; we are satisfied G. K. did well not to go forth , so as to submit to the Judgment of these Men , who had sufficiently shown their Partiality against him , and some of which had unjustly accused him , as can be well proved . Besides , things being duly considered , there was no reason that G. K. should have gone sorth , either at that Meeting , or any other ; for G. K. was no otherwise concerned in that Difference with W. S. and T. F. than all faithful Friends , and the whole Meeting ought to have been concerned , to wit , to defend one of the greatest Principles of the Christian Faith , viz. That the Man Christ Jesus , who was Crucified , did rise from the Dead ▪ and is now in being , And that Faith in him is necessary to make Men true Christians ▪ And therefore not G. K. alone , nor principally , but Christ himself , and all his faithful Followers are concerned in the same ; and in none of these Meetings was any Charge of any Trespass proved against G. K. nor so much as brought under the Consideration of the Body of the Meeting , only one or two particular Persons falsly accused him , but the thing was never brought to any due Tryal . And here let it be noted , That both the Meeting of Friends of the Ministry at R. E.'s refusing to answer G. K's Complaint against the dishonour done to Christ Jesus , that W. S. was guilty of , so as to bring him to any Conviction or Condemnation of his Error , and also the Meetings at the House of S. C. and A. M. at the time of the Yearly Metting , wholly neglecting to bring the said W. S. to Conviction and Condemnation of his Error , altho' at the last of six Meetings it was declared , That G. K.'s Doctrine concerning Christ within , and Christ without to be One Lord Jesus Christ , was true , and that therefore W. S. was blame worthy ; and yet after all this W. S. persisted in his false Charge against G. K. and hath been greatly excused and supported by many , that this hath given such deep Ground of Offence , to all of us , with other things concurring , that because to this day nothing hath been done ( it being now above a Year since Complaint was made against W. S. ) by these of the other side , who meet in a Separation from us , either to bring W. S. or T. F. to Condemnation , but suffer them to continue to Preach and Pray in their Meetings ; therefore we do justly judge , That the whole Meeting that meet in a Separation from us , that owneth these Men , and tollerateth them in their great Error and Trespasses , are guilty with them , and accountable for their Errors ; and therefore according to Christs Command , recorded in the holy Scripture , we ought to be separate from them , altho ' ( as hath been sufficiently proved ) they began the Separation ; and they having begun it , we cannot in Conscience unite in Meetings with them here at Philadelphia , until they give satisfaction to Truth in these weighty things . The Second Cause of the Separation ( which also we lay at their Door ) is , That whereas in the Monthly Meeting in the first Month last , a Proposition being made to change the Meetings , both at the Centre , and in the Town ; and some being for the said Change , and others against it , and having good Reasons why they were against the said Change ; yet a Party in the Meeting , contrary to our declared Mind and Assent , assumed a Power over them that dissented , to change the said Meetings ; a thing we have not known formerly allowed by Friends any where in their Monthly Meetings , that one Party ( suppose equal , or greater in Number than the rest ) should assume a Power to appoint or change Places and Times of Meetings , without the Consent of their Brethren ; for things , of that Nature especially , use always to be done with unanimous Consent , and not by Plurality of Votes , which is not the way of Truth ; and because we were not free to stand to the Arbitrary , and rash Determination , as to that Change , therefore we met at the ordinary Meeting-place as formerly practised , and they began the Separation , in keeping a publick Meeting in the Afternoon at the Bank , contrary to our declared Sense and Mind , only some of us met at a private Family Meeting in the Evening , at the House of G. K. that could be counted no seperate Meeting for that day . And afterwards , we finding they were resolved to continue in their way of Separation , and that some had endeavoured to lock us out from Meeting at the Bank in the Forenoon , this put us upon seeking a new place to meet in , in case we had been disappointed of the other ; and tho' some of us did declare our sincere Intention and Sense , that it were good but to have one Publick Meeting on first Days , to end about the second hour , and the remaining part to be used for private Meetings in Families , yet their keeping up their publick Afternoons Meeting , hath given us just occasion at present to have a Publick Afternoons Meeting , as well as they ; for we hope they shall not have any cause to say against us , that we are short of them in our Zeal for good Meetings . Things being thus far advanced , and the Separation being begun , and carried on so far by them , and justly chargeable upon them , some of them having desired us to make some Proposals , or Expedients for healing the Breach , and uniting again as formerly ; after some time we sent some Proposals to them , that we were satisfied in our Consciences were most equal and just , and such as the Truth required of us ; but they are so far from being satisfied with most of them , that they have the more blamed us : some insinuating , as if we had transgressed the Law ; but we are not afraid of any such thing , provided true Liberty of Conscience , according to the just and due bounds of it , be allowed to us ; and for our part , we are so well satisfied , that all our Proposals to them ( in that Paper signed by Fifteen of us ) are just and equal , that if they please , we shall freely consent to their Printing of them , The sum of which Proposals doth principally consist in these two things ; first , That all such of the Ministry among them , whom we can prove Guilty of the Preaching false Doctrine , or of falsly accusing the Innocent , or excusing and defending the Guilty , and contending against some sound Principles of Truth , in Meetings appointed for hearing these Differences , may be brought to Cnviction and Acknowledgment of their Error and Trespasses : And 2dly , Seeing ( by a marvelous Providence that hath discovered it ) that our Monthly Meetings bere-away have consisted of a mixt Number of some Believers , and some Unbelievers , or of some Men , unsound in the Christian Faith , that we agree together to put Robert Barclay's Doctrine ( well approved of by the best of our Friends in England , and particularly by G. F. and G. W. ) into Practice in his Book , called , The Anarchy of the Ranters , &c. see § . 4. p. 32 , 33. and § 6. p. 48 , 49 ▪ which is , To declare our Faith and Perswasion in certain Fundamental Doctrines of the Christian Faith and Religion , that by the same , as well as by a good Life and Conversation , it may be known who are quallified to be Members of our Church ; and that every one owned to be a Member of our Church , declare his Faith and Perswasion in every one of these Fundamentals , which is a secondary Bond of our Union , the Spirit being the principal , which may be easily done by answering to some plain Questions , with Yea or Nay . And now a Third and main Reason that we give for this Separation , well warranted both by Scripture Testimony , and command of Christ , Recorded in Scripture , and the truth of it sealed to us , by the Spirit of Truth in our Hearts , that whereas there are divers of them guilty of most gross & Unchristian Errors , against the Fundamental Doctrines of the Christian Faith , who are Publick Preachers among them , and whole Ministry they sit under , and some encourage them , others tollerate and suffer them ; and that others , even of their Preachers are guilty of other gross Errors ▪ and other Trespasses , that render them altogether unqualified for the Ministry , and to uphold or tollerate them , is to bring Reproach to Truth , and our Holy Prosession , and to the Body of our faithful Friends , with all whom we remain in dear Unity , in all parts of the World , hoping that Faithful Friends and Brethren , that have an impartial account and information of us , and do rightly and duely consider and examin the Righteousness of our Cause , will encourage us therein , to the Disappointment of such who affirm the contrary ; but we being principally supported and encouraged by the Spirit of Truth in our Hearts , that as such Men immediately guilty of these vile Errors , some of which , no Protestant Christian Society would tolerate , neither Episcopal , Presbyterian nor Baptist , are to be turned away , and seperated from ; so that Society is to be turned away from , whoever they be that doth uphold and tollerate them , and bring them not to due Conviction and Condemnation , after due and sufficient notice is given unto them , as there hath been a long time , from one Meeting to another , as concerning some of them , now many Months since past , and nothing done effectually to bring them to any Conviction , but that it seemeth they are resolved still to support or tollerate them . Now the Scriptures that warrant us in this Separation ( altho' as is said first made by them ) are these following , 2 Cor. 6.14 , 15 , 16 , 17. 1 Tim. 6 , 3 , 4 , 5. 2 Tim. 6.2 , 3 , 4 , 5. Tit. 3.10 . Rev. 18.4 . 2 Thess . 3.6 . Rom. 16.17 . Rev. 2 , 14 , 15 , 20. and the same is expresly confirmed by the Doctrine delivered by R. Barclay in his said Book , well approved by good Friends , who expresly saith , p. 52. We do safely conclude , that where a People are gathered into a Belief of the Principles and Doctrines of the Gospel of Christ , if any of that People go from their Principles , and assert things false and contrary to what they have already received , such as stand , and abide firm in the Faith , have Power , by the Spirit of God , after they have used Christian endeavours to convince and reclaim them , upon their Obstinacy to Seperate from such , § . 6. p. 52. and § . 4. p. 33. he saith , The Escapes , Faults , and Errors of such who own , believe and profess the same Doctrine and Principles of Faith with us , and go under the same Distinction and Denomination , may by our Adversaries , justly be imputed unto us , if not seasonably and Christianly reproved , reclaimed or condemned . And therefore we judge , that we have equal Ground and Cause of Seperation , as well from that whole Society that doth not condemn these Men for their gross Errors in Fundamental Doctrines , as we have to seperate from these particular Men , seeing they who tollerate them , both by Scripture and R. B's Book , are guilty with them , and the Errors of these Men may be justly imputed to them . Note , That whereas it hath been said by some , That they would have dealt with these Men who have been guilty of those Errors , but that G. K. would not go forth , being desired to withdraw at the Meeting at R. E 's , and at the Quarterly Meeting : To this it is answered , That G. K. had good reason not to withdraw at both these times , because at both these times , these who did take upon them to be Judges , were his manifest Parties against him , and so could not be in Justice his Judges ; but at the Yearly Meeting he did withdraw at the Meeting 's Desire , and yet they did nothing to bring W. S. to Conviction ; besides , it was not G. K. but the Truth it self , that the Difference was concerning ; and they have had sufficient time since to have done it , but nothing that we can hear of is done . But it is very strange , what some have said , That no Error in Doctrin or Trespass whatsoever of particular Persons , though tollerated by a Society , that we were joyned with in the Possession of Truth , can be any just cause of Seperation , doth equally blame all our Friends in their Seperation from the respective Societies they were formerly joyned in Profession with , as some in their Seperation from the Church of Rome , others from the Episcopal , others from the Presbyterian and Baptists , and doth equally blame the Separation of the faithful Martyrs in Q. Mary's days , from the Popish Worship in England , yet well approved generally by our Friends . And surely for People of contrary Principles and Spirits , and having a contrary Faith and Perswasion in Fundamental Doctrines , to be united together in one Worship , would make the greatest Confusion imaginable , and be incomparably more like Babylon , than the true Church of Christ ; and so to affirm , is contrary to all common Sense of any that hath the least true Notion of a Church , that ought to be as a Field or Garden , as clean of Weeds as possible ; for tho' the Tares are to be suffered to grow in the Field of the World , yet they are not to remain in the Church , according to Christ's Doctrine . But at this rate , the Weeds shall remain with the good Corn and Herbs in the same Garden , yea , and exceed them , that cannot but greatly hurt the good Corn and Herbs . Besides , how can the Gardner delight in such a Garden that is full of Weeds , and no care to seperate the good Herbs from the Weeds . And tho' it hath been said by some , That as the Faithful stand in the Power of God , they shall have Dominion over the Unfaithful : But we find no warrant or promise , that God will give them Dominion , if they obey not his Command , which is To Seperate , and withdraw from such , and not to remain in Fellowship with them ; for what part hath a Believer with an Infidel ? 2 Cor. 6.15.17 . POSTSCRIPT . WE have seriously considered , how that of late Years , especially , many are crept into a bare out-side Form of the Profession of the People of God , called in Scorn , Quakers , and have assum'd or suffered themselves to be called by that Name , and have frequented not only their publick Meetings , but also their Men and Womens Meetings , and some have presumed to Preach and Pray therein , that to our certain knowledge , by manifested Evidence of Words and Works , are not worthy to be reputed Members of a Christian Society or Church of Christ , because of their great Ignorance and Unbelief in the first Principles of the Doctrine of Christ , whereof some here-away of late have given sufficient proof , to the great Scandal of our holy Profession , by their plain and express words , uttered before divers credible Witnesset , and sometimes by their unsound Doctrine published , and gross Perversions of Scripture , to the Observation of many who are but of weak understanding , and some of them have been detected of scandalous Conversation , and have not given any convincing Evidence of their true Repentance , and that there hath been too much forbearance used by some toward such , for their hardning and emboldning themselves against the Truth , and faithful Friends and Brethren , & that by the marvellous Providence of God , that hath suffered such things to come to light , some have discovered their woful Ignorance , Unbelief , and gross Errors by their late words , without all shame or fear , and that some others have appeared too manifestly inclined to cloak , excuse and support them , which giveth us too great occasion to suspect them guilty of the same , or the like things ; and that things are come to that pass of late , that contrary Testimonies are born in Meetings by — one against another , and yet both pretending to the Spirit of Truth , and great Disputes and Contentions have been of late betwixt — one against another , before not only many , called Quakers , but some others that never were of that Profession , & that concerning several Fundamental and Principal Doctrines of Christian Faith , as first , Whether we are only to believe in Chr●st the Light within us or whether we are to believe both in Christ within us as he is Light and Life , and also in Christ without us , as he died for our sins , rose again , and is Ascended ▪ as he was that great Sacrifice of Attonement for our sins , and is our high Priest and Mediator , and Advocate with the Father for us in Heaven : 2dly , Whether to preach Faith in Christ within and Faith in Christ without us , be to Preach Two Christs , or one only Christ Jesus , the Measure of Christ within us , and the Fullness of Christ without us , in the Man Chr●st Jesus , be●ng One Lord Jesus Christ , as the Light of the Sun that is in the Body of the Sun in fullness , and the measures of it that come into our Eyes ; are but one Light and one Sun , and as the Life that is in the Root and Branches of a Tree , is but one Life , the fullness being in the Root , and the measures in the Branches . 3dly , Whether it be a Doctrine necessary to be preached , and believed to make a Christian , viz. ( throughly and intirely in all necessary parts , ) to believe in Christ without us ▪ as he is true and perfect God , and true and perfect Man , &c. 4thly , Whether Christ hath now any thing in Heaven that he had not before the World was ; or , Whether Christ's Body that was Crucified and nailed to the Cross , and was buried , did rise again , and is Ascended into Heaven , Some questioning , Whether is rose ? Some saying , It rose , but after it Ascended into the Cloud , Christ was seperated from it : Some saying , It was no part of the Virgins Substance , or of Mans Nature that Ascended in Heaven ; and one saying , He had not yet learned that Lesson , whether that which was Crucified without us , was tho Godhead , or some-what that he took of the Virgin ; others saying , This is a Nicety , and to be ignorant of such a thing , or not to believe such a thing , doth not hinder , but that a Man may be a true Christian , and a Minister of Christ . 5thly , Some accusing and charging some of their Brethren , as dividing Christ because they Preach Faith in Christ both without us in Fullness , and within us in the Measure : Others justly charging them , That they who preach only Christ as within , do divide Christ in a false and wrong Notion of him . 6thly , Some accusing their Brethren for denying the Sufficiency of the Light within to Salvation , because they preach , That the Sufficiency of the Light within , is not to be set up in Opposition to the Sufficiency of the Man Christ without us , in whom the Fullness is , as if the Measure within us were the whole Saviour , excluding the MAN CHRIST without us ; and also because they distinguish betwixt the first Ministration of Light , common to all Mankind , and the second , that is peculiar and special only to true Christians , or such who have the Faith of Christ crucified , &c. revealed to them ; both these Ministrations , with all other diversity of Operations and Gifts coming from one God , one Lord , and one Spirit , who is over all , through all , and in all , Ephes . 4.6 . And also , because they cannot set up the present Measure of Light and Grace to be sufficient for all time to come , but exhort Men to Wait and Pray in the help of the present Measure of Grace received , to receive more Grace from him , who hath the fullness of it , even the Man Christ Jesus . And lastly , that they cannot set up the Sufficiency of the Light within , in opposition to the necessary and great outward Helps and Means of Salvation , such as the holy Scriptures , and Preaching , and Teaching of Faithful Men. And beside these great Questions and Disputes that have happened among us , there have been others concerning the Resurrection of the Dead , and Day of Judgement ; as Whether the Saints have got the Resurrection of the Body already ? or Wheth●r they get it immediately after Death ? or VVhether they wait for it generally unto Christs coming ? and VVhether Christ is to come without us , to judge the Quick and the Dead ? and VVhether there is any Day of Judgment beyond the Grave ? and VVhether there is any great and general Day of Judgment that the Deceased are in Expectation of ? And this is but a hint of these things that have been in Question and Debate among us here-away in Pensilvania and VVest-Jersey , &c. to which , many other great and weigthy things of Christian Faith and Doctrine do so necessarily relate , that they stand or fall together . And it is no small Grief and Wound to us to find some so little concerned about these things , as if they were not so material as to cause any just Seperation , or Breach of Fellowship , when we know , that for less Errors many of us have seperated from other Professions ; and we cannnot but declare before the World , our Godly Zeal moveth us to a holy Impatience , that we cannot longer bear ( some of us having born the weight of these things for many Months ) such gross Ignorance and Unbelief , and gross Errors , tending to the denying the Lord that bought us , and making Void his Death and Sufferings , without bearing witness against them , who either hold them , or support & defend them ; and we are convinced & perswaded in our Consciences , that God calleth us to seperate from such Unbelievers , and not to be yoked together in Church-Fellowship and Discipline with any that we have not Proof of by Confession of the Mouth , that they are sound in Faith , touching these necessary and Fundamental parts of Christian Doctrine , as well as that their Conversation is such as becometh the Gospel of our Lord Jesus Christ . And we have been so much grieved with the Confusion and Disorder that hath lately happened in our Meetings , because of these things , ( more like Babylon than a Church of Christ ) that we have great Clearness and Peace in the Lord , to retire and seperate from such disorderly Walkers and Talkers as we have formerly done from other Professions , to meet together in the Name of Christ , having the true Faith of him , and of his Promise , To be spiritually present in the midst of us , and to wait upon him , and be refreshed and edified , whether in silence , or any living Testimony of words that God shall be pleased to enable any among us to bring forth . Yet we design not any Separation from our Faithful Brethren here , or any where else in any part of the World ; for we declare , we are one with all our Faithful Brethren in all parts of the World , both in Spirit , Doctrine and Practice of true Christianity ; and we faithfully believe , that our Faith in all things doth well agree to our faithful Brethren every where , and is the real , sound and upright Faith , as it hath been received , not only by Antient Christians , in all Ages of the World , but also by the most sound Antient and present Friends of Truth , called in scorn Quakers . And we altogether deny and disown to be called the Disciples or Proselites of Man or Men , being spiritually baptized into no other Name than that of Christ Jesus , who was Crucified for us , and rose again , and whose Disciples and Followers we only desire to be , and to follow none , but as they follow him . A Quantity of the foregoing , with another of their Books , Intituled , The Plea of the Innocent , &c. Being sent over for Sale , which the chief Quakers here having notice of , bought them all up , in order to stifle them , which occasions their Re-printing here in England , this 9th . of January , 1692 / 3. FINIS . 
A30899	----	Quakerism confirmed, or, A vindication of the chief doctrines and principles of the people called Qvakers from the arguments and objections of the students of divinity (so called) of Aberdeen in their book entituled Quakerism convassed [sic] by Robert Barclay and George Keith. Barclay, Robert, 1648-1690. 1676 Approx. 241 KB of XML-encoded text transcribed from 47 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A30899 Wing B733 ESTC R37061 16199048 ocm 16199048 105054 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30899) Transcribed from: (Early English Books Online ; image set 105054) Images scanned from microfilm: (Early English books, 1641-1700 ; 1085:22) Quakerism confirmed, or, A vindication of the chief doctrines and principles of the people called Qvakers from the arguments and objections of the students of divinity (so called) of Aberdeen in their book entituled Quakerism convassed [sic] by Robert Barclay and George Keith. Barclay, Robert, 1648-1690. Keith, George, 1639?-1716. [4], 88 p. [s.n.], [London?] printed : 1676. Place of publication suggested by NUC pre-1956 imprints. A reply to: Quakerism canvassed : Robin Barclay baffled in the defending of his theses against young students at Aberdene. Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Shirreff, Alexander. -- Quakerism canvassed. Society of Friends -- Apologetic works. Theology, Doctrinal. 2003-01 TCP Assigned for keying and markup 2003-02 Apex CoVantage Keyed and coded from ProQuest page images 2003-03 Rina Kor Sampled and proofread 2003-03 Rina Kor Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion QUAKERISM CONFIRMED , OR A vindication of the chief Doctrines and Principles of the people called QVAKERS from the arguments and objections of the Students of divinity ( so called ) of ABERDEEN in their book entituled QUAKERISM CONVASSED , By ROBERT BARCLAY , and GEORGE KEITH . 2 Tim. 3 : 9. But they shall proceed no further : for their folly shall be manifest to all men &c. Printed in the Year . 1676. Friendly Reader Had we not more regarded the interest of the Truth , for whose sake we can shun no abasement , then the significancy of those , with whom we have this rencountre , we should have rather chused to be silent , then answer them , they being of so small reputation among their own , that neither teachers nor people will hold themselves accomptable for any of their positions , and seeme zealous to have it believed they would not bestow time to read it , nor yet hold themselves obliged to approve it . However since we certainly know that in the second part of their book ( to which this reply is ) they have scraped together most of the chief arguments used against us , and borrowed not a little from G. Ms. manuscripts , ( with whose work , that yet appears not , we have been these seven years menaced ) which , like the materialls of a building managed by unskilfull workmen , though they be by them very confusedly put together , yet being the chief things can be said against us , we have throughly handled , for the Readers satisfaction , which may be serviceable to the Truth , without respect to the insignificancy of those against whom it is written . As for the first part of their book , we have also answered it , but distinct from this , it consisting of many particularityes of matters of fact , which perhaps might have proved taedious to many Readers that may be this be edified , and think it of no great consequence , that the Students are proved lyars , which even many of their own party think is not any spot in their religion , so litle are they looked upon among their own , yet those that are curious may also have that first part . As for this second part , wherein our principles are handled , we iudge we deal with the Clergy in generall , however they seek to shift it , and hide themselvs , since their book is licenced by the bishop of Edinburgh , and he being challenged , said , he did it not without a recommendation from Aberdeen . So that no man of reason , can deny but they are accountable for the errours , and impertinencies which we have herein observed , which we leave , Reader , to thy serious examination , remaining . Thy Friends R. B. G. K. The CONTENTS . SECTION 1. Concerning immediat Revelation . Pag. 1. SECTION 2. The Students argument against the Spirits being the rule ▪ proved one with the Iesuit Dempsters . 12 SECTION 3. Concerning the supper , perfection , and Womens speaking . 18 SECTION 4. Concerning the necessity of immediat Revelations to the building up of true faith . 27 SECTION 5. Concerning Worship . 41 SECTION 6. Concerning Baptism . 56 SECTION 7. Concerning the Ministry . 65 SECTION 8. Concerning Liberty of Conscience . 75 The CONCLUSION . Wherin their observations upon R. B. his Offer , and their last Section of the Q. Revileings , as they terme them , are examined . 83 QUAKERISM CONFIRMED , SECTION FIRST . Concerning immediate Revelation , wherin the Second part of the Students book from Pag. 44. to Pag. 66. is Answered , IN their first section , they alledge , we doe wickedly put many indignities upon the holy Scriptures , and that we monopolise the Spirit to our selves , which are grosse lyes , but that they are against the Spirit , is no malicious accusation , but a thruth as will appear to any true discerner : Their comparing us , when wee plead for the Spirit , to them , who cryed the Temple , the Themple , is unequall and profane , they that cryed the Temple , the Temple , rejected the Spirit of God , and relyed too much on the Temple , and outward priviledges , but dare they blame any for relying too much on the Spirit of God ? Again , in their first subjection they committ a grosse deceit in which they follow G. M. their master , who ( useth the same in his manuscript to us ) in alleadging , they are more for the Spirit then we , becaus they affirme , that the efficacy of the Spirit is insuperable . For wee doe affirme , that the efficacy of the Spirit is in a true sense insuperable , as namely wher the mind is well disposed , See R. B. his thesis , wher he useth the word insuperably , but that the Spirit doth insuperably move , or irrestibly force the ill disposed minds of all in whom it operats is false , and contrary to scripture , which saith , that some resist the Spirit , yea and is contrary to the experience of all , who are acquainted with the Spirits workings , that know , that the Spirit many tymes worketh so gently , that his operation may be resisted , therfore said the Apostle , Quench not the Spirit . Now that doctrine which is contrary both to Scripture , and experience is not for the spirit , but against it . Again , how are they more for the spirit then we , seing they affirm the Spirits influence is but only effective , as having no evidence in it self , sufficiently to demonstrat that it is of God ; we say , it hath , as being both effective and objective . 2. They say , the influence of the spirit is only given to some ; we say , to all . 3. They say , it is so weak , that it can bring none to a perfect freedom from sin in this life , though never so much improved ; we say , it can , yea . 4. They say commonly , the influence of the spirit cannot keep the best Saint one moment from sin , we say , it can keep them for whole dayes , yea alwayes , if they improve it , as well as they can . 5. They say , a Man may and ought to pray without the spirit , which we deny , and so we leave it to the judicious , if here they do not commit a gross deceit . Lastly , in their stating the question , they accuse us falsely , as if we did hold , that all men ought to judge , and examine all the materiall objects of faith and Articles of religion by inward revelations , as if all men were bound to an impossibility , all men have not all the materiall objects of faith propounded unto them , for some of the materiall objects of faith are meerly accidentall unto all mens salvation , as to believe that Abraham begat Isaak , and Isaak Iacob , &c. others although not accidentall , yet are but integrall parts , and not essentiall of Christian religion , such as the outward history of Christ , &c. and so by this distinction divers of these arguments are answered , without more ado , especially the first two , where they spend much paper fighting with their own shaddow , telling us , that the heathens have no revelations , shewing the birth , passion , resurrection , &c. of Iesus Christ , which we do grant , for the belief of such things is only necessary to them , to whom they are propounded , and the Scriptures alledged by them , at most prove no more , it were a needless labour and not worth the pains to answer particularly to all their impertinencies , follies , and blasphemies , which they obtrude upon us as arguments , and in the issue , their last probations resolve into meer assertions , as much denyed by us , as the things they undertake to refute , therefore upon each section or subsection we shall , but take notice , what their arguments resolve into at last , and as there is occasion , set down some propositions that may serve as a key to open the Readers way , through all these heaps of confusion and blasphemy , wherewith they fill their pages . As for the Scriptures brought by them Arg. 1. as Isa. 9. 2. Matth. 4. 16. Psal. 147. 19. 20. These prove not , that they had no light , for the light shineth in darkness Joh. 1. and Prov. 29. 18. doth not import that people have wanted vision from the beginning , but that for some time , they may want it , to wit , when their day of visitation is over , which we deny not . And whereas they tell us that the Greek particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often to be translated among , and therefore so to be Col. 1. 26. and other places alledged by us ; we deny this consequence . And that they say , the Apostle is speaking of the outward preaching of Christ Col. 1. 26. is their bare assertion without any proof . Also in their first argument they alledge a gross untruth upon G. K. as if he did hold in his book of Immediat revelation , pag. 11. that the Jewes generally under the Law had no immediat revelation in the Seed , let the place be read and it will clear G. K. where he distinguisheth a twofold sort of revelation in the seed , according to a twofold condition of the seed , the first sort of revelation is more hidd and obscure , the seed not being compleatly formed , but as under ground . The second is more manifest and clear , so as with open face to behold the glory of God. The first sort of revelation is given universally unto all both Jews and Gentiles , but the second is only given to the Saints , in whom the seed is compleatly formed and brought forth . As to their Queries we answer that Conscience and Reason are distinguished from the saving light of Christ in all men , & the revelation thereof , as a naturall and supernaturall principle are distinguished , and it was the naturall , which Pelagius did exalt too much , as our adversaries also do , who affirm that men may be lawfull preachers without being renewed by the supernaturall principle of Gods saving light and Grace . In the prosecution of their second argument . 1. They deny the inward blood and sufferings of Christ , referring us to their proofe afterwards , which we shall in its place examine . 2. They alledge that we hold an heavenly and spirituall nature in Christ , which is distinct from the Godhead on the one hand , and from the Manhood on the other , which they call a third nature in Christ. But this their alledgance is false , for that heavenly and spirituall nature is not a third thing distinct from both the Godhead and Manhood of Christ , as shall be afterwards shown . 3. They alledge that the Apostle doth not speak of any inward hearing or word , but of the outward . The Contrary is manifest from the Apostles own words in the same chapter , the word is nigh thee in thy mouth and in thy heart . Nor is their reason valid to prove it , for the words vers . 14 , 15. are not arguments made by Paul , but objections adduced by him , which he afterwards answereth , and this is usuall with Paul in this Epistle . As to their question , wherein consists the nature and essence of faith ? we say , it is a receiving of Christ , laying hold upon him , according to whatsoever revelation he makes of himself in mens hearts , which is in some greater , in others less , but in all is in some degree . In their third argument they undertake to prove that according to us the Scriptures are not necessary secundum quid , or profitable , but all in vain , as for their example , as they know examples prove not , so is it vain and impertinent , for we never compared the Scriptures to a mutilated and dim coppy , they are a clear and perfect coppy as to all essentialls and necessaries of Christian religion : but they are not the originall ; and seing we have answered them so many questions , let them answer us this one . Are not all these divinity books and Commentaries on the Scripture made by men not divinely inspired , as a mutilated and dim coppy in comparison of the Scripture , and whether is the Scripture or these books more perfect ? if they say the Scripture is more perfect , then what need they the mutilated and dim coppy of these divinity books , or what profit can they have , by them , which they cannot have rather by the Scripture ? Again , here they confound the materiall and formall object of faith , as if we did hold that inward revelation without Scripture did propound unto us the materiall objects of faith , which is false , for there are many of the materiall objects , which are only propounded by the Scripture , to witt , such as the historicall part of the Scripture , and in this respect , we do not plead that inward revelation is the materiall object , but the formall . In their fourth argument , they are so blind as not to take notice how we can give the same answer that they give , concerning the Law , that we who are under grace and obedience to the inward Law , are dead as to the condemning power , but not as to the commanding power thereof . But that it is not the letter or any outward testimony of the Law that doth so powerfully convince a mans conscience , as of other sinns , so of covetousness , as the Spirit of God doth in his inward convictions and smitings upon the conscience , is clear from the experience of all these , who have known and passed through the state , which the Apostle spake of , when he said , I was alive without the Law , but when the commandement came , sin revived , and I died . Yea what law is that of the mind , whereof he makes mention Rom. 8. but an inward Law , by which the knowledge of sin comes , and through which both the knowledge , and remembrance of sin sticks more closely to the soul then through any outward law it can ? and did not Christ say , that the spirit should convince the world of sin ? yea how many of those called Heathens , who had not any outward law , have declared that inward concupiscence was a sin ? As for their malicious accusation against us , of our lust and covetousness , we reject as not worth the noticing , seing they assert it without any colour of proofe , but it seems they have learned that wicked and devilish maxime calumni are audacter aliquid adhaerebit . i. e. calumniat boldly that something may stick . Their fifth argument is answered in the first as being a branch thereof . Their sixth argument is built upon a false supposition , that according to our principle , all would be prophets , and that no difference could be assigned betwixt prophets , and pastors and teachers , seing prophets and teachers teach , both from the spirit . The first is answered at large in the end of G. Ks. book of Immediat revelation . To the second we answer , that by prophets in the strickest sense are meant those who prophecy of things to come , as Agapus was ; by teachers , they who instruct the people in doctrine , and this is a manifest difference , although in the large and common sense prophecying and preaching are one thing . Their seaventh argument , they pretend to build on that Scripture Jud. 19. but it is easily answered , that men in one sense may be said not to have the spirit , and in another to have it , even as a rich man who improveth not his money , both hath , and hath it not in divers senses , according to which Christ said , from him that hath not shall be taken away that which he hath . And whereas R. B. doth grant that they whose day of visitation is come to an end , have not the spirit , so much as to invite and call them unto God ; here they insult as if all were granted they seek , but they are greatly deceived , for though he grant that some have not the spirit to call and invite them , yet he granteth not that they have not the spirit to reprove them , for even the devils and damned souls of men and women sin against the Spirit of God witnessing against them in their hearts , which is in them a law of condemnation , as David said , if I go down into hell thou art there , yea do we not read not only that God spak unto Cain a most wicked man , but also unto Sathan Job . 1. which speaking of God to Sathan , we suppose the Students will not say , was by an outward voyce , and consequently it was internall . But we ask them if all wicked Professors of Christianity should burn the Bible and destroy all outward rules and means of knowledge , should they by this means cease to sin , because they should have no rule , or should they be excused from gospell duties , because they have no rule , by this supposition ( according to the Students ) to require them ? In their second subsection they spend both their strength and paper , in labouring to prove some things which we no wise deny , as the sequel of their Major § . 14. but in the proofe of their Minor , where the whole stress lyeth , they utterly faill in both its branches , as we shall briefly shew . As to the first , they argue thus , they know no such inward objective evidence of inward revelations of the spirit in themselves , therefore they have none such . We deny the consequence , they see it not , nor know it , because they will not , their prejudice against the truth doth blind them , and indispose their understanding ; yea might not the unbelieving Jews have reasoned the same way against Christ , when he was outwardly present with them , we do not know him to be Christ , Therefore he is not Christ. Again , whereas they querie in a scoffing way , can a thing that is self evident be hidd from the whole world except a few Illuminado's ? We answer , if it were hidd from the whole world , except a few in comparison of others , it is no more then what the Scripture saith , that the whole world lieth in wickedness , & their wickedness blindeth them that they do not see the light that is in them , yet we could instance many who are not Quakers , so called both Christians and Gentils who have acknowledged the evidence and certainty of divine inspiration in all men , as the surest ground of knowledge , but we need not digress into this here ; we have enough besides to stop their mouths . For do not they say , that the Scriptures have a self-evidence , and yet are not the Scriptures and the truths declared in them hidd from the greatest part of the world ? The Mahumetans reject both Old and New Testament , and the Jews the New ; although they read them , and yet according to our adversaries , they have self evidence , so that it is evident , the same argument is as much against the Scripture , as the Light within in point of self evidence , and indeed much more , seing many who deny the self evidence of the Scirptures , even heathens have a knowledge of the self evidence of divine inspiration , as Socrases , Plato , Plotinus , Phocyllides , Seneca and many others . And here in the close being sensible of their weakness after they have laboured to prove the negative , they tell us , that seing the negative is theirs , they are not bound to prove it , and so would roll it over on us to prove the affirmative against their own law , which would have us to be meer defendents . As to the maxime , Affirmanti incumbit probatio , it doth not help them , for they have affirmed a negative , and have been at great pains to prove it . But all in vain . And why may we not put them to prove their Minor being a negative , as well as their master , I. M. put the Jesuit Dempster to prove his Minor , which John Meinzies affirmed to be negative ? In their prosecution of the second branch they affirm that the Q. cannot give any sufficient evidence of their revelations . This we deny and put them to prove it , but how shamefully they fail here is apparent , for instead of proving of what they affirm , they put us to prove the contradictory , and so contrary to their own Law , would urge us to be impugners and defenders at one time , a silly trick they learned from the Baptists in their dispute at London , as indeed the Students argument about an evidence is the same upon the matter with that which the Baptists used against us at London long before them and which the Iesuit used against I. M. long before them both . So that we may see what sort of patrons the Students here follow . But it is well to be observed , that when they seek an evidence from us , they tell us pag. 57. They mean not an evidence which will actually and de facto convince a pertinacious adversary , but an objective evidence or clearness in the thing it self which is apta nata , fitt of its own nature to convince , and will really convince the well disposed . Very well ! this their plain concession destroyeth their whole building , for seing they press upon us by way of Dilemma , either we have the Spirit of God , or we have it not , which is I. L. his argument . We may very lawfully by his own example press him and his fellow Students , with the like argument , either they have a well disposed mind , or they have not . If they say , they have not , then they confess they are a pertinacious adversary , and so not capable to be convinced of our evidence , and surely it were great folly in us to seek to convince them of the truth of a thing , who are not in a capacity to be convinced . If they say , they have a well disposed mind , then let them prove it to us , or give us an evidence of it , seing by their own rule , Affirmanti incumbit probatio . Who is so weak that doth not see that they are intangled in the same difficulty they would urge upon us , yea into a far greater , for they can not so much as pretend to any objective evidence , whereby to convince us that they are well disposed , seing they altogether deny such a thing . If they answer , that they are not bound to say either the affirmative or negative , but require of us to prove the negative , who seeth not that we have the same to reply unto them , when they urge us , either the Q. have the spirit , or they have not , that we are not bound to say , either the affirmative or negative , for although to have , and not to have , are contradictory , yet to say , that we have the spirit , and that we have not the spirit , are not contradictory , being both affirmative : and indeed when we assert things only in thesi , we do not say , either that we have , or have not the spirit , but this we say , and we are able to prove from Scripture , that all good Christians have the Spirit of God , immediately to teach and guide them into all truth , and all men have it so far as either to justify or condemn them . By this we stand , and are able to defend it through the help of God , as consisting both with Scripture , and sound reason , and testimonies of Ancients . But if they think with their little craft to bring us down from the Thesis to the Hypothesis , they must know the same will bring them down to it also , for seing it is a truth acknowledged both by them and us , that all true Christians and children of God have the Spirit of God , working in them at lest as an efficient cause : from this we urge them thus , either they have the Spirit of God working in them as an efficient cause , or they have not . If they say , they have not , they confess they are not true Christians , or children of God , which we suppose they will be loath to say , if they say , they have the Spirit of God as an efficient cause of faith working in them , and subjectively inlightening them , let them prove it , or give us an evidence of it . Who doth not see , that poor men they are taken in their own snare ? we know all rationall and sober men will acknowledge that we are not bound to receive their affirmations without proofe , more then they are bound to receive ours , nor indeed so much , we being as the case stands , but defendents . As touching their answer to R. B. his retortions about an evidence 〈◊〉 shall be examined in the next section . In pag. 60. they tell , that we assign them at last some shaddows of evidences , namely first , our own declaration . 2. the Scriptures . 3. the immediat testimony of the Spirit . But that these are not shaddows , will appear to the judicious and well disposed , if they consider these two things 1. That by our declaration we mean not a bare verball declaration , having no virtue or manifestation of life in it , for we confess , such might be as good a ground for a heretick in way of evidence , but by our declaration , we mean such a declaration as doth really proceed from the spirit of God in us , and is therefore a living declaration having a manifestaaion of life in it , and with it , and which is not only in words of life , or living words uttered through us from the spirit of life , but also in works of life or living works , which are the fruits of the spirit , as said Christ , by their fruits shall ye know them . Now such a declaration , can no Heretick have , however he may pretend to it . If our adversaries say , that we only pretend to such a thing . We answer them with their own rule , Affirmanti incumbit probatio . i. e. The affirmer ought to prove . Let them prove us only to be pretenders , which yet they have not done , nor can do ; and indeed such a declaration from the Spirit of God in the Apostles , as when John said , we are of God , &c. was an evidence that no heretick could justly pretend to ; 2. it is a most unjust and unreasonable thing to require of us any other evidence of our having the spirit , then that which every true Christian may and ought to give , seing we pretend to no other spirit , but that which every true Christian hath , nor to any revelations , but these , which are the priviledges of all true Christians , nor to any doctrines , which are not conform to the Scriptures of Truth , as we are ready to prove , and as G K. hath already shewed in his book Immediat Revelation , which neither the Students nor their Masters have given us any refutation of . Now have not all good Christians , these three evidences for them ? and we can prove by the help of the Lord that they are as applicable to us , as to any upon earth : and here note , that when we say the Scripture is the best outward evidence , that can be given , we mean it not as a particular evidence , but as a generall common to all good Christians , for we grant that the Scripture cannot prove that any particular man hath the Spirit of God in such a way as true Christians have it , but it proves in generall , that all true Christians have it , yea and all men to convince them at least . In pag. 61 , 62. They reject the Scriptures testimony as an evidence to us , because according to us the Scriptures testimony hath no evidence without the Spirit . In answer to which we say . But it hath an evidence with the spirit , his inward evidence going along with it , which inward evidence , we say , doth go along with it , sufficiently to convince every well disposed intellect . And this we can prove from the Scriptures testimony . Nor is this to commit an unlawfull circle , as they foolishly alledge , which is but an old threed-bare alledgance of Papists against the Protestants , as Turnbull alledged on Paraeus , that he proved the spirit by the Scripture , and the Scripture by the Spirit . Some Protestants in our dayes do miserably seek to extricat themselves of that circle , that they know the spirit by the Scriptures objectively , and they know the Scriptures by the spirit effectively , and so indeed they get free of the circle , as not being , in eodem genere , i. e. in the same kind . But they affirm a gross untruth that the spirits influence , is only effective and ex parte subjecti , whereas we know it is objective , and can prove both from Scripture and primitive Protestants , see G. K. his book of immediat Revelation , and Quakerism no popery . Where the same is at length proved . But we have a most clear way to extricat our selves of that circle imposed on us by Papists and these Students , to wit , that we know the Scriptures testimony by the spirit tanquam à priori , as we know the effect by the cause , and we know the Spirits testimony by the Scriptures , tanquam à posteriori , as we know the cause by the effect , and so both are objective , and yet in a divers kind , because the objective evidence of the spirit is a self evidence and primary , the objective evidence of the Scripture is but derived and secondary . In their answer to G. K. his retortion from the practice of Christ , who though his own immediat testimony was to be received , referred them unto the testimony of the Scriptures . They most miserably betake themselves to their old trade of affirming things without any proof , and yet on the proof of these things the whole stresse of their answer lyeth , as 1. They say , the Iews rejected only the outward immediat testimony of Christ. However dare they say , but that the outward immediat testimony of Christ was to be believed ? and yet he referred them unto the testimony of the Scriptures . 2. They say , they have no such testimony themselves as the inward objective testimony of the spirit . 3. They say , according to Christ , the Scriptures were the rule , meaning the primary rule , and so , they set the Scripture above Christ , his own immediat outward testimony , a most gross disorder . All which we reject as meer affirmations without any proof . Their insinuation that G. K. acteth the part of a cunning sophist , when he spoke these words repeated by them , pag. 4. is no less without any reall proof , for it is a truth , that no Scripture truth can be savingly believed but by the illumination of the spirit , which is objective . In paragraph 28. they think to evade G. K. his argument , that we have inspiration , because all men have it , that then Papists , Mahumetans , Pagans and men bodily possessed have inspiration , which we do affirm , viz. that these have it so far as to convince them , and is sufficient to be a law of condemnation , and render them without excuse for their sin , and this all men have , not only within their day , but after their day of visitation is expired . But as to their imposed glosses and senses , which they say their divines have already vindicated on these Scriptures cited by G. K. for universall grace and inspiration , as they refer us to their Divines , so we refer them to our friends and our books , where their silly and weak reasons are answered against this gospell truth . As for the word EVERY we acknowledge it is not taken alwayes universally , but seing it is taken so most frequently , it lieth on them to prove that it is otherwise taken in the places cited . Before we close the answer to this subsection , we propose further unto the Reader these two Considerations . 1. That when we say , inward divine revelations in the seed are self evident , we do not mean it alwayes in respect of the materiall objects , of things revealed , but in respect of the formall object , or revelation it self . 2. Although we affirm that the illumination and influence of the spirit , in mens hearts , is both effective and objective , yet we do not affirm that they are two distinct things , but one and the same thing under different respects ; so that we do not plead for another influence , then that which in words they seem to grant , but we say , it is a more excellent thing then they acknowledge it to be , as being in it self perceptible and having a self evidence , whereas they will have it only a medium incognitum , a thing altogether undiscernible and inevident of it self , so as to convince or satisfie the understanding that it is of God. And thus according to our adversaries sense , and upon their principle , this inward illumination of the spirit may be said to be fallacious , for want of evidence , seing according to their own argument that which hath not a sufficient evidence is fallacious . But whereas the Students in their account grant in words , that the soul hath spirituall sensations and that the work of grace may be felt , this confession destroyeth their wholl superstructure ; for if the work of grace can be felt or is perceptible then it is objective , for whatever is perceptible is objective , ad seing they grant that the soul hath spirituall sensations , we ask them , what are the objects of the sensations ? Are they only words and letters , or things such as God himself in his heavenly refreshings , waterings and bedewings , if the first , it is most unreasonable , for it would make the spirituall senses to fall short of the naturall , seing the naturall senses reach beyond words to naturall things themselves , if the second , they must needs with us acknowledge inward objective revelations , for by them we understand no other thing but as God , and the things of His Kingdom are felt in us by way of object . SECTION SECOND . Where the Students chief argument against the spirits being the rule , is proved to be one upon the matter with that the Jesuit Dempster used against their Master I. M. and the same way answered , and their weak endeavours to evite it examined and refuted . THere hath enough been said heretofore to demonstrat the fallacies in the form of their arguments in which also it resembled the Iesuits , which to avoid repetition we shall now omit . Their medium against us , is , that we cannot give an evidence of our being led by the spirit , but that which may be as good an evidence for Hereticks , for thus they word it in their account , alledging we wronged them , in saying , they used the words , which Hereticks may pretend to , yet abstracting from this false charge , we shall take is as they now express it , being indeed equivalent . To prove that it may be as good an evidence for hereticks , they make I. L. argue thus , other Hereticks declare and say , they have the Spirit of God , teaching them as well as you . Therefore , if your saying you were so taught , were a sufficient evidence , &c. Then their declaring , &c. Now let the Reader judge , whether this argument amounts to any thing more , then that , that is not a sufficient evidence to the Q. which other Hereticks may pretend to . Thus the Students dispute against the Q. let us hear how the Jesuit disputes against I. M. their Master Pap. Lucif●g . pag. 3. after the Jesuit hath repeated his argument , he adds , May it please the answerer of this syllogism to remember that the ground or principle , which he shall produce to prove the truth of his religion must have this property , that it cannot serve nor be assumed to prove a false religion as the grounds and principles that one produceth to prove that he is an honest man must have this property , that it cannot serve nor be assumed to prove a knave to be an honest man. &c. Let the judicious Reader consider whether there be any materiall difference betwixt these two argumentations . But to proceed and shew that their arguments are no better then the Jesuits against their Master , and our answers no worse , then their Masters against the Jesuit ; we shall place them together , I. M. answereth the Iesuit thus pag. 5. of his Pap. Lucifugus . Our Answer to the Students as themselves acknowledge st pag. 59. ●s . The true religion hath sufficient grounds in it self , to manifest it self to be the true religion , if it met with a well disposed intellect ( for to use your own similitude ) an honest man may have ground enough to shew a distinction betwixt him and a knave , albeit a fool cannot discern it , so the true religion may have ground enough to prove it self true ( which the false religion hath not ) though an infidell or Heretick whose foolish mind is darkened Rom. 1. 21. cannot take , it up . That the evidence of the spirit cannot be assigned , but to the well disposed understandig . This they call a pitifull subterfuge , alledging that then this evidence can only be assigned to such , as are of the Q. mind , but not to others , and that any Heretick in the world may deny evidences upon the same account . Now let the judicious Reader , determine whether if this answer be a pitifull subterfuge ; the Students with the same breath do not declare their Masters , to the Jesuit to be the same . And when they write next , let them shew the difference , which they have not yet done . In answer to this Retortion , they alledge pag. 67. That R. B. said their master , ●o . M would not assign the Iesuit a ground , to prove the truth of the Protestant Religion , and therefore , say they , R. Bs. practices agree exactly with the Iusuits Moralls , and gives an egregious specimen of his Iesucticall hones●y , which makes us suspect him to be a Iesuited emissary . This is a 〈…〉 disproved by their own account , where pag. 8. upon this occsion , They confess R. B. said only that their master desired the Iesuit to prove that the Protestant Religion had no ground for it . Will they deny this , let them read the very first four lines of their masters first answer to the Jesuits paper pag. 3. and they will find he put the Jesuit to prove his Minor , which was , that the Protestant Religion had no such ground . As it doth not therefore follow that I. M assigned not afterwards a ground ; so neither will R. B. his repeating this , infer that he said , he did not assign such a ground . Yea in contradiction to themselves pag. 60. They acknowledge he told , their master named the Scripture as a ground , &c. So it is manifest they have given here a specimen of their Iesuiticall honesty , and because they could not answer , they forged lyes to fill up the paper , and things not to the purpose as pag. 57. where offering to reply to this retortion , they say : But for answer it is well known R. B. was brought up in a Popish Colledge , & it is thought by many that he is a Iesuited emissary , &c. Is not this a pungent answer ? Reader , R. B. was educated in a popish colledge ; ergo , say the Students , our answer is not that which the Iesuit used against our master . It seems the Students are offended that R. B. hath forsaken popery , or otherwise their charging him with his education must be very impertinent , as indeed it is no less foolish , then if we should upbraid Luther , Calvin and all the first Reformers as Papists , for being so educated , and though it is no wonder their folly and malice led them into this impertinency , yet it might have been expected that their gratitude to the Bishop of Edinburgh , who was pleased to permitt their book to be printed , might have hindered them from this folly , seing he was educated in the same Popish Colledge R. B. was , and owes some of his Philosophy to it , wheras R. B. learned only there a litle grammar , and came thence in his 15 Year , but the Bishop was there professing popery in his more mature age . So if this reflect any thing upon R. B. it will much more against the Bishop , which they will do well to clear , and be sure not to omitt , when they write next , or else acknowledge their impertinency herein . It seems they wanted strength of reason , to evite the retortion , which makes them thus rove , offering also to prove that their master did assigne a ground , which was never denyed and that he was defendent , so was R. B. also . what is that to the purpose , unlesse to make the retortion the stronger , and show they cannot get by it ? but pag. 60. They say , that wheras the Iesuit pressed their master that hereticks did say , their Religion was conforme to the Scripture , as well as he , and so the Scripture was no peculiar ground for him , more then for hereticks . They say their master answered , That it was not a pretended , but reall conformity unto the Scripture , that demonstrats a true Religion , &c. and upon this they inquire , what followes , alledging they argued from being as good and not pretending , and so fall a railling , saying , that the light of our Consciences is ecclipsed by a new found light , and that we misrepresent them malitiously . This railing is for want of better reasoning , but seing they are so blind as not to see , whether they will see it or not , wee shall tell them , and , wee hope , let the Reader see , what followes here from . Jo. Meinzies the Students master saith to the Jesuit , it is not enough that hereticks say the Scripture is a ground for their Religion , unlesse it really be so , and that other Hereticks saying so doth not inferre , that it is as litle a ground for his owne ( to witt J. Ms. ) Religion . Very well ! The Quakers tell the Students , That it is not enough that hereticks declare they have the Spirit , unlesse it be really so , and their saying , they have it , while they have it not , doth not inferre , that our saying we have it , is as litle a ground for us . Who but such as are as childish as the Students , will affirme , there is here any difference ? But further , they confound most ignor antly the Internall testimony of the spirit with the declaration of having the spirit , which are two different things . It was incumbent upon them to have proven that the internall testimony of the spirit is as good an evidence for Hereticks , as for us , which they have not offered to do ; next , they have not proved that the declaration of Hereticks is as good as ours , neither can they unless they can prove ours to be false , which they neither have nor can do . But they have egregiously falne in that in convenience , they would fix upon us , pag. 58. 59. where in answering R. Bs. retortion , shewing them , that if mens being deceived , contradicting themselves , or one another , who say the spirit is the rule , did infer the spirit not to be a certain rule , then mens being deceived , contradicting themselves and one another , who say the Scripture is the rule , would the same way infer that the Scripture is not the rule . Here they are miserably put to it , and therefore not ashamed to deny that they plead not against the spirits being a rule , for these Causes . The contrary for which is known to all that are acquainted with these controversies , & for example , let them read their so much applauded W. Mitchell his Dialogue and his sober answer , so called , where he makes this the chief cause , yea themselves for the same reason within two pages to wit pag. 60. and 61. plead against the teaching of the spirit , affirming that * because the Georgians , Familists and pretended Saints as Francis and Loyola , &c. pretended the inward teaching of the spirit , and had an outward show of godliness , therefore the spirits teaching to deny ungodliness is as good an evidence for them as for the Q. Who but the Students would run themselves into such miserable condictions ? but to give the Reader an evident demonstration of the Students gift of contradicting themselves , take one here in their own words , they say this above mentioned retortion doth not meet their argument , why ? do we conclude that the spirit is not the rule of faith , because they cannot give an evidence which will actually convince , that they are led by the spirit , no such thing , compare this with 1. Ls. medium of his second argument , where he undertaketh to prove that the spirit is not the rule of faith , ( as it is expressed by themselves ) because there can be no evidence given of it in the world , but if they think to creep out here , that there may be evidences given , though not such as do actually convince , because of the want of : subjective evidence , or disposition of the mind , as they afterwards add , and that we can give no evidence , of this last sort , it remains then for them to prove that their minds are well disposed , seing they are the Opponents , and we the meer Defendents , and that the evidences assigned by us , or such as are not manifest even to the well disposed , and yet to go round , pag. 59. paragraph . 19. They account this of the well disposed mina ridiculous , though it was the best answer their Master could give the Iesuit in the like case , as above is shown , but thou may perhaps judge Reader , that these that are so nice and scrupulous in receiving evidences from others , would give some very solid ones for their own rule ; when pressed the same way to give us an evidence , that they have the Scripture to be their rule from God , and that they have the true sense of it . Take then notice of them here Reader , and see how satisfactory their answer is Now ( say the Students pag. 59. ) The solution is easy , for they who make the Scripture their principall rule are either our Churches , or they are Sects dissenting from us . If the first , have not our divines frequently proved both from the intrinsick characters of Divinity that appear in the Scriptures themselves , and also from the outward motives of credibility , that we have these Scripturall revelations from God ? and have they not often assigned sufficient objective evidences and proofs of the senses of the Scriptures taught by our churches as to every point controverted by us , and all Sects whatsoever , so that dissenters remain unconvinced for want of subjective evidence and disposition of mind ; and really ought to believe us teaching such senses of Scripture , &c. Is not this rarely wel solved ? do the Students give any better evidence for all this , then their own declaration , and is not this ( according to themselves ) as good for other Hereticks as for them ? is it not strange with what confidence they should print such stuff ? Besides as to the first part of it , it is manifestly false , for Calvin the chiefest of their Divines , hath in plain words asserted . That all the objective evidences & motives of credibility are not sufficient to establish the Conscience in the beliefe of the Scripturs certainly , & that therunto is necessary the secret and inward testimony of the Spirit , yea that the same Spirit that was in the Prophets and Apostles enter into the heart &c. So say all the publick confessions of the Protestants abroad , and seing of this according to the Students ther can be no objective evidences in the world given , then neither can there of the Scripture , which they confesse is their rule . So the Reader may see that their work is like the vipers brood , that destroyeth it selfe ; & tends to overturne the certainty of all Christian religion , landing in Scepticisme , which becaus they can not shun , they end their section in vaine boasting & railing , saying , pag. 77. they provoke all the Papists & Qu. of the world to argue against them so , if they can . Here are high words indeed , but seing they are so busy in boasting we accept the Challenge & offer us to prove before as publick an auditory , as the last Dispute was , that their arguments against the Q. are no better then the Iesuits against their master . And here to conclude , they adde , Let the Reader therfore judge , whether railing Robin shewes forth more of an asses then of a vipers nature , where he brands our argument with the black mark of Popery . Well! wee leave to the Readers judgment , who also may judge , if this be not railing , and if the Students , who talk at this rate , be to be trusted in their Preface , saying that they have abstained from all personall criminations , and have not rendered evil for evil , and what may be thought of men that are not ashamed thus to belye themselves . SECTION THIRD . Wherin the Students arguments concerning the Supper , and against Perfection , and Womens speaking are considered and answered , contained in their subsection 3. from pag. 66. of their book to pag. 78. FIrst , They say , They might argue that the Q. have not revelations from the Spirit , becaus of their mad & impious practices , and then they turne this assertiou into a question , asking , have not the Q. committed such practices , saying they were commanded by the Spirit ? And for this they referre the Reader to severall bookes writ against the Q. by their declared adversaries : which signifie nothing unlesse they will prove that these men spake Truth , which they neither have , nor can do , and so are no more valued by us , then Cochleus lyes against Luther . But to confirme this , They place at large a citation out of H. More , whom they say , the Q. have reported to be a Quaker . This is a false calumny , which they are dared to prove . That H. More hath in a letter to G. K. owned some of the Q. principles , is true , as particularly that of immediat objective Revelation , called by them the head of the Monster , and that the seed is a substance , which they count one of the Q. grand errours . As for that citation of H. More , he wrot it upon trust , and was not an eye-witness of these things , and it recurrs upon him and them to prove the things true . The story there mentioned of I. N. seing it was at that very time disowned by the Q. and since condemned by himself ; militats nothing against us , no more then other horrid things , yea that ( which in the Students own esteem ) is down right treason , being done by some of the chief of their Ministry , as commanded by the Scripture , doth against them . In conclusion they give a proverb used by Will. Dundas , in a book of his , as a further instance , which they call a bundle of ridiculous and non-sensicall expressions . But will they deny but the Presbyterian Generall assembly of which W. Dundas so writs , was a mingle mangle of omni-gatherums , particularly that assembly that excommunicated and gave to the devil B. Spotswood , and these other called reverend Prelats of the Church the Students own , or let the Students tell us , whether in their esteem they deserve a better designation . Now that to use proverbs in things written even from the spirit of truth , is no inconsistency , let them read Tit. 1. 12. evill beasts , slow bellyes , 2 Pet. 2. 22 , the dog is returned , &c. and the sow to the puddle . But to procced , they offer to prove , the spirit in the Q. not to be the Spirit of God , becaus it teaches doctrines , contrary to the Scriptures . Their first instance of this , is , the Q. denying the necessity of the continuance of the use of Bread and Wine , as an Ordinance in the Church , which they alledge pag. 67. is commanded Matth. 26. 26. Mark. 14. 21. Luk. 22. 19. But the Students may look over these places , and find if they can any thing in the first two of Matth. and Mark like a command , but only a meer narrative of the matter of fact . in that of Luk , these words are added , do this in remembrance of me . They procced to prove that this is not ceased , of its own nature , carping at these words of R. B. ( in his first answer to W. M. pag. 54 , 55. ) where he saith , the very institution intimats the abolishing thereof at Christs coming , insinuating as if he had mistaken himself , for his words ( say they ) allude to Pauls 1 Cor. 11. and not to Christs , but while they take a liberty to judge of his thoughts , they do but shew their own forwardness to mistake ; for either these words of Christs in Luke above mentioned , do import , they should do that in remembrance of him untill he came , or they do not , if they do not , the Students give away their own cause . If they do , then he might allude to that , as being there included , though not expressed . They urge , the coming of Christ mentioned , must be his coming to judgement , because these to whom Christ was come in Spirit do use it , but this proves not , that they then practiced it by way of necessary duty , more then their practicing other things , which our Adversaries themselves do acknowledge do not continue , nor are not binding . But they proceed pag. 69. to prove it commanded since , from the Apostles words 1 Cor. 11. And to prove that this was not a meer narrative of a matter of fact ( as we truly affirm ) but a command , they affirm first . That he often gives the title of the Lords Supper to it , even as received by those Corinthians . For answer , the Students must needs be like themselves , and as they often belyed us , so they use the Apostle the same way , for not only in this Chapter or Epistle , but in all Pauls Epistles , these words ( the Lords Supper are only once mentioned , so not often . Secondly , vers 20. where he useth thei● words , thus , When ye come together therefore into one place , this is 〈◊〉 to eat the Lords Supper , it is so far from making for them , that it makes clearly against them , for the Apostle clearly here asserts that the Corinthians in their useing of bread and wine did not eat the Lords Supper , he sayes not they did not eat it , as they ought . Secondly they urge , that the Apostle received of the Lord a command to take , eat , do this . This is strongly alledged , but we deny it , and let them prove it , for proof , they give none , unless we may take an example for a proof in which they beg the question , for unless that alledged minion of the King should tell these citizens he came to , that he had received order to command them to obey the decree repeated by him , the example sayes nothing ; but that the Apostle has signified any such thing to us we deny , & it remains for them to prove . Thirdly , they alledge , that since the Apostle reproves them for abuses in the use of this , and to rectifie those , brings them back , to the institution , the duty of receiving it , may be much more concluded from the same institution . Answer , this is their bare affirmation , the abuses committed in practicing a ceremony may be regulated by telling the proper rise , use and end of it , and yet the using it may not be an absolute duty , the Apostle sayes how those that observe dayes , ought to do it to the Lord , it will not therefore follow , that the observation of dayes , is a duty incumbent upon all , yea the Apostle in that place expresly asserts the contrary . Their fourth reason is yet more ridiculous , the Apostle insinuates that it is a duty , because of the first word FOR that which I have , &c. Who but the Students would argue at this rate ? such kind of reasons serve to shew their folly not to confirm their opinions , as do these that follow with their old example of the Kings minion . In all which they miserably begg the question , taking for granted that it is a standing statut , which is the thing remains to them yet to prove . In the end of this page they desire to join the word OFTEN , which say they , evidenceth it was a practice to be continued in . And here they insult , because that R. B. in answer to W. M. arguing thus from this word Often , did reply , that thence it would not follow , that as often as a man sins he oftends God , did import , we should sin often ; here they say R. B. egregiously shows his folly and impiety , because they never did argue from the word OFTEN precisely , but their brother W. M. to whom he then answered , did precisely argue from it , whose express words in his pretended sober answer are pag. 92. it may be observed that the Corinthians were to be often in the use of it , because it is said , as often as yee eat , &c. So since he argued from the word often , his answer was proper , nor have they brought any thing to weaken it . And whereas they add , who will say , that ever sin was institutedly God ? R. B. never said so , but yet , that weakens not his retortion , nor strengthens their argument , from the word often as may appear in a thing truly instituted by God and yet lawfull , else as often as a man marrieth , he is bound to his wife might be said to import , that it were a duty incumbent upon men to marry , often or unlawfull to forbear . Their fifth reason is , because the Apostle prescribes the right method of usieng it , for they alledge , if it had been indifferent , he would have rather forbidden it as useless , &c. This is no argument , but their bare conjecture , in which they would be wiser then the Apostle , and we have answered it before , shewing the Apostle gives rules to rectifie the observation of dayes , which yet imports not a duty to observe them . Their last and chiefest reason is , as they say , the Aposils expresse command for it , let a man examine himself , and so let him eat , the Students affirm , ( and do but affirm ) that to say , this is only a permission is a desperat shift , let us hear how they prove it . Let a man examine himself , this is without doubt a command , therefore let him eat must be a command also , we deny this consequence , and it remains for them to prove it , and though this were enough in strictness , yet we shall give a reason of our deny all : because their proposition ( whatever it may be do in some cases ) holds not universally true , as to instance from an example or two , let a man marry 〈◊〉 the Lord , and so let him mary . The first is a command here , but not the second , let a man speak in religious things as the oracle of God , and so let him speak . The first is a command , but not the second , many more might be named , which import only a conditionall command , not that there is a necessity upon all to marry , or upon all to preach , but if a man marry let him do it in the Lord , and if a man preach , let him do it as the Oracle of God. Also see a most plain example of this Rev. 22. 11. he that is filthy let him be filthy still , and he that is just , let him be just still , they are both in the imperative mood , yet the one is a duty , the other but a permission not morall and positive , but physicall and negative ; so if a man partake of the ceremony of bread and wine , let him examine himself , seing then their proposition holds not universally true , it remains for them to prove that in this particular place it is so . They bestow their 34. paragraph pag. 70 , 71. to no purpose , in missing the controversy , for whatever we understand by the substance , which whoso enjoyeth needs not the shaddow . We do not deny but these that had the substance made use of the shaddow at times , for Paul purified himself according to the Law of Moses , after he had been long an Apostle , but the question is , whether that oblige us now . This the Students have forgott to prove , and will do well to advert to it when they publish their next volumne , omitting needlesse homilies not to the purpose . And thus we hope the Reader may see , that the things we bring to prove this ceremony is ceased , are not shaddowes ; but rather , that what they bring to confirme it , is nothing but shaddowes . Pag. 71. They go about to answer an argument used by R. B. against this ceremony , drawn from the Apostls words 1 Cor. 16 : 16. in his first answer to W. M. p : 54. where he shews that since the bread is but one , which must needs be the inward ; the outward must be ceased , and to this they answer , saying , the true & genuine sense of the place , is , to go 〈◊〉 as they were dictating , & not disputing without adding any probatiou . But secondly they proceed , saying , that seing the one bread is the saints , though the Apostles were truely this one bread , yet Christ instituted his supper , without any contradiction , or making them not one bread . For answer , were that practice of Christ , of the nature they would have it , then should they say some thing , but while they suppose it so , and argu● from it , they do but begg the thing in controversie , for the Apostles both then and after that time used many legall and typicall observations , and yet they would argue ill , that would inferre from thence becaus they did so , and that without contradiction to their being Christians and under the Gospel dispensation , we ought to do so too , as for that bread spoken by the Apostles in the 16 and 17 verses we acknowledge it to be the Spirituall bread , to wit , the Spirituall body of Christ , of which the saints feed , which makes them one , and is one with them as the Apostle himselfe wordeth it . ver . 17. Now what signifieth all this to prove that the outward bread is the one bread ? Hear how the Students evince it but Thirdly wee say That the one bread spoken of ver . 17. is both the outward and the inward bread , yet but one Sacramentally , and is not this rarely well argued , we the Students say so : as to the reason afterwards insinuated as Christ saith of the bread that it is his body , they should have showne how it followes . Christ , as Protestants well argue against Papists , calls himself a door , a Rock , &c. what then ? is Christ and a Rock one , Christ and a door one door ? Let them shew us , if they can , in all the N. T. so much as one word of this sigment of a Sacramentall or symbolicall union . and wheras upon this occasion R. B. argued in his Truth cleared of Calumnies Pag. 54. that if the outward bread were to be called the one bread , as signifying it , The sacrifices of the Law might be called one , with the one offering of Christ mentioned , Hebr. 10 : 14 and so continued , This they say signifies nothing becaus these are abrogated : then untill they prove this continues by vertue of a Gospell command , which they have not as yet done , the same reason will hold against it . To another Reason given of the discontinuance of this ceremony , from Gal. 2 : 16. Let no man judg you in meats , or drinks , They say first , that then it had not been lawfull for the Apostle , to have reprehended the Corinthians for the abuses in this matter ; This is a poor shift indeed , though they should not have been reprehended for laying it aside altogether , yet seing they used it as a religious duty , they might well be reprehended , if they did it not religiously . Secondly , They say , that then gluttony &c. ought not to be reproved , & that the Q. ere they misse to pull down Christs ordinance will make way for gluttony & drunkennesse . Answer , Here is but a silly malitious reflexion in stead of a reason , The Apostle is speaking here , as the St. themselves afterwards acknowledge , of meats & drinks used in religious acts , & if the proposition hold true in this respect , it will answer the end , & not of naturall eating &c. Thirdly , They say , It must only be understood of the Legall ceremonyes , becaus of the 14 verse , asking if the Lords supper was contrary unto us , or was nailed to the Crosse ? what then ? The Students are over hastie & should have looked to the 21 & 22. verses , Touch not , tast not , handle not , which all are to perish with the useing ; & do not bread & wine which perish in the useing , & are therefore here included ; as for the absurdity insinuated by them , how could that be nailed to the crosse , that was but instituted two dayes before ? will they say that abstaining from things strangled , & from blood was nailed to the crosse which was commanded long after Christ was crucified ? And yet some of their Divines ( as they call them ) use this Scripture for a repeale of it . Their second charge against the Q. and to prove they are not led by the Spirit , is becaus they assert a possibility of not sinning upon earth which they say , is expresly contrary to the Scripture , as first to Isaiah 64 : 6 we are all an unclean thing . All our righteousness are as filthy raggs . But they should have proven that the Prophet speakes here not only of the Legall righteousnesse of the Iewes , but even of the righteousnesse wrought by Christ in the regenerate under the Gospell , which they have not so much as attempted to do and therefore prove nothing , yea the chiefest of their Divines as Calvin , Musculus , Corretus deny this place to be understood of the rightousnesse of the Saints under the gospell , but only of the legall righteousnesse of the Iewes , whom we leave them to refute or reconile themselves to , and procced to their second argument , from the words of the Prayer , Forgive us our sins , but men may pray for forgivenesse of sins past , though they sin not daily , and this is the thing in question ; likewise this argument drawn from these words , doth militat no lesse against perfect justification , then it doth against perfect sanctification , as G. K. hath at more length in his Quakerism no Popery in answer to their master J. M. Pag. 41. They argue from the words of the Apostle Paul , Rom. 7. 18. 20 &c. To will is present with me &c. but they should have proven that the Apostle wrote of his own present condition , and not as personating the condition of others , for the Apostle in the same 7 chap. ver . 14. saith of himself , but I am carnall , sold under sin but who will say that the Apostle as to his own present condition was then carnall ? or if he was , was there no spirituall men then ? or was he none of them . But fourthly they urgee 1 Jo. 1 : 8. If we say we have no sin , we deceive our selve &c. and here they are offended R. B. should say this is conditionall , like the 6 verse , which they confesse is so , for , say they , at the same rate he might alledge all the rest of the verses of the epistle to be conditionall , but if it referre , or allude particularly to the 6. ver . the reason will hold as to it , though not of the rest , that both they and the rest of the verses of this chapter do allude to the fifth , the supposition if so often repeated , doth shew , they are angry that R. B. should alledge WE here doth not include John more , then the Apostle James 3. 9. with the tongue curse we men , doth include James . For first the Students will have James here included , alledging it is spoken of excommunication , and here they take occasion to upbraid R. B. with ignorance , in ecclesiasticall discipline , but surely they have been either dreaming or doting when they so wrot , for hade they read the following verse they might have observed the Apostle condemning this cursing , saying , these things ought not so to be , and we suppose they judge not their Ecclesiasticall discipline to be unlawfull ; but being it seems ashamed of this shift , they give another interpretation which destroyeth their owne cause , alledging James might have understood it of himselfe , before his conversion , while perhaps he was a curser . Very well , then let them give us a reason , why the Apostle John might not also have understood If we say &c. of himselfe also before his convesion ; but are not these , thinkest thou Reader , learned Divines , who to evite the strength of a Scripture , give it within the compasse of one page two contradictory expositions , affirming them both , and yet if the one be true , the other must be false ; and then can shake them both off , alledging , they may render the word by way of interrogation , and do we therefore curse men ? Are not these rare interpreters , becaus the Apostle useth an interrogation elsewhere in this chapter , therefor this may be so done also , but what then becometh of their church discipline and other interpretation ? These must be shutt out of dores . Are not these like to be stable preachers , who give three different interpretations to one text ; if any one of which be true , the other two can not be admitted ? It seems these young men think to make a quick trade of the Bible , cauponari verbum Dei , who can thus play fast & loose with it at pleasure . But to proceed , they alledge Ecclesiast . 7 : 20. There is not a just man upon earth that doth good , and sinneth not ; this argument is built upon an errour of the translation ; it should be translated , who may not sin , qui non peccet , so Iunius and Tremellius , Vatablus , the vulgar Latine , and almost all the Interpreters have it , and our English translation Psal. 119. ver . 11. translateth . the same Hebrew word so , being in the same tense , which is the second future : I have hid thy word in my heart , that I may not sinn against thee . A second place Ja. 3. 2. In many things we offend all , what then ? it followeth not thence that we offend at all times , or we can never but offend , which is the thing under debate ; but to conclude , they confess , we have other exceptions , which themselves , it seems , take no notice of , because , they are solidly refuted by their Divines , and therefore ( say the Stud. ) the Q. herein teach a doctrine contrary to the revelations of Gods Spirit in the Scriptures . Answ. A quick way to dispatch controversies indeed , if it could hold , but at present it may serve to shew the St. folly , not to refute our principles , if their Divines have already done the business so solidly , might not they have spared their labour , which some of their own think had been their wisdome . Their third instance against the Q. is pag. 74. their allowing of women to preach , alledging it is directly contrary to 1 Cor. 14. 34 , 35. Let your women keep silence , &c. and 1 Tim. 2. 12. Let the woman learn in silence , &c. Here to begin like themselves , they say G. K. is too much addicted to women , but they are dared if they can to produce any reall ground for this malitious insinuation G. K. besides the testimony of a good conscience hath the testimony of hundreds , who have known his manner of life and conversation from his childhood to this day , that it hath been honest and of good report , so that he feareth not , that the lying reports , which the malice of his adversaries may raise , can hurt him , yet these are men that solemnely professe they have abstained from personall Criminations , but seing they have belyed the Apostle Paul , as is above observed , G. K. may take it patiently to be treated at this rate by men of such circumstances , but if they think to inferre it , because G. K. doth plead for the liberty and priviledge of women , they might as well plead , that G. K. is too much addicted to a perfect holiness , because he doth plead for it , or that the Students are too much addicted to sin , since they plead for the continuance of it for term of life . They are little lesse then inraged , that G. K should have alledged the testimony of Augustine and Bernard interpreting this place of the flesh , and therefore they labour like men in a sweat , for a whole page against this to no purpose , the only reason of G. Ks. citing them , being because some of their preachers cryed out against this allegory , as a horrid abusive thing in some Q. to shew them it , is none of the Q. coining , but already used by men by themselves applauded and commended , upon this they ask , have not some of our Antagonists been observed to make a Welshmans hose of the first chapter of Genesis , if they mean us , let them prove we have so done , as we have already proved , they have used the Apostle James with their three faced interpretatian , and again they ask , have not some Q. been bold to aver , that there was never any such reall tree as the tree of knowledge of good and evill , if they have , let them instance and prove by whom it was spoken , and writ and then they shall have an answer . As they proceed they give an egregious specimen of their folly , alledging , that if it did hold , ( as G. K. affirms ) that women are not allowed to speak by permission , then à fortiori , it is unlawfull for them to speak by commandement . Who but the Students would talk at this rate , as if a commandment might not authorize a man to do that , which a bare permission will not . G. Ks. arguments drawn from their own allowing whores to speak , and women to sing , they call quibles , because they can not answer , which they reply to only by questions , do they allow whores authoritative preaching , affirming women may sing ? Very well , whether it be authoritative or not , whatsoever way they speak , they keep not silence , and so the Apostls words are not taken strictly , and literally , which gaines us the cause , and shewes our doctrin is no more directly against the Apostls words then their own , besides from this it followeth by the Students confession , that women may as lawfully speak in the Church , as the licentiat Students , whom the Presbytery permits to speak in the Church , before they are ordained , they passe our chief objection very overly , drawne from 1 Cor. 11. 5. where the Apostle gives direct rules how women should behave themselves in their publick praying and preaching , alledging there are rules given in Scripture concerning things , that were never lawfull , but only permitted , &c. as of polygamie under the law , but they should have remembred that these are rules given by the Apostle , to the Christian Church of Corinth , and seing the Students suppose that the Apostle gave directions to the Church of Corinth not only of things that belong not to them now , but which are not lawfull for them ( a doctrine we question if their Masters will approve of , or of the consequence of which themselves are aware ) it remains for them to prove that these two rules forbidding womens speaking belongs to us , or is not of the number of these uselesse rules , more then that other concerning the manner of their preaching . So we hope this solution is impugned , and desire they may be sure not to forget to bring us this reason , when they write next . SECTION FOURTH . Concerning the necessity of immediat Revelations to the building up of true faith . containing an answer to the Students second Section from pag. 78. to pag. 92. IN their stating the controversy , they say , these inward revelations are not subjective revelations , or divine illuminations . This is false , for as we have above shewed , one and the same illumination , that is effective or subjective is also objective , and the objective is effective . Again they say , the question is not , if immediat objective revelations be possible , or be sometimes made to some de facto . This concession will overthrow much of all their own work , for if they admitt that any person in our time hath immediate objective revelations , admitt Peter or John , their former argument will as much militate against this reall immediat objective revelation granted by them , as against those , which they do not grant , seing pag. 7. at the letter A , they say , suppose that the spirit reveall the objects of faith immediatly none will deny , that he is a rule , ( or rather ruler ) to them who have him so . A good concession , but which quite undoes their own cause , for now let us apply their former argument against this reall objective revelation granted by them , as thus , we ought not to believe that as the rule of faith , of which there can be no evidence given , but there can be no evidence in the world given of the Spirit that is in Peter and Iohn , therefore , &c. Again , if Peter & John say , they can give an evidence of the Spirit of God in them , to wit , their own declaration in life and power , as also the immediat testimony of the Spirit , or the Scriptures testimony , let us apply in the last place their argument used against us , and see if it will not be as good against Peter and John , whom they grant de facto ( according to their hypothesis ) to have immediat objective revelation . The argument is this , that which as really agrees to Enthusiast Hereticks , as to them , can be no evidence , but that evidence , to wit , their own declaration , and saying , that both they and their adversaries have the immediat testimony of the Spirit witnessing to the truth of it , would as really agree to Enthusiast Hereticks , therefore , &c. Yea not only might they thus argue against any mens haveing immediat objective revelation in our dayes , but against the Prophets and Apostles having it , seing the argument might every way be as strong , against their having it , as against our having it , especially at such times , as they wrought no outward miracles in the sight of the people , to whom they were sent , as oft they did not . When the Lord sent Jonas to preach to the Ninivites , he wrought no miracle in their sight . Now let us put the Students in the Ninivites place , and we shall find they could argue as stoutly and hardily against Jonas , as now they can do against any Quaker , they could tell him , he could give no evidence of the Spirit of God in him , giving any such message , as for his declaration , it would not suffice , because his saying he had the Spirit would be as good a ground for any other Enthusiast Heretick . But further these stout and hardy warriours could have used these same arguments against the Prophets , when they wrought miracles , for they could have alledged the miracles were not true miracles , but false , and such as may be done by the power of the devil , and so if any could produce miracles now , ( as there have been ) they would no more be believed , then the unbelieving Jewes believed the miracles wrought by Christ and his Apostles . For they still looked upon them to be deceivers . It is clear from Scripture that Antichrist shall be permitted to work false miracles , but that they shall so counterfeit the true , that it will be hard to discerne , the one from the other , without Gods immediat direction and teaching . And therefore the preaching of sound doctrine , accompanied with a holy life , is a better evidence of a true Prophet , then all outward miracles whatsoever , as Christ said , by their fruits ye shall know them ; he doth not say , by their miracles , but by their fruits . Now we are most willing to be tryed by this rule , if both our doctrine , and life and manner of conversation , be not answerable to that of the Prophets , Christ and the Apostles , then let them say , we have not that spirit , which was in them . But if they can not make out this , they but fight as men beating the aire . Pag. 80. They argue , that there is no substantiall living principle in man , that is the good seed , because then the evill seed or principle should also be substantiall . But this is absurd , therefore . That this is absurd , they argue , for then it should be created , by God , and so God should be the author of evill and sin , or it should be uncreated , and consequently God. To this we answer . The same argument militats as much and rather more against their own principle , for seing they hold sin , to be somewhat , ( whether a substance , or an accident , is all one as to the argument ) we argue by a retortion against themselves , either it is created , or uncreated , and so the same inconvenience would follow . But to answer directly , we say , sin considered in its formall reason , is rather a privation , then any reall being , as blindness or lameness in a mans body , or corruption in wine , or any other liquor . But if they enquire about the subject of this privation , whether it be a substance . We answer , it is , and it is clear from the Scriptures testimony , that as Christ rules in the Saints , so the devil rules in the wicked , and is in them , and as God hath his seed and birth in the Saints , so the devil hath his seed and birth in the wicked , which is of the devils nature . But if it be asked further , whether it is a substance , we answer first , with inquiring at them another question , and retorting the argument upon them , whether the devil is a substance , yea or nay ? If yea , either he is created , or uncreated , if created , then God is the author of the devil ; if uncreated , then he should be God , their own consequence , which is blasphemy . But 2. the true answer to both is that he who , is , now the devil was created of God a good Angel , but by his own voluntary fall , he hath reduced himself to be a devil not by any reall creation , but by a degeneration , and as is the devil himself so is his seed , a corrupted , degenerated principle from what it was originally before sin was , but if we take the seed of the devil distinctly , as distinct from himself , we do not say , it is any percipient principle , that seeth or knoweth , &c. for it is rather of the nature of a body , then of a percipient , intelligent spirit , and the Scripture calleth it a body , to wit , the body of death . But whether the seed of sin be a substance , or not , the Students argument is altogether impertinent to argue that because the good seed is a substantiall living principle , &c. then the evill principle or seed should also be substantiall , living , &c. for the same reasons . We deny this Consequence , for there are greater reasons whereby to prove the one then the other . If they think to argue from the rule of contraries , they think foolishly , for it would as much follow , that because a man is a substance , who seeth and heareth , &c. that therefore a mans blindness , and deafness , and lameness are also substances , and that blindnesse seeth , deafnesse heareth , lamenesse walketh . Do they not know , the maxim in Logick that telleth them , substantia substantiae propriè non contrariatur . i. e. one substance properly is not contrary to another . But last of all we may more justly retort this blasphemous consequence upon many of their own church , who hold , that God stirreth up the devil and all wicked men unto all their wicked actions , by an irresistible motion or quality which he infuseth into them , commonly called , praedeterminatio physica . Is not this to make God the author of sin ? As also many of them teach that Originall sin is a positive quality , infused into the souls of men at their creation . Concerning which positive quality , we thus argue , either it is created or uncreated , &c. and so the inconveniences of their argument will fall much more upon their own heads , for they cannot alledge that this positive quality at its first creation was first good , and afterwards became changed into evill , because no quality can admit any such transmutation , as for example , whitnesse can never become blacknesse , nor sweetnesse bitternesse , nor streightnesse crookednesse , although a substance that is white , may loose its whitnesse , and may become black , and that which is sweet may become bitter , and that which is streight become crooked . In the prosecution of their second argument , they bring their matter to this issue , that G. K. holds the seed it self to be contradistinct from the manifestation , becaus the manifestation is in the feed ; but we deny the consequence , doe not they say , that the manifestation of Gods will is in the Scripture , and also that the Scripture it self is the manifestation of Gods will ? That G. K. calleth the seed both a substance , and a manifestation , is as reasonable as to say , there are outward manifestations of Gods goodnesse , power , and wisdome in the heavens , and earth ; and yet the heavens and earth are the very outward manifestations themselves . Are not our meat and drink and cloathing , naturall and outward manifestations of the goodnesse of God to us , and are not these things substances , and doth not God manifest his goodnesse also in them ? What blind reasons are these , which those poore blind men bring forth against the truth ? Again they argue , that this manifestation ( which wee say is a substance ) depends not â solo Deo , cannot exist without a subject , nay not without the understanding , to which it is made . All which they barely assert , but do not offer to prove . Again they say , it is but a meer action , and applicatio agentis ad passum . But how do they prove it ? here they are as dumb as stones . Perhaps they think to prove it , because manifestation , is a nomen verbale , which commonly being derived from the active verb signifieth an action , but this is meerly to play in words , and not to dispute , for they may as well say , because the whole world is called the creation , ( for Creation is an active verbale ) therefore the whole world is a meer action , or applicatio agentis ad passum . We deny not , but the action , or motion , which proceeds from the Spirit of God , may also be called a manifestation . But we say , the seed it self , is also a manifestation ; and those inward heavenly refreshments which God ministers unto the souls of his Saints , are as reall substantiall spirituall manifestations of his goodnesse , as the outward earthly refreshments , to wit meat and drink , are reall substantiall naturall manifestations . Lastly , they query , if the manifestation be a substance , whether is it one manifestation , or all the manifestations ? To this we answer , they that please to call the action , or motion , ( which proceeds from the Spirit of God , an an efficient cause ) a manifestation , may easily distingnish manifestation , as it is a principle , or quid permanens , or as it is an action , or quid transiens , now to apply , we say , the substantiall manifestations of God , inwardly to our souls are many , as they are quid permanens , and per modum principii , for as God nourisheth our outward man , not with bread and drink once only , but often , and many are our outward refreshments , all which are substances , agreeing in this that they are manifestations and pledges of Gods bounty unto us , so doth he nourish our inward man , with spirituall bread and drink not once only , but often , giving us daily the supersubstantiall bread , as the words in the prayer may be translated , and have been by some learned men , and thus we have answered their last argument , in their § . 5. without recurring to any idea Platonica , a term they vainly bring in to their argument , to move people to laugh at their folly . And thus we hope it is apparent , that we have no need to retract our answers given in the dispute , as they vainly imagin . It would be more labour and expence of time and paper , then the thing is worth , to answer them in all their pittifull ridiculous reasonings in these matters , in every particular . Therefore not to weary the Reader , nor mispend time , we shall set down some few clear distinct propositions , which shall clearly answer any seeming difficulties alledged by them in this whole Section , as in relation to Christ. 1. Proposition . The Word , or Son of God , hath the whole intire nature of Man , Spirit , Soul and Body united to him in the Heavens , and he is the same in substance , what he was upon earth , both in Spirit , soul , and body . 2. Christ in us , or the seed , is not a third spirituall nature , distinct from that which was in the man Christ Jesus , that was crucified according to the flesh at Jerusalem , for the same that is in us , was and is in him , and as it is in him , it s the fulnesse or spring of the same in us , as the streame , nor is there any difference , but such as is betwixt the spring and the streame , which are one in their nature and substance . 3. We say that the same seed , and life , is in us , which was in him , and is in him , in the fulnesse , as water is in the spring , and in us as the streame , and this seed and spirituall nature which is both in him , and us doth belong to him , as he is the second Adam , or man Christ , therefore this seed being in us , the Man Christ is in us ; not according to his whole manhood , but according unto that which is proper unto it , and yet without all division , as the naturall life is in all the members , but more principally in the head , and heart , without any division , so this spirituall life and nature is both in Christ our head , and in us , by which he dwelleth in us , as the spirit of man doth in the body ; and we eat and partake of his flesh . 4. But if they argue that at least Christ hath three natures in himself , we say , Their own principle will conclude that as much as ours , for the Godhead is one nature , the nature of the soul , is a second , and the nature of the body is the third , and our adversaries themselves teach that as God is three persons in one nature , so Christ is three natures in one person . 5. Although the word or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should assume into union with it selfe not only two natures , but three , it should not make either two , or three Chists , but one , for they grant that the Word hath assumed two , to wit , the soul and body of the man Christ , and yet he is not two Christs , but one , even as the king is but one king , although he possesse three kingdomes , for ad multiplicationem obliquorum non multiplicantur concreta , as your Logick teacheth . 6. The seed and spirituall body of Christ both in him , and in us belonging to Christ , as he is the second Adam , is as really and immediatly united unto the word , as his outward body was , for the wholl manhood of Christ was united to the Logos , and the Logos to it , and in it , therefore the sufferings of this seed and spirituall body of Christ in us , are as really his sufferings , as these He accomplished at Jerusalem . 7. This seed is not our soules , but is a medium betwixt God and us , and our union with God is but mediat through this , whereas the union of God with this is immediat , Therefor none of us are either Christ , or God , but God and Christ are in us . 8. Seing this seed and spiriuall nature of Christ is one , and the same , both in him , and in us , it is most unreasonable to argue , that there are as many Christs as men , as it is unreasonable to argue , that becaus the soul of man is in all his members , that therefore , as many members as many souls . The element of the aire is but one only element , although it fill the wholl universe , betwixt the stars and the earth . And the element of water , is but one , although it fill many channells . 9. Christ outwardly died but once , but inwardly he dieth in a spirituall and mysticall sense , as often as any crucifie him to themselves by their unfaithfulnesse , and disobedience , as the Scriptures declare . 10. As for the satisfaction of Christ without us , we own it against the Socinians , and that it was full and compleat in its kind , yet not so , as to exclude the reall worth of the work and sufferings of Christ in us , nor his present intercession : for if Christ his intercession without us in heaven , doth not derogate from his satisfaction , but doth fulfill it , no more doth : his intercession and sufferings in us . 11. The sufferings of Christ in men are voluntary , and yet without sin , as his sufferings at Jerusalem were voluntary and without sin , for as he joined not with them , who outwardly crucified him , in any Active way to coucurre with them or countenance them , so nor doth he inwardly joine with men to countenance or concurre with them , when they crucifie him , by their sins . 12. As there was no need that the Jewes should have crucified Christ outwardly , so as purposely to sin , that Christ might suffer for sin outwardly , ( although the prophecies of Christs sufferings and Gods foreknowledge was certaine ) so ther is no need that men should now sin to crucifie Christ inwardly , for if there be any difficulty in the one , it recurres in the other much more . Now , either men sin , or sin not , If they sin , Christ suffers by it ; If they sin not , he doth not suffer , ( nor is it needfull that he suffer when men sin not ) but all men have sinned , and Christ hath suffered for , and by the sins of all , both without and within . 13. Christ's outward sufferings at Jerusalem were necessary unto mens salvation , notwithstanding his inward sufferings , that he might be a compleat Saviour in all respects ; for it behoved Christ not only to suffer in the members of his body , but also in the head , so that it is a most foolish and unreasonable consequence to argue , that becaus Christ suffereth in the members , therefore he needed not to suffer in the head : wheras the sufferings of Christ in the members are but a small part of what he suffered in the head , by being offered up once for all , yet a part they are , as serving to make up the integrall of his sufferings . 14. The doctrines of the incarnation , sufferings , death , and resurrection of Christ &c : are necessary every where to be preached , and being preached , to be believed and improved , as being of and belonging unto the integrall parts of Christianity and Christian religion ; even as the armes and leggs are integrall parts of a man , without which , though it is possible that a man may be and live , yet he is not a compleat man as to all his parts , even so , though one may be a Christian , and partaker in part of Christianity , and in that state be accepted of God , as is clear in the case of Cornelius , without the expresse knowledge of the outward birth , sufferings : &c : of Christ , yet without the same he is not a compleat Christian , as wanting the knowledge of that which serveth to the perfection & accomplishment therof . Before we close this particular , we can not omitt to take notice of two most horrible perversions , committed by the Students sect . 2. The one is pag. 83. where they alledge out of G. K. his book of Immed . Revel . pag. 7. that G. K. holds that when Christ suffers by mans sin , that he joines with man , which is a most abominable lye and perversion . The second perversion of the Students . which is no lesse abominable , is in pag. 79. of their book , where to cover their other perversion , they cite most falsely and perfidiously a place in G. K. book , where they bring him in , saying , [ though it may be hurt and slain , by joining with the contrary seed , before it come to its perfect formation ] and thus they would prove that according to G. K. Christ joines with man , when man sinneth . Now we beseech the Reader to look to pag. 7. in G. K. his book of Im : Revela , and he will find that the words of G. K. are thus , [ Though till it come to its perfect formation it can suffer hurt so farre as to be slain through man his joining unto the contrary seed and birth ] Mark Reader G. K. saith through man his joining , but the Stuents , purposely to deceive the Reader , have left out the word man , that the Reader may understand it of Christ his joining ; a thing never entered into G. K. his heart to think , farre lesse to write . This abominable perversion of the Students is enough to make all sober men abhorre them , as wilfull and impudent lyars , for such a manifest and visible thing could not be done in ignorance . But are not these Students rare disputants , who thus argue against the Q. pag. 83. l. 5 , 6. Either he ( to wit Christ ) suffereth within willingly , and so he sins , it being by the sins of man that he suffers and is crucified within . For by this argument it will follow not only that all the Martyrs when they suffered willingly , did sin , but also that Christ himself when he suffered willingly by the sins and wicked hands of the Jewes that crucified him outwardly , did sin , which is the highest blasphemy , and naturally followes by the Students argument . But it seems these Students have no mind to suffer willingly for righteousnesse sake , seing they are men of such principles , that think , when any doth suffer willingly , he sins . We leave the Reader to judge whether such stuffe and worke of the Students be Quakerism canvassed , and a confutation of the Q. errours , or rather whether it be not a manifest betraying of the Truth , and declaring themselves guilty of highest blasphemy , lying and confusion ; and whether these men who are guilty of such confusion themselves , are fitt to accuse others as not writing perspicuously and clearly , as they doe G. K. for his book of Imm : Revela . pag. last of their preface . But G. K. doubteth not but that his book will be acknowledged to be clear and perspicuous , where it meets with men of a clear understaning , such as the Students ( to be sure ) are not . As for those stories about J. N. they have been long agoe answered by our friends , who judged both him , and them that joined with him in that particular , as hee also judged and condemned himself , and was by the mercy of God reduced to a sober mind . As for that passage in Christopher Atkinsons book , wee can say nothing to it , unlesse wee saw the book which is in G. M. his custody ( which showes that the Students have plowed with his heifer ) who refused to let us have the use of it , to see whether the place was perverted , and wee did not know where to have it any where else , but it is in cumbent on them to prove whether C. A. or his book was owned really by the Q. for wee can prove hee was denyed by them , and if he denyed that Christ is man , wee deny him and his book both ; for wee truely believe that Christ is both God and man. In the prosecution of their second argument , Sect. 2. They take great paines to prove that heathens have the Law and book of Nature , and from exerciseing their reason and understanding naturally they may know many things , which wee doe not deny , and so they might have spared that labour . But wheras they alledge that there is nothing needfull to be known and believed by the heathens , but what the book of nature and their naturall understanding , and reason as men , can teach them , according to the Q. principle , and consequently the heathens need not these supernaturall revelations . This they affirme without any proofe . Wee shall give manifest Instances to the contrary , For the Q. say , All men need both to have and to know a supernaturall influence and work of the Spirit of God in order to their salvation . And this also our adversaries grant . Now the Heathens need a divine revelation to make this knowne to them . For the book of Nature or the meer natures of things being considered can not teach men what is supernaturall , and so it can not teach men that in all their actings they are to have a supernaturall end , nor can it teach them , that they are to love , feare , serve and worship God , from a supernaturall principle of Gods grace , which are the greatest duties required of man , and if it can not teach men , and convince them of their greatest duties , it followeth , that it can not convince them of the great sins , that are contrarie unto those duties . Also Nature can not teach men the mystery of regeneration , ( which yet is needfull to be knowne ) for men who are but too much addicted to naturall reason , and searchings into the book of nature ( but despise the divine and supernaturall illumination of Christ in them ) think regeneration a fiction , or unnecessary thing . Other instances could be given , but least they should call them the Q. errours , we shall forbear , contenting our selves with such as our adversaries acknowledge to be true . But 2. if it were granted that the book of Nature could in some sort discover all things necessary to salvation ( without supernaturall light ) which yet we deny , it doth not follow , that therfore divine , supernaturall objective revelation , is not necessary , becaus the discovery that the book of nature and naturall reason gives to men of divine things , as of the power , wisdom , justice , goodnesse , love and mercy of God , is but dimm , weak , faint and barren , and is no more a proportionat object to the spirituall sensations of the soul , then a report of meat and drink and cloathing are a sutable or proportionat object to the tast ; and feeling of the outward man ; the souls of men need not only to be convinced that ther is a God , who is good , loving , mercifull , powerfull and just , but they need also in order to their salvation to have a feeling of his divine power , to see and tast that he is good , to handle that word of life , to know Christ in themselves , to have the love of God shed abroad in them , by the holy Spirit , which love is a sensible and perceptible object , and so is objective . For if the Scriptures be nota sufficient objective revelation of God , and the things of his kingdom , much lesse the book of nature , &c but the first is true , therefore the second is true also . Now that the Scriptures are not a sufficient objective revelation of God , &c. G K. hath proved at large in his book of Immed . Revela . and we need not produce any new arguments here , untill the Students , or their masters refute those already set downe in that book , only this we say in short , Nature and Scripture tell us that ther is a God , but they can neither give us a sense , sight , or tasting of him , or of his love , or of his Spirituall judgments , as these things are inwardly experienced , where God reveals them , Nature can not refresh , or comfort the soul , nor pour in wine and oil into it , when it is wounded with sin , and although it could tell that God can doe this , what comfort could that be to the soul , unlesse God himselfe doe it , and make the soul sensibile of his hand reaching unto it , the Spirituall things themselves that nature can not afford . Also nature cannot discover the Spirituall judgments of God in the soul , wherby he cleanseth it from sin , as by water and fire . Now as to the second branch of their argument , that the Scriptures are a sufficient objective revelation of all things necessary to salvation , this we altogether deny , as is said , for although the scripture is a full enough declaration of all doctrines and principles both essentiall and integrall of Christian religion , yet the Scripture doth propose divine things and objects , but as a Card or Mappe doth a land and the fruits of it , to the outward eye . Now as this is not a sufficient objective proposall , because we need to see the Land it selfe , and to tast , and eat and drink of the fruit of it , so our souls need a more near and immediat discovery of God , then the Scripture , which is but a report of him , that he may feed and nourish us by his divine manifestations ; and here in the prosecution of this argument , they are at great paines to prove , that the Scriptures are given from God , which we deny not , although some of their proofes be weak , but whatever reasons can be brought to prove that the Scriptures are given from God , if the inward testimony of the Spirit of God , be not believed , and received , these reasons cannot beget any divine , saving faith , ( wherof only wee speak ) but a meer humane and naturall faith or conviction . As to that place of Scripture 2 Cor. 4 : 3 , 4 if our gospell &c : that is , say they , the outward gospell , but doth Paul say so ? Nay ; Look the Greek text , and you will find the contrary , that the Gospell he spake of , was hidd in them that are lost , so the Greek . Therefore it was inward , and this Scripture they bring to prove , that the Scriprures have objective evidence and perspicuity in themselves , whereas Paul doth not say of the Scripture , but of the Gospell , which is the power of God. And whereas they query If a person may have immediat objective revelations , who hath not his mind wel disposed , and if so , what advantage would he have by them , which he might not have without them by the Scriptures ? We answer , much every way , becaus the Scripture is not able to dispose his mind , as our adversaries grant , but these immediate objective revelations are also really effective , and have sufficient power and ability in them , to dispose his mind , if he do not resist them . Again , wheras they query , May a person be wel disposed who hath not such revelations ? We answer ; No : yet he may want some , and have other some , but if he may , yet there is need of such revelations , even as if a mans eye , or tast , were never so wel disposed , he needeth the objects themselves ; and as painted bread , or a discourse of bread can not satisfie the naturall tast and appetite , no more can the Scripture words satisfie the tast and appetite of the soul. They cite 2 Tim. 3 : 15 , 16 , 17. to prove that the Scriptures of Old and New Testament are the principall , compleat ; and infallible rule of faith and manners ; but this place doth not say , that they are so , the Scripture we grant , but deny their consequence , which is merly begged without a proofe . They confesse pag. 90. that the Scriptures are not sufficient every way , so as to exclude the inward efficiency of the Spirit , and the concurrence of other causes . Very wel : Enough to overthrow their whole argument for among other causes , divine inspiration is a maine , for indeed the inward efficiency of the Spirit , is that objective revelation which we plead for , only they deny it to be objective , wheras we say , it is both effective and objective , as if a man should grant that the light and heat of the fire doth both enlighten us , and warme us but deny that either that light or heat of the fire is objective , to our discerning , or perceptible by themselves , which were ridiculous , and as ridiculous is their conceit of an influence of the Spirit that is meerly effective , and not objective . That the books of the old and new testament are called the Scripture , by way of eminency , we deny not , ( although the name is given at times to other writings ) nor doth this refute G. K. his translation of that Scripture 2 Tim. 3 : 16. which is confirmed by the Syriack , which hath it thus , In Scripturâ enim quae per Spiritum scripta est , utilitas est ad doctrinam &c. i. e. For in the Scripture which is written by the Spirit , there is profite . But their reason from the Conjunction [ and ] is both foolish and blasphemous , for if the words be rendered thus , All Scripture given by inspiration is and profitable , is no more non-sense then divers other places in the Scripture , where the Conjuction and seemeth to be redundant , as in that place Joh. 8 : 25. where the Greek hath it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The beginning ( or from the beginning ) the same which and I speak unto you . Now if the Conjunction [ and ] render not this place non-sense , no more doth it render that in Timothy ; but the Students ignorance renders them rather blasphemers , and their arguments blasphemous against the words of Christ. Moreover the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie a strong affirmation , ( as to say , even , truely , indeed , ) as both our English translation hath it , Joh. 8 : 25. and Schrevelius in his Greek-Lexicon doth render it : and thus the words have good sense , All-Scripture ( or writing ) given by inspiration , is even ( or indeed ) profitable . And whereas , they say , none but a Q. or Jesuit would so interpret the place , they declare their malice and ignorance , for William Tindall that famous Protestant martyr in his translation of the Bible , for which the Papists burnt him , did tranilate it , as G. K. doth whom we think the Students dare not accuse as a Jesuit , that he was a Q in so farr as he held divers of our principles , condemned by the Students , we shall not deny . As for us we blesse the Lord our faith stands not on such a small nicity , as the want of an [ is ] or the redundahcy of an [ and ] let them look to that , whose faith knoweth no other foundation , but the letter . It doth nothing hurt our faith nor lessen the due esteeme of the Scripture to us , if peradventure an [ is ] hath been lost , or an [ and ] hath crept into the text since the originall coppies were lost . This we know and can prove that the Scripture can not profit any man to salvation without the illumination or inspiration of the Spirit , which is both effective and objective , and which our adversaries grant at least to be effective . And if they make one exception why may not wee make another ; or if they say , the Spirit is necessary one way , why may not we say , it is necessare another way ? But then the Scriptures , say they , would not be profitable at all in any manner or kind , we deny the consequence , for it is profitable , yea and necessary in genere objecti materialis , i. e. as the materiall object in relation to all historicall truths , and divers other dogmatical and doctrinall points , which perhaps we would not have knowne without the Scripture , although we had had the Spirit in as large a measure as men now have it . Again , the Scripture is profitable in genere objecti remoti & secundarii . i. e. by way of a remote and secondary object and rule , even as in relation to testimonies of life and experience , which may be knowne without the Scripture , yet the Scripture is a secondary confirmation and help even in that case as a card or map of a land is unto a traveller , that travells through the land it selfe , and seeth the high wayes , who will not throw away his card , because he sees the land it selfe , but will both delight and profit himself to compare them both together . Other great and weighty uses wee could give , but these suffice to serve as instances against their weak and sorry argumentation . Their last argument is from Joh. 12 : 48. The word that I have spoken , the same shall judge him in the last day ; But how prove they that this is the letter of the Scripture , much of which was not then writ ? And although this Word were not Christ himself , yet it may be an inward testimony spoken by Christ in mens hearts . Here they meerly begg and prove not . But 2. suppose it were the Scripture or written Law , as that cited by them Rom. 2 : 12. it will only follow , that the Scripture is a secondary Law or rule , which we willingly grant , and that by it men who have the Scriptures shall be judged , but not by them only , for if the Gentiles who have not the written Law , shall be judged by the Law in the conscience , so shall these also who have both inward and outward be judged by both , and consequently their damnation shall be greater . SECTION FIFTH . Of worship being an Answer unto their third Section concerning inspirations to duty . IN their stating the controversie in this particular , they grossly prevaricate in divers things , as where they say , N. 2. the question is not only about duty on the matter , videlicet the act of prayers &c. as separated from the right manner , viz. sincerity and truth , wheras indeed the question betwixt them and us , is about prayer , as separated from the right manner , viz. sincerity and truth . For they say , God requires men to pray , without any inspiration , or gracious influence of the spirit , so that such a prayer is an answering of the obligation to the duty upon the matter , although it be separated from the right manner , and accordingly they doe both require and allow men to pray , when they have no gracious influence , or motion therunto , telling them , that even such prayers are required , and that they doe better to give such prayers , as want sincerity unto God , then not to pray at all , seing such lifelesse and spiritlesse prayers have the matter of true prayer , although they want the right manner . Wheras we on the contrary affirm that lifelesse prayers have neither the right matter and substance , nor yet the right manner of prayer , and therfor are not at all required in Scripture . Yet we deny not but many times , when men want an influence of life to pray , they are still under the obligation , and at such ' times it is their sin not to pray , because they ought to have sutable influences to prayer , which would not be wanting if they were faithfull unto God , but when through unfaithfulnesse they want them , it doth not excuse them from being under the obligation , yet still when they want the helpe of the Spirit , they ought to pray by the Spirit , becaus they ought to have it . Even as when one man oweth unto another man a just debt , in money , the debter ought to pay the money , although he have no money to pay it with , for his want of the money doth not excuse him from the obligation to pay it ; yet he ought to pay the debt only with money , or the equivalent of it , but if he should offer to pay it , with any thing , that is not money , nor moneys worth ; as suppose with a few counters , this is no answering the obligation , either in the right matter , or manner , and so it is in the case in hand . Again , N. 8. They fall into the like prevarication , in alledging the question is not about a new heart , and spirituall principle of obedience , for they owne that as indispensably necessary for acceptable performance . But do not they say , that when men pray , without a new heart , they do in part answer the obligation ? and do not they encourage them to pray , even the most wicked ? This is denyed by the people called Quakers , and is a great part of the question . We say indeed wicked men ought to pray , but not remaining wicked , but that they ought to forsake their wickednesse , and have a new heart , and therewith to pray . Moreover , whereas they say , the question is not about every performance , but about acceptable performance : Herein they most palpably contradict themselves N. 9. where they grant , that no act of worship can be acceptably performed withot these influences , and they wel know that the Qu : say the same , the question then is not about acceptable performance seing both they and we grant , that no duty can be acceptably performed without the Spirit , so that if the Students had understood their matter , they would have said , the question is not about acceptable performance , but about simple performance , whether there be any obligation to performe duty , that is not acceptable , which they affirme and we deny : for indeed unacceptable performance is as good as no performance , but rather worse , as if under the Law , the Jewes had offered up a dogs neck in place of a sacrifice , it had been a greater sin , then not to offer at all . As it is a greater offence for a man to offer to pay his debt with counters or pennies made of slait-stone , then not to pay at all . Another grosse errour they committ , in alledging the question is about praeparatory motions , praevious in time , this is a lye , we challenge them to shew us any such thing in our books , we doe not require motions or influences of the Spirit , previous in time , ( although they are oft given ) it sufficeth that they are previous in order of nature ; as the cause is previous unto the effect , which is not alwayes in time , but in nature ; but the question is indeed , about the necessity of motions , to , and in the performance of duty so as the performance is to be in , by , through , and with the Spirit , which may wel be without a praeviousuesse in time , as to inward duty , at least , and if the outward can be simultaneous with the inward , it may also be as to the outward , but if it can not be so soone as the inward in some cases , the reason is not for want of the motion , but because the bodily organs can not so hastily answer the motion , as the mind it selfe can , and it sufficiently answereth the motion , that the mind answer it first , and then the bodily organs as soone as their nature can permitt . There is yet another great errour they committ in alledging , such a lively and spirituall disposition as being necessary in our sense , whereas we doe not lay it upon such a lively &c : as if we required such a degree of life , for the least measure of life that is but able to carry forth the soul in any living measure of performance , is sufficient , where the soul keepeth to the measure , and doth not exceed , or goe beyond it . In the prosecution of their arguments , they are no lesse unhappy in the stating of the question ; as will shortly appeare . Pag. 95. 67. they bring in R B. and A. Sk. denying their sequel , which they laboure to prove , ( but how unsuccessfully , we shall see anon ) becaus as angels and bruts agree in that they are both substances , so spirituall duties , and other duties agree in that they are both to be performed in the Spirit . But what then ? Yet the difference is still great betwixt those duties that as to their matter are naturall and civill , and those which as to their very matter are spirituall , as for example to eat , to plough , to pay a debt , are not spirituall as to their matter , but only as to their manner , and end , when acceptably performed , and therefore the matter of those duties , and whole substance of them may be , without any gracious motion of the Spirit , and in that case the performances themselves are really profitable in the creation among men , and consequently doe answer the obligation in part , but prayer , and thanksgiving &c : are duties wholly spirituall , both as to matter , or substance , and as to manner and end , so that whoso essayeth to doe any of them without the gracious motions of the Spirit , he leaveth not only the right manner , but the very matter and substance of the duty behind him , and bringeth the meer accidents along with him , which have no profit nor use to men , nor are any wise in the least part an answer of the obligation : and as to that Scripture cited by them , the plowing of the wicked is sin , Prov. 21 : 4. they do not prove , that it is meant of outward plowing , the margin of our English hath it , the light of the wicked , and Arius Montanus rendreth it on the margine , cogitatio , the thought , that the plowing of the wicked is sin in respect of the manner , and lastend , we grant , but that the action materially considered is sin , we altogether deny , even in a wicked man , for the outward mechanick and bodily act is good in its nature , and profitable , as also in so farr as it may be for the maintainance of his family , it is good , so that in respect of the matter , and subordinate end , there is no difference betwixt the plowing of a good man , and a wicked , whereas the prayer of a good man by the Spirit , and the prayer of a wicked man , without the Spirit , differ materially , in their very nature and substance , the good mans prayer by the Spirit is true and reall prayer , but the wicked mans prayer , is no true prayer at all , but a dead image of it , nor is the wicked man a true worshipper , for he only is a true worshipper according unto the expresse doctrine of Christ , who worships the Father in Spirit and in truth , whereas a wicked mans plowing is as reall , and true , and good as to the matter , and nature of the outward action , as that of the good . It doth not therefore follow , that ( according to the Q. principle ) because a man is not to pray without the Spirit , that therefore he is not to plow without the Spirit , in respect of the matter , although in respect of the defect in the manner , and last end , which should be the glory of God , he sins when he plows , as when he prays , but yet not so much in the one , as in the other , for in the one both matter and manner are wrong , in the other not the matter , but manner , but if a man be faithfull to God , he may as certainly expect the divine assistance of the Spirit to help him to plow , as to pray , although that assistance to pray is greater , & of another manner then that to plow , as is obvious to any that hath spirituall experience . And whereas A. Sk. inferreth upon them , their going about the spirituall duties in a carnall manner , &c. this they call an impudent calumny but in this , the impudent calumny is their own , not his , for dare they deny but they are for going about prayer , & praise ( which are spirituall duties ) without the motion of the Spirit , which is as much as to say , in a carnall manner ? for what is not done by the Spirit , is done but in a carnall manner , and wheras they call , his second answer , a clear confession &c. yet they tell us nothing of it pag. 96. They are no lesse disingenuous , in alledging , that G. K. dissenteth from R. B. and A. Sk ( whom in their aiëry and frothy minds they call his pretended infallible brethren ) for as G. K. requireth inspirations to the acceptable performance of other actions , so doth A. Sk. and R. B. yet we all say , wicked men may very lawfully goe about naturall and civill performances , as to plow , to eat , to pay debts , as they are materially considered , without inspiration , and in so doing ( although they fall short of acceptable performance , for defect of the right manner , and the last end ) they sin lesse , then to omitt those actions , and indeed sin not at all , as to the nature and substance of them , as they doe , who pray without inspiration . As for G. K. his distinction of Mandatory and permissory inspirations , it holds good , notwithstanding all their idle , foolish and impertinent cavilling at it ; From the words of Paul that he essayed to goe to Bithynia , but the Spirit permitted him not ; G. K. inferred by the rule of contraries , that the Spirit sometimes permitted him , To evade this , they are sorely pinched , in their Account of the dispute pag. 30. they grant his consequence , that Paul at sometimes had a permission , but they deny it to be an inspiration . But here in this new assault , they deny that any permission felloweth by the rule of Contraries , from Pauls words , alledging that he permitted him , and he permitted him not are not contraries . But G. K. did not alledge these to be contraries , for they are flatt contradictory , but these we say are contraries , the Spirit permitted not Paul to goe to Bithynia , therfore he permitted him to goe sometimes , to some places . This is a plaine inference , from the rule of contraries , by Contraries , we mean not contraries in the strict logicall sense , as when the contrariety is betwixt two universalls , but opposits , which in the common way of speech are called contraries , and in the Logicall sense may be called , subcontraries , which doe inferre one another not to be true alwayes simul & sem●l , at one time , and place , but at divers times and places , &c. As for example , if there be a South , ther must be a North , if a time to come , ther is a time to be past , if some things be hott , and not cold , other things must be cold and not hott , and to use a more neare example to the matter in hand , if when a River is not permitted to runn , by reason of an excessive freezing that bindeth it up , at one time , it followeth that it is permitted to run at another time , when ther cometh a thaw , or yet to come nearer , If the wind do not permitt a shipp to saile southward , at one time , it doth permitt her at another time , to saill southward . We would not have insisted on such rudiments , had not the great ignorance of the Students occasioned it , Pag. 97. They close their 9. § . most pitifully , after having failed to refute G. Ks. distinction of permissory and mandatory inspirations , they say , they leave it to be proved by G. K. that the simple permitting of him ( meaning permission not joined with a command ) hath been by inspiration . Here they shamefully desert their undetaking , which was to refute permissive inspirations , but when they faill to doe this , they put G. K. to prove them , wheras they ought to remember , that G. K. is not bound by the law of Dispute , to prove any thing , being a meer defendant , yea when he offered ex abundanti to prove something in the Dispute , they blamed him for so doeing , being but a defendant , and now they would have him leave Defendant , and become Opponent . This is a pitifull confutation of the Qu : principles , that when they fall short in their proofes against us , put us to prove our own principles , but seing they are so beggarly , as to begg from G. K. a proofe of this , he shall give it uuto them , and it is this . Admitt then , that according to the Students supposition , Paul was permitted to goe unto a certain place , without any command of God , and that Paul did this acceptably , or without sin , as to the thing it selfe , which they must needs acknowledge he might ; it followes then by their own argument that he walked this journey in the Spirit , seing they themselves plead that men ought to walke in the Spirit , meaning outward walking , and seing they grant , that whatever act a man doth acceptably , he must doe it to the glory of God , and that a man can doe nothing to the glory of God , but as he doth it from a good principle , ( yea the glory of God being a supernaturall end , must have a supernaturall principle ) which is the Spirit of God , it manifestly followeth , that Paul his journeying by a permission was by inspiration , for whatever is done in the Spirit , is done by inspiration , inspiration both in the common sense , and here particularly signifieing any gracious motion , influence and assistance of the Spirit . In their answer to that other Scripture 1 Cor. 7 : 6. compared with ver . 40. they fall into their old way of asserting barely without any proofe , they tell us , that the permission falls upon the thing spoken , and not upon the speaking it selfe . But how prove they it ? Here they are quite dumb , and say nothing for proofe , and indeed it is as manifest as a thing can be , that the permission doth no lesse fall upon the speaking , then upon the thing spoken , and they doe most presumptuously contradict the Apostle , when they say , Paul was commanded to speake this , whereas Paul said expressly , he spake by permission , and not of commandment . In the prosecution of their second argument , they bring in G. K. distinguishing betwixt privative and positive permission , where they give the lye to their owne Accompt , which saith pag. 30. that G. K. distinguished permission into Positive and Negative , as indeed he did . Now Privative and Negative differ widely , for the want of sight in a stone , is not privative ( as in a man ) but negative , and surely there is so little witt , or acumen in this argument of the Students , and their prosecution of it , that it proves them to be liker stones then men of reason and solidity , . And here they tell us , that G. K. ( whom in their vain minds they call this great inspired Rabbi ) was very unfortunat , in explaining this distinction , and assigning its ground , as may be seen in their Accompt : but alas ! for them poor men , they have egregiously baffled themselves in that very matter in their Accompt , as is shewed in our answer thereunto . But behold what dull and heavy disputers these men are . If Positive permission were inspiration , say they , then a man might inspire us , for he might positively permitt us . This consequence is as dull and heavy as a stone , although the weight of it falls not upon us , but upon themselves to prove them altogether impertinent ; for their argument proceeds upon a wrong supposition , that according to G. K. all positive permissions are inspirations , a thing G. K. never dreamed of , but only that some positive permissions , to wit , those of God , are inspirations , as he by his Spirit doth permitt men , or allow them to doe or use some things , as when God said to Adan in the garden , of every tree in the garden thou mayest freely eat , save one ; This was a positive permission ; and also ( if God spake this to him inwardly , as is most probable , and as Augustin supposeth ) an inspiration ; also when the Lord said unto Ezekiel cap. 4 : 15. Lo , I have given thee cows dung for mans dung , this was a condescendece and positive permission , and also an inspiration . But the Students proceed still more and more to baffle themselves ( in stead of baffling the Qu. ) and shew their ignorance and sottishnesse . For thus they argue , pag. 99. in prosecuting their third argument : every inspiration ( say they ) puts us out necessarily to the doeing of the thing inspired , and so commands us virtually . And upon this bare alledgance the whole superstructure of this argument stands , which yet is a manifest untruth , and suffereth many undenyable exceptions : for many times things inspired are not at all of the nature of things to be done , but are simply things to be believed , as when God inspired the Prophets with the knowledgs of things to come , which neither could nor ought to be done by them , and as when Daniel was inspired to know things , which he was so farre from being commanded to write , that he was forbidden Dan. 12 : 4. Again some inspirations are meer inward consolations , and spirituall refreshments and renewings of strength only to enable us in generall to serve God , as meat and drink is unto the body , and that sometimes without words , and sometimes with words by way of promise , as when he spake to Noah Gen. cap. 9. from ver . 8. to ver . 18. where there is not any command given to Noah , but only promises , and yet Noah was inspired by the Lord , as all the true Prophets were . And wheras they alledge that inspiration includs in its notion an insuperable putting and prompting out to the thing inspired , in all authors both sacred & profane , is meerly precarious , for sometimes indeed it signifieth to command , as where the inspiration is mandatory , but at other times it signifieth to comfort , refresh , quicken , influence and assist us , without any particular command to any particular action , yet we acknowledge the nature of all divine inspirations in the children of God is to incline , lead , move , drawe and guid them up more and more into unity with God , and so unto a further degree of holiness , but not to determine them , unto all particular actions , and thus also their fourth Instance is disproved , where they alledg that all inspirations of God determine us to one extream , which is false , if they mean an extream in the particular act ; if they mean an extream in the generall , as to doe all in charity , and to the glory of God , we grant it , but this doth not militate against what we affirme . Their other two instances are but the former upon the matter , repeated in a tautologicall way for want of new matter , and are sufficiently answered above . And thus their silly and faint reasonings in this argument are answered without any necessity of G. K. his returning to his bagge for new distinctions , as they scornfully but foolishly insinuat . Pag. 99. § 15. The Students tell us that G. K. finding himself beset with these inextricable difficulties , as it seems , misplaces this distinction in their Account , and gives in another distinction of Particular and Generall inspirations , this is but their meer alleadgance , the distinction was right enough placed , as any may see by the nature and coherence of the account , nor did G. K. see any difficulty in their argument at all , as indeed there is none in it . But let us see how they refute this distinction of Generall and Particular inspirations or influences . First they say , he shall never be able to produce a ground for this distinction , out of Scripture . A learned refutation indeed ! and like unto their old way , of puting us to prove what they can not disprove . May it not as wel suffice us to say , They shall never be able to produce a ground out of Scripture against it , and the ra●her since we are defendants . Secondly , That which is called a generall inspiration could not put us out to any particular thing , say they . Answer , If by puting us out they mean , determine us insuperably or irresistibly thereunto , we grant , but this is no absurdity . Thirdly , They would alwayes leave us undetermined . Answer , nor is this absurd , for in things that are permissive and left to our freedom in the Lord to doe them , or not to doe them , we need not any thing to determine us , as to the particular act , but may determine our selves , being free agents , although as to the nature and kind of the act in generall , that it be in true love to God , and to his glory we are determined by the Lord. Pag. 100. They are no lesse unsuccessfull in managing their other argument , in comparing inward duties with outward , for , whereas they alledge for a proofe of their minor , that if we were not to go about inward duties without a previous sensible inspiration , there would be a progressus in infinitum . This hath beene sufficiently answered above in the dispute , that as to that inward duty of waiting , we can not suppose , that ever at any time an influence or inspiration can be wanting , and this we say still , we mean to true Christians , who are faithfull unto God , and do faithfully improve his influences . As for others , if they want influences either to inward or outward duties , the cause is their unfaithfulnesse , and so the way to have them upon all occasions is to be faithfull to answer Gods call , who doth oft invite and call upon them , who are unfaithfull . But if they mean all inward duties , as meditation in many cases , upon particular subjects , we deny that even true Christians have alwayes partiticular inspirations thereunto , nor is there any necessity to assert them . Now let us take notice how they refute the distinction of generall and particular inspirations . First , say they , There are no generall inspirations as we have shewed already , but that they have shewed no such thing is already made apparent . Secondly , supposing them , yet they being but generall , would not be a sufficient ground for the particular inward duties of waiting , desiring : but how prove they this ? No wise , but meerly affirme it , only they confound waiting , desireing and meditating together , wheras meditating is of a larger extent , and sometimes yea oft times requireth a speciall inspiration . Thirdly , say they , the Scriptures produced by the Qu. prove alike as to outward and inward duties : To this we answer , That as to some outward duties , it is true , as to others , false ; as for example , to be clear in all outward conversation , is a continuall duty , and therefore we can never want an influence therunto , if we be faithfull , but to preach and pray in the church or assembly , with audible words , is not a continuall duty , nor yet a generall to all Christians , and therefor it hath not alwayes an influence to assist therunto . And here let the Reader note , that by a generall influence , or inspiration , we mean only such an influence , as serveth in generall for all ordinary actions that are to be generally performed in an acceptable manner , as the same spirituall influence that sufficeth me to eat in faith , fear , and love , sufficeth me also to plow , or doe any other mechanicall work , but the same doth not suffice me to preach , or expound Scripture , otherwise any ordinary Christian might doe so at any time , which our adversaries will not acknowledge . Now that preaching and praying in particular , require a superadded spirituall influence and inspiration , we prove thus : If men may have an influence or inspiration of the Spirit , to wait , fear and love God , and yet want an influence or inspiration to preach , and pray vocally , then the influence and inspiration to preach , and pray vocally , is a distinct superadded influence &c : But the first is true , therfore the second . The consequence of the first proposition is clear from that maxime quorum unum potest esse absque alio &c. when of two things the one can be without the other , the two are really distinguished . The second proposition is proved , 1. becaus all true Christians have an influence and inspiration to wait , feare and love God , but all true Christians have not an influence and inspiration to preach and pray vocally in the church , this our adversaries can not deny . 2. Even a true Gospell minister may at times want a door of utterance , when in the time of this want he hath an influence or inspiration to wait , fear , and love God ; therefor these two are distinct . The antecedent is clear in the case of Ezekiel ( chap. 3 : 15 , 16. ) who sat seven dayes with the elders , having nothing to speake unto them from the Lord , untill at the end of the seven dayes the word of the Lord came unto him . And Ezra sat silent till the evening sacrifice and then he kneeled down and prayed Ezra 9 : 5. Also Paul desired the Colossians to pray for him , that utterance might be given him ; which clearly imports , that he had it not at all times , although at all times he had an influence or inspiration to wait , fear , and love God. And David prayed that God would open his mouth , and his lips should shew forth his praise . Isaiah said , that God had given him the tongue of the learned &c. Christ promised that he would give his Apostles a mouth and wisdome which all their adversaries should not be able to resist : all this signifieth an influence of the Spirit to speake , which was not generall to all , nor permanent or perpetuall with them who had it , as is clear in the case of David , who declared , that he was silent , and held his tongue even from good , untill the fire kindled in him , and then he spake with his tongue Psal. 39 : 3. Yea what signifieth the coal wherewith Isaiah his mouth was touched , but an inspiration or influence of life , superadded unto that generall influence which he had before ? Now if our adversaries say , this was given nnto those men in an extraordinary way , as being Prophets and Apostles , but is now ceased , since the Apostles dayes . To this we answer 1. This is a plain acknowledgment that generall influences common to all Christians are one thing , and particular influences given to holy men to preach and pray vocally , are another . But 2 , that all influences and inspirations or motions of the Spirit to enable ministers to preach and pray vocally are not ceased since the Apostles dayes , is cleare from Rev. 11 : 3. And I will give unto my two witnesses , and they shall prophesie , and it is said that if any man hurt them , fire proceedeth out of their mouth , which must needs signifie a speciall influence of the Spirit given them to prophesie or preach , which is not common to all Christians . Also what are these gifts given unto ministers for the perfecting of the saincts , but such speciall influences to enable them to preach , which are not given to all ; yea do not the nationall preachers desire in their publick prayers some speciall assistance and help of the Spirit , to carry them forth in their ministry , which they have not before , for if they had it before , why do they seek it ? From all which it is manifest , that as there are generall influences given to all , and at all times , so there are particular and speciall given only to some , and but at some times . Moreover , that there is a greater influence of life required to vocall prayer , when it is acceptable , then unto some meer mentall prayer ( a thing expressely denyed by the Students pag. 100. § 16. ) is clear , becaus all true and acceptable vocall prayer , hath mentall prayer going along with it , as its cause and spring , and so when any man prayes vocally , ( if his prayer be true and acceptable ) he prayeth also mentally , and so he doth two things together , whereas when he prayeth but mentally he doth but one thing . Now common reason teacheth us that more strength is required to doe two things together , then to doe but one of them . And seing the vocall prayer hath not any life , or vertue in it , to reach unto Gods throne , or yet unto the hearts of his people , to quicken and refresh them , but as it receiveth that life , from the life that is in the mentall prayer , it is clear , that a greater measure is required to both , then simply to the one . Now although mentall prayer ( as to the disposition and frame of the soul at lest ) be alwayes in and with good Christians , and hath alwayes some measure of life in it , yet that measure is sometimes so weak and low , that it can not goe forth into the words , without hurt or prejudice , and at other times although it be able and strong , yet it will not answer the motion of mans will , so as to be drawne forth thereby , but it only abideth or goeth forth into the vocall prayer , according to the will of God , as he pleaseth to move it , therefore the free motion of the life it selfe , as it pleaseth God to bring it forth , is to be attended in all outward spirituall performances : But here let the Reader note , that we have said Uocall prayer requires more life then some mentall prayer , we do not say , then all ; for some mentall prayer may be stronger then that which is a complex of mentall and vocall , as gathering the whole strength of the complex into that which is solely and intirely mentall , according unto that common saying , aboundantly confirmed by experience , vis unita fortior , united strength is the stronger , as when the beams of the sun are united into a small point , they have more force , then when they are diffused , and for this cause it is , that we are so much for mentall prayer , as knowing the great good of it in our experience . And from what is above said , it is clear that we need another influence wherewith to pray vocally , then to eat , plow , walk &c. becaus these naturall actions may be done sufficienty in a spirituall manner , by the help of that generall influence , which doth alwayes attend good men , to feare and love God , for the principle of divine life , which is the living and powerfull word of God in mens hearts , is never idle , but is alwayes operative , and at work , especially more aboundantly in them who joyne with it , being as a most rich and living spring , that is continually flowing , and sending forth its streames , according to Joh. 4 : 14. but to pray vocally requireth an influence of life to flow forth into the words , that it may in a liveing and powerfull way reach the hearers , but that plowing , eating , walking , &c. need no such emanating influence , is certain , and will be acknowledged by our adversaries . But perhaps also they will deny , that any life or virtue doth flow forth into mentall praying and preaching , even when these duties are acceptably performed . But this is contrary both to the certaine experience of many thousands , and also to the Scripturs testimony in many places . I. It is contrary to the experience of many thousands , who can declare , ( whereof we are some ) that the declarations , testimonies , and words of the servants of God , in preaching and praying have a reall life and living vertue in them , whereby their souls are exceedingly refreshed , quickened , and strengthened , which life and living virtue is a thing as distinct from the bare outward words , which the naturall ear can hear , as wine is distinct from the vessell that carrieth it , therfor if another man , that hath not this Spirituall ability , should pronounce the same words , they have not any life or virtue at all : and that God had given this Spirituall discerning to many before the people called Q. were raised up , is manifest , from divers in our owne nation , who cared not to hear men , who could speak never so good words , if they wanted life , and in that day , they could and did distinguish betwixt dead and living preachers , as also betwixt a living testimony and preaching , and a dry discourse , see for this the book called , The fulfilling of the Scriptures . And this was the expresse testimony of that Philosopher , who was converted by the means of a few words spoke by a certain old man , who was a Christian , at the Councill of Nice , out of the mouth that old man , ( said he ) there went forth a virtue , which I could not resist , these were his very words , as Lucas Osiander relats them in his Epitome of the Church history . Cent. 4. lin . 2. cap. 5. II. It is contrary to the Scriptures testimony in many places , The mouth of the righteous is a well of life Prov. 10 : 11. this must be understood in respect of the influence of life , that cometh out of his mouth , as water doth out of a well , and not barely in respect of the good words , which a wicked man may speak : according to this Christ said to his disciples , The words that I speak unto you are spirit and life , and as it was then , so it is now , for at this day he speaketh in his servants , and will to the end of the world , and it is he only , who hath the words of eternall life , which he speaketh in his servants , and as in the dayes of his flesh , he was said to speak with authority , or power and not as the scribes , and the people wondered at the gracious words which proceeded out of his mouth , all which import a liveing influence and vertue in the words of Christ , which the words of the Scribes and Pharisees had not , so it is at this day , for Christ doth as really speake by his Spirit , in his servants , as he did in his body of flesh , so that Paul said , he spak in him , and therefore his preaching was in demonstrtion of the Spirit and power . And for this cause true Preachers and Prophets are called good trees , of which men gather good fruit , whereas bad men or evil trees , haveing no good fruit , although they have the Prophets and Apostles words , also they are compared , to wit , the false Prophets , to clouds without rain and wells without water , although they have good words , yet they have no rain nor water , their whole ministry is dry , and empty of life and virtue , but the true Prophets ministry is as a shower of rain , Deut. 32 : 2. and sometimes it is compared unto fire , as it is said in the Psalme , he maketh his angels , or messengers , spirits , and his ministers a flamme of fire , and fire was said to goe out of the mouths of the two witnesses . Also the influences of life that go forth through the true prophets in their ministry are compared to golden oil , & the men are compared unto golden pipes , Zech. 4 : 12. And therefore the Apostle Peter exhorted the ministers in his day to minister of the ability which God giveth , as good stewards of the manifold grace of God , so they ministred not only words , but grace ; many other testimonies might be cited to prove this truth . Another instance brought by the Students , is , that an haeretick forbearing prayer a year or two , or his whole life time , may justifie himselfe by this doctrine . To this it was answered , that though he may pretend , yet he hath no just ground from our principle , for we believe that all men are bound to pray often unto God , yea daily , and that God doth inwardly call and move all men often unto prayer , during the day of their visitation , and when that is expired , or when at any other time they want that inward call , or influence , through unfaithfulnesse , they are still bound , and if they pray not , they sin , becaus they ought to have an influence . But that our Account saith , All have not utterance to pray in words , is no excuse for hereticks , for they must needs acknowledge , as wel as we , that all have not utterance , who may be good Christians , seing some that are naturally dumb may be good Christians , and yet the● must confesse these have not utterance ; also many good Christians , who have no naturall impediment , do want utterance in a spirituall way , to speak or pray vocally in the hearing of others , at some times , although we believe it is given at times to all that are faithfull , who have no naturall defect , that they may pray vocally , or in the hearing of others : but how oft , it is more then we can determine , seing it is not revealed , but if any faile of this utterance , through unfaithfulnesie , their sin is nothing the lesse , if they omitt prayer . And thus their last two instances are also answered , for we do affirme with great freedome , that all who are faithfull to the Lord , never want sufficient inspiration , or influence to wait upon God , fear him , love him , desire his grace , and divers other inward duties . We say not all , for some inward duties , such as meditation on a particular subject or place of Scripture are not alwayes required , more then it is alwayes required to speak ; but if they be unfaithfull , we deny not , but they may and will want them , and in that case , although they want inspirations and influences they are bound to pray , yet not without them , but with them , as a man that wanteth both money and goods to pay his debt , yet is bound to pay his debt , yet he must not , nor ought to pay it , without money , or goods , the example is clear , and the application is easy . As for that story they bring in concerning T. M. which , that their deceit may be the more hide , they do not positively affirme , but only propose by way of question , have not Q. declared to people &c. To which we answer , that we know not that any Qu. ever declared any such thing and we believe divers things in the story are utterly false . If T. M. or any other of our profession , having none in the family that can joyne with them in the true spirit of prayer , but are professed opposers of the Q. way , be not so frequently heard pray by them , is excusable by your oune way , who will not readily pray in our hearing when they have none to joyne with them , and indeed the want of that true unity on the part of those who are not of our faith , doth oft hinder our freedome , to pray in their hearing , ( unlesse we have some of our faith , present to joyne with us ) we may pray for them , as it pleaseth God to move us , in their hearing , but we can not so properly pray with them as not being in unity with them , where two or three ( said Christ ) agree together to seek any thing in my name , but let our adversaries if they can , shew us , where in the Scripture , it is commanded , for any man , to pray , in the hearing of others where all present have no agrement with him , yet we deny not , but that God upon some solemne occasion may move to such a thing , especially when a publick testimony is required , as in the case of Stephen , who prayed audibly in the hearing of others , all which were so far from having any agreement with him , that they were at that time stoneing him to death ; Acts 7. Moreover we could easily , upon a more just ground retort the question upon your own Church members , how many of your owne church members were not only for a twelve moneth , but for many 12 moneths , never heard pray , and yet they passe among you for good Christians ? It is wel knoune , that although ye hold family prayer , morning and evening to be a duty , and the want of it a great sin , that yet many thousand families in the nation , who belong to your church , want it , and many whole families are so grossly ignorant , that none in the family can go about it , even in that naturall way , which ye plead for . As for us , it doth suffice unto us , that God heareth us in secret , although men do not so frequently hear us ; yet we oune with all our hearts publick expressive prayer , as it is performed in Spirit and in truth , and all of us , have our share and testimony therein , as God moves thereunto , even those who are outwardly silent , as the●● who speak , when as both agree together in one spirit , and with one heart and soul joyne together in the same . SECTION SIXTH . of BAPTISM . Wherein their fourth Section concerning water Baptism , is answered . IN their stating the question , they say , the question is not , whether Infants ought to be baptized , or who have the power of administring baptism ; whereas indeed these two are a great part of the question betwixt our adversarie and us , for as touching infant baptism R. B. his Thesis doth expressly say , it is a meer human tradition ; and it : wel knowne that all the Quakers so called are of the same mind , and do not the Students undertake to confute ehe Q. principles , how is it then that they leave out so considerable a part of Quakerism , as they call it ? Is this Quakerism canvassed , to pick and chase at some , and passe by others ? Yea Infants-sprinkling with water on the forehead , is so considerable a part of the question betwixt them and us , that if that be disproved , or if they can not prove that to be a Gospell institution , they fall short exceedingly , seing that is the only baptism , in use among them of the nationall Church . Again , it is so great a part of the question , who have the power of administring baptism , that by this , the controversie stands or falls , for one of our maine arguments against water-baptisme as remaining a duty , upon all Christians , is , that none are to be found that have the power to administer it ; and the administration cannot be with a lawfull administrator , the question then really is , whether these who have no immediat call to administer water baptism , ( as John had ) have power to administer it . Again , whether these , who have no other mediat call to baptize , but what they have by the church of Rome which is no true church , as the best Protestants affirme , have power to administer baptisme , and this question is the more proper in this place , seing I. M. the Students master confesseth his and his brethrens call and ordination to be by the church of Rome , and that they have no other , but what is conveyed downe to them from the Apostles times by that apostate church . But let us now examine their arguments for water baptisme in generall : The first is , Baptisme with water is to continue in the church as long as Christs presence is to continue with his Apostles , and them who teach the doctrine that they taught : But Christs presence is to continue with his Apostles , and them who teach the doctrine that they taught , to the end of the world , Therefore &c. Where it is to be observed , that they think all is safe as to the minor , and therefore they altogether passe it by Now although it is sufficient to invalidat the argument , if the major be false , yet we have somewhat of great moment to say to the minor , that is enough to overturne any baptisme that they have ; for we put them to explaine , who these are , that all along since the Apostles , have taught the doctrine , which the Apostles taught , for the words are lyable to divers senses . If they mean the church of Rome , and her bishops and teachers , we altogether deny that they have taught the same doctrine , which the Apostles taught , and we suppose the Students , if they follow their master I. M. will not affirme it . And indeed for the same reason , the best primitive Protestants denyed that the church of Rome in their day had any lawfulll ordination at all , seing she continued not in the Apostles doctrine , and faith , as that famous Protestant Sadeell doth argue at great length , lib. de legit . voc . min. where he affirmeth , that the succession of faith is as the soul , which gives life to the succession of the bishops as unto a body , but that succession without this faith , is a dead thing , and unprofitable carcase . Now the same reason doth militate as strongly against Water-baptism , and that also called the supper , upon our present adversaries principle , that none have power to administer the one or the other , but those who have a mediat outward call , conveyed downe from the Apostles , by a visible succession of ordained Bishops and Presbyters , for we say , There hath been no such visible succession , nor visibly ordained Bishops and Presbyters , who all along have had the true faith , and taught the true doctrine of the Apostles , therefore their ordination , and power to administer the Sacraments , is void and null . And this is further confirmed by the authority of Cyprian , who taught with great earnestnesse , that the baptisme of all hereticks was void , and no baptisme , but so it is , by our adversaries confession , that the Church and bishops , and teachers of Rome have been Hereticks for many hundred years , before the reformation , Therefore &c. We say then , the argument is fallacious , as to the Minor supposing what is not to be supposed in their sense , videlicet , that either the teachers of the church of Rome , or any other claiming a visible and mediat call , from the Apostles times conveyed through a visible church unto them , have thaught the doctrine , which the Apostles taught ; a thing we altogether deny , and it lyeth on them to prove , But that Christ hath had some all along , who have both believed and taught the doctrine of the Apostles , and that his presence has been with them , we acknowledge , but we deny that these have been all along a visible church , and teachers having a mediat call and ordination , and in this we agree with the best Protestants , for indeed the true church hath been hidd , even as a few grains of corne among an exceeding great quantity of chaff , and stubble , and she who hath called her self the church , by reason of her outward succession , was not the true church , though some of the true church lay hidden in her , as corne is hid in a great quantity of chaff , and that the church is properly to be placed in the alone graines of corne , and not in the chaffe , Sadeell doth also shew out of Augustine , Epi. 48. Another fault wee find in the Students argument , that supposeing Water-baptism had been commanded to the Apostles , by Christ Matth. 28. ( which yet we altogether deny ) it insinuateth that it was as long to continue as Christs presence , with his church , for if teaching had continued , though Baptism with water had discontinued ( as our adversaries grant that anointing with oile , and miraculous curing the sick , is discontinued ) yet the promise was ground enough to encourage them , and if all be still binding that Christ commanded to his Apostles , why go they not forth , ( we mean the nationall teachers ) into all the world , and teach the nations , who do not so much as believe the Gospell historically : If they say , this was a command to the Apostles , and not to them , why are they so partiall as to take one part to them , and reject another ? But we shall now come to a more particular examination of their Major , we have told them , that the Apostles baptized some with water , out of a condescendency , as Paul circumcised Timothy , and not from that command , Matth. 28. which saith nothing of Water-baptism ; Their first reason against this , is , they should have Baptized with water of their owne will and without any sufficient authority . But we deny this consequence , and they themselves have furnished us with a sufficient answer , where they say Paul circumcised Timothy but not without a command , for the Law of charity , and other generall precepts obliged Paul so to doe , though it was a thing indifferent of it selfe : the same we say , as to their baptising with water , the Jewes having so great an esteeme of Water-baptism , and thinking it necessary , the Apostles used it , although it was a thing indifferent of it selfe , after Christs ascension , and giving of the holy ghost , the Law of charity , and other generall precepts oblidging them , but this proveth not , that the Apostles had any command from Matth. 28. or any such command any where else , that made Water-baptism of it selfe , to be a necessary duty , to the end of the world . And wheras they querie , will G. K. grant , that it was once lively . We answer , yes under John , yet it followeth not that it was to continue , becaus John had no commission to the nations , but only to the Jews , and that the Apostles Baptized whole families and thousands ( if they so did ) will not prove , that it was necessary of it selfe , more then that Circumcision was , and yet even then , many thousands of believing Jewes , were Zealous for Circumcision , see Act. 21 : 20 , 21. yea many Bishops of Ierusalem were circumcised after this , as Eusebius relats , the reason therfor was , that people were Zealous of Water-baptism , because of John , and therfor the Apostles condescended to it , out of the law of charity . Another question they make , where is water baptism buried ? We answer , where the other shaddowes are buried , for it was but a shaddow , and carnall ordinance , Heb. 9 : 10. the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Again the true water baptism hath been out of use all the time of the Apostasie , for the apostate church hath had no true baptism , and so in that respect it hath been buried , and being but a shaddow , is not to be raised up again , And it is observable , that in the revelation , wher it is prophesied ; of the returne and restoration of the church , ther is not any thing mentioned of the restoring either Water-baptism , or the use of bread and wine , as signs , &c. And so their second reason is answered , that Water-baptism is no more to be used , out of condescendency to the weak , then circumcision , becaus both are long agoe buried , and what is buried is deadly to be raised up again , as Augustin taught . Their third reason is built on a mistake , that the God head of Christ , or names of Father , Son , and holy ghost were a stumbling block to the believeing Iewes , for of these only we are to be understood , also that the Apostles used the words Father Son , and holy ghost , when they baptized , can not be proved , farre lesse used they , the word Trinity ; which was not invented long after the Apostles dayes : Their second argument that the baptisme commanded in Matth. 28 : 16. is with water , resolves at last into this , that it is God only and not man , who baptises with the holy ghost , becaus he is only the proper , immediat efficient cause of baptism with the holy ghost , but wee deny the consequence as weak and false , for ther is nothing more usuall then to ascribe the effect unto the instrumentall cause , as truly as unto the principall , Paul was sent to turne or convert the Gentiles from darknesse to light , and to open their eyes , and yet God only was the proper and immediat efficient cause of this . Many more examples could be given , yea the same reason of the Students would militate against teaching , for even outward teaching , which is by the motion of the holy ghost hath a power , and vertue in it , wherof the men who teach , are but the instrumentall conveyers , that is only from God , as the immediat efficient cause . Another reason they give to make all sure , as they say is , that it is only Christ , as he is God , and mightier , then Iohn , who baptised with the holy ghost , Matth. 3 : 11. where baptism with the holy ghost is peculiarly attributed to Christ. But this makes their matter nothing more sure , for although that baptism with the holy ghost be peculiarly attributed to Christ as the principall cause , yet it hindereth not that men are the instrumentall , even as Christ said , it is not ye that speak , and yet they also spake as instruments . It is true , that John did not baptize with the holy ghost as the Apostles did , or rather Christ through them , becaus John had not so powerfull a ministry given him , as the Apostles , of whom Christ said , that they should not only doe as great works , as he , but greater , to wit , by his power . Again , They argue , that giveing and not granting , that baptism with the holy Ghost could be administred by men , yet it is not commanded here for the words then would be full of needlesse tautologies . To this we answer , that this doth not follow , for suppose that by teaching and baptizing were meant one thing ; how usuall is it in Scripture to expresse one thing under divers names , without any tautologie ? However we believe that by teaching and baptizing are meant two severall things , both which require the speciall operation of the holy Spirit , for a man through teaching , by the concurrence of the holy ghost is first of all convinced of the truth , and hath a ground laid in him to believe , and then he is baptized with the holy ghost , upon his believing and obeying in what he is convinced of ; nor is this to confound the command with the promise , for the sense of it is this , goe ye and baptize with the holy ghost instrumentally , and I shall be with yow , as the Principall cause to concurre and assist yow , and thus there is no tautologie , the command and the promise being in diverso genere , id est , in a different kind . Their next argument to prove , that Water-baptism is to continue to the end of the world , is , that God sent Iohn to baptize with water , and Christ caused Iohn baptize him and commanded or caused his Apostles baptize with water , and these commands were never formally repealed , nor ceased of their owne nature , Therfor . But to this the Answer is easie , for Iohns baptism , was no part of the Gospel dispensation , as serving onely to prepare the way to Christ , and he was sent only to baptise the Jewes , that Christ might be manifest to Israel , Joh. 1 : 31. and it is called Iohns baptism in distinction from that of Christ , for some were baptized with it , who had not received the holy ghost , and that Christ was baptized with water , proveth not its continuance , no more then that he was circumcised , proveth the continuance of Circumcision : that Christ commanded his disciples to baptize with water , we find not , and though it were , it is but as at that time being under Johns dispensation , but unlesse they can prove that Christ commanded to baptise all nations with water , and that to the end of the world , they gain nothing , for what was commanded only as toward the Iewes , doth not reach us gentiles , and so we need seek no repeal , there not having been any such command . In their answering our retortion , as touching washing the feet , anointing the Sick with oil , and abstaining from blood , and things strangled , They say , 1. This retortion hath a damnable tendency , for enthusiasts may arise and plead the same way against the most necessary truths , &c. We answer , They have no ground from our retortion so to doe , becaus , these things above mentioned are but figures , and such as have no inward , or intrinsecall goodnesse , or righteousnes in them , as the other things have , which are most necessarie . 2. Wheras they say , If these things had been commanded , and never repealed , it were better to admitt and observe them , then to reject Baptism , &c. We answer , if by repeal , they mean a formall repeal , we deny that it were better , for all being but figurative things , and such as the inward Law of God writt in our hearts , which is the new covenant dispensation , doth not require of us , they cease of their owne nature , and carry a virtuall repeal in their bosome , although it be not formally expressed in the Scripture , as to every particular , for all the things of the ceremoniall Law , are not one by one particularly repealed in the new Testament ; but together in one body , for the Law it selfe being changed , the things required by it , if they have no other Law to require them , doe cease . 3. They say , That Christ in washing his disciples feet did 2 things . 1. To seal up to his disciples their part in him . 2. He intended to leave them one example of humility , and it is onely this second thing , which he commanded , to his disciples , to wit , that they should performe acts of humility , one to another . But wee misse their proofe there altogether , that he only commanded this , and not the washing one anothers feet in particular , yea this glosse expressly gives the lye to Christ his owne words Joh. 13 : 14. ye also ought to wash one anothers feet , where not only an act of humility is signified , but an act of love , and also by the outward washing of the outward feet , is signified , how we ought to contribute to wash one anothers feet in a spirituall sense that is to say , by seasonable reproofs and exhortations to help on , one another , unto the sanctification of the most inferiour affections , that are as it were the feet : and that Christ pointeth at such a mystery , is clear , from ver . 10. He that is washed , needeth not save to wash his feet . Again they alleege , that this act is put synecdochically , for all other acts of humility ; but admitt , that it be so , this proves not , that this particular act was not commanded , when Christ instituted the breaking of bread , at supper ; among other ends , it had this also , to signifie the unity of Christians , and how they ought to love one another ; shall we therefore say , it is synecdochically put for all acts of love , but is not particularly commanded ? And indeed as washing of feet was in use , in these hot countreyes , before that Christ did wash his disciples feet and commanded it to them , so was that in use , the chief in the family , to take bread and break it , and give to every one , saying , take , eat ; this was in use among the Jewes , before Christ did so , as divers historians relate , particularly Paulus Ricius de coelesti agriculturâ . Again , wheras they say , If he had commanded so , some wold have observed it . To this we answer , some yea many did observe it , as they grant Ambrose and the church of Millain did , for if they used to doe so , in the eastern countreyes , where ther was need for it , becaus the people ordinarily did goe barefoot , the Christians in that countrey would use it the rather that Christ commanded it , yea it doth appear , that it was a most ordinary thing in the primitive times from Pauls words 1 Tim. 5 : 10. where it is numbered among other commanded duties , if she hath washed the saincts feet . If it be said , that they used it , but not as a Sacrament , we answer , wee read not of the word Sacrament in the Scripture , it is enough that they used it , and were commanded so to doe by Christ , and it had a Spirituall signification , as well as these things they call Sacraments . It is needlesse for us to insist more on this particular , so as to refute arguments of their owne making , which are none of ours , wherin they fight with their owne shaddow , where wee leave them , and proceed to the other particulars . They tell us , that the command to anoint the sick with oil , carries a repeal in its bosome , so we say , doth Iohns Baptism with water , as preparing the way to Christ , who is now come , and so wee may returne them theire axiome cessante fine legis , cessat & obligatio , but that anointing with oil was only in order to miraculous cures , they say it , without giving any proofe , Ja. 5 : 14. for although it were confessed , that it were in order to outward healing or curing , yet it is cleare from the text , that it was not exclusive of all other things , for it is not only promised that he shall be saved , but if he have committed sins they shall be forgiven him , and this saving seems rather to be spirituall , then the restoring the body to naturall health , otherwise it being absolutely promised , all sick persons in the church should have been alwayes restored to naturall health , and so none should have died , and we find anointing with oil joyned with prayer , yea we are bidden pray one for another , that we may be healed , nor is this ceased ; but that by the prayers of the godly , for one that is sick , and bodily diseased , it pleaseth God at times , so to answer them , that they are restored to health by the Lord , and we dare our adversaries , if they will deny this altogether , and this is in a true sense miraculous , yea instances of this kind have been even among the people called Q. and if it were altogether ceased , according to the Students argument , prayer ( at lest , so as to pray to God , to heal any sick person ) should cease also . It is better therefore to say , that anointing with oil is ceased , as being but a figure . Their repeal of the command to abstain from blood and things strangled , is not sufficiently proved from 1 Cor. 10 : 25 , for let any read the whole chapter , and he shall find nothing said in it of blood , or things strangled , that was not the subject , he was upon , but things offered toidols , which we read not , that they used to strangle : the sense is plain , Whatsoever is sold in the shambles ( whether offered to idols , or not ) that eat , asking no question , if it be offered to an idol , or not . Beside it is not usuall to sell flesh of beasts strangled in the shambles , for they kill them otherwise then by strangling , which is hurtfull to the meat ; and if selling of strangled flesh had been usuall , it would have been no transgressing the Apostls rule , if they had any doubt , to have asked if it was strangled , for many will not eat flesh that is strangled , becaus it is not so good nourishment , although they have no scruple of conscience ; yea the primitive Christians even in Tertullian's time , as he showeth in his Apologie , abstained from blood and things strangled , wherein there was a great providence of God to clear them of that horrid falshood , as if they did drink the blood of children . By which it is clear , they did not understand Pauls words 1 Cor. 10 : 25. to be any repeal . It is therefore more safe to say that it being a part of the ceremoniall law , it is repealed with the other figures . The words of John , He must increase , but I must decrease . Joh. 3 : 30. they will not have to be understood of Iohns baptism , wherein they are not only contrary to many of their own church , as could be showne , but also to the Scripture it selfe : for it is most clear , that Iohn spake this with a particular relation to his baptism , when they came to him , and told him that Christ baptized &c. on this he said , that Christ was to increase , meaning Christs baptisme , not with water , but with the holy ghost ( for Christ baptized none with water himselfe ) and he , that is , his baptisme must decrease , not his true honour and virtue ; and the disciples he gathered , was unto Christ , but that Iohns baptisme was much practised , proveth it no more a standing command , then other things of the Law. In the last place they alledge , that Peter commanded Cornelius and others with him to be baptized , out of necessity ariseing from a divine precept , but their proofes are weak . For 〈◊〉 we ought to doe all things in the name of the Lord , when we eat , or drink , or journey , but yet all things are not commanded , but some left to our fredome . 2. Peter in his sermon told Cornelius nothing of water-baptisme , and when that after he spoke of it , he did not tell him , that he ought to doe it out of a necessity arising from a divine precept , let them prove it if they can . 3. whereas they alledge that Peter was accused by the disciples , for administring water baptism to Cornelius , from Acts. 11. it is a manifest untruth , for there is no such thing either in their accusation , or his answer ; as may be seen , if any will read the chapter ; they accused him , for going in to them , and eating with them , and this was all the accusation , and though they had , the Students consequence doth not follow , for if the law of charity obliged him to baptize them , his refusall would have been a withstanding of God. SECTION SEVENTH , of the MINISTRY , Being an Answer to their fifth Section Concerning the MINISTRY . In the first part of their section , they plead that a man , who is a hypocrite , and gracelesse , may be a true and lawfull Pastor , yet they grant , that none ought to be admitted into the ministry , but such as ex judicio charitatis , id est , out of the judgment of charity , is to be esteemed truely pious , by which acknowledgment , they destroy with their owne hands any seeming strength , that lyes in their owne arguments , as will appear , by a particular examination of them . Their first reason is taken from many Iewish Priests and high Priests , and many Scribes , and Pharisees in Christs time , who were ministers of Gods word , and yet who will say they were indued with sanct fiing grac ? To which we answer , that they were ministers of Gods word , or of the Gospell , is denved , for they were but ministers of the Law , and legall performances , types , figures and shaddowes ; and as that Legall dispensation was but imperfect , in respect of the Gospell , so the Priesthood and ministry of it , therefore both was to passe away ; so that to argue from the Law to the Gospell , is not equall , more then to argue , that becaus the ministers of the Law were ministers of the figures and types , that therefore the ministers of the Gospell , should be the same , yea we may draw an argument from the outward and Legall qualifications of the Priests , that none but truely holy should , or ought to be ministers under the Gospell ; for as under the Law , none were to be Priests , but these who came of Levi , a figure of Christ ; so under the Gospell , none are to be ministers , but who by a spirituall birth and nativity , are of Christ. And as under the Law , none that were lame and blind corporally , were to be Legall ministers , so under the Gospell , none that are lame and blind spiritually , are to be Gospell ministers , but all that want true holinesse , are lame and blind spiritually , therefore . Again , many of these Iewish Priests , Scribes and Pharisees , were openly and manifestly impious , especially in the time of Christ his being in the flesh , and could not be esteemed truely pious , in the judgment of charity , and so if the argument hold , it proves that men be admitted , and owned to be ministers of the Gospell , that are not pious in the judgment of charity . The like may be said of Iudas , whom they take in their second argument , to patronize a gracelesse ministry , for if Iudas was a devil from the beginning , certainly Christ did know him to be so , and therefore could not in the judgment of charity esteeme him to be truely pious , how could he then admitt him ? But as for Judas , they alledge indeed that he was a devil from the beginning , but they have not proved it ; it is said expressly of him , that he fell from his ministry by transgression , we read not that he was degraded his office , any other way , but simply by his transgression , which was his betraying Christ. Again , it is written of him , let his habitation be desolate , and let no man dwell therein , and his Bishoprick let another take . Psal. 109. But they who plead for a grace●esse Minister , would put another in Judas habitation , and so would hold up a ministry of covetous men , as he was , who to satisfie their covetousnesse will betray Christ : for suppose , that a man have all other qualifications requisite , and yet be openly and notourly a wicked man , he may plead his right to be admitted , and if admitted to be continued to be a minister , what ground have his brethren , out of Scripture , to depose him , according to the Students argument , ( which is indeed the generall argument of the clergie ) [ as they are called ] seing he hath all the essentialls of a Minister ? if they say , Paul requireth that a Bishop , or Deacon be found blamelesse , not covetous , but vigilant , sober &c : then it will follow , as much , that he that is not really pious , ought not to be admitted , as he that is not seemingly pious , for the Apostle doth not say , he must be seemingly so , but simply that he must be so , and indeed to expound all these qualifications of a seeming , and no reall holinesse , is to mock the Scripture , for they might as wel say , that seeming holynesse only , and not reall , is required indispensably of us , in order to salvation , for the Scripture as positively requireth holynesse , unto the function of a Bishop , as it doth require it unto salvation . There is yet another thing , which they have to prove , concerning Judas , viz , that Christ sent him to preach the Gospell . He sent him indeed to work miracles , heale the sick , and to say , The kingdom of God is at hand , that is to say , the Gospell dispensation is approaching ; but that Judas was a minister of the Gospell , which is the power of God unto salvation , we require them to prove : for it was after his removall that Christ sent the Apostles to preach the Gospell . Their third reason is , that the efficacy of the words depends not upon the worthinesse of the preachers 1 Cor. 3 : 7. We grant the Antecedent , but deny the Consequence , for although it depend not upon the worthinesse of the Preacher , yet it may and doth require holynesse , as a qualification indispensably necessary in him , even as they grant themselves , that none are justified , without faith , yet they deny that the efficacy of justification depends upon the worthynesse of him that believeth , and the efficacy of good wine depends not upon the worthynesse of the vessell , that bears it , yet none will put good wine in a leaky vessell , or unfit , and indeed as unfit as a leaky , unclean vessel is to receive good wine , a gracelesse man is as unfit to receive the dispensation of the Gospell , which is compared to new wine in the Scripture , and said Christ , no man putteth new wine into old bottles , for indeed the ministration of the Gospell , is a ministration of life and grace , and none can minister that which they have not . Their fourth argument depends upon a proposition , which they lay downe , and offer to prove , but fall short in , viz , that they can not know who have true grace , this we deny , for if they would believe in the Light , wherewith Christ hath enlightened them , they should receive the Anointing , and by it their eyes should be opened to know , who are gracious , and who not . But let us see how they prove it . 1. Say they , we can not know it immediatly , that is granted . 2. Nor can we know it by their outward works , unless it be out of the judgment of charity , which may deceive us , for all the works which a godly man can doe , may likewise be performed as to the outward , by hypocrits . To this we answer , If by outward works , they mean such as come under the outward observation of the meer outward and bodily senses we grant ; but there are works , which are the fruits of the Spirit , which , although they remaine in the souls of holy men , yet send forth a savour of that life and Spirit , or spirituall principle , that is the root of them , through the outward words and conversation , which can and doe reach unto the spirituall senses of others , where they are , and this savour and manifestation of life can no hypocrite have , but it is an infallible evidence of sanctification in measure where it is , and where the sanctification is greatest the savour or manifestation of life is there greatest also , according unto this , Paul said , we are a good savour , &c. and Paul said of the Corinthians , that they were the epistle of Christ. John said of the Saints that the name of God , and of the Lamb , shall be in their foreheads . Many other testimonies could be brought to prove this , we shall only add that of Christ , he that believeth in me , out of his belly shall flow rivers of living water . So here is an evidence , that no hypocrite can have Now what are these rivers , but the influences of the Spirit , and seing they are said to flow out , they may be discerned by others . It is true the naturall senses can not discerne them , but the Spirituall senses can , and seing the students grant spirituall senses , if they grant them to be true and reall , they must grant also Spirituall sensible objects , which may be as certainly apprehended , and discerned by our spirituall senses , although the objects themselves be without us , as naturall objects without us may be apprehended by the naturall senses . 3. Nor can we know it , say they , by revelation , but how prove they it ? They only suppose they have proved already , that thereis no such thing , but how weak and impertinent their proofes are , is above shewed . But here note , that by revelation , is sufficiently understood the revelation or discovery , which the fruits of the Spirit , or Spirituall life give forth in holy men one to another , for as the savour of some sweet oyntement is a sufficient revelation of it , to the sense of the naturall smell , so the Spirituall savour of the Spirituall oyntment , is such to the Spirituall smell . Lastly , wheras they say , the gift of discerning Spirits , was never common to all . This wee deny , nor doth that Scripture cited by them prove it 1 Cor : 12 , 10. Otherwise they might as wel say , that faith was not common to all true Christians , becaus it is said , to another , faith , but as by [ faith ] here must be understood some extraordinary degree of faith , or the faith of miracles , so the discerning must be some extraordinary degree , or as in relation to miracles , seing there were Spirits of Devils that wrought false miracles , and such a discerning as to that , we doe not plead for , as common to all , but that a discerning of Spirits , so farre as to discerne betwixt them who were godly and wicked , and who were ministers of the Spirit , and who not , was common unto all , we prove , becaus it is promised as a generall priviledge , Mal 3 : 18. Then shall ye return and discern between the righteous and the wicked , &c. Again , all are commanded to try the Spirits , 1 Joh 4 : 1. Therefore all have a measure of discerning whereby to try them , otherwise they were required to doe an impossible thing , which is absurd , If it be said He giveth a rule , whereby to try them , viz. every Spirit that confesseth that Iesus Christ is come in the flesh , is of God , ver . 2. To this we answer , the rule is one thing , the discerning is another , and differ , as the object , and the eye ; Now the eye is as much required to see , as the object , Therefore all need a Spirituall eye , to apply the rule in a suteable manner , so as to know , who doe truly confesse Christ come in the flesh , for John can not mean a bare verball confession , becaus Antichrist himselfe may have that , therfore he meaneth a true living confession in life and power , which no hypocrite can have . Having thus answered all their arguments we shall conclude this particular with one argument against them , one part of which is their owne confession . They who can be certainly known and discerned , to be impious and unholy , ought not to be admitted into the ministry . But impious and unholy men can be certainly knowne to be impious and unholy , Therfore they ought not , &c. The first proposition is proved and sufficiently confirmed from their owne confession , that none ought to be admitted , but who in the judgment of charity are to be esteemed truely pious , therfore they who can not be so estemed ought not to be admitted , but if they be certainly knowne to be impious , they can not be so esteemed , therefore &c. the assumption is proved above , partly by arguments , and partly by the refutation of what they have said against it . In the second part they dispute aginst an immediat enthusiastick call , ( as they call it ) by way of inspiration , being necessary , and for the necessity of a mediate and outward call ; and becaus we plead for the blessed inspiration of the Spirit of God , they call us Enthusiasticall impostors , and if the Apostles themselves and primitive Christians were now living , they would give them the same name : for we plead for no other inspiration , but that which was given unto those holy men . But seing they use the word Enthusiasme so much , in a way of reproach , it is fit , that it be opened , let them tell us then , if they mean any other thing by it , then true divine inspiration , if they mean another , it concerns us not , for we plead for no other , but if they mean that , ( as the word properly signifies , being derived from a word , that signifies , God within , as the best Greek dictionaries shew ) they should not reproach us with that , which was the glory of the primitive Christians , and by which the Scriptures were writ , to wit , divine inspiration . And here they tell us of an inward call , which consists in the disposition of the soul , but they will not have it to be an inspiration , but if by this disposition , they mean any spirituall or supernaturall gift , they must needs acknowledge that it is an inspiration , at least in the generall sense , for how can it be spirituall , unlesse it be inspired , is not every good thing , that is spiritually good , from the Spirit ? Surely the nationall confession of faith , published in Knoxes time doth expressly say , that faith is the Inspiration of God : but if they say , they deny not subjective but objective inspiration , we put them to prove this unnaturall division , and separation ; as if there were any inspiration in mens soules , that is not objective , which we altogether deny , but as to this inward call , we ask them , if it hath not in it the nature of a command , so that he who hath it , is bound to obey it : if they say , not , then a man may lawfully disobey it , and resist it , although it be of God : if they say , it is a command , then it is objective , for it is the nature of all reall and true commands to be objective . Again , if by disposition , they mean , the meer qualification that enables a man to be a preacher , how can that be a call , seing a man may be fit or able for an office , that hath not a call thereunto , being already in another office , that he is fit for also . So that they bew ray grosse ignorance , in confounding the ability , and the call , which are distinct things . And here they require of us to prove our immediate call by miracles , or any extraordinary thing , which can only be from God , and so cannot agree to false teachers . And it having been told them by R. B. that the Papists made the same objection against the first reformers , they call this an impertinent pratling , but for all the disparity , they shew , the impertinent pratling falls upon themselves . They confesse the first reformers had an extraordinary call , in respect of their heroick gifts , yet they also had a mediat call , They owned the holy Scriptures for their principall rule , and preached no other Gospel , &c. To this we answer , that all of them had a mediate call , is a meer alledgance without any proofe , yea the history of the reformation sheweth the contrary . Again , it is abundantly evident out of their owne writings , that the most eminent of them did lay no weight upon that outward call , which some of them had , from the Popish church , but did plead , that seing the visible succession of the church , and ministry was interrupted by the apostasie that they needed no outward call , but did betake themselves to the extraordinary : see for this Sadeell de legit : vocatione ministrorum , and when they used any argument of a mediate call , it was but by way of arg . ad hominem , as now if any of us called Quakers hade ever had the mediate call , from the nationall churches , as some in England indeed had , namely S. F. who was a Parish priest , nor will it prove , that the first reformers had an extraordinary call , because they owned the Scriptures as their principall rule , and preached no other Gospell , otherwise all the nationall preachers now would have an extraordinary call , because they pretend to owne the Scriptures as their principall rule , and to preach no other Gospell , yea we owne the Scriptures as much as the first reformers did , and we do acknowledge them , that they are the principall externall rule , and to be preferred to all other outward writings and testimonies , but we can not preferre them , to the inward testimony and word of God in our hearts , as neither did the most eminent of these , called reformers , but indeed preferred the inward testimony and word to the outward , as is proved in the book called Quakerisme no Popery . Now whatever proofe or evidence the first reformers could give of their exrtaordinary call , the Quakers can give the same : that , which they mainly insisted on , was the soundnesse of their doctrinee , accompanyed with the holynesse of their life and good effect of their ministry , whereby soules were converted unto God , as Sadeel in the treatise above mentioned de legit . voc . Min. sheweth at length , and let our adversaries disprove this evidence , if they can , which we say is as good an evidence to us , as it was to them , and though false teachers may pretend unto the same , yet it can be proved , that it doth not justly belong unto them . As for Popery and Mahumetanism , it can be proved , that they are contrary to Scripture , but our adversaries have not proved , nor can , that our doctrine is so , and we are most willing to bring the matter to this issue , we doubt not but to give better and stronger evidences from Scripture and reason to convince gainsayers in a rationall way , then our adversaries can . But that we make the efficacy of our doctrine , taken precisely by it selfe , and without being accompanied with the soundnesse of it &c : an evidence of our Call , is a meer calumny of the Students . Now let us see , what they have to say for Their outward and mediate call . They cite divers Scriptures to prove , that the Apostles ordained Elders but doth this prove , that their ordination , which they derive from the apostate church of Rome , is a true ordination , and necessary ? Yea it is clear , and confessed by the most judicious Protestants , that true and lawfull ordination , and succession hath not continued in the church , since the Apostles dayes , but hath suffered an interruption by the generall apostasie , that as a flood overflowed the earth , and that although God still preserved a church , yet she had not a visible outward succession , becaus she was not visible all along here selfe , and before our adversaries can make the halfe of their argument good , they must prove , that not only a true church hath continued ever since the Apostles dayes , but that she hath been visible , having a true visible succession of visible teachers , who were good and faithfull men , all along to convey it downe to this day . But to inferre that ordination hath continued , becaus of the command ( if the command had been universall ) doth not follow , seing many things commanded , may be unpractised , through unfaithfulnesse , to the command . Now it is certain , that generally the visibly ordained bishops have not been faithfull men for many hundred years , and so kept not to the substance of that true ordination , that was in the Apostles times , but lost it , through unfaithfulnesse , and set up a shaddowe in its roome , the like may be said of other things . And the ordination being once lost , it can not be recovered again , from a meer Scripture command , otherwise all may pretend to a power to ordain , for the Scripture doth not command one more then another , yea we find no generall command in Scripture for ordination , only that it was practised , which we deny not , and with it there was a spirituall gift of the holy Ghost conveyed , which was the main and only thing that made the ordination and laying on of hands effectuall , and without which it is but a shaddow , as may be seen at this day in the Nationall church , for who among them dare say , that they either give or receive that spirituall gift of the holy Ghost , which was then given and received therewith ? 1 Tim. 4 : 14. Their second argument is from Heb. 6. 1 , 2. whereby they would inferre , that laying on of hands is a part of the foundation of Christianity , but that Scripture saith no such thing , for the doctrine of Baptismes , and laying on of hands relates to the 3 ver . as a thing that the Apostle intended to open , and this ( said he ) will we doe , if God permit , whereas he had laid the foundation already , therefore the doctrine of the laying on ofhands belongs not to the fouudation , but to the superstructure , but however , it doth not follow , that laying on of hands it selfe is a thing to continue , for he speaks of it , but as of a doctrine , as that of Baptismes , which we confesse doth continue , as the doctrine of the figures , types , ceremonies and sacrifices doth continue to this day : and the Apostle opened them largely in that Epistle , yet the figures themselves were not to continue . Besides , how do they prove that this laying on of hands is ordination , and not that used in confirmation ? Here they miserably stick , only they alledge it is ceased among many , and is not so necessary , but how prove they , that it is not as necessary ? Shew us , where it is repealed , more then the other , seing it was as generally practised , yea and more , for many received it , that were not preachers nor elders . In the last place , they plead , that Preachers should have a miantainance , which we deny not , if they need it , but may not men be Preachers , who need no supply from others ? but many have wherewith to be hospitable unto others , without taking , farre lasse forceing others to give them : the maintainance then that we are against , is 1. A superfluous and unnecessary mantainance . 2. A forced maintainance . 3. Such a maintainance as Preachers agree with , and contract for . 4. A taking it from them , who are not worthy . 5. A taking it from them , who do not acknowledge them to be true Preachers . Now none of all the Scriptures or reasons brought by them , prove any such maintainance , nor do we read that ever the Apostles received it , or that they received any tithes , which was the maintainance of the Law , and not of the Gospell . and that the people ought to contract with preachers , will not follow , becaus they are bound in charity to supply their wants , for we are bound in charity to supply the wants of the poor , according to our ability , yet it doth not follow , that we are to contract with them , or that they can force it from us . As for the words of Christ , freely give , as they import , that they were not to make sale of the Gospell , so also that they were not to force , or compell men to give them , anything as a recompense for preaching the same , for how can we give freely , that which we force others to recompense us for ? And here they cry out upon the Q. as a sacrilegious crew , for denying such unlawfull maintaintainance , as the Priests generally have . it seemes the young men are greatly concerned , they love so wel the wages of unrighteousnesse , for against no other thing do we contend . Againe , they alledge , that we belye them , in saying , they think that the preaching of the Gospell can be sold for any earthly wages ; the reason they give is weak , for although there is a vast disproportion and inequality in worth betwixt the same , yet a thing may be sold for lesse then the worth of it , yea when the worth is infinitly greater , for did not Judas sell Christ for thirty pieces of silver , and do not they plead that greedy and covetous men ought to be received , and payed , untill divested , and are not such guilty of simony , and selling of preaching , which they confesse themselves ? therefore the Q. in this do not belye them . Yea do they not wel know that it is a most ordinary thing in young men ( and it is wel if some of these be not guilty of the same ) to goe unto patrons , and offer them money for presentations unto parish churches , then which we know no greater simony used in the church of Rome ? And as for the hospitality of Preachers , it is also required in Deacons , and all good Christians , will it therefore follow , that all good Christians must have set stipends , or if Christians are to work with their hands , that they may have wherewith to be hospitable , why may not preachers also ? They cite Paul , telling that he had power to forbear working , but they know that Paul was an Apostle , and claimed that power , not as an ordinary preacher , but as an Apostle , like unto the other Apostles , marke these words , for as touching the Apostles , they had that power , becaus of a more universall charge incumbent upon them , then ordinary pastors , so that they could not so attend to work with their hands , as others could , and yet even Paul wrought with his hands , which is more , then any of the Nationall teachers will doe , to spare the receiving from them who are not able . And it is to be observed , how the nationall teachers plead stoutly , for their forbearing of working , from the power of the Apostles , but when we tell them , that the Apostles travelled from one nation to another , and took great paines to plant the Gospell in many places , and hazarded their lives to preach it among the heathens ; they answer , that is not required of them : so they would take the Apostles to patronise them , in forbearing working , and taking maintainance , but not in being at such paines and jeopardies for the Gospells sake , as the Apostles , which is not equall . Also when we tell them , the Apostles preached ly inspiration , and had an immediat call from heaven , they tell us , that is ceased now : but why tell they not that the power to forbear working is ceased also ? Surely the continuing of inspirations , and immediat calls to the Ministry seemeth a more needfull thing , then their stipends . SECTION EIGHTH . of LIBERTY of CONSCIENCE , Wherein the Students sixth Section concerning the Civil Magistrate his power in punishing of hereticks , And also what they say in their eighth Section concerning the tendency of Quakerism to Anarchie and treason , and denying the necessity of Christianity , is considered and answered . After that the Students have laboured what they can to overturne the Quakers , they betake them to Persecution as their last refuge , thinking if they can but prevaill here and get the Magistrats to cut off the Q. as blasphemers and traitours ( for such they have designed them in their title page ) they will be eased of the troublesome task of disputing any more with them . And here , not to be unlike themselves , they begin with a lye , saying , they had a dispute concerning this with the Q. the 1. of Iun 1675. whereas one of them , to wit I. L. was not present , and the other two proposed not one argument in that matter , but what was spoken , was by another , who being earnestly desired by them to concurre in the Accompt of it with them , utterly refused ; as judging , neither he , nor they could give a true account of it , and absolutely discharging to meddle with that in their book , which yet they are not ashamed falsely to ascribe to themselves , which that young man upon sight of their book from one of us , declared to be a lye , asserting what is above written in this matter , before severall witnesses of their owne profession , particularly P. D. one of the Students attestators ; and therefore since he judgeth himselfe , as he declared , abused in this effaire by them , as wel as we , we shall not take notice of what passed at that time betwixt him and us , ( it being also his desire ) but betake our selves to this Theam , as it is now proposed and urged by the Students , wherein how miserably they are pained , the very stating of their controversie shewes , in which they have given away their cause . 1. They say , they speak only of reall heresies , and not what others call so . 2. they say , they speak not of inward acts and meer exercises of the mind , becaus it belongs neither to church , nor magistrat , to judge of hidden things . To which we answer , that since the Students acknowledge that both their Church and magistrat is lyable to errour , yea and that neither of them , are to be supposed infallible , and therefore can not certainly and infallibly discerne what is heresie , neither ought they to take upon them to punish for heresie ; and that de facto Protestant churches have thus erred , their master , Iohn Menzies and many of his brethren , can bear witnesse , who have cryed out against that for errour , antichristianity and heresie , causing men to be grievously persecuted for it , which now they allow as Christian and Orthodox . But we shall improve this more hereafter , and now proceed to their arguments . 1. They argue from Deut. 13 : 5. Exod. 22 : 20. Lev. 22. but the question is , whether these commands given particularly to the Iewes , belong to us ( for that of Lev. 22. is only concerning the Priests and Levits , touching the holy things , with their uncleannesse upon them , and is wholly impertinent to this purpose ) for if these be obligatory upon us , so will also many other , as that a man may immediatly with his owne hand kill him , that has killed his kinsman , unlesse he get to the city of refuge , seing there is no particular repeal of that , more then of the former , yea and that of Deut. 5 : 9. saith expressly that the brother , husband or father of him that consenteth to serve other Gods , shall kill him with his own hand , which our adversaries will not deny to be murder , and let them shew us where the one part of this command is repealed more , then the other , or how the one part is lawfull for us , and the other unlawfull , seing both were commanded and lawfull to the Iewes : for their meer assertions as to this pag : 126. are not to be regarded . They are offended that Matth. 5 : 29. should be given for a repeal of this , alledging that belongeth only to privat persons , and not to magistrats , else it should be unlawfull for Magistrats to punish transgressours &c. Answ. The Consequence will not hold , for we are not speaking of things civil , but of things religious , though it may be lawfull for them , to resist evil in the one , yet not in the other . But that Christian magistrats are here included is easily proven . If this belong to all Christians , then it belongeth to all magistrats if they be Christians ; for to say , that a Christian by becomeing a magistrat , is dispensed , of these obligations he is particularly tyed to , as a Christian , is most absurd , yea if Christian magistrats be bound to suffer for righteousnesse sake , then they are not to resist evil in matters of religion , But the first is true , for how could they enjoy the blessing of those that suffer for righteousnesse sake Matth. 5 : 10 , 11. if they still resisted ? At this rate none should suffer for Christ , who could by any means shun it , by killing those that make them suffer , and who would then be those that suffer willingly ? and it seemes according to the Students , if a man be a magistrate , he ought not any more to suffer for Christ , which is as much as to say , that so soon as a man becomes a magistrate , he ceases to be a Christian . The great noise they make of the two dispensations of the Gospell , mentioned by G. K. doth but manifest their owne weaknesse and folly , for themselves will not deny but that wherever faith in Iesus Christ is professed , and he owned as the Saviour , and Son of God , there is a dispensation of the Gospell , as in the Greek , Armenian , Ethiopian , yea ( and in their account ) in the Romish church also , yet will they not deny but that dipensation is more legall and obscure , , then that themselves are under , as having many ceremonies and shaddowes not necessary , and so here is a twofold dispensation acknowledged by themselves , seing they will not affirme that the use of all these ceremonies is absolutely sinfull in these churches , who are not as yet convinced of it , though it should be unlawfull for them to use them ; and seing the purest and most excellent dispensation of the Gospell is to be like unto Christ , who resisted not evil , though he was powerfull to doe it , and that we are bound to be like him , then there is a dispensation of the Gospell , in which evil is not to be resisted . But further , if there be such a dispensation of the Gospell , as men shall beat their swords into plough-shears , and their spears into pruning hooks , and not learne warre any more , then there is a dispensation , in which evil hall not be resisted , the consequence can not be denyed ; the antecedent is the expresse words of the prophet Isaiah 2. 4. Besides , this twofold dispensation is proved out of bishop Forbes of Aberdeen his exposition upon the Revelations , where he affirmes that the two last chapters of the Revelation , is understood of a church upon earth , in which church it can not be supposed that evil should be resisted by an outward sword . Pag. 121. They argue from Rom. 13. where the magistrat is not to bear the sword in vain . Hence they conclude , they ought to resist evil , but this saith nothing as to matters of religion ; they shew as wel their malice , as disingenuity here , insinuating , we denyed that place to belong to Magistrats now , which we never did , nor doe ; only G. K. said , he would be glad to hear how they could prove that it did belong to magistrats now , and indeed were we not other wayes perswaded of it , their arguments could not in reason convince us , which is , that the Scripture is written for our cause , and these epistles are to be received and obeyed by us , but they have overturned all these themselves ( as is above observed ) where in their answer to the Apostls rules , about womens praying and prophesying with their head covered ; they suppose rules given by the Apostle in his epistles , of things , that not only are not pertaining to us , but even unlawfull , and so unlesse they make us a clear distinction of these rules , and that by some evident demonstration , to argue from our duty to obey these commands , signifies nothing . But while they take up the paper to prove , that which they can not say we ever denyed , they most shamelessly omitt our chief answer to this , which could they have replyed unto , they would not have dropped thus . And therefore we shall returne it upon them , that they may not forget it , when they writ next . That of the 13 Rom. can not be understood of the magistrats punishing men for matters of Conscience , because , it being written to the church of Rome , to shew them , their duty towards their present magistrate , which was Nero that cruell and persecuting Emperour , and then it would follow , that Nero had had a lawfull power , and authority , to punish even Christians for errours in matters of religion , though himselfe was a professed infidel , and seing the magistrate is to exert his power , according to his knowledge , it would follow that Nero exercised a lawfull power in causing kill the Apostles , and persecute the Christians , which will make that horrid crime very slender , seing it was no more according to the Stud. but the exerciseing that lawfull authority , he had received from God , according to his knowledge . Pag. 122. They build an airy triumph upon their owne mistak , alledging , that since their magistrats are not under that pure dispensation , it is lawfull for them to resist evil , and so that of Matth. is not a repeal to them . But they have here either wilfully , or ignorantly forgotten the other branch of the distinction , for granting their Magistrats may ( as we deny not ) and that lawfully resist evill in Civil matters , yet not in matters of Conscience , and this is that , which was incumbent upon them to have proven . But it may be worth the Readers paines specially to notice their reasonings in this 122. p. in answer to that objection given in by us , from the parable of the tares Matth. 13. where the servants are expressly forbidden to pluck them up . Here they play fast and loose to purpose , and to facilitate their own work , make no difficulty to fasten contradictions upon Christ himselfe . 1. They say , It is clearly repealed , becaus murtherers , witches , traitours are tares , as wel as hereticks , and if the one were to be eximed , so would the other . Is not this the way to argue against Christ , and to charge contradictions upon him , not upon us ? wherein they fasten an absurdity upon him , who gave this command , or else they must acknowledge , that by these tares are to be understood some sort of evil doers , with whom the magistrats , are not to meddle . But since the Students say , this is repealed , they must confesse it sometimes stood in vigour , it being once commanded , we would willingly be informed then of them , ( and they may remember it , when they write next ) how long this command stood , and to whom it belonged , since it had its rise from Christ , and was none of the old covenant precepts , or if it be one of these uselesse Gospell commands they dreame of , which it is unlawfull for us to obey . But to goe on , they say , that ly the tares is to be understood , bemasked hypocrits , who being scarce discernable from the wheat , are therefore not to be meddled with . Very wel then , where the magistrate can not discerne heresies , according to themselves , he is not to punish : and then what comes of that authority was acknowledged Nero had , from Rom. 13 who was as uncapable to discerne hereticks as hypocrits ? And then seing as before is said , they are not to judge of hidden things , experience hath aboundantly shewne , how much the true discerning of heresie is both uncertaine , and difficult even to Protestant magistrats , who have called that wheat to day , which they have called tares to morrow , and therefore ought according to this rule , to forbear medling in such matters . Their second argument pag. 123. drawne from Rom. 13. and 1 Pet. 2 : 14. which is parallel with it , is before answered . Afterwards they goe about to play the Polititians , shewing both here , and in the following pag. how the publick peace is disturbed , by suffering of sundry Religions , and this they reckon so certain , that they conclude it is known by all , that are but indifferently versed in histories &c. Now if this conclusion hold true , it is impossible either for France , Germany , Holland or Zwitserland to be in peace , without either the Papists rise up , and cutt the Protestants throats , or the Protestants theirs , and who but such as the Students can be ignorant that after much blood-shed and contention , who should oppresse and destroy each other , they have learned by sad experience , that it is safest , and most conducible to the peace , and contributs most to the publick benefit , not to meddle with each others consciences , notwithstanding that these pitifull States-men can prattle to the contrary , who have shewne themselves in this to be very indifferently versed in history . But they proceed affirming , that since the Magistrat is keeper of both tables , to whom is entrusted not only the care of mens bodies , but souls , he ought to punish not only for evil , but also for religious offences . If all this were confessed , would it follow that he were to punish Religious , as Civil offences by a Civil censure ? Surely nay , no more then he must punish Civile offences , by an Ecclesiastick censure . Now it remains for them to prove that offences in things purely conscientious should among Christians be punished by the externall sword , which they have not as yet done , and let it be here observed , that not withstanding all their clamours for the Magistrats priviledge , and that the Q. detract from him , that all the power , dignity and honour they put upon him , is to be the Clergies burrow , for as they allow him not authority to judge who are Hereticks , and who not , but he must only serve to be their executioner , and persecut such as they find prejudiciall to their interest , for though they will have it to be lawfull for Preachers , such as their Bishops , to be Magistrats , as Chancellour , Counseller , Iudge , &c. Yet no Magistrat , nay the King himself must take upon him to be a Preacher , ( though we could never see any thing in all the New Testament , making this unlawfull , yea and David and Solomon in the Old , who were not of the tribe of Levi , were both Prophets and Preachers , and pen-men of the Scripture . ) This trick even the Protestant Clergy have learned from their father the Pope , who shewed the Clergy long ago , the way to make themselves Princes and Iudges , but to be sure to shut out the Magistrate from meddling with their function . So it may be easily seen here , whether the Q. or the Students be greatest friends to the Magistrate . Lastly , They conclude , that since those that broach heresy , do evil , and that the Magistrate is the executer of God's wrath upon him that doeth , or acteth outwardly evil , without any restriction &c. it is not lawfull for us to add a restriction , where the Spirit of God hath put none . Who can but admire the impudency of these Students , which doe that , which in the following line they affirme is unlawfull , by adding [ outwardly ] which is a restriction ? For the words in the text are not [ outwardly evil ] but evil , which being taken without any restriction , comprehends inward as wel as outward acts of evil . Seing then they put a restriction , ( though to their own selfe-condemnation , they confesse it to be unlawfull ) which they are forced to doe , else hypocrites would be comprehended , whom they confesse to be tares , that are not to be meddled with . We that judge it no wise unlawfull ( becaus without other clear texts be contradicted , there must be here a restriction ) may restrict it to things civil and morall , excluding matters of worship and difference in opinion , for the reasons often before mentioned . Their 3. argument wholly misses the matter , which is the practice of many princes , even approved of God , in coercing Idolatries &c : for since all the examples , they give , are of the kings of Judah and Israël under the , Law it nowise meets the present controversie , which is concerning the power of Christian Magistrats under the Gospell . Lastly , They argue that the Prophets of the Old Testament , have prophesied that it should be the office of Christian Magistrats to coërce false prophets , for which they alledge Deut. 18 : 20. he that shall speak in the name of other Gods shall die . Very wel , he saith not , shall be put to death in a judiciall way . It is said , The soul that sinneth shall die , it will not therefore follow , that every soul that sinneth , shall be killed by the Magistrate . But though it be understood of putting to death , it reacheth not the case , we being under the Gospell , not under the Law , where also it was not lawfull so to doe for different opinions and interpretations of the Law , but onely for rejecting the true God , and his Law , and introducing new and strange Gods Their other proofe is from Zech. 13 : 1 , 2 , &c : where it is said , that the fathers and the mothers of the false Prophets shall say unto them , Thou shalt not live , and thrust them through , when they prophesy . This is so farre from being taken literally , that the Students dare not take it so themselves , else the father and and the mother might doe the businesse without troubling the magistrate , and afterwards the text speaks of those , who were not to live , of their having wounds in their hands and being alive , which shewes the understanding here is to be spirituall , and seing the Students do not understand it literally , of the persons to whom the text ascribes this coërcing , and that there is not the least word of a magistrate in the place , for them , to affirme , that it is not to be understood of the magistrate , is but miserably to begg the question . They begin their 8. Sect. pag. 126. affirming that Quakerism tends to Anarchie and confusion and treason , alledging , we would pull down the Magistrate , if we could , and set up our own spirituall Magistrates , as Iohn of Leyden &c. For this malitious insinuation they give no reason , but such an one as destroyes it , to wit , our giving in [ Resist not evil , pluck not up the tares ] as repeals of some lawes in the Old Test. Now let men of reason , judge , whether treason be the tendency of these mens principles , that affirme , evil is not to be resisted ; or how these can doe violence to the Magistrate without contradicting their principles , and then it can not be the tendency of them : and wheras they conclude , saying , That Quakerism , as they conceive , beyond all doubt , tends to Anarchie , confusion of state and treason . Their conceptions are very false , in this matter , and we may upon farr better grounds retort this upon the Students Confraternity , the Clergy , who through their ambition and turbulency did from the pulpits blow the trumpet of all the late confusion , and treason , in the civil warrs , and shew themselves exact disciples of Iohn . of Leyden , acting his pranks upon the stage of Great Britaine , a charge , they have not to lay to the Quakers . Their next effort is to prove , we deny the necessity of Professing Christianity , becaus we believe those not bound to believe the history of Christ , from whom God hath necessarily withheld the knowledge of it , for they confesse that wee believe these obliged to believe them , to whom they are revealed . But they must here also act like themselves , in makeing that a horrible crime in us , which their owne chiefe doctors affirme , who being pressed by the Arminians with this argument [ That which every man is bound to believe is true . But every man is bound to believe that Christ died for them , therfor it is true ] They deny the Minor plainly affirming that those that have not heard of Christ , are not bound to believe he died for them , so according to the Students themselves , are guilty of denying the necessity of professing Christianity as well as we . But further they say , wee are guilty of this , becaus we set up a new Christ in every man , that is borne , and growes up , unto a perfect substantiall birth , as their first charge in this matter hitts at their owne Doctors , so this second is common with us to the Apostle Paul ( for the Students dispute like blind men striking at random , that heed not , what they hit ) seing the Apostle calls Christ within , of which we speak , the hope of glory , which is neither a new Christ , nor yet another then he that died at Ierusalem who did travell that he might be brought forth in the ●alatians , and calls him , the new man , borne in , and put on by others . So if in this the Apostle did not deny the outward sufferings of Christ , neither doe we ; unlesse the Students can shew , how our doctrine differs from his , or contradicts it , which they have not yet attempted to doe . As for that question of I. Penington . How can outward blood cleanse ? we referre them to his owne book in defence of that expression , as quarrelled by J. Hicks , called the flesh and blood of Christ , of which there were divers printed coppies at Aberdeen , befor the Students book was put to the presse . The CONCLUSION . Wherin their observations upon R. B. his Offer , and their last Section of the Q. Revileings , as they term them , are examined . IN the end of the account of our dispute , I renewed an offer to the preachers of Aberdeen , as being the persons , we were principally concerned withall , giving the reasons therfore , and shewing the good effects , that might proceed therefrom , as in the same offer may be seen ; at this the Stud. seeme to have gone mad , and fret and fume , like persons possessed , alledging , I betake my selfe to railing as my last refuge ; but whether there be any railing in that Offer , is left to the judicious Reader to examine . The Students notwithstanding their clamours , give not one instance of it , but whether they have any better reason to answer it withall , then railing , let the Reader judge . For upon this occasion , pag. 127. 128. they call me vaine and arrogant , like a very Thraso , ignorant and foolish , one whose weakenesse and ignorance is renowned , a bold barkr , but a soft biter . These are the modest young men , that professe to be against railing , that say in their Preface , they have abstained from personall criminations , and have not rendred evil for evil , and with this their unreasonable railling they mix in a company of lyes , as that insinuation , as if the Theses had been written by G. K. which is a false calumny , they are dared to prove : Like unto which is what followes , that I provoked all Europe , sought dispute indivers places from any who would without distinction , upon the account of this printed provocation , boasted and gloried that I had got no dispute ; which containe as many lyes almost as words , for which , they offer not the least proofe . Afterwards as an instance of my cowardlynesse and vain boasting ; they say , I with G. K. sted , and deserted a dispute appointed betwixt us and R. G. my uncle , at the Crosse of Elgin , which is utterly false ; neither G. K. nor I ever spake with R. G. about such a matter , nor made any appointment with him : yea R. G. hath under his hand declared , that being by a friend of his desired , he refused to debate with us , in relation to these Theses , nor was there any such appointment ever made known to us : So the Reader may see whether these credible witnesses , that attested their Accompt , be any better here then those credible informers , from whom they had this great untruth . As they proceed , they give themselves the lye , for after many needlesse words , of which it is hard to make sense , they conclude that this late engagement ( meaning the dispute with themselves ) is a fulfilling of the offer in the end of the English Theses , notwithstanding they subscribed the Articles , whereof the first expressly bears , that it is abstract from it . But first they say , The Ministers are not concerned to meet with the Qu. becaus , the report of the victory is already gone upon their side , who are but young men , and cannot doe so wel as their ministers who are more learned , and grave ; and yet a little after , that they may not omitt here to give themselves the lye , they say , that such a dispute would be a means to stumble the weake , harden the fallen , and dishonour God , rather then the contrary . What confusion is here ! they are but young men , and their Masters more learned , grave and able , their dispute ( if they be to be believed ) has done good , established many inclining to Quakerism , and yet their Ministers disputing would be a mean to stumble the weake &c. They conclude that we are not to be sought after , becaus we are goats and wolves and not strayed sheep ; we could produce enough under their Masters hands to contradict this , if it were worth the paines . They fill up the rest of the Sect with alledging that publick disputs are against the Law , upbraiding me as a rebell for offering one , alledging that it is not lawfull for Protestants neither in the Turkish nor Popish dominions to offer to dispute against the publick religion authorized by the Magistrate , though they may privatly call it in question , and dislwade from it : whereby they openly condemne as rebells , the Apostles and primitive Christians , yea and the primitive Protestants , as by many instances both at home , and abroad , could be shewne : and whereas they say , we professe to oppose their religion , and not Papists , it is another falshood , for some of us of late years , have lost their lives , and others deeply suffered , for opposing Popery at Rome it selfe , a task , the Students so long as they can sit at ease , and buy a benefice at home , will as unwillingly undertake , as another dispute with the Qu. They begin their last Sect. most impudently , alledging , that they have past by , as much as they could , personall criminations : how great a lye this is , the Reader by what is above said , will observe , They are angry we should alledge , that their Masters had put arguments into their mouths , though we can shew them , of the closest of them in manuscripts sent by them to us ; and to disprove this , they say , they faithfully declare it to be lyes . But what men of faith they are is above shewne : let it be lest to the Reader to judge whether they be more to be trusted ; in saying , the arguments they brought ; were their owne , then when they say , they had a dispute with the Q. the 1. of Iune 1675 , though one of them was altogether absent ; and the other two were but meer hearers : what reason is there , they should be believed in saying , the arguments they used were their owne , though perhaps they only repeated them , as when they positively affirmed that they disputed with us , though they were meere auditors ? And to this they add another great lye , saying , that the Q. affirmed in their Contra-remonstrance that this is G. Ms. work under their cover , whereas the words are , It is strange , that they , ( to wit , the Stud. ) should undertake so hastily , what he has been so long adviseing , unlesse this be his work under their cover ; but a supposition is not a positive assertion : It is not said , this is his work , as the Stud. have perverted it , who are so accustomed to lye , that such kind of perversions passe with them , but for small escapes . They are offended W. M. should be called a Catechist , ( though the Bishop their Ordinary is not pleased he should have a higher designation , and themselves can not deny it ) and whereas they say , This is done exceeding malitiously , for he officiated at the foresaid place for a short space , and long before the publishing of their pamphlet : they would doe wel to shew wherein the malice of this lieth , and to examine whether he did not exercise that office longer then he has done any time ; but it is their custome to speak at randome . They cry out against our saying , we were informed , that their master had gone to the B. to desire him to complain to the Councill , &c. alledging that though we say , we are informed , yet they insinuate it is a lye , of our making . Becaus it is usuall for us that are damnable Hereticks , to spread a false report our selves , and then say , we heard it . Let them instance any report , if they can , raised up by us , for which we cannot give them Authors of their owne Religion , whereas the most part of their reports against us , have no authors but our enemies . But for answer , let them know , that the same was told to R. B. by G. M. and I. S. two chiefe Citizens of their owne Profession , the last of which , constrained him to stand upon the street untill he should tell it him , And wheras they add , that if they would follow our footsteps they could cast many horrid things in our teeth , Answ. it is one thing to receive information against a people , and report things as true , spoken or written by their professed enemies , as the Students doe in their citations out of Clerks examples , Hicks and Faldo : and another to report things spoken by members of their owne Church , who if they have belyed them , let them reckon that among themselves . Lastly , They accuse me , as having impudently aspersed their Professor I. M. with seurrilous revileings , and malitious calumnies , of which , they are so impudent , as not to give one instance , and are thereto dared , when they write next , to name them , or instance one calumny or scurrilous revileing , wherwith I asperse him , or else be accounted impudent lyars , wheras they say these calumnies we borrowed from the spitefull Iesuits , and like vipers , spouted them out . Again , they declare their folly , The Jesuit accused him of treason , as the Students , following his example , doe us , but so not I , who only minded him , that seing he who sayes the Scripture is his Rule , has been deceived , in pretending the Scripture said , that which now he confesses to be an errour . If the Spirit were to be rejected from being the rule , becaus men pretending to it , have been deceived : so should the Scripture also , in which instances , if he or they dare say , I have calumniated him , let them name wherin . And I shall prove all I have asserted in that affaire , and that without recurring to the Jesuits testimony , having my information from better hands . And to augment their lyes , they say , It tends to his advantage ; to be calumniated by such as the Quakers : They have not proved that we have calumniated him , and we may justly retort . That he may rather be troubled and shamed to find himselfe so fawningly flattered and commended by such as the Stud ▪ like the Philosopher of old , that was troubled when spoken well of by a profligat person . Lastly , They goe about to Apologize for the long time , their book hath been a comeing out becaus of their difficulties at the presse , which difficulties were not such as we meet with ; to have their papers surprized and stopt , as they sought to doe ours . But becaus they could not perswade a Printer to be so foolish , as to print them , without due payment , but it is like , the contriving and patching it together , hath been as great a cause of lett , since when it was out , and came from Edinburgh to Aberdeen , and after we had bought one intire book at Edinburgh , They kept it up at Aberdeen severall weeks , adviseing and consulting about it , and upon notice of some grosse contradictions in it , which wee had observed to some of their owne way , They caused the Printer there to patch two pages to it , to help them , by which ; they have but rendered their weaknesse more obvious . For whereas to solve that grosse contradiction before observed by us , of their making us speak in their Accompt , one after another , and yet saying , the Auditors can testifie , that we are lyars , and never spake so , They say , their meaning is not , that we did not speak , one after another . What means the word never then ? This Apology amounts to no more , but that the Students intended not to contradict themselves , and instead of bettering themselves by this addition , they have given away their cause , for whereas they before make a great clamour against G. K. for asserting permissive inspirations , as if it had been some great absurdity , themselves here affirm the same thing , saying , The Apostle by these words , it is good for a man not to touch a woman , doth not command but only permitt , ( he himself neverth elesse being inspired by the Spirit of God so to do ) is not this then a permissive inspiration ? So that these things will but make their folly manifest , as also their further frivolous Apologies in that additionall advertisement , which to the truely judicious doth not cover but rather discover their weaknesse . Seing it may fall out that this tract may arrive at the hands of many who perhaps may not see those sheets in which we have disproved the Students calumnies and lyes in matter of fact , as in Relation to the dispute wee had with them , we thought fit here also to insert the certificate of four Students present at the dispute , and since come among us , three of which were at that time actuall Students of Philosophy in the University , and the other had been in the classe with one of the disputants . R. B. Wee under-subscribers late Students of Philosophy from the university of Aberdeen being present at the Dispute doe faithfully declare that the Students have grossely belved the Qu. in their Accompt , makeing them speake that which they spake not and also sorging arguments and answers not mentioned upon the place . And though wee had no intention at that time to owne the people called Qu yet wee dare not but declare that their Answers and behaviour had no small influence upon us , to make us in love with their way , and to search after it more diligently : as also the Students arguments and lightnesse did not a litle tend to make us disgust them and their principles , and albeit that inward peace and satisfaction of mind , which wee enjoy in the Truth wee now professe with that despised and injured people , doth make us blesse the day , in which it pleased God to bring us among them ; yet wee are not a litle confirmed in the beliefe of this reproached testimony and witnesses , that wee find the strongest arguments their Adversaries have against them , are lyes and calumnies , And this wee testifie for the Truth , whom the Truth hath taught not to lye . ROBERT SANDILANDS . JAMES ALEXANDER . And I also declare , who ( being a Student at that time , in the old town Colledge ) was present at the Dispute , and heard the same with attention , that the Students have grossly belyed the Q. in many things in their account , and although that since , it hath pleased God to joine me unto that people , yet at that time I had no mind to be of their way , However when I saw their account I did approve it , as ingenuous , as now also I doe , and disapprove the Students as false in many things . ALEXANDER SEATONE . And I likwise ( being a Student in the new town Colledge ) at that time , was present at the Dispute and doe declare , that the Students folly and lightnesse had no small influence upon me , to search more narrowly into the way of that people , which it pleased the Lord to blesse unto me , so that the eyes of my understanding came to be opened , and I came fully to be convinced of the truth of their principles and way , to which now by the mercy and goodnesse of the Lord , I am joyned , and do find , by comparing the two Accounts together , that the Students have wronged the people called Quakers in divers things , as the Students self contradictions do sufficiently shew . ALEXANDER PATERSO●● . Notes, typically marginal, from the original text Notes for div A30899-e450 * But besides , will not their Masters answer above mentioned meet well with them here , that since these sects and saincts , did as both they and the Q. confess but pretend to the spirit , that because they did but pretend therefore the Q. do but pretend also , no more then because some hereticks do pretend their religion is conform to the Scripture , therefore I. M. doth so too . And the Sy●iack coppy hath not in that 20. ver . nor elswhere , these words the Lords Supper at all , but in lieu of it , when then ye meet together not as ye ought to do in the day of the Lord. 
A47130	----	A Christian catechisme, for the instruction of youth, and others to whom it may be useful in the grounds of Christian religion, and practice of Christian piety wherein the twelve articles of the Christian creed, and the Godhead and manhood natures of Christ and his prophetical, priestly, and kingly office are briefly explained : and the true Christian doctrin, concerning Christ his being a sufficient saviour, as he is both God and man : and with respect to both the absolute necessity, and excellent consistencie of his outward coming in the flesh, and his inward coming, and spiritual appearance in our hearts, through faith in him, and love and obedience to him, in order to our eternal salvation, declared and demonstrated by testimonies of Holy Scripture : and the divine excellency of the light within, in distinction from humane reason, asserted and vindicated : and the question concerning its sufficiency to salvation, truly stated and resolved : where also many other Gospel doctrins, and practical Christian truths and duties are held forth / by George Keith. Keith, George, 1639?-1716. 1698 Approx. 210 KB of XML-encoded text transcribed from 64 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47130 Wing K150 ESTC R19823 11765854 ocm 11765854 48738 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47130) Transcribed from: (Early English Books Online ; image set 48738) Images scanned from microfilm: (Early English books, 1641-1700 ; 539:13) A Christian catechisme, for the instruction of youth, and others to whom it may be useful in the grounds of Christian religion, and practice of Christian piety wherein the twelve articles of the Christian creed, and the Godhead and manhood natures of Christ and his prophetical, priestly, and kingly office are briefly explained : and the true Christian doctrin, concerning Christ his being a sufficient saviour, as he is both God and man : and with respect to both the absolute necessity, and excellent consistencie of his outward coming in the flesh, and his inward coming, and spiritual appearance in our hearts, through faith in him, and love and obedience to him, in order to our eternal salvation, declared and demonstrated by testimonies of Holy Scripture : and the divine excellency of the light within, in distinction from humane reason, asserted and vindicated : and the question concerning its sufficiency to salvation, truly stated and resolved : where also many other Gospel doctrins, and practical Christian truths and duties are held forth / by George Keith. Keith, George, 1639?-1716. [14], 110, [2] p. Printed for Brabazon Aylmer ..., London : 1698. "Errata" : p. [112] Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Catechisms, English. 2005-05 TCP Assigned for keying and markup 2005-06 Apex CoVantage Keyed and coded from ProQuest page images 2005-07 Jonathan Blaney Sampled and proofread 2005-07 Jonathan Blaney Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A Christian Catechisme , For the Instruction of Youth , And others to whom it may be Useful In the Grounds of Christian Religion , and Practice of Christian Piety . Wherein the Twelve Articles of the Christian Creed , and the Godhead and Manhood Natures of Christ , and His Prophetical , Priestly , and Kingly Office are briefly explained . And the true Christian Doctrin , Concerning CHRIST His being a SUFFICIENT SAVIOUR , as he is both God and Man ; and , with respect to both the absolute Necessity , and excellent Consistencie of His Outward Coming in the Flesh , and of His Inward Coming , and Spiritual Appearance in our Hearts , through Faith in Him , and Love and Obedience to Him , in Order to our Eternal Salvation , Declared and Demonstrated by Testimonies of Holy Scripture . And the Divine Excellency of the LIGHT WITHIN , in distinction from Humane Reason , Asserted and Vindicated ; and the Question concerning its Sufficiency to Salvation , truly stated and resolved . Where also , many other Gospel Doctrins , and Practical Christian Truths and Duties are held forth . By George Keith . London , Printed for Brabazon Aylmer , at the Three Pigeous in Cornhill , over-against the Royal Exchange . 1698. To The READER . Friendly Reader , THere are a few things of which I thought fit to give thee notice in relation to the following Treatise . First , If thou happen to find some few things in it asserted , ( which touch not any of the great Doctrins of the Christian Faith ) that do not seem well to consist with some passages in some of my former Books , I desire thee to reckon them among the things since Retracted by me , in my late Book of Explications and Retractations , Printed in the Year 1697. which I have done with a sincere Conscience , God having been graciously pleased , of late times , further to enlighten me , I know not one thing here delivered in this Treatise , that may seem to have any inconsistency with any of my former Books , but is contained within those Retractations , as to Matter and Substance . As to the Doctrin of the holy Trinity , namely , the Oneness of the Essence of the Father , the Son , and the Holy Ghost , and their true distinction , by their Relative Attributes , I thank God , I have always had the sound Faith thereof , wherein I have fully agreed with all Orthodox Christians , in opposition to either Arianum , or Sabellianism , or any other Heretical Opinion ; but I acknowledge my weakness in being too scrupulous to own the manner of expressing that distinction , by calling them three Persons , as other sound Christians , upon good ground , have called them ; the which scruple , upon good consideration and advisement , I have now laid aside , and have found freedom to use those terms , with all other Orthodox Professors of Christianity , for reasons sufficient ( as I judge ) I have given on that Head in my following Treatise ; but this doth not argue in me any change of my Faith , seeing , as my former Books sufficiently testifie , I had the same Faith formerly as touching that great and glorious Mystery , that I now have . And providing that any do own the truth of the Mystery , though they scruple to use the terms of Three Persons , I agree with many other charitable Christians , not to impose those terms upon them , or to charge them with Heresie , simply for their scrupling the terms ; though a needless and singular scrupulosity , without any just ground , is no wise commendable in any , but such who seek to cloak their gross Error by only pretending a scrupulosity to use the terms , as the Arguments that stand on Record in Print to this day , never Retracted by them , evidently prove , ( who have argued not only against the Names or Terms Three Persons , but against their being Three , and against any distinction betwixt them , other than Nominal , or in Manifestations and Operations in time ) are no wise excusable , until they retract their former Error : For thus they have argu'd , as it stands in some of their Printed Books , Either they are three nothings , or three somethings ; if three somethings , they are three Gods. And why should they scruple the word Persons , more than the word Trinity ; since after great Cavillation against Trinity , as well as Persons , for their not being express Scripture Words , some of chief Note among them have said in Print , they own the Scripture Trinity ; and surely they were never desired to own any other , nor blamed for not owning any other . It is most certain that all the other parts of Christian Doctrin are built on this great Fundamental , that the Father , the Son , and the Holy Ghost , are one God , having one Essence , and yet truly distinct in their relative Attributes and Properties ; and to deny their true distinction , is fully as great an Error , as to deny the Oneness of their Essence and Godhead ; nor can the true Christian Faith be ever truly taught , or understood , without that Doctrin ; therefore it was that Christ commanded his Apostles to Baptise all , who should become his Disciples in the Name of the Father , the Son , and the Holy Ghost ; which to be sure they would not do , before they did in some measure instruct them in the knowledge of this great Mystery . From which it is evident that the Doctrin it self is a main Fundamental of the Christian Religion , the denyal of which is a plain overthrowing of the Christian Faith , as is likewise the denyal of the Twofold Nature of Christ , the one of his Godhead , the other of his Manhood , by a personal Union constituting one Christ , ( which I have always sincerely believed , whereof my former Books are a sufficient witness ; ) without those Doctrins , it is impossible that the way and manner of Mans Redemption by Christ , and how he is given and sent of the Father unto us , and how by and through him , the Faithful receive remission of Sin , and the holy Spirit , with his saving Gifts and Graces , both from the Father and the Son , can ever be truly understood ; and the denyal of those Doctrins directly tend to establish Deism and Heathenism , and subvert totally the Christian Religion . Another thing I desire the Reader to notice , That whereas I have not so particularly and fully treated of the Moral Part of Christianity , as of the other Part , respecting matters of Faith , I request the Reader not to construe , that he had any occasion thereby to judge of me , that I laid not as great weight upon the necessary practice of the one , viz. the moral Part ( in the careful observation of all God's Commands ) as upon the necessary Faith and Knowledge of the other in order to our attaining Eternal Life and Happiness ; for , indeed , I hold them both equally necessary to that end . All true Christian Morality is built on the true Christian Faith , and draweth its greatest motives and obligations to virtuous Living from thence , whereby as great a distinction is made betwixt the Christians Virtues , and these of the Heathen Virtues , as betwixt Silver and Iron , or Gold and Brass . The great reason therefore of my not treating , at present , so particularly and fully on the Moral Part is , because the necessity of the Moral Part is generally owned and acknowledged , among all professed Christians , of the several Denominations and Communions in Christendom , ( as also in great measure many among sober Heathens , though they have not the knowledge of these great and noble Motives and Obligations to practise the Moral Part that all true Christians have . ) And because I know there are many who want more to be well taught and helped in the Doctrinal Part of the Christian Faith than in the Moral Part , therefore , with respect to these , I have chiefly undertaken this Work , that what Morality is found among them , who are short in the true Knowledge and Faith of Christian Doctrin , may be advanced to the true pitch of true Christian Morality , by their receiving the sound Christian Faith , as God shall be pleased to work it in them by his holy Spirit , in the use of outward means and helps afforded and offered unto them . The which my sincere Christian Labour , in this undertaking , for their good , and the good of any others , to whom it may be of service , I commit and recommend to Almighty God ( with my sincere Prayers and Wishes ) that he may please to bless it with success , To their spiritual profit and advantage , Amen . George Keith . THE CONTENTS . SECT . I. Concerning the Christian Religion , and the holy Scriptures ; whether they are the Word of God , and why Christ is called the Word . SECT . II. Concerning God and his Attributes ; the distinction of the Father , the Son , and the Holy Ghost , by their Relative Attributes and Properties ; the Words Trinity and Three Persons inoffensive , and agreeable to Scripture : No saving Knowledge of God , without his Divine Illumination . SECT . III. Concerning the Works of Creation and Providence ; Angels , Adam and Eve ; their state before they sinned ; their Sin and the Effects of it . SECT . IV. Concerning the Lord Jesus Christ , the Redeemer ; his Godhead-nature ; and Manhood-nature , really distinct , and how . Christ is both God and Man , yet but one Christ ; the Womans Seed . SECT . V. Concerning his Prophetical Office. SECT . VI. Concerning his Priestly Office ; his Satisfaction to Divine Justice , by his Obedience , Death and Sufferings . SECT . VII . Concerning his Kingly Office. SECT . VIII . Concerning the two Covenants ; the Covenant of Works , and the Covenant of Grace , Faith , Repentance , remission of Sin , Justification , &c. SECT . IX . Concerning the Light Within ; its distinction from Humane Reason , and excellency above it , being a true Cause of our Salvation , but not the only Cause , as within us , but also as in Christ , God-man without us , and together with him . SECT . X. Concerning the difference betwixt the Law writ in the hearts of Unbelievers , and that writ in the hearts of Believers : God and Christ , considered as the Word ; their Essential Presence , and Operation in all things , and in all men ; God and Christ , and the Holy Ghost , in all the Faithful , by Union and Communion , and Inhabitation by Faith , and Love , but not so in Unbelievers ; how Christ in the Saints is the hope of Glory , not as within , them only , but without them also : As Christ , without them and within them is but one Christ , so one Mystery , the greater part of which Mystery is God manifest in the Flesh ; of Christ without them . SECT . XI . Concerning Prayer , and Worship , External and Internal ; Internal Silence and Meditation . Religious observation of the Lord's day , and solemn times of Thanksgiving . SECT . XII . Concerning the Church . Concerning Pasting . SECT . XIII . Concerning Baptism and the Supper External . SECT . XIV . Concerning Baptism and the Supper Internal . Note , The Twelve Articles of the Creed , are found in the Sections thus , The First Article in Section 1. 2. 3. The other Articles , in the following Sections . A Christian Catechisme , For the Instruction of Youth and other Persons , to whom it may be useful , in the Grounds of Christian Religion , and Practice of Christian Piety . SECTION I. Q. WHat is a Christian Catechisme ? A. It is an Instruction concerning the Grounds of Christian Religion , and Practice of Christian Piety , Luke 1. 4. Q. What is the Christian Religion ? A. It is a Knowledge , Belief and Practice of certain things , by means of which we may attain to eternal Life and Happiness , John 20. 31. Rom. 6. 22. Q. Where are these things taught us ? A. In the holy Scriptures of the Old and New Testament , John 5. 39. Rom. 15. 4. Rom 16. 26. Q. Which are these things necessary to be known and believed by us ? A. First , Concerning God , and his Works of Creation and Providence . Secondly , Concerning Christ , his only begotten Son , and our Redemption by and through him . Thirdly , Concerning the Holy Spirit , and the Gifts and Graces thereof , by which , through his lively Operation in us , we enjoy the Fruit of that Redemption , and are enabled savingly to know , believe , and practice what is required of us , Heb. 11. 3. 6. 2 Tim. 3. 16. 1 Tim. 3. 16. John 17. 3. 1 Cor. 2. 9 , 10 , 11 , 12. Q. Which are these things necessary to be practised by us ? A. The Commandments of God , briefly contained in the Ten Precepts of the Moral Law , and some other Commandments given us by Christ in the New Testament , Exod. 20. 1. Matth. 28. 20. Q Whence came the Holy Scriptures of the Old and new Testament ? A. They came from God , who did inspire and move holy Men to commit them to Writing for our Instruction , 2 Tim. 3. 16. Q. Are the Scriptures the Words of God ? A. Yea , John 17. 8. Q. Are they not also the Word of God , and are not the Doctrines delivered to us in the Holy Scriptures of the Old and New Testament , concerning the way of Life and Salvation , frequently called the Word in Scripture ? John 17. 20. Acts 13. 26. 1 Cor. 4. 20. Gal. 6. 6. Phil. 1. 14. 2 Tim. 4. 2. 2 Tim. 2. 15. A. Yea , as where Paul bid Timothy Preach the Word , it is certain he meant the whole Doctrin of Salvation by Christ , and Christ himself called a short Sentence in one of the Psalms of David , the written Word , John 15. 25. Q. It is any Lye , or Falshood , as some have argued , to call the Scriptures , which are many Words , the Word . A. Nay , as it is no lye to call many Letters the Letter , but is an ordinary manner of Speech , both in Scripture and other Books . Q. But seeing Christ is called the Word , and the Word is said to be God , is it not absurd to call the Scriptures , or the Doctrin contained in them , the Word ? Rom. 2. 27 , 7 , 6. A. Nay , no more than it is absurd to call the Sun , Light , because God is called Light in Scripture ; for many words have diverse Significations in Scripture , as not only the word Light , but Spirit , Life , Flesh , Milk , Wine , Oyl , Bread , Waeter , have diverse Significations in Scripture . Q. How then may the word be distinguished ? A. Into the essential word , mentioned , John 1. 1. And the declarative word , that may also be called the doctrinal word , and that again may be distinguished into the word , that is , either Vocal , ( i. e. uttered by the Mouth or Voice ) or Written . Q. Why is Christ called the word ? A. Because as the Word or Speech of a Man makes known his Mind and Will to the Hearers , and is the Interpreter of his Mind ; so Christ the Essential and Eternal Word , makes known the Mind and Will of God to Angels and Men , and is the Interpreter of his Mind , and Counsel unto them , Which as he did from the beginning , by his . Holy Inspirations in the Prophets ; so especially when that Word became Flesh , and delivered the Mind and Will of God most fully and clearly by the words of his Mouth , in his Body of Flesh upon Earth . Q Doth the Scripture contain all things belonging to Faith and Practice ? A. Yea , 2 Tim. 3. 15. SECT . II. Q. WHat doth the Scripture teach us concerning God ? A. That he is a Spirit of Infinite Understanding , Power and Goodness , unchangeable without beginning or end , Omniscient , Omnipotent , Omnipresent , Merciful and Gracious , and long Suffering , Faithful , Just and Holy , that he is Light , and in him is no Darkness at all , the Fountain of living Waters , the one only living and true God , without Body , Parts or Passions , John 4. 24. Psal . 147. 5. Psal . 62. 11. 1 Chron. 29. 11. Gen. 17. 1. Rom. 1. 20. Rom. 2. 4. Psal . 31. 19. Mal. 3. 6. Psal . 33. 11. Psal . 139. 1. to 12. Exod. 34. 6. 7. Deut. 32. 4. Deut. 7 9. 1 John 1. 5. Jerem. 2. 13. Deut. 4. 6. Jer. 10. 10. Numb . 23. 19. Q What doth the Scripture further teach us concerning God ? A. That this one God is the Father , the Son , and the Holy Ghost , and these three are one God , one Essence and Being , equal in Wisdom , Goodness , Power and Glory , 1 John 5. 7. Q. How are these three distinguished ? A. By their relative Attributes and Properties . Q. What is the relative Attribute and Property of the Father ? A. That he hath begot the Son from everlasting before all Ages and Times , and before all Creatures , but he himself is begot of none , Prov. 8. 22. Psal . 2. 7. Prov. 30. 4. Micah 5. 2. Q. What is the relative Attribute and Property of the Son ? A. That he was begot of the Father alone , from all Eternity , or before all Ages and Times , and Creatures ; and therefore he is called his only begotten Son , and the word that was in the beginning with God , and that word was and is God , John 1. 1 , 14. John 17. 5. John 8. 42. Q. What is the relative Attribute and Property of the Holy Ghost ? A. That he hath proceeded from the Father , and from the Son , from all Eternity , and before all Ages and Times , and Creatures ; and therefore he is called the Spirit of the Father and of the Son , John 15 26. John 16. 8. Q. Is it not therefore a great Error in them , who say , these three are only distinct in Name , and are only three Manifestations and Operations in Time ? A. Yea. Q Doth the Scripture call them three Persons ? A. Though the express Names of three Persons are not in the Scriptures , yet the equivalent to these Names are in the Scriptures ; for Personal Acts and Properties are attributed to them distinctly in Scripture , the Father is brought in , saying , Thou art my Son this day have I begotten thee , Psal . 2. 7. Here is I denoting the first Person , who is the Father , and thou and thee denoting the second Person , who is the Son. Again , the Lord said unto my Lord sit thou at my right hand , until I make thy enemies thy footstool , Psal . 110. 1. Here is I the first Person , who is the Father , speaking to the Son , who is the second Person . Again the Father is said in Scripture to know the Son , and the Son is said to know the Father ; and the Father is said to love the Son , and the Son is said to love the Father , Matth. 11. 27. John 3. 35. John 14. 31. Now to know and love are personal Acts and Properties , and can belong to none but distinct Persons ; also the Father is said to give the Son , and to send the Son , and the Son is said to be given and sent of the Father , or to proceed or come from the Father ; and the Holy Ghost is said to hear and to speak , and is sent both by the Father and the Son , and the Spirit is said to search all things , even the deep things of God , all which are Personal Acts and Properties , and plainly denote three Persons , John 16. 13. 1 Cor. 2. 10. Q. But as Peter , James and John , are not only three Persons , but three distinct and separate Men , why are not the Father , the Son , and the Holy Ghost , ( if they be three Persons ) three Gods ? A. Because Peter , James , and John , are three separate Persons , having three distinct separate Beings and Essences , and are in three distinct separate Places , having three distinct separate Minds and Wills , therefore they are three distinct Men ; but the Father , the Son , and the Holy Ghost are not three distinct separate Persons having distinct Beings and Essences , in distinct and separate Places , and having distinct Minds and Wills , but they have one Essence , Mind and Will , and where ever one is , there is the other ; the Father , the Son , and the Holy Ghost are in all things , and over all , and through all , and their Operations and Effects in and over all the Creatures , are the same , the Father worketh all things by the Son , and the Father and the Son work all things by the Holy Spirit . Q. What is the true English of the word Trinity ? A. Three and one , from the compounded Latin word , tri unit as , signifying God to be one in Essence , and yet to be three , not in Essence , but in their Personal and Relative Attributes and Properties . Q. Is there then any just occasion of Offence to say , the Father , the Son , and the Holy Spirit , is the Holy Trinity ? A. Nay . Q. Whence then hath come so great Offence , in some to find fault with those sound words , as Trinity , and three Persons ? A. It hath partly come ( in some ) from their not understanding the true signification of the words , and it hath partly ( in others ) come from too great a scrupulosity , because they are not express Scripture words , whereas those very scrupulous Persons use many other words , in giving the account of their Faith and Principles , that are not express Scripture words ; and in others it hath come from a prejudice against the true Doctrine and Faith of the Mystery it self , not only denying the three Persons , but denying any distinction betwixt them , other than three Names , or three Manifestations , and Operations in time ; and lastly , in some it hath come from a Spirit of contradiction , affecting singularity , and to seem wiser than others , whereof many other instances can be given in other Cases ; and particularly their finding fault with the word Humanity , or Humane Nature of Christ , which of late these very Persons have owned , so that it may be expected , that as they are become so tame and conformable to own the word , Humanity , and Humane Nature of Christ , formerly blamed by them , they may also as freely use the words three Persons , or Trinity of Persons . Q. Can the Holy Scriptures give to Men any saving Knowledge of God , without his Divine Illumination , and inward Teaching and Operation by his Spirit in their hearts ? A. Nay . Psal . 119. 18. 1 Cor. 2. 12. 2 Cor. 4. 4. 6. Q. Is there not a Knowledge of God , given to the Faithful , by the Spirit , that is beyond all report , or demonstration of words , by inward spiritual feeling and sense , and by spiritual sight and taste , and by inward hearing and learning of the Father , and by a divine and spiritual savour . A. Yea , 1 Cor. 2. 9. Acts 17. 27. Ephes . 4. 19. Psa . ●8 . Joh. 6. 45. Heb. 6. 4. 1 Pet. 2. 3. Mat. 16. 23. 2 Cor. 2. 14. Cant. 1. 3. SECT . III. Q. WHich are God's Works of Creation ? A. All things Visible and Invisible , the Visible Heavens and Earth , the Sea , and Rivers and Fountains of Water , and all Visible things contained in them , Gen. 1. 1. Coloss . 1. 16. Q Which are the Invisible Works of Creation ? A. Angels , which are many , and Souls or Spirits of Men , which also are many . Q. Are Devils and unclean Spirits , works of God's Creation ? A. They were not originally created Devils or unclean Spirits , but good and pure , but they became so by their voluntary transgression , 2 Pet. 2. 4. Jude 6. Q Are the Works of God , whither Visible or Invisible , any part or parts of God ? A. Nay . Q. Are they then distinct Beings ( though not separate ) from God ? A. Yea , But such as have a most necessary dependance on God , both for their preservation and action . Q. Were they Created of any eternally pre-existent matter , that did co-exist with him from all Eternity ? A. Nay . Q. How are all things said to be of God ? A. As the Author and efficient cause of them , but not as the material cause , Rom. 11. 36. Q Doth not the Scripture sometimes distinguish betwixt things Created and Made ? A. Yea ; for things made , are made out of a pre-existent matter , or subject , whereas things created had no pre-existent matter . Q. Give some example in the Case ? A. The Grass , Herbs , and Trees were made out of the Earth on the third day , the Fishes and Fowls were made out of the Waters on the fifth day , and the four-footed Beasts , and creeping things , and Body of Man was made out of the Earth on the sixth day , Gen. 1. Q. By whom did God create and make all things ? A. By his word ( his eternally begotten Son ) and Spirit , Joh. 1. 2. Ephes . 3. 9. Psal . 33. 6. Q Was it any difficulty to God , to create and make all things ? A. Nay , for he spake and it was done , he commanded and they were Created , Psal . 33. 9. Q. How is it then to be understood , that God rested from all his Works , which he had made , and that on the seventh day ? A. His resting , was his ceasing to Create , and Finishing his Works of Creation , which he had Created and made in six days , Gen. 2. 2. Q. What other Works doth God Work , since the Creation ? A. His Works of Providence , whereby he sustaineth and upholdeth all his Creatures , ordereth , and disposeth , and over ruleth them all according to his good pleasure , for his own Glory , and blesseth them with fruitfulness and increase , and especially his gracious Providence throughout over his Church and People , Joh. 5. 17. Heb. 1. 3. Pet. 3. 7. Psal . 103. 19. 21 , Psal . 104. Gen. 1. 22. Matth. 10. 29. 30. 31. Deut. 11. 12. Heb. 13. 5. Ephes . 1. 11. Rev. 4. 11. Q. What is to be understood by God's Eyes , Ears , Mouth , Hands , &c. in Scripture . A. Not any bodily Members or Parts , but his glorious Attributes and Perfections of Wisdom , Power , and Goodness , &c. Q. Whence come all Men and Women of all Nations ? A. They are descended of Adam our Common Father , and of Eve our Common Mother by ordinary Generation , Acts 17. 26. Rom. 5. 12. Q. In what Estate did God make them ? A. In his Image , and after his Likeness , Holy , Upright , Wise and Good , with Dominion over the Creatures , Gen. 1. 26. 27. Coloss . 3. 10. Ephes . 4. 24. Eccles . 7. 29. Q. Of what parts did they consist ? A. Of Soul and Body , Matth. 10. 28. Q Was the Soul of the Earth , as the Body was ? A. Nay , for God breathed into him the Breath of Life , and he became a living Soul , Gen. 2. 7. Q. When God Created them Male and Female , did he indue them with his Spirit , and the Gifts and Graces thereof ? A. Yea. Q. Where did he place them ? A. In the Garden , to labour in it , and to keep it . Q. Did he give him a Law of Obedience , Gen. 2. 15. 16. A. Yea , which was , that of every Tree of the Garden he might or should eat , but that he should not eat of the Tree of Knowledge of Good and Evil. Q. Why did God forbid him to eat of that Tree ? A. To try his Obedience , as well as for other Causes known to him , Deut , 13. 3. Exod 20. 20. Q. What was the threatned Punishment , if he did Transgress ? A. That in the Day he eat thereof he should surely Die , Gen. 2. 17. Q. Did he Die in that Day , wherein he did Transgress ? A. He Died a Spiritual Death , and his Body became Mortal and subject to Sickness and Death , John 5. 25. Ephes . 2. 1. Q. What was the Spiritual Death ? A. That he Died unto Holiness and Righteousness , lost Communion with God , and sell under his Judgment and Wrath , Isaiah 59. 2. Rom. 2. 8. Gen. 3. 19. Q. Had he died the bodily Death , if he had not sinned ? A. Nay . Q. Did Man need any Cloaths , or Garments to cover him , had he not Sinned ? A. Nay , For his Body was so endued with Vigor , Strength , and Honor ; that as nothing could hurt him , of Heat , or Cold , so there was nothing in him , whereof he could be ashamed , Psal . 8. 5 , 6 , 7 , 8. Psal . 49. 12 , 20. Q. What Effects brought his sin and fall into the World ? A. It not only brought a Curse upon the Earth , but Guilt and Condemnation , and a Sinful Defilement , and Death , both Spiritual and Temporal on all his Posterity , Gen. 3. 17. Rom. 5. 12 , 18. Psal . 51. 5. Gen. 8. 21. Rom. 6. 23. Q. Doth the Soul of Man die with the Body ? A. Nay , Matth. 10. 28. 2 Pet. 14. SECT . IV. Q. WHO is the Redeemer of lost Men ? A. The Lord Jesus Christ , Job 19. 25. Q. Who is Jesus Christ ? A. He is the Son of God , begotten of the Father , and one God with the Father , before all Time and Creatures , and the Son of Man , the Son of David and of Abraham , Conceived by the Holy Ghost , and Born of the Virgin Mary , in the fulness of Time , very and true God , and very and true Man , and yet one Jesus Christ , the Word made Flesh , Matth. 16. 16. John 3. 14. Matth. 1. 1 , 20 , 25. 1 Cor. 8. 6. John 1. 14. Q. How many Natures hath Christ Jesus ? A. Two , his Godhead Nature , and his Manhood-Nature . Q. How are these Natures distinguished ? A. His Godhead nature is the same with the Godhead nature of the Father , and of the Holy Ghost , which was before all Time , and before all Creatures , having all Infinitie Perfections of Power , Wisdom , and Goodness , &c. His Manhood , Nature was Created in time , and of the same kind , with the Nature of other Men. Q. How can two such differing Natures Constitute one Christ ? A. By the Personal ( or Hypostatical ) Union of the two Natures , which is a great Mystery ; yet no wise Contradictory to true Reason , as neither is the Mystery of the Holy Trinity , nor any other Mystery of the Christian Faith. Q. Have we any weak or obscure Resemblance of it in our selves ? A. Yea , Every Man is Constituted ( so to speak ) of two Natures , the one of the Body , which is Visible , Material and Mortal ; the other of the Soul , which is Visible , Intellectual , and Immortal , and yet these two , by a Personal Union , are but one Man. Q. Hath the Manhood-nature of Christ a Created Soul , and a Created Body , as other Men ? A. Yea. Q. Was the Father , or the Holy Ghost , Personally United to the Manhood-nature of Christ , or only the Son , or Word ? A. Only the Son , or Word , as the Scripture testifieth , the Word was made Flesh , and did Tabernacle among us , John 1. 14. Q. Had the Man Christ any Sinful Defilement , or Guilt of Adam's Sin , at his Conception , or Birth in the Flesh ? A. Nay , Heb. 4. 15. Q. Why was Christ Born of a Virgin ? A. That by his extraordinary manner of Generation , it might be manifest that he was without all Guilt , or Defilement of Adam's Sin , and also that he might have no immediate Father but God. Q. How was he then the Son of David and Abraham ? A. Because the Virgin Mary of whom he was Born , was Descended of David and Abraham . Q. Did Christ really partake of Mary's Substance ? A. Yea. Q. Is it not therefore a great Error in them , who say , that Christ's Body which was Born of the Virgin , was altogether from Heaven , having nothing of her bodily Substance in it ? A. Yea. Q. Is it not also another great Error in them , who say , because Christ was Conceived by the Holy Ghost ; that therefore as Man he was not Created , or that his Manhood was not any created Being , or Nature ? A. Yea. Q. Is it not another great Error in them , that say , Christ is only a Man , and had no Being or Existence before all Time and Creatures ? A. Yea. Q. Is it not also a great Error in them , who say , Christ is only God , and that neither his Flesh nor Soul was any part of him , but only as a Garment , as a Man's Garment is no part of him ? A. Yea. Q. Is it not also a great Error , for any to say , Christ is nothing else but the Light within every Man , or the Word within ? A. Yea. Q. Is it not also a great Error , to say , Christ is the Holy Ghost , or the Holy Ghost is Christ ? A. Yea. Q. How is Christ called the everlasting Father in Scripture ? Isaiah 9. 6. A. With respect to Men , he is the Father of all Faithful Men , and of his Church , but not that he is his own Father . Q. Was it foretold by any of the Prophets that Christ should be Born of a Virgin ? A. Yea , by the Prophet , Isaiah 7. 14. Behold a Virgin shall conceive and bear a Son , and shall call his Name Immanuel , i. e. God with us . And also by Jeremiah 31. 22. The Lord hath created a new thing in the earth , a woman shall compass a man. Q. Was it not foretold by God himself , to our first Parents after the Fall , in these words , That the seed of the woman should bruise the serpents seed ? Gen. 3. 15. A. Yea , For because he was called the Seed of the Woman , it did intimate , that he was to be made or born of a Woman , without her knowledge of a Man. Q. How can it be proved from Scripture , that he who was Born of the Virgin , was not a meer Man , but God as well as Man ? A. By the Names given him in Scripture , the Testimonies concerning him , his Miracles , and the Worship given him by Angels and Men. Q. What Names given him , prove that he is God ? A. His Name shall be called ( to wit of the Child born ) Wonderful , Councellor , the mighty God , the Everlasting Father , the Prince of Peace , Isaiah 9. 6. and Jer. 23. 5 , 6. I will raise unto Davida righteous branch , and a King shall reign and prosper . And this is the Name whereby he shall be called the Lord our Righteousness ; and the Name Emmanuel , is in English , God with us . Q. What are the Testimonies of Scripture , that prove him to be God ? A. Such as Rom. 9. 5. — Of whom as concerning the Flesh , Christ came , who is over all , God Blessed for ever , John 1. 1. The word was God , and verse 14. And that word was made flesh , Heb. 1. 1 , 2. God hath in these last Days spoke to us by his Son , whom he hath appointed Heir of all things , by whom also he made the Worlds , ( or Ages ) verse 8. Unto the Son he saith , Thy throne O God is for ever and ever . Q. How do his Miracles prove that he is God , seeing Moses , and others of the Prophets wrought Miracles ? A. They wrought Miracles only as Servants , and did not work them in their own Name ; but Christ wrought his Miracles in his own Name ; and as the Lord of , and over all the Creatures , he commanded the Winds and the Seas , and they obeyed him ; he rebuked the Diseases , and the unclean Spirits , and so Cured the Diseased and Possessed , Heb. 3. 5 , Matth. 8. 26 , 27. Mark 1. 25. Luke 4. 39. Q. What places of Scripture do prove that the Angels do Worship him ? A. Heb. 1. 6. And let all the Angels of God worship him , Phil. 2. 10. God hath highly exalted him , and given him a name , which is above every name , that at the name of Jesus every knee shall bow , of things in heaven , and things on earth . This sheweth , that as he is Worshipped by Angels , so he ought to be Worshipped by all Men. And 1 Cor. 1. 2. The believing Corinthians , and all the Saints every where called upon the name of Jesus Christ , both their Lord and ours . SECT . V. Q HOW many Offices hath Christ ? A. Three , the Office of a Prophet , of a Priest , and of a King. Q Hath he not many other Offices , as of a Head , Husband , Mediator , Advocate , Bishop , Shepherd , Captain , Physician , &c. A. They are all contained under these three , and reducible to them . Q. How doth he perform the Office of a Prophet ? A. Teaching us by his Doctrin , outwardly delivered to us in the Holy Scriptures , either as Read , or as Opened and Expounded unto us in Preaching by Men well and duly gifted and qualified with Ability of true Knowledge , and who are good Examples in Life and Conversation ; and also by his inward Teaching in our Hearts , by his holy Spirit , Light and Grace . Q What is the need of both the outward Teaching by Men , or the Scriptures , and Christ 's inward Teaching by his Spirit , Light and Grace ? A. God hath so appointed it , that as God and Christ by the Holy Spirit in our Hearts , should be the principal Teacher ; so the Scriptures , and Men Teaching according to the Scriptures , should be Instrumental , in the Spirit 's Teaching us , and Working in us the saving Knowledge and Faith of the Christian Doctrin . Q Have Men no Knowledge of God without the Scriptures ? A. Yea , many have some Knowledge of God , and of his Will in some things without the Scriptures ; and all Men may know some things of God , and of his Will without the Scriptures , by what God is pleased to make known of himself , by some Manifestation within them , and by his Works of Creation and Providence without them , Rom. 1. 19 , 20. Q. But are these peculiar Doctrins of the Christian Religion revealed to Mankind without Scriptures , or some outward Means of Instruction ? A. Nay . Q Are no Doctrins of Christian Faith and Practice inwardly Taught and Revealed by the Spirit , but what are delivered us in the holy Scriptures ? A. Nay . Q. Are then the holy Scriptures the only publick authentick Standard and Rule , to which all Doctrins of Men , and professed Inspirations are to be subjected , and by them examined , and if found contrary to be rejected ? A. Yea , Isaiah 8. 20. 2 Tim. 3. 16 , 17. Q. How was the Doctrin of Salvation by Christ made known to Men , before the Letter of the Scripture was extant . A. By outward Teaching of Good and Holy Men , with word of Mouth , in the several Ages , from Adam to Moses , which was accompanied with the inward Teaching of the Spirit of God in all the Faithful . Q. Whence , or how had they that Doctrin outwardly conveyed unto them ? A. The Prophets had it by special Revelations , and others who were not Prophets had it delivered to them , by means of the Prophets . Q. When did Christ begin to perform the Office of a Prophet ? A. From the beginning of the World , and in all Ages , both before and since he came in the Flesh , but most especially and evidently , and in the most ample and clear manner , when he came in the Flesh by his Ministry and Preaching when he was on Earth , which was about three Years and an half . Q. How did he perform the Office of a Prophet in those Ages , before he came in the Flesh ? A. Because it was his Spirit in the Prophets , 1 Pet. 1. 11. By which they Prophesied and Preached ; which Spirit , with all the Gifts of it , and saving Graces thereof were given to them , and to the Church , for Christ's sake , and for the Merit of his most holy Obedience unto Death , when he should come to perform that Obedience . Q Is not the Doctrin of Salvation by Christ Jesus , in a true and proper Sense the Gospel of Christ ? A. Yea. Q. Hath not therefore the Gospel been Preached in all Ages of the World , and ever will , by which God has ever had a Church in the World , and ever will have to the World's end ? A. Yea , Matth. 16. 18. Q. But have they had the Gospel of Christ Preached to them , who have had no discovery of Salvation by Christ , or free Remission of Sins , for his sake , either by outward Instruction , or inward Revelation ? A. Nay . Q. Do they not therefore greatly Err , who Teach , that the common Illumination , wherewith every Man is Enlighted , is the Gospel of Christ , yea , the whole Gospel , without any thing else ? A. Yea. Q. How are Paul's Words to be understood , that the Gospel hath been Preached to every Creature under Heaven ? Col. 1. 23. A. They cannot be universally understood 〈◊〉 all and every particular Man throughout 〈…〉 who le World , more than where in the 〈…〉 , within a few lines , he said , that he 〈…〉 Brethren did warn every Man , and teach every Man , Col. 1. 28. Yet none can say , with any colour of Truth , that they did teach every Man that either then lived in the World , or had before , or since lived in the World ; the Gospel therefore its being Preached to every Creature , or to every Man hath this Sense , that without exception the Gospel was Preached to every Man , of whatever Nation , Kindred , or Family , where the Gospel came by an outward Ministry . Q. Why is the Gospel called by Paul , the Power of God to Salvation ? Rom. 1. 16. A. Because wherever it is faithfully and sincerely Preached , it comes not in word only , or in a bare Form of Doctrin , but in Power , and in the Holy Ghost , and in much assurance to them who doe sincerely and truly believe it and receive it , by which Gospel they are saved . 1 Thess . 1. 5. 1 Cor. 15. 2. Q. Is the Gospel of the Kingdom to be Preached in all the World , before the end of the World come ? A. Yea , as Christ hath expresly foretold , Matth. 24. 19. Q. Do they not Preach another Gospel than Christ and the Apostles and Prophets Preached , who Teach , that the Doctrin and Message of Remission of Sin , and of eternal Life and Salvation by Christ Crucified and raised again , is no part of the Gospel of Salvation , and in so doing , bring themselves under the Curse ? A. Yea , Gal. 8. 9. Q. What doth the word Evangel , [ Translated in English Gospel ] signifie ? A. A good or joyful Message concerning Christ the Saviour , who was born at Bethlehem , as the Angel declared to the Shepherds . Behold , ( said he ) I bring you good tidings of great joy , that shall be to all people ; for unto you is born this day in the City of David , a Saviour , which is Christ the Lord , Micah 5. 2. Luke 2. 10. Q. Was it foretold in the Old Testament , at what time Christ should come in the Flesh ? A. Yea , in Jacob's Prophecy , The scepter shall not depart from Judah , nor a lawgiver from between his feet , until Shiloh come , and unto him shall the gathering of the people be , Gen. 49. 10. This Shiloh is Christ , who was to come of Judah , the Hebrew word Shiloh , ( as the most Learned in the Hebrew Language say ) signifieth his Son , and such a Son , as should be born of a Virgin ; as also it signifieth Peaceful ; and the most Judicious of the Jewish Writers understand it of the Messiah , which is Christ , that signifieth Anointed , and the word Jesus signifieth Saviour . Q. Did the Government among the Jews cease at that time , when Christ came in the Flesh ? A. Yea , as both the Scriptures and Writings of the Jews plainly declare ; for though the Jews had been some time before the coming of Christ , under the Roman Government , yet their great Council , called the Sanedrin , had the Power to judge of Life and Death , continued unto them until Herod ( an Alien ) who was Contemporary with Christ took it away , and the Jews confessed , that at that time it was not Lawfull for them to put any Man to Death , which was a clear fulfilling of Jacob's Prophecy . Q. What other Prophecies in the Old Testament , did foretel the time of Christ's coming ? A. Danicl's Prophecy of the 70 Weeks , and the Prophecy of Haggai , 2. 6 , 7 , 8 , 9. Where it was plainly foretold , that Christ the desire of all Nations should come into the second Temple , and that should make it's Glory greater than the Glory of the former Temple , which was accordingly fulfilled ; the which Temple , was together with the City of Jerusalem , destroyed about forty years after Christ's Passion , the Destruction of which he foretold ; all which , confirms , he was that true Prophet , of whom Moses Prophesied ; and because the Generality of the Jews did not believe in him ; therefore according to Moses's Prophecy , they were cut off from being owned to be the true Church of God. Q. What other principal Things did Christ that great Prophet foretel ? A. That he should be put to Death , and the third day should rise again , that he should ascend into Heaven , and that after some days his Disciples should receive the Holy Ghost , and be endewed with power from on High , all which was accordingly fulfilled , Matth. 16. 21. John 3. 13. Acts 1. 5. That he should raise the Dead , and judge the World at the last day , John 11. 24 , 25. Matth. 26 , 64. Matth. 25. 40. Matth. 7. 23. Q. About what time of the World's Age from Adam's Creation did Christ suffer Death ? A. About the end of Four Thousand Years from thence , by the best account of Time. SECT . VI. Q. HOW did Christ perform the Office of a Priest ? A. In his Offering up Himself , by his Death , a Sacrifice of a sweet smell unto God for our Sins , and by his continual Mediation and Intercession for us in Heaven , Eph. 5. 2. Heb. 9. 26. Heb. 7. 25. Q. Why was it necessary that Christ should Offer up Himself a Sacrifice to God , by His Death , for our Sins ? A. To reconcile us unto God , and to make satisfaction to His Justice , and to His just and holy Law , which we had transgressed , Eph. 2. 16. Coloss . 1. 20. Q Why was the Justice of God to be satisfied for our Sins ? A. Because our Sins are a Debt , and the Justice of God required that this Debt should be paid by us , or some other for us , as our Surety , Heb. 7. 22. Q. Hath then Christ paid to the Justice of God the Debt of our Sins ? A. Yea. Q. How did he pay it ? A. By dying for us , and giving his Life a Ransom for us , Matth. 20. 28. 1 Tim. 2. 6. Q. What is a Ransom ? A. A Price that is paid for the Redemption of Captives . Q. What was his Life that he gave for us ? A. The Life of his Manhood , that he laid down , when he dyed for us . Q. Why was it necessary that He should dye for us ? A. Because Death was the Punishment that was due to us for our Sins , as it is written , The Soul that sinneth shall dye ; and Christ becoming Surety for us , by his Death , he redeems and delivers us from Death . Q. Whereas the Scripture saith , Christ has redeemed us by his Blood , and hath Bought us with His Precious Blood , as of a Lamb without spot , hath purchased us with his Blood , and that we are justified , cleansed , and sanctified by His Blood ; what Blood is meant there , and in other such places of Scripture , that mention remission of Sins by His Blood , Rom. 3. 25. Rom. 5. 9. Eph. 1. 6. Luke 22. 20. Acts 20. 28. Heb. 13. 12. 1 John 1. 7. Rev. 1. 5. 1 Pet. 1. 2. A. The real Blood of his Body , that was shed on the Tree of the Cross , when his Hands , and his Feet were nailed to the Cross , and his Side pierced , so that Water and Blood came out of his Side John 19. 34 Q. Was His Blood the only Sacrifice and Atonement for our Sins ? A. It was but a part of the Sacrifice and Atonement , for he gave his Flesh , as well as his Blood , for the Life of the World ; and his Soul was made an Offering for Sin. And , indeed , the Sufferings of his Soul were the greatest Sufferings . My Soul ( said he ) is exceeding sorrowful unto death , Matth. 28. 36. Coloss . 1. 21 , 22. John 6. 51. Q. What signifies the Word Atonement , Rom. 5. 11. A. Reconciling , Uniting , and making One , by a firm and close Union ; as when the Boards or Pieces of a Vessel are united ' by Glew or Pitch , that the Vessel Lake not , from the Hebrew word Kopher , that signifieth Pitch ; also Ransom , Redemption , Reconciliation . Q. If his Blood was but a part , why is our Redemption , remission of our Sins , Justification and Sanctification , so much attributed to his Blood ? A. By an ordinary Figure , or manner of Speech , when a part is put for the whole ; and as the Blood of the Beast is called [ in Scripture ] the Life of the Beast , so the Blood of the Man Christ , was his Life , to wit , the Life of his Manhood , which he gave a Ransom for our Sins . Q. Is it not therefore a great Error in them , who say , the Blood whereby we are Redeemed , Cleansed , Justified , is the Life , which is the Light in every Man ? A. Yea. Q. Is the Life , which is the Light , even in the Saints , that Blood of sprinkling , whereby they are Redeemed , Cleansed , Justified ? A. Nay , For any inward Gift or Grace of Light and Life in the Saints , is but the Effect or Fruit , purchased and procured by the Blood of Christ , as the Cause ; but the Cause and the Effect should not be confounded , but distinctly considered ; although by the Figure of Metonymie , sometimes the Name of the Cause is given to the Effect , as Exod. 21. 21. A Man's Servant is called his Money , because his Money bought or purchas'd him . Q. How did Christ Redeem , Reconcile , Justifie and Sanctifie Men by his Death , and shedding of his Blood for them on the Tree of the Cross ? Are Men simply , by what he then did and suffered for them , Reconciled , Justified and Sanctified , before true Faith , Repentance , and Conversion is wrought in them ? A. Men are not either Reconciled , Justified , or Sanctified , until true Faith , Repentance , and Conversion is wrought in them , Rom. 4. 5 , 6. Acts 2. 38. Acts 3. 19. Acts 5. 30 , 31. But Christ , by the merit of his Death , and shedding of his Blood , and by all that he did and suffered for us without us , procured and purchased for us , Redemption , Remission , Justification , and the inward Grace of Sanctification ; yea , Faith and Repentance , together with the Indwelling of the Holy Spirit , and the spiritual Presence of Christ with all his saving Gifts and Graces , all which in the time appointed of God are received and witnessed by all them , who are or shall be saved , Psal . 6. 18. Eph. 4. 4. Acts 5. 31. Q. What is the chief thing that is to be considered in the Death and Sufferings of Christ ? A. His most perfect , and most holy Obedience , and Resignation unto the Will of his Father ; for because he thus humbled himself , and became obedient unto Death , even the Death of the Cross , therefore God hath highly exalted him to be a Prince and a Saviour , Philip. 2. 8. 9. Q. What made his Obedience of so great merit and worth ? A. Because he offered himself through the Eternal Spirit , Heb. 9. 14. and that he was both God and Man , his Godhead gave that great dignity , worth , and value to his obedience : That as the disobedience of one Man ( to wit Adam ) brought sin and guilt upon all , so the obedience of one Man ( to wit Jesus Christ the second Adam ) should make satisfaction to God , for the Sins of all ; and as the Judgment , was by one to Condemnation , so the free gift is of many Offences unto Justification , Rom. 5. 16. 18. Q. Why did not God forgive Men's Sins without a satisfaction to his Justice , seeing Men can and do oft forgive a debt of mony , without payment , or the least satisfaction . A. The case is not alike betwixt the debt of mony and the debt of Mens Sins ; a Man may forgive a debt of mony , without requiring any satisfaction , but the Sin of Murder , no Man can forgive it , without a satisfaction of life for life , and God hath expresly required it by his Law , which may help us to understand how the Justice and just Law of God required a satisfaction ; and if Christ would make that satisfaction for us , he was to give his life for us , the just suffering for the unjust , that he might bring us unto God , God having laid on him the Iniquities of us all , who did bear our Sins on the Tree of the Cross , by whose stripes we are healed , that being dead unto Sin , we might live unto Righteousness , Isaiah 53. 6. 1 Pet. 2. 24. 1 Pet. 3. 18. By which satisfaction that Christ hath made to God for our Sins , not only the justice of God is demonstrated , but his Holiness and Purity ; for thereby he is made known to be a God , that so loveth Righteousness , and hateth Iniquity , that the very Holiness and Purity of his Nature , as well as the Righteousness of his Law required that satisfaction to be made , that the Sins of Men might be pardoned , and God and Men might be reconciled , and thus both the Holiness of God's Nature is demonstrated , and the due Honour of his holy Law is preserved , Hab. 1. 13. Isaiah 42. 21. Q. Doth not Christ his making satisfaction to the Justice of God for our Sins , hinder the free forgiveness of our sins ? How can a debt be fully paid , and yet freely forgiven ? A. The forgiveness of our Sins , Rom. 3. 24. is still a most free forgiveness to us , because God freely gave us his dear Son Christ Jesus ( out of his abundant love ) to make that satisfaction for us , and also that the Justice of God accepted that satisfaction from Christ , which in strict instice might have been required of us . Thus the wonderful Harmony of God's mercy and justice , and also of his wisdom and power is demonstrated in the way of Mens Redemption , Joh. 3. 16. Psal . 85. 10. Q. Did not Christ also give himself for our Redemption ? A. Yea , Gal. 1. 4. Titus 2. 14. Q. Doth it hinder God's free forgiveness , that he forgiveth none their Sins , without Faith , Repentance and Conversion ? A. Nay , which may help us to understand , that as Repentance and Faith on our part doth not hinder the forgiveness of God to be free to us , and of his rich free Grace , so nor doth the satisfaction of Christ to God's justice , on Christ's part hinder the same . Q. But if Christ hath suffered Death , being the Punishment of our Sin , why should men dye ? should the same debt and payment be exacted both from us and our surety ? A. By Christ's dying for us , the Death of the Body ceaseth to be a punishment ( strictly speaking ) though it is a consequence of Adam's Sin still remaining unto the Faithful ; the sting of Death ( which is Sin ) being removed , Death is changed from being a Punishment to the Faithful , to be a blessed and sanctified means to put an end to the Sorrows , Tentations , and Evils of this mortal life , and to be unto them a passage and entrance into eternal life , 1 Cor. 15. 55. 56. Q. Who were the chief acters that put Christ to Death . A. The Jews , who being filled with envy , accused him , of diverse things , and particularly for saying , he was the Son of God , which they accounted Blasphemy , and of his being the King of the Jews , and the Messiah or Christ , Matth. 27. 18. John 10. 36. John 19. 7. 12. Matth. 26. 63. 65. Q. Under whom did Christ suffer Death ? A. Under Pontius Pilate a Roman Governour , John. 19. 1. Q. Why under him ? A. Because the Jews at that time had their power taken away by the Romans , so that they said to Pilate it was not lawful for them to put any Man to death , John 18. 31. Q. Was there not a great hand of Providence in this ? A. Yea , It having been foretold , by some of the Prophets that the manner of Christ's Death , should be by Crucifying and Hanging on a Tree ; therefore that manner of death was called ( in the Old Testament ) accursed , Deut. 21. 23. to signifie before-hand , that Christ should become a Curse for us , and dye for us , the accursed death of the Cross ; and also it was foretold by David in the second Psalm , that both Jews and Gentiles should gather together and take counsel against the Lord , and against his Anointed . Q. How was it foretold by any of the Prophets , that Christ should be Hanged , or Crucified on a Tree ? A. David Prophecied , that his Hands and Feet should be pierced , which was accordingly fulfilled , and was only used , in that manner of death ; and Moses lifting up the Brazen Serpent on the Pole , or Tree , was a Figure of Christ his being lifted up on the Tree of the Cross , as Christ himself deolared , John 3. 14. Psal . 22. 16. Q. Were not all other things concerning Christ of the chiefest moment , recorded in the New Testament , as his Doctrin , Miracles , manner of Birth , Life , Death , Burial , Resurrection and Ascension , foretold by the Prophets , and recorded in the Old Testament ? A. Yea , Acts 26. 22. 23. Luke 24. 44. 45. 46. Q. Why was it so ordered by the Lord ? A. To give the greater Evidence , that Jesus , who was Born of the Virgin Mary was the Christ , seeing to him only , and to none else , could all these things agree , which were prophecied of him ; as also to shew the excellent Harmony of the Scriptures of the Old and New Testament , being all given forth by one and the same Spirit . Q. What discovery of Christ's Death , Resurrection , and victory over Sin , and the Devil , and of Salvation from Sin by Christ , had the Faithful , from the beginning of the World ? A. By the first promise , that God gave to our first Parents after the Fall , Gen. 3. 15. That he would put enmity betwixt the Serpent and the Woman , and between his Seed and her Seed , and that the Womans Seed should bruise the head of the Serpent , but he should bruise his heel ; and also by the Sacrifices , which God taught them to offer , which were Types and Figures of Christ's Sacrifice , that was to come , Heb. 11. 4. Q. Who is here meant by the Serpent ? A. The Devil , according to Revel . 20. 2. Q. What is meant by his Seed ? A. That inward Principle of defilement , and Seed of Sin , that was then sown by the Devil in our first Parents , and through their Loins transmitted to their Posterity , and that which is born of it , called in Scripture , the Old Man , and the Body of Sin and Death . Q. What is meant by the Serpents bruising the heel of the Woman's Seed ? A. That by means of the Devil , who instigated the Jews against him , Christ should suffer Death in his Manhood Nature , but his Head , that is , his Godhead , neither did nor could suffer any thing . Q. What is meant by the Woman's Seed his bruising the Head of the Serpent ? A. His Victory over the Devil , by his Resurrection from the Dead , and that by virtue of his Death , and Resurrection , the Power of Christ , by his Spirit in all the Faithful , should destroy the Devils Power and Kingdom of Sin , flay the Old Man , and Crucifie the Body of Sin in them , and in due time , wholly deliver them from Sin , and all the effects an● 〈…〉 ●equences of it , Heb. 2. 14. Coloss . 2. 15. 1 〈…〉 . Q. When are the ●●●●●ful to be fully and completely delivered from all the effects and consequences of Sin ? A. At the Resurrection of the Dead , at which time , that first promise shall have its full accomplishment , 1 Cor. 15. ●4 . Q. What places of Scripture prove that the Sacrifices under the Law , were Types of Christ's Sacrifice , and that the Blood of those Sacrifices , signified the Blood of Christ , by which remission of Sin is obtained ? A. There are divers , as Colos . 2. 16. 17. Heb. 8. 5. and 9. 9. 23. and 10. 4. 5. 6. 7. 8. 9. 10. 11. 12. 16 17. Q What is meant by that place in Zach. 9. 11. As for thee also , by the blood of thy Covenant I have sent forth the Prisoners out of the Pit , wherein is no water . Is not that Blood the Blood of Christ that was to be shed , and was accordingly shed , when he suffered on the Cross , by virtue of which , all the Faithful , who once were Satan's Prisoners , are translated out of his Kingdom of Darkness , ( fitly signified by the Pit , wherein no Water is ) and brought into the Kingdom of the dear Son of God , where is Righteousness , Peace , and Joy , Light , Life , Love and Liberty , and where Springs of living Waters flow ? A. Yea , Colos . 1. 13. Rom. 14. 17. Isaiah 12. 3. Q. Was not the Passover a Type of Christ , and as the ( Exod. 12. 7. ) Blood of the Slain Lamb being sprinkled on the Lintels and Posts of the Doors of the Israelites , saved them from the destroying Angel , so doth not the Blood of Christ the Lamb of God that was slain for us , sprinkled on our Hearts and Consciences ( not by any visible or material application , but ) by Faith applyed to us , save us from the Wrath of God , and destruction ? A. Yea , 1 Cor. 5. 7. 8. Heb. 12. 24. 1 Pet. 1. 2. Heb. 10. 22. Q. As the Israelites were to eat the Flesh of the Passover , so are not the Faithful ( not by a bodily eating but ) by Faith , to eat the Flesh of Christ's slain Body , that they may have Eternal Life ? A. Yea , John 6 53. Q What places of Scripture prove that Christ was to be a Priest , and that the Priesthood of the Law and first Covenant , was to end and give way to Christ's Priesthood , that is unchangable and to remain for ever ? A. Psal . 110. 4. The Lord hath sworn and will not repent , thou art a Priest for ever , after the order of Melchisedeck compared with Heb. 7. 11. 12. 24. Q. How is Christ a Priest for ever , seeing the Sacrifice of himself , he did offer but once , when he suffered Death on the Cross ; and by one Offering , once offered , he hath for ever perfected them that are sanctified ? Heb. 7. 27. Heb. 9. 28. Heb. 10. 14. A. Because the virtue , merit , worth and efficacy of that one Offering , once made , was sufficient for the expiation , and taking away the guilt of the Sins of the Faithful , from the beginning of the World , unto the end of it , Heb. 9. 15. Q. How is Christ a Priest after the Order of Melchisedeck ? A. Because Melchisedeck , which signifieth King of Righteousness , was not only a King , but a Priest also , so Christ is both King of Righteousness and King of Salem , which signifieth Peace , and also a Priest , and as Melchisedeck's Priesthood did far excel the Priesthood of Levi , so doth the Priesthood of Christ far excel it . Q. In what respects doth Christ's Priesthood excell that of Levi , and differ from it ? A. In many respects , as they are excellently set forth in the Epistle to the Hebrews , Cap. 7. 8 , 9 , 10. As First , Christ arose a High Priest out of the Tribe Judah . 2. He was made by Oath . 3. Not after the Law of a carnal Commandment , but after the power of an endless Life , 4. These of the Levitical Priesthood offered many Sacrifices yearly for Sin , but Christ , our High Priest , offered Himself a Sacrifice but once . 5. They were sinners themselves , and needed to offer for their own Sins as well as for the Sins of others ; but Christ was without all Sin , and only offered the Sacrifice of Himself for the Sins of others , not only for the Jews , but for the whole World. 6. By reason of death , they were not suffered to continue , but Christ continueth for ever , having once dyed , he dyeth no more . 7. They offered the Bodies , Fat , and Blood of Beasts ; but Christ offered up his whole Body of Flesh and Blood , together with his Soul , an Offering for our Sins . 8. Their Offerings were but the Figure , Type , and Shadow , his was the Substance , and thing signified . 9. Christ , by virtue of his Priesthood , was made surety of a better Testament , and of a better Covenant , which was Established upon better Promises . 10. None of all their Offerings could take away Sin , or purge the Conscience from Sin , but this his Offering once , did , to all that sincerely believe , and repent of their Sins . 11. The High Priest on the day of Atonement , being the 10th . day of the 7th . Month , every Year , entred the Holy Place made with Hands , but Christ our High Priest by his Atonement , hath entred into Heaven it self , and hath made open and manifest the way thereunto , unto all true Believers and Followers of him . 12. The Jews paid the Tythes or Tenths of their Increase to the Priests and Levites , and they paid out of their Tenth a Tenth to the High Priest ; but the true Christians , which are the true spiritual Jews , give both themselves , and their All to Christ their High Priest , and are ready to serve Him , and his Gospel , with their All , for the propagation and service of his Gospel ; and if need be , and occasion requireth , freely to give more than the Jews gave for the service of the Gospel . Q. What is signified by Christ's descent into Hell , according to the words of the Creed ( commonly call'd the Apostolical Creed and the 10th . Psalm , Thou wilt not leave my Soul in Hell. A. That he remained in the State and Condition of the Dead , all that time betwixt his Death and Resurrection , in which interval of time he did further Conquer and Overcome the Powers of Hell and Death , and made a glorious Triumph over them , both at his Death and after his Death , ( being free among the Dead , Psal . 88. 5. ) And at his Resurrection and Ascension into Heaven , having led Captivity Captive , Psal . 68. 18. Q. How , or in what Sense , did he lead Captivity Captive ? A. By his powerful and victorious Conquest over the Devil , Death , and Hell , having loosed the pains of Death , it being impossible he could be held or detained by them : He overcame the Devil and all his Angels , who had Captivated so many Souls , and made a Captive of him ; by means of which , many Thousands of many Nations , by the Power of Christ , through the Preaching of the Gospel , soon after Christ's Ascension , were rescued from the Devil's Bondage , and from serving him by their abominable Idolatries , and other vile Sins and Lusts , and became Servants of God and of Christ ; and by the same Victory then obtained , the Kingdom of Sin and Satan will be more and more weakned , until it be utterly destroyed , and the Kingdom of God and Christ , in Truth , and Righteousness , and Holiness , advanced until its perfect State. Q. Was the Guilt of our Sins laid upon Christ , and imputed to him , when he suffered Death for our Sins ? A. As Guilt signifieth obligation to Punishment it was laid upon him , and imputed to him , but not strictly and properly speaking , as it signifieth the blame or the culpableness of them : As when that Grocian King , with his free consent and desire , suffered Punishment for his Son , to lose one of his Eyes for his Sons Adultery , another Eye being taken from his Son , that the honour and justice of his own Law might be preserved ; yet , who will say , that the blame of his Son's Crime was his , or that he was blame-worthy on that account ? Q. How is that place of Scripture to be understood , Is . 53. 9. With his Stripes we are healed ? Were not these Stripes his Sufferings both of Soul and Body as Man , that he suffered without us ? A. Yea , with , or by which we are healed , because they were of that merit and efficacy , that by them he procured and purchased that inward Virtue and Grace to be given us , by which the Wound and hurt that Sin had given us is healed , and by means of which , that pure healing Balsam and Oyl comes from him into our Souls for their healing . Q. What Figure or Type of this was given in the Old Testament ? A. The beaten Oyl , that by the beating and bruising of the Olive , came out of it , which was commanded , together with the fine Flower that came out of the Wheat , by its being ground , to be offered with the daily Sacrifices , and 〈◊〉 the Wine that was to be offered , with the 〈…〉 ring , which was the Blood of the Wine 〈◊〉 after it was pressed ; also the Water that 〈◊〉 out of the Rock , being struck by Moses 〈…〉 that refreshed the Israelites , when they were ready to dye for thirst , hath the like 〈◊〉 ●…tion ; the beaten Oyl , the fine Flower , and the Wine , in these Offerings , did all of them signifie , as well as the Water that came out of the Rock , when struck by Moses's Rod , the healing , nourishing , and refreshing Vertue of Christ's Grace , which is given us by his Sufferings , Exod. 29. 38 , 39 , 40 , 41. Q. Is it not therefore a gross perversion of that place of Scripture , to understand by the Stripes of Christ , wherewith we are healed ( as some have understood them ) the Stripes wherewith Men by their Sins stripe Christ in themselves , wound and bruise him , as some affirm , or yet the stripes that he ( The Light Within ) giveth them in their Consciences when they sin ? A. Yea. Q. Did Christ's Body in the Grave see Corruption ? A. Nay . Acts. 2. 31. Q. Did it really rise on the third day ? A. Yea. Q. Was it his real Body which appeared to his Disciples after his Resurrection , which spoke unto them , and did Eat and Drink with them ? A. Yea. Q. What Sign or Figure of Christ's Restirrection in the third day did Christ himself give out of the Old Testament ? A. The Sign of Jonas , Matth. 12. 39 , 40. That as Jonas was three days and three nights in the Whale's Belly , so should the Son of Man be three days and three nights in the heart of the Earth . Q. What Figure in the Old Testament did signifie that Christ should rise from the dead on the first day of the Week , being the next day after the Sabbath , and be the first Fruits of the Resurrection ? A. The sneaf of the first Fruits of their Harvest , Levit. 23. 10. 11. which they were to bring to the Priest , and which he was to wave before the Lord , on the morrow after the Sabbath , that answers to the first day of the Week wherein Christ rose from the dead , and became the first Fruits of them that sleep . Q What signified the waving of the Sheaf ? A. The waving of it was the Priest's moving it Southward and Northward , Eastward and Westward , signifying the Redemption and Salvation of all the Elect by Christ Jesus , from the South , North , East and West Parts of the World , called , the four Winds of Heaven , Luke 13. 29. Q. What other Type in the Old Testament , signified our Redemption by the Death of Christ , our high Priest ? A. The Release of the Man-slayer , out of the City of Refuge , by the Death of the high Priest , so that he had liberty to return to his ancient Inheritance . Q. What did the year of Jubilee , that was each fiftieth year , signifie wherein they had their former Inheritances restored , after they were sold ? A. Our Restoration by Christ , who came in the fiftieth Generation , from the Flood of Noah , which was as a beginning of the new World ; for from Arphaxad , ( who was the first that was born after the Flood ) to Abraham are eight Generations , and from Abraham to Christ , forty two Generations , making in all fifty Generations , Gen. 11. 12. Matth. 1. 17. Beside what Mystery lyeth hid in the number Fifty . Q. Is it not a great Error in them , who say , that Christ 's Body evanished , or was changed in Substance , and did not ascend , but another Body in its place and stead ? A. Yea. Q. What is the hurt and evil Consequence of that Error ? A. It overturns , not only all the Ground of the Hope of the Resurrection of our Bodies , but of our whole Salvation ; for it Christ be not risen , they that are sallen asleep in Christ are perished , and all their Faith is vain , and Preaching vain , and all Men are yet in their Sins . and the Apostles are false Witnesses , and Christ 's Prophecy , ( who foretold his Resurrection on the third Day ) hath failed , 1 Cor. 15. 13 , 14 , 15. Q. But may not his Resurrection be owned , and not his Ascension into Heaven with the same Body ? A. The one cannot be owned without the other ; for if Christ 's Body did not ascend , it did evanish or return to Dust , and Christ Dyed again , and his Body suffered Corruption , ( which could not be ) for the Scripture witnesseth , that Christ having once dyed , dyeth no more , Death hath no more dominion over him . Q What Scriptures in the Old Testament , foretold Christ 's Ascension ? A. Diverse places , such as Psal . 24. 7 , 8 , 9 , 10. Psal . 47. 5. Psal . 68. 18. Isaiah . 52. 13. Gen. 49 9. Q. What Figure in the Old Testament did signifie Christ 's Ascension ? A. The burnt Offering , the Smoke of which ascended straight upwards , whence it has its name in the Hebrew , from a word that signifieth to ascend ? Q Was not Isaack's being said on the Altar , and afterwards being raised alive , a Figure of Christ 's Death and Resurrection , according to Heb. 11. 19. Q. Is there a real place above the Earth , called Heaven , into which Christ hath entred with his Body , and whole glorified Manhood of Soul and Body ? A. Yea. Q How doth this agree with Scripture , that saith , Flesh and blood cannot inherit the kingdom of God ? 1 Cor. 15. 50. A. It is the same Body in Substance , though changed greatly in Manner and Qualities , from Natural or Animal , Gen. 11. 12. Matth. 1. 17. to Spiritual , from Mortal to Immortal ; such as the Bodies of the Saints shall be at the Resurrection . Q. Why do we not see that Heavens with our bodily Eyes , into which Christ 's Body is entered ? A. Because of the Weakness and Grossness of our Flesh , and of our fleshly Sight , which can scarce see the Body of the Air , that we breath in , nor behold the brightness of the Sun ; but when our Bodies shall be changed , and made Spiritual at the Resurrection , we shall see the glorious Heavens , and also the glorious Body of Christ , and the glorified Bodies of all the Saints in Heaven . Q. Is there also a real place , called Hell , into which the Wicked both Soul and Body shall be cast at the Day of Judgment ? A. Yea , which is that called Tophet , Isaiah 30. 33. Which hath been ordained of old , he hath made it deep and large , the Pile thereof is Fire and much Wood , the Breath of the Lord like a stream of Brimstone doth kindle it . Q. What signifieth Tophet , and why is it so called ? A. Tophet signifieth the beating of a Drum , and was the place where the Idolatrous Israelites burned their Children , and Sacrificed them alive to their Idol Molech , where they used to beat Drums , to hinder them from hearing the pitiful Cry of their Children ; therefore by a Metaphor , Hell is called Tophet , and by the like Metaphor , Hell is called by Christ in the N. Testament , Gehenna , i. e. the Land or Field of Hinnon , where all the Filth of the City of Jerúsalem was cast into , that piece of Ground having formerly belonged to a Man called Hinnon . Q. Why hath God so ordered it , that as the place of Reward to the Saints , and of Punishment to the Wicked , should not be seen by us in this Life , nor apprehended by any of our outward Senses ; so that none should come from the Dead , to tell us of these things ? A. That thereby we might have the greater occasion for the Exercise of our Faith , which is the Evidence of things not seen , Heb. 11. 1. We have not only Moses and the Prophets Testimony concerning future Rewards and Punishments , but the Testimony of Christ himself , who rose from the Dead , and hath given us in the Records of the holy Evangelists and Apostles in the New Testament , full and sufficient Ground of Faith , to believe these things , to which the Spirit of Truth doth bear an inward Witness , and who will not believe on such great Evidences , nor would they believe , if any should rise from the Dead to tell them , Luke 16 31. Q. How is Christ the Object of our Faith , for Remission of Sin and Justification ; is it as his Blood is shed , in us , and as he offers up himself a Sacrifice in us ( as some say ) to appease the Wrath of God ? A. Nay , for all such Notion of Christ 's blood being shed in us , and his offering up himself in us a Sacrifice for Sin , to appease the Wrath of God , is false , and contrary to Scripture , &c. Q Is then Jesus Christ considered as he died for us without us , and rose again , and as he was the Sacrifice for our Sins by his Death , and Blood that was outwardly shed , the Object of our Faith , for Remission of Sins and Justification ? A. Yea , Rom. 10. 9 , 10. Coloss . 1. 20. Heb 12. 2. Acts 10. 41. SECT . VII . Q. HOW doth Christ perform his Kingly Office ? A. By his various Administrations of it in the several Parts thereof . Q. Which are the several Parts of it ? A. First , Such as respect Angels , both good and bad , and the whole Creation . Secondly , Such as respect the World , or that part of Mankind that do not belong to his Church . Thirdly , Such as belong to his Church . Q. Hath Christ a Kingly Power and Government over all the good and holy Angels ? A. Yea , Heb. 1. 6 , 7. Col. 2. 10. Eph. 1. 21. Phil. 2. 10. Mark 1. 25 , 9 , 25. Luke 4. 35 , 9 , 42. Q. Hath he also a Power and Government over the evil Angels , and all evil and unclean Spirits , and the Devil the Prince of them ? A. Yea , as plainly appeared , by the Power and Authority he used to cast forth the unclean Spirits out of the Bodies of many that were Possessed . Q. Hath Christ also a Kingly Power and Government over Heaven and Earth , and the whole Creation ? A. Yea , as is evident from his own words , that all Power in Heaven and Earth was his , being given him of the Father , Matth. 28. 18. Matth. 8. 26 , 27. Mark 2. 27 , 28. Acts 10. 36. And which he shewed by his commanding the Winds and the Seas , and the great Miracles which he wrought , who , as he was Lord of the Sabbath , so he was Lord of all Creatures ? Q. How doth Christ put forth his Kingly Power and Government over Devils and wicked Men , seeing they are Disobedient to him ? A. By restraining and limiting their Power , over-ruling their evil Designs and Actions , and causing them to turn to his Glory , and the Glory of his Father , and to the good of his chosen ; and lastly , by Judging and Punishing them at the last day , Psal . 76. 10. Rom. 8. 28. Acts 17. 31. Matth. 8. 29. Q. How doth Christ perform his Kingly Office over the World , or that part of Mankind , that do not belong to his Church , and neither are , nor shall become Members of it , but remain Impenitent to the last ? A. By giving them a righteous Law , universally in their Consciences for the Transgression of which , they are liable to his Judgment , Rom. 2. 12. As well as they , who have transgressed against the outward written Law or Gospel . Q. What places of Scripture prove , that the Gentiles , or that part of Mankind , which have not the outward written Law , nor Gospel , have a righteous Law placed by God and Christ in their Hearts and Consciences , according to which , they are liable to be Judged ? A. There are many , such as Gen. 6. 3. Psal . 94. 10. Job 28. 28. Micah 6. 8. John 1. 4 , 5 , 9. Rom. 1. 18 , 19 , 20 , 21. Rom. 2. 14 , 15. Q. Is that Law in Men's Consciences , universally any other than the meer Reason of Man , commonly called human Reason , and the Use or Improvement of it by its meer natural Actings ? A. Yea , for it is really Divine , being given them of God to Rule and Govern all the natural Faculties of Man's Soul ; even his Reason it self , which is out Corrupted , and dictateth false and corrupt things to Man in his corrupt State ; but this Law of Righteousness , writ by God's Finger in his Heart , neither is , nor can be Corrupted ; it is a Light given to enlighten his Reason , and as a Lamp to him in his night State , or as the Light of the Moon and Stars in the night Season , Rom. 1. 13 , 12. 1 Thess . 5. Q. If any Men should be found , who have Obeyed this Law , or Light in their Consciences , universally , should they be saved , not having Faith in Christ Crucified ? A. First , it is an improper and unfit Supposition , because , never any have universally Obeyed it in all Points ; for according to the Scriptures Testimony , all have sinned , and fallen short of the Glory of God , and the Scripture hath concluded all under Sin ; for he who Transgresseth in one Point , is guilty of the whole Law , and whatsoever the Law saith , ( whether outwardly or inwardly written ) it saith to them that are under it , that every mouth may be stopp'd , and the whole world become guilty before God , Rom. 3. 9. 10. 19. 23. Jam. 2. 10. Secondly , upon that supposition , Men could not be saved with Eternal Life and Salvation , by their best works and most perfect obedience , to any Law or Light in them , because Eternal Life is the gift of God through Jesus Christ our Lord , and not the wages of Mens obedience , nay , not of the Saints ( in a strict sense ) for ( as saith Paul ) the Scripture hath concluded all under Sin , that the promise ( to wit of Eternal Life and Salvation ) by Faith of Jesus Christ might be given to them that believe , Gal. 3. 22. Q. But did not Paul say , that the doers of the Law are justified , and that some of the Gentiles , who had not the outward Law , were doers of the Law , or did by Nature the things contained in the Law , and that their thoughts accused , or excused one another ? Rom. 2. 13. 14. 15. A. Though they did some things contained in the Law , yet they did not all things , but failed in divers respects , ( as oft even the Faithful do ) and that their , thoughts excused them at some times , as well as at other times accused them , this proveth , they did nor perfectly fulfil the Law , wherein they were excused , it was but in part , and in comparison of greater Sinners , as Christ said , concerning Tyre and Sidon , Sodom and Gomorrah , that should rise up in judgment against the Jews ; yea , excusing in the largest sense is far short of justification before God , which none but Believers in Christ Jesus have . Q. How then are Peter's words to be understood , that God is no respecter of Persons ? But in every Nation , he that f●areth him and worketh righteousness is accepted with him ? A. There is a twofold acceptance , the one of a Servant , the other of a Son : Cornelius and his Houshold being pious Gentiles , who did fear God and work Righteousness , were accepted in that State as Servants , but this was short of the justification and acceptance of Sons , and of being in a State of Salvation , which none have , but through Faith in Christ Jesus ; and that Cornelius , before Peter Preached Christ to him , ( as he dyed and rose again ) was not in the State of Salvation , with respect to Eternal Life , is evident from the Angels words to him , how that Peter should Preach words to him , whereby he and all his House should be saved . Moreover that through faith in Christ , as he dyed and rose again Peter Preached remission of Sins to Cornelius , and not through his Obedience in respect of what he did formerly , is clear from Acts 10. 43. To him ( said Peter ) gave all the Prophets witness , that through his Name , whosoever believeth in him shall receive remission of sins . Q. Doth it from hence follow , that all the Heathens , however so virtuous , and all others of Mankind , who have not had Christ and the Gospel outwardly Preached to them , and have not outwardly heard it , are perished , and shall be damned ? A. Nay , it no wise followeth , for tho' Gods ordinary way of Salvation is by the outward means of the Word outwardly preached or read ; yet this hinders not , but that others may be , and shall be saved , who have not outwardly heard , God working by his Spirit , when , where , and how he pleaseth . Q. Doth not this therefore lay a foundation of a judgment of Charity , for such upright and virtuous Gentiles as Cornelius was , before , Peter Preached Christ to him , of whom we read in the New Testament , and as Abimelech was , of whom , and of his uprightness we read in the Old Testament , Gen. 20. 5. 6. who have not had the Scriptures and other outward means of Salvation , afforded unto them , that Christendom hath , that they are not without a possibility of Salvation , ( though not on the account of their Works ) through Faith in Christ Jesus , seeing God who is Light ( and in a true sense may be said to be the Light in them , as being the Author and Fountain of all true Light , or illumination , whether common or special ) is abundantly sufficient to give them what degree of Faith in Christ Jesus , either implicit or explicit , for Eternal Salvation , he thinks needful to them . A. Yea. Q. But it is one thing , what God can do , or is sufficient and able to do , and another what he doth , or is pleased to do . Have any such a degree of Faith , either explicit or implicit , given them of God , by his inward teaching and illummation , without the Scriptures , as doth suffice to their Eternal Salvation . A. Abraham , Job , and divers others have so bad it , and all the Heirs of Salvation , wheresoever scatter'd , shall have it , when and how God pleaseth , whose ways are above our ways , as the Heavens are above the Earth ; for as there is no Name under Heaven , whereby Men must be saved , but the Name of Jesus , even him that dyed and rose again , neither ( as Peter said ) is there Salvation in any other , Acts 4. 12. so nor is there any promise of Salvation to any but through Faith in that same Jesus ; for it is one God that justifieth the Circumcision ( i. e. the Jews ) by Faith , and the Uncircumcision , Rom. 3 , 30 〈◊〉 c. the Gentiles ) through Faith , and another way than by Faith ( or without Faith , in Christ Jesus , the scriptures do not hold 〈◊〉 for attaining Eternal Life and Salvation . Q. How doth Christ perform his Kingly Office in and over his Church ? A. By converting them , and ●●●hering them out from among the Dross an●●●●…ish of the World to himself , ( God having 〈…〉 in Christ Jesus before the Foundation of the World , that they should be holy , and having given them to him , Ephes . 1. 4. Joh. 6. 37. 39. Joh. 1● . 6. ) by giving them the Holy-Spirit , and the saving Gifts and Graces thereof to sanctifie , renew , and regenerate them , into his own Image and Likeness , and to crucifie and mortifie the Old Man in them , with his deeds , by pardoning their Sins and justifying them , by giving them his Laws , and writing them in their hearts , by protecting and defending them , and ruling them by his spiritual Presence and Indwelling in their hearts , and by subduing his and their Enemies , Matth. 1. 21. Acts 3. 26. 1 John 3. 58. Jer. 31. 18. 19. 33. 34. John 11. 92. Isa . 11. 12. Isa . 43. 5. 6. 7. John 16. 7. 8. 9. 10. 11. 12. 13. 14. Titus 3. 4 5. 6. Mark 2. 10 John 10. 28. 29. Isa 9. 6. 7. John 17. 23. 26. Psal . 110. 1. 2. 3. 5. 6. Coloss . 2. 11. 12. Q. Was not Christ's Resurrection from the Dead , and his Ascension into Heaven , as well as his giving , and sending down the Holy Ghost upon his Disciples , on the day of Pentecost , all great and glorious Acts of his Kingly Office and Power ? A. Yea , John 10. 17 , 18. Psal . 68. 18. Eph. 4. 8 , 12 , 13. Q. What place of Scripture in the Old Testament was a Figure of Christ's giving the Holy Ghost on the day of Pentecost , which was the fif●●●th day from his Resurrection ? A. The Feast of Weeks , that was commanded to be kept on the fiftieth day from the day , 〈…〉 Sheaf of the first Fruits was offered Levit. 23. 15. 16. Q. Is Christ to come from Heaven to judge all Men that ever lived , or shall live , even the quick and the dead ? A. Yea , as the Scriptures plainly testifie , 2 Tim. 4. 1. John 5. 27 , 28 , 29. Q. Will his coming and appearance be without us in his glorified Body , and true Manhood Nature ? A. Yea. Acts 1. 11. Q. When will that time be that he will so come ? A. Of that Day and Hour knoweth no Man , nor the Angels in Heaven , Matth. 24. 36 , 42 , 44. The coming of Christ is infallibly certain , but the particular time of it , God would not have made known unto Men , that we may be continually watching , and give no way to security or sloath , but be always preparing for our Lord 's coming . Q. How , or in what manner will Christ come ? A. He will come with great Power and Glory ( by which Power he will raise the dead Bodies of all Men , both Just and Unjust ) in the Glory of his Father , and of his holy Angels , with the Voice of the Archangel , and the mighty sound of a Trumpet , in Kingly . Power and Majesty , who is King of Kings and Lord of Lords , Matth. 15. 27. Mark 8. 38. 2 Thess . 7. 8 , 9 , 10. 1 Thess . 4 16. Q. Is then his coming to raise the dead , and to judge the quick and the dead , a part of his Kingly Office ? A. Yea , Matth. 25. 34 , 40. Rev. 19. 16. SECT . VIII . Q. WHat did the Covenant of Works , or the Law of Works , require of Men ? A. The Law and Covenant of Works required of Men perfect and perpetual Obedience in their own Persons , and doth so still require of all that are under it ; so that the breach of it , and the transgression against it , in the least point , brings under Wrath and Condemnation , and the Curse , without any promise of forgiveness ; the terms of which are , Do and Live , Rom. 10. 5. Gal. 3. 10 , 12 , 13. Q. Were not many of the Jews and Twelve Tribes of Israel , under the Covenant of Works ? A. Yea. Q. What was that Covenant of Works ? A. The Moral Law , delivered to them in the two Tables of Stone from the Lord himself by the Hand of Moses ( the which Law written and engraven in Stones , though Glorious , is called by Paul the Ministration of Death and Condemnation . 2 Cor. 3. 7 , 9. ) and some other positive and special Laws , as contained in the Books of Moses . Q. Was the Law of Circumcision , the Passover , the Sacrifices of Sin-offerings , any part of the Covenant of Works ? A. Strictly considered they were not , but according to the design of God , and their true signification , they all belonged to the Covenant of Grace , as it was then administred , as Signs and Seals thereof ; being a part of the more obscure Administration and Dispensation of it for that time , as under Vails and Figures , during that state of Minority , as it were of the Church . Q. But such as relyed and rested upon their Obedience that they performed to these Laws , and had not Faith in Christ , and relyed not upon the free Love , Mercy , and Grace of God , in and through Christ ; did they not make it a Law of Works to themselves , and so fell short of Justification ? A. Yea , Rom. 10. 3. Q. And are not many , called Christians , in the same danger , if they rely and rest upon their Obedience to any Law , either Outwardly or Inwardly given them , as the Foundation of their Justification ? A. Yea. Q. Are the Gentiles , who have not either Law or Gospel outwardly Preached or Administred to them , under any other Covenant of God , than that made at first with Adam ? A. They are not under any other Covenant , but they are under the Law of Righteousness , writ or plac'd by God in their Hearts and Consciences , Rom. 2. 15. Q. Why may not the Gentiles , in their meer Gentile-dispensation , be strictly said to be under a Covenant of Works , without respect to Adam ? A. Because all Covenants that ever God made since with Men , both were by some special Revelation , and had some external Figure or Signs given by God for its Confirmation ; but so is not this Law universally put in all Men. Q. May not this divine Law or Light , put in all Men , be called the Law or Light of Nature , which seemeth warranted by Rom 2. 14. where it is said , The Gentiles do by Nature the things contained in the Law ? A. If by Nature , in that place , we understand the Nature of Man , to be the subject of Reception , and not the efficient Cause and Author of it , it may be in called : But tho' Man's Nature is the subject of it , yet it is God , and the eternal Word that is the efficient Cause , Author , and Original of it , and not the corrupted and defiled Nature of Man. Q. What is the nature of the Covenant of Grace , called the New Covenant ? A. It holds forth Remission of Sin , and Justification freely , by the Grace and Favour of God , through Jesus Christ the Mediator of it , the promise of the Spirit , and the saving Graces and Gifts thereof , for our Sanctification , Regeneration , and Renovation , and for our mortifying and crucifying the Old Man , and the body of the Sins of the Flesh , the taking away the heart of Stone , and giving us a heart of Flesh , God's writing his Laws in those hearts of Flesh , and giving us his special teachings and special Illuminations , Operations , and influences of his Holy Spirit , working in us Faith , Hope , and Love , and filial Fear , and all other Virtues and Fruits of the Spirit , and true Gospel Repentance all suited to the Gospel and new Covenant Dispensation , and all this freely by , and through , and for Jesus Christ's sake , together with the promise of Eternal Life and Salvation , Jer. 31. 33. 34. Jer. 32. 39. 40. Ezek. 11. 19. 20. 36. 25. 26. 37. 26. 27. Gal. 4. 24. 26. 28. Heb. 12. 24. Isa . 44. 3. 4. 59. 21. Q. But doth not the Covenant of Grace require any terms or conditions on our part , as Faith and Repentance , and new Obedience ? A. It requireth nothing of the true Subjects of it , as terms and conditions , but such as God promiseth freely to give , the Faith and Repentance and Obedience that it requireth , God has promised freely to give ; by virtue of his Covenant ; and no condition , or terms , that Men can perform , are any the least moving cause , to move God , to enable us to perform those conditions . Q. But is there not an Order , in the way and manner of God's giving his many several Favours , Gifts , and Blessings , to the Children of the New Covenant , as remission of Sin , Justification , Adoption , and Eternal Salvation ? A. Yea , There is an excellent Order , of some things to go before , and other things to follow ; some of which go before , and others follow only in order of Nature , and others in order of time , as plowing and sowing the Ground goes before Harvest and Reaping ; yet neither the plowing or sowing are the moving cause to move God , to give the Fruit and Increase . Q Doth then Faith and Repentance , in order of Nature go before remission of Sin , and Justification , though they are together in time ? A. Yea. Q. How doth this appear from Scripture ? A. By many plain testimonies of Scripture , as first , concerning the necessity of Conversion and Faith , in order both to forgiveness of Sin , Justification , and Salvation . This was Paul's Commission given him by Christ unto both Jews and Gentiles , Acts 26. 18. To open their eyes , and to turn them from darkness to light , and from the Power of Satan unto God , that they may receive forgiveness of sins , and inheritance among them , which are sanctified through faith that is in Christ Jesus ; and Rom. 10. 6. The righteousness which is of faith , speaketh on this wise , say not in thy heart , &c , v. 7. but what saith it , the word is nigh thee , even in thy mouth , and in thy heart , that is the word of faith , which we preach , that if thou shalt confess with thy mouth the Lord Jesus , and shalt believe in thine heart , that God hath raised him from the dead , thou shalt be saved ; for , with the heart man believeth unto righteousness , &c. Again , Rom. 8. 29 , 30. In that excellent golden Chain , containing several Links that follow one after another : There is Predestination going before Calling , and Calling before Justifying , and Justifying before Glorifying . The Calling ( that is , not an outward Calling only , but chiefly an inward Calling , and inward Work of God's Holy Spirit enlightning the understanding , and moving the Heart and Will to answer the Call ) is not the proper Cause of either Justification or Glorification , but a necessary antecedent of it in order of Nature , as the holding out of the Hand is antecedent in order of Nature , to receive a free gift from him who freely gives ; for Faith has no causality , in order to receive forgiveness of Sin , and Justification , more than the Hand has to receive a rich and free Gift , which Faith is also the free Gift of God. Again , Acts 10. 43. Said Peter in his Preacing to Cornelius and his Friends , To him , ( viz. Christ Jesus , ) even him whom they Slew , and Hanged on a Tree , gave all the Prophets witness , that through his Name , whosoever believeth in him shall receive remission of Sins . Secondly , As to Repentance , its being necessary in order to forgivness and blotting out of Sins , Peter's words are plain , Acts 3. 19. Repent ye therefore and be converted , that your sins may be blotted out , &c. And Acts 5. 30 , 31. The God of our fathers raised up Jesus , whom ye slew and hanged on a tree , him hath God exalted with his right hand , to be a Prince and a Saviour , for to give repentance unto Israel , and forgivness of sins . And Luke 24. 47. Christ , after his Resurrection , taught the Disciples the true Method and Order of Preaching , That repentance and remission of sins should be preached in his Name , among all Nations , beginning at Jerusalem . Thus we see how though Repentance and Remission of Sins are joyned together in those places , yet in order , Repentance is put antecedent to Remission of Sins . Q. But is not Repentance a proper effect of remission of Sin , as the Soul has a lively sense of it wrought by the Spirit of God in the Soul , as it was said of Mary Magdalen , she loved much , because much was forgiven her , who was a deep and great Penitent ? A. As some degree of Repentance is antecedent to forgiveness , not as its Cause , so there are other degrees of it that are consequents thereof , and may be called the effects of it . Q. Are the Infant Children of believing Parents within the Covenant of Grace , together with their Parents , so that the Promise is to them and their Children ? A. Yea , Act. 2. 39. Gal , 4. 28. Gen. 17. 7. 1 Cor. 7. 14. Q. What is the alone meritorious and material Cause of Mens Justification before God ? Is it not the Righteousness of Christ's most holy and perfect Obedience ( unto Death , and the shedding of his most precious Blood ) done and performed by him without us , freely of God imputed to us , and received by Faith ? A. Yea. Q. What places of Scripture in the Old Testament hold forth the Justification of the Faithful , and their eternal Salvation by Faith ? A. That in Genesis 15. 6. compared with Rom. 4. 2 , 3. Abraham believed in the Lord , and it was counted to him for Righteousness ; from whence Paul inferred , that Abraham was not justified by Works , though he was a very holy Man , but by Faith. And though Abraham's Faith is not expresly said to have been in Christ , as he was to come and suffer Death for our Sins in the Flesh , yet it is certainly imply'd , for the great Promise of God to Abraham was , That in his seed all nations of the earth should be blessed , and therefore Abraham also was blessed in that seed , which seed was Christ , as he came in the Flesh , out of Abraham's Loins , [ and not the Light within , or inward Principle and Seed of God in Mens Hearts , as some have most perversly construed ] a great part of which Blessing was forgiveness of Sins , and Justification through the Righteousness of Christ , without us , freely imputed to us , for that Abraham believed in Christ , as he was to come and suffer death in the Flesh , and rise again , is clear , Abraham saw my day and rejoyced ( said Christ , ) yea , he received Isaac after he had laid him on the Altar , in a Figure that signified his Faith , that Christ should not only suffer Death , but be rais●d from the Dead . And for Justification , by Faith in Christ , given to the holy Ancients , Paul Cites that place of the Old Testament , in Habukkuk 2. 4. The just shall live by his faith And Peter qu●●es a place in Isaiah 2. 8 16. 1 Pet. 2. 6. Behold I lay in Zion a chief Corner Stone , Elect : Precious , and he that believeth on him shall not be confounded . And that Cloud of Witnesses mentioned Heb. 11. Who are all said to have dyed in Faith ; their Faith did certainly respect Christ Jesus , as he was to suffer death , and rise again , because he was , and is the sure Foundation , to whom all the Prophets gave witness , that whosoever believeth in him should receive remission of Sins . Q. How then is James to be understood , who saith Abraham was justified by Works , and Rachab ? A. Not in the sight of God , but as an evidence both to themselves and others , that they were justified . Q. Are they not very fallacious , who Teach Justification , by the Righteousness of Christ imputed to the Faithful , and mean thereby the inward Work of Righteousness , or Sanctification wrought in them ? A. Yea. Q. And is it not Popish , and contrary to Scripture to Teach , that the Works which Christ works in us , or which we work by the help of his Spirit , are meritorious of Justification , seeing Abraham , whose Works were such , was not justified by his Works ? A. Yea. Q. And is not the ground of their so Teaching false , and proceeding from great Ignorance ; whereas they ●y , the Works that Christ or the Spirit works in us are not ours , but Christ's ? for though Christ , by his Spirit , is the efficient Cause of them , yet he is not the only efficient , for we also work with him , and we are the only formal Cause of them ; it is not Christ in us , that Repents , Believes , Obeys , but we , by his help and assistance ; and therefore , tho' Christ is a perfect Agent , yet while we are not perfect , the Work is not perfect ; for the nature of the Effect followeth the imperfect Cause , especially the formal Cause . An Effect altogether good , must have all its Causes perfectly good ; otherwise , if there be a defect but in one of them , the Effect is imperfect ? A. Yea. SECT . IX . Q. WHat use hath that inward Law of Righteousness , or Illumination in all Men , given them by Christ , if no Man can be eternally Saved by it , without Faith in Christ Crucified ? A. It is of great use , as it is a preparatory Ministration of the Spirit , in a lower degree and kind of Operation , for convincing of Sin , and giving the knowledge of Sin , and working in the Soul a sense of God's Wrath and Judgment for Sin , that is of that service to Men ; as when Men are Condemned to dye for their Crimes , and afterwards hear of the King 's gracious and free Pardon , their former Condemnation makes the Pardon the more precious and acceptable to them . That was it that Paul calls the Ministration of Death and Condemnation , 2 Cor. 3. 7 , 9. that was glorious in its Season , that is , antecedent and preparatory to the Ministration of Justification that followeth , and is much more glorious : For as God led Israel of old by Sin●●i , where the Law was given with terror , to Sion and Jerusalem , that signifieth the Vision of Peace ; and where the Temple was built , without the noise of a Hammer , 1 Kings 6. 7. So God now leads his Israel through the inward Ministration of the Law , to the inward Ministration of the Gospel and New Covenant of Grace , of Life and Peace . Q. What other use hath it , especially to the Faithful , who are come under the New Covenant ? A. So far as the dictates and teaching , Light and Knowledge of it extends , it serves for a Rule of Life ( together with the Scriptures ) in things of moral Honesty , Justice , and Temperance ; for if our Reason as Men be still of great use to us , in things of Reason , certainly that Law or Light in us , and in all Men , that is greater and more excellent , than Humane Reason , is of great use and service to the most Faithful . And Obedience to it , as a Rule of moral Life , is so necessary , that no Man can be saved without sincere Obedience to it . Q. But doth not the more special Light and Illumination of Faith , given to the Faithful under the New Covenant , make the other void and useless , and as it were extinguish it , as the Light of the Day seems to extinguish the Light of the Night ? A. Nay : For as Christ said he came not to destroy the Law and the Prophets , but to fulfil them ; so he is not come , either Outwardly , or Inwardly to destroy either our Reason , as Men , or any former Light or Illumination , that he had given ; nor doth the Light of the Day extinguish the Light of the Night , strictly speaking , though it may seem so to do , but doth rather strengthen it , and better it . And why should the more excellent Light of Faith extinguish this other Light of Moral Justice , more than it doth extinguish our Reason as Men , which by experience is not so found , but the contrary , that the more we are enlightned by , or with , the Light of Faith , our Reason is the more refined , pure , and clear , strong and vigorous . Q. What ground of Scripture is there for Two Lights , or more than one ? Is there not rather one only Light , which is God , and the Word Christ , which is one with him , that inwardly shineth in the hearts of all Men ? A. The Light originally is but one , and that is God , and Christ the Eternal Word , the Fountain of all Light , Wisdom , Grace , and Goodness ; yet this one Fountain sendeth forth its various Streams according to his good Pleasure ; and though there is but one God , yet there is diversity of Operations , and but one Christ , yet diversity of Ministrations , and but one Spirit , yet diversity of Gifts , as the Scripture plainly declareth ; hence we find in Scripture , that God is called the Father of Lights , and the God of all Grace ; also we read both of the manifold Wisdom of God , and his manifold Grace ; and of the seven Spirits of God , answering to the seven Lamps , or Lights in the Sanctuary , which Solomon , according to the Wisdom given him of God , increased the number of unto Ten. Q. But can God , or Christ , as he is the Word , be said to be a Light in Men , either universally in all Men , or specially in faithful Men ? A. Yea , both universally in all Men , and more specially in the Faithful , it being generally acknowledg'd , not only by Christians , but by Heathen Poets , Orators , and Philosophers , that God , and his Word and Spirit , is in all the Creatures ; and as it is said in the Book called Wisdom , Gods incorruptible Spirit is in all things , Wisdom 12. 1 So that there is no Goodness , or Virtue , or Excellency , that is in either Stone , Metal , Vegetable or Animal , but God is the Author and first Cause of it ; and that , not as at a distance , or without things only , but as near , yea , so near , that , as God is in all things , so all things are in him ; and in him we live , and move , and have our Being ; and therefore , as God is Light essentially in , and to himself , so by an easie Metonymie , God and Christ may be said to be a Light to , and in all Men , as the Cause and Author of all the Light that Men have universally ; and more especially he is in , and to the Faithful their Light , ( as David said , The Lord is my Light and my Salvation , Psal . 27. 1. ) enlightning them with greater and more high and noble Illuminations and Lights , than he doth other Men , and so is a true Cause of their Salvation , as their Light in them , but not the only Cause , as within them , but also as in Christ God-man without them , and together with him , their great High Priest , Mediator , Advocate , Head of divine Influence and spiritual Nourishment , &c. Q. But if God and Christ be a Light in Men , then what need is there of any thing else without Men ? What need of Christ God-man without them , to enlighten them , seeing they have God and Christ in them ? A. The Presence and In-being of one Cause takes not away the Influence , Virtue , and Operation of another Cause ; as it were a false Argument to say , God is in a Field of Earth , as the great Cause of its fruitfulness , and therefore that Field will produce Corn , without Seed , and without Dew and Rain from Heaven , and without the Influence of the Sun , all which are external second Causes ; even as false it is to argue , God and Christ considered as the Word , is in every Man , and in the Saints , and Operates in them ; therefore they need not Christ considered as God-man , the Word made Flesh , their High Priest , Mediator , Advocate , and Propitiation in Heaven without them , or any influence of heavenly Dow , Rain , or Warmth from him , that Sun of Righteousness , in whom the Fulness of the Godhead dwells bodily , who is full of Grace and Truth ; and of whose Fulness ( as said John ) we all receive , and Grace for Grace . Q. I● it not therefore a great Error in them , who blame that assertion , that the Light Within , whether in Saints or Heathens is not sufficient to Salvation without something else , that something else being understood to be the Man Christ ( who is both God and Man ) and the Sacrifice of himself , by his Death on the Cross , his Resurrection , Ascension , and Intercession for us in Heaven ; all which are something else than the Light Within , whether in Saints or Heathens ? A. Yea , and 't is a downright setting Deism and Hethenism in opposition to Christianity , and a subversion of it . Q. But did not Christ say to Paul , 2 Cor. 12. 9. My grace is sufficient for thee , and was not that Grace in Paul , and if sufficient , what need any thing else ? A. The Grace of Christ was in Paul , but in measure , and in Christ in all fulness ; and tho' the present measure of Grace that was in Paul was sufficient for that present time , yet not without Christ ; as a Man's Hand is sufficient to handle a Pen , and Write , or do other Work , but not without the Man himself ; nor was that measure sufficient for all time to come , but Paul needed a daily supply of more Grace out of Christ's fulness ; as the Bread we received last Work , and the Drink we then drank , will not satisfie us now , without a new supply of daily Bread and Drink , so nor will the measure of Grace given the last Week or Day suffice to Day , but we need daily to pray , in respect of our spiritual Bread from Heaven , Give us this day our daily Bread , or as some think it better translated , Give us this day the Bread of our Sustinence , or Sustentation . Q. Hath the Grace of God and of Christ then , as it signifieth an inward Principle , that he giveth to Men , its several measures ? A. Yea , it hath , as Paul said , to every of us ●s Grace given , according to the measure of the Gift of Christ , Eph. 4. 7. Q. Hath the Spirit of God any measures or parts ? A. Properly speaking , nay , For the Spirit of God is one and the same Infinite Being with God , and God has no Measures , Parts , nor Passions . Q. Is then the Grace of God a distinct thing from the Spirit of God ? A. Yea , though not divided or separated there-from . Q. How then are we to understand that manner of Speech used by some that , one hath a greater or lesser measure of the Spirit than another ? A. Not as with respect to himself , but with respect to the Gifts and Graces thereof ; also when the Spirit is said to be quenched , that cannot be understood of the Spirit himself , but of his Operations . Q. How is the Scripture to be understood , that saith , the Holy Ghost was sent down by Christ upon the Apostles ? for seeing the Holy Ghost is that Infinite Spirit , and is every where present , he is not capable of any local motion of Descent or Ascent ? A. That Descent is also to be understood , not with respect to himself , but his Gifts and Graces . Q. What are the saving Graces and Gifts of Christ , and of the Holy Spirit ? Are they not an inward Seed and Principle of a spiritual and holy Life , ( the same that John calls the Seed of God , 1 John 3. 9. and Peter the Incorruptible Seed , of which the Children of God are Born , 1 Pet. 1. 23. ) containing all the Virtues , Graces , and Fruits of the Spirit in it Seminally ; as Faith , Hope , Love , Temperance , Patience , Humility , Meekness , &c. Even as the several Parts and Fruits of a Tree are contained in the S●●d o● it , which Seed , is by Christ Jesus infused into the Souls of the Faithful , to be in them a Principle of spiritual Life , and of holy Living and Acting ? A. Yea. Q. But is not the Word and Doctrin of the Gospel , outwardly Preached , called the Seed by Christ himself ? Matth. 13. 19. A. It is so called , partly Metaphorically , and partly by a Metonymie , where the Thing containing receives the Name of the thing contained ; the External Word and Doctrin being as it were , the Conduit whereby the Seed of God's Grace is conveyed into the Soul , and whereby that Seed doth Operate in the Souls of Men , for their Regeneration , who receive it with Faith and Love. Q. How , and whence have the Faithful the Holy Spirit given unto them of God ? Is it not by and through Christ , considered as he is both God and Man ; our Elect High Priest , Prophet , and King , Head and Mediator , without us in Heaven ; and as our Faith is exercised on him thus , as its Object , flowing into us , and imparting unto us , both the Holy Spirit , and his saving Gifts and Graces , and the daily encrease of them ? A. Yea. Q. By what Figure or Type was this signified under the Law ? A. By the Oyl that was poured on Aaron's Head , and did run down from his Head and Beard , to the lower Skirts of his Garments . Q. What Testimonies of Holy Scripture have we for this ? A. Many both in the Old and New Testament , as Isa . 32 ▪ ● , 2. Isa . 59 , 21. John 1. 14 , 16. John 7. 38 , 39 John 4. 14. John 15. 26. Acts 2. 33. Eph. 4. 7 , 8 , 15. Q. Can it then be supposed , that they have the Holy Spirit , or the saving Gifts and Graces thereof , who have not Faith in Christ , as he is both God and Man without them in Heaven , seeing the Promises are only to them that believe in him as such ? A. Nay . Q. Do not such who think they have all within them needful to Happiness and eternal Salvation , make themselves equal with Christ , and as near to God , in way of Union and Communion , as Christ ? And are not such guilty of great Idolatry and Blasphemy ? A. Yea. Q. Is Christ God-man without us , the Head of all gracious Influences , not only as the procurer and purchaser of them , by the dignity and merits of his most holy Obedience unto Death , but also , as the real dispenser of them , out of the fulness of all Grace and Truth that is in himself , so as that he is the great Store-house of Grace , out of whom , God the Father , who dwells in him in all Fulness , supplyeth the Church , and every true Member thereof ? A. Yea , Eph. 4. 7. 8. 15. 16. Coloss . 2. 19. Joh. 1. 16. Col. 1. 19. 2. 3. 9. Q. What are these divine Influences , Gifts , and Graces , which the Faithful receive of God , out of Christ , and which come down from above from the Father of Lights , and descend as the Rain upon the mown Grass ? A. It is far better to know and enjoy them by spiritual gust , taste and feeling , than by any nice and dry Speculation of them . They are like the Manna from Heaven , which though the Children of Israel fed on , yet they knew not what it was , Exod. 16. 15. Rev. 2. 17. Let it suffice us to know them by the Names which the Scripture calls them , Streams of Life , living Waters , Rain and Dew from Heaven , divine Powers , Lights , and Virtues ( like the Virtue that went out of Christ , that healed the Woman of her Issue of Blood ) Gifts and Graces , Milk , Hony , Bread , Wine and Oyl , a Feast of Fat things ; all which though borrowed and metaphorical Names , yet signifie more excellent and precious things than all worldly Treasure , for they are the true and incorruptible Substance and Riches which never fade away , nor never take Wings to fly from them that love them , and him of whom , and by whom they have them , Isa . 12. 3. 55. 1. 25. 6. Psal . 68. 9. Hos . 14. 5. Psalm 81. 16. Prov. 8. 21. SECT . X. Q. WHat are the Laws that God doth write in the Hearts of his People , Jerem. 31. 33. Are they not the same that are writ in the holy Scriptures , excepting the Ceremonial part that is abolished , and some other Laws peculiar to the Jews ? A. Yea. Q. How doth he write them in their Hearts ? Is it without all use of outward means ? A. Nay . Q. Then are not the Laws , writ in the Hearts of the Faithful , by the Spirit , in the use of outward means , as a Transcript or Copy from the holy Scriptures themselves ? A. Yea. Q What is the difference betwixt the Law writ in the Hearts of the Faithful , and the Law writ in the Hearts of the Unfaithful ? A. There is a great difference , the one hath the Law writ in Stony Hearts , the other hath it in Hearts of Flesh , that are made by the Lord soft and tender . Q Of what service are the Promises contained in the Scripture to the Faithful ? A. Of exceeding great use and service , for by them , through the Operation of the Spirit , we are made partakers of the divine Nature . Q. What is the difference betwixt the manner of God and Christ their being in the Saints and true Believers , and the manner of their being in Unbelievers , and Unconverted Persons ? A. As to the essential Presence of God , and the essential Word and Spirit , that is the same every where , and in all things , but in respect of Manifestations and Operations , the difference is great ; for the Faithful have peculiar and special Manifestations and Operations of God and Christ in them , which none others have . Again , God and Christ , and the Holy Spirit , are in the Faithful by Union and Communion , and Inhabitation , or In-dwelling by Faith and Love , but not so in unbelievers and unsanctified Persons . Hence it is that unbelievers are said to be without God and Christ in the World , without Hope , Strangers and Aliens from the Common-wealth of Israel . Q. How is Christ in the Saints their Hope of Glory ? Coloss . 1. 27. A. It is not so to be understood , as if Christ were only their Hope , or the Object and Author of it only as within them , and not as without them , as he is God-man , the great High Priest , Mediator and Advocate , and as their Head ; for he is the Saints Hope both ways considered ; for Paul gave thanks to God for the Hope laid up for the believing Colossians in Heaven , 1 Coloss . 3. 4. 5. And surely that was more , or something else , than what they enjoyed of Christ within them , unless Men will say ( as some have said ) that there is no Heaven at all without Men , but only within them , nor any Hell but within them , which is abominable Ranterism ; but we cannot have the saving knowledge of him , nor that sweet and comfortable experience and enjoyment of him , and of his Love and Life and spiritual Blessings , but as the Mystery of him is inwardly revealed in us , and his Love and Life inwardly felt by us ; for as Christ within the Saints , and without them , is but one Christ , so it is but one great Mystery , which yet may be distinguished into two parts , the greater part being God manifest in the Flesh ( to wit , in the Flesh of Christ , as he outwardly suffered ) justified in the Spirit , seen of Angels , Preached to the Gentiles , believed on in the World , received up into Glory , which Paul said , was without Controversie , the great Mystery of Godliness , and without all doubt is the greater part of the Mystery ; for the best of the Saints have not the Fulness in them , it is only the glorified Man Christ Jesus , without them , who has that Fulness ; but every one of the Saints have a measure of the Gift of Grace out of that Fulness , as the Water in the Cistern is but a sinall part of that which is in the River ; and though there be ever so much good Water in the River without me , yet if I drink not of it , and have not some of it within me , I cannot be refreshed , nor satisfied , nor can I live by all the Water that is in the River or Fountain without me , unless I receive of it within me to refresh me : But if there were no Water in the River without me , I could have none to drink and receive within me , but behoved to perish for thirst . SECT . XI . Q. WHen we feel a great thirst and want of the Water of Life within us , how are we to receive a supply , to refresh and satisfie our thirsty Souls ? A. By asking it of God , through Christ , and praying to God , in the Name of Christ , with true Faith. Q. How are we to pray to God and Christ , whether as God and Christ are within us , or without us , or as both within us and without us ? A. We are to pray to God , as he is Omnipresent , who is above All , and through All , and in All , as well as that he is Omniscient , i. e. knowing all things , and Omnipotent , i. e. able to do all things ; and as the Saints ( Recorded in Scripture ) prayed to God in Heaven , because that is the most glorious Place , where he reveals his greatest Glory , and is his Throne , so they prayed to him , who is the Great and Holy One in the midst of them : And Christ promised to be in the midst of them , that should meet together in his Name , according to his spiritual Presence with them and in them , Eph. 4. 6. 1 Kings 8. 23. 30. 39. 43. 49. 2 Chron. 6. 14. 21. 23. 25. Psal . 46. 5. Psa . 12. 6. Zeph. 3. 5. 17. Joel . 2. 27. Ezek. 43. 7. Zech. 2. 10. 11. Matth. 18. 20. Q. Ought we not in all our Prayers , Adorations and Thanksgivings , to direct the Eyes of our Minds by Faith to God , especially as dwelling in the glorified Manhood-nature of Christ without us in Heaven , and also to Christ , God-man in Heaven , who in respect of his Bodily Presence is only in Heaven , and is in us by his Spiritual Presence , and gracious Influences ? A. Yea. Q. What Type was there of this in the Old Testament ? A. The Children of Israel , when-ever they prayed , being remote from it , were to direct their Faces towards the Temple of Jerusalem , 1 Kings 8. 29. 30. 38. 42. 48. Which Temple was a Type of our Lord's Body and Manhood-nature in Heaven , to which our Minds , by Faith and Love , should be turned , when we pray to God and Christ ; which yet doth not hinder , but that we should and ought to pray to God and Christ , spiritually Present with us and in us , whose Presence filleth Heavens and Earth , and who is not a God afar off only , but a God nigh at hand , a present and ready help to help and relieve us at all times . Q. What Type was there in the Old Testament , of Christ's Intercession for us in Heaven ? A. Moses's Intercession for the Children of Israel in the Mount , who prevailed against Amaleck their great Adversary below , while Moses in the Mount held up his Hands , Exod. 17. 11. 12. making Intercession for them ; even so , by Christ's continual Intercession for us in Heaven , we have not only acceptance of God , but receive power to overcome our Sins and Lusts , and the Devil and all his Tentations that assault us here on Earth , which were it not for Christ's continual Intercession for us in Heaven , we could never do . Q. Doth the Man Christ , now in Heaven , hear our Prayers , whether uttered in Words , or conceived in our Minds , and knoweth all our afflictions , tryals , and exercises ? A. Yea certainly , and his tender Heart and Soul is touched therewith ; for we have not an High Priest which cannot be touched with the feeling of our Infirmities , Heb. 4. 15. And seeing we have this great High Priest that is passed into the Heavens , let us hold fast our Profession , and let us come boldly unto the Throne of Grace , that we may obtain Mercy , and find Grace to help in time of need , Heb. 4. 14. 16. Q. Are Saints or Angels to be prayed unto ? A. Nay , Rev. 22. 9. Q. Seeing we cannot pray acceptably to God , nor profitably to our selves , without the present Aid and Assistance of the Spirit of God , ought we not at all times to wait with inward attention to that Assistance to help us to pray , and in our praying ? A. Yea , Eph. 6. 18. Q. Is that Aid and Assistance of the Spirit perceptible to the Souls of the Faithful , so as to be felt and discerned by them ? A. Yea , when the Mind is in a right frame . Q. Seeing it is possible , that a Man may take that for an inward assistance of the Spirit of God , which is not really such , but some deception of Satan , or strong imagination , and on that mistake , may have a false joy , and counterfeit refreshment , how is he to be helped in that Case ? A. Though the use of outward means is good in their place , as Reading , Conference , Advice from others of greater Spiritual Experience and Attainments , and examining both the Case , and a Man 's own Sincerity , by the outward help of the holy Scriptures , yet a Spiritual discerning given of God , is most necessary for his help , 〈…〉 prevent a Man's being deceived , and ●●●…ceived to discover the deception to him , Heb. 5. 14. Q. Can it be supposed that any of the Faithful will want that assistance of the Spirit , either to pray , or give thanks , or perform any religious Service that is their Duty to perform to God , upon all occasions that their state and condition requires of them , whether in private or publick , in some measure or degree , that God will accept ? A. Nay . Q. Is it not therefore a great Error and Sin in them , who omit Prayer , and Thanksgiving , and other religious Exercises , upon that pretence and excuse , that they want the motion and assistance of the Spirit thereunto ? A. Yea , Jerem. 10. 25. Q. But ought we not to take great Care to have our Hearts and Minds in some prepared frame in order to Prayer , or any other religious Exercise ? A. Yea. Q. How is that Preparation obtained ? A. Partly by internal Silence , and partly by Meditation . Q. How by internal Silence ? A. By suppressing and silencing , not only all worldly Thoughts , but all Self-thinking , Self-willing , and Self-acting whatsoever ; [ Note , by Self-thinking , Self-willing , and Self-acting here , is understood , whatever a Man Thinks , Wills , or Acts , by his meer natural strength of Mind , without the gracious Aids and Assistances of the Holy Spirit , ] all which do but Cloud and Vail the understanding , and weaken and hinder the exercise of our Graces , and the more Noble Faculties and Powers of our Souls , and quench the Motions and Operations of the Holy Spirit . Q. Is such an internal Silence possible , and have any attained to it ? A. It is not only possible , but many have attained to it ; and it is very necessary to attain to it , which is gradually obtained , and the difficulty comes gradually to be removed ; and such an attainment , becomes exceeding delightful and sweet , as well as profitable to the Soul ; surely David had attained it , when he said , Truly my Soul is silent on God , Psal . 62. 1. as the best translation is , and , Unto thee , O Lord , silence praise in Zion , Psal . 65. 1. As intimating , that as God is praised in silence , so praise cannot be truly performed unto God , while the Mind is unsettled , disquieted , and discomposed , which it will needs be until it come to true Silence ; as also when he said , My heart is fixed , O God , my heart is fixed , Psal . 57. 7. and then it follows , I will Sing and give Praise , and divers places of Scripture hold forth not only the duty of inward Silence , or ceasing from all Self-actings , whether of the Understanding or Will , but also the great profit and benefit of it , Lam. 3. 27 28. Psal . 4. 4. 46. 10. Isa . 30. 7. 19. Q. How by Meditation ? A. After the Mind is cleared and disburdened of all Self-disquieting thoughts and actings , then ( as a fruitful Soil , having good Seed sown in it , and being watered with Rain from above , and warmed with the Sun's heat , brings forth plenty of sweet smelling Herbs and Flowers , both pleasant to the Sight , and profitable for Use , which it could not do while it was loaded with Rubbish ) being helped with the Rain and Warmth of God's Holy Spirit , it bringeth forth with ease and pleasure , precious and wholsom Meditations , and Thoughts most sutable and proper to its present state , upon variety of objects , all which do greatly conduce to dispose the Soul for Prayer and Thanksgiving , and any other religious Duty . Q. Doth the holy Spirit help us in Meditation , without all use of outward means of Instruction , as Reading in the holy Scriptures , Hearing Conference ? A. Nay , but by using frequently these outward means , the Holy Spirit by his holy Inspirations and Motions , brings seasonably to our remembrance what we have formerly heard or read , and have been taught out of the holy Scriptures of divine Truth , and also brings to our frequent remembrance the great Love and the many Mercies of God to us both Spiritual and Temporal , and his great and manifold Deliverances , Preservations , and gracious Providences , which afford us matter of Praise and Thanksgiving unto God , which ought to be offered up with our Prayers . Q. What things more particularly , are the proper and necessary matter and subject of our Meditation ? A. The Works of Creation and Providence , both in general and particular , ( and more especially , the Psal . 77. 10. 11. Psal . 143. 5. Eccles . 12. 1. ) great Work of our Redemption , and the great Glory of God , that is wonderfully demonstrated therein , in his great Attributes of Mercy , and Justice , Wisdom , and Power , in most excellent Harmony and how the Father , the Son , and the Holy Ghost are all concerned in that great Work ; the Father did not dye for us , but he so loved us , that he spared not his dear Son , but gave him freely to dye for us ; and Christ so loved us , that he freely gave himself for us , to suffer the cursed Death of the Cross , in our stead ; and the Holy Ghost so loved us , that he is come to be a true and faithful 〈◊〉 so us in our hearts , to assure us that Christ dyed for us , and to apply to us , the great Worth , Essicacy , and Merit of what Christ hath done and suffered for us , who is the free gift both of the Father and the Son to us , and also freely giveth himself to us , by whom , God through Christ , doth work the true convincement in us of our sin and misery , and the true Conversion from it , begotting in us true Faith , Hope , and Charity , and all other Evangelical Virtues and Fruits , which are therefore called the Fruits of the Spirit ; all which ought to be the most frequent matter and subject of our most serious and devout Meditation ; together with the exceeding great obligation of duty that lyeth upon us , of Love and Obedience , as the reasonable return of such exceeding great and rich favour , love and mercy freely bestowed upon us , which are the great motives to Christian Obedience ; also the Laws and Commandments of God and Christ ( to the end we may obey them , ) ought to be our daily study and meditation ; in the doing of which we may expect the Blessedness and Promises of God , to be fulfilled to us Psal . 1. throughout ; and likewise the precious Promises of God recorded in Scripture , ought to be frequently in our Meditations , that by them we may be encouraged , to pray to God , for the performance of them : And we ought not only to have continually before the eyes of our Minds , the great Love of Christ , in his dying for us , but his most holy Example , in his most perfect Obedience , Resignation , Patience , Humility , Self-denyal , Love to his Enemies , that we may follow his Steps , 1 Pet. 2. 21. Moreover the frequent consideration of our State , past , present , and future , with the most diligent and impartial examination of our selves , and of our daily conversation , both exteriour and interiour , is most necessary for us , that wherein we have failed in our duty , either to God , to our selves , or our neighbours , we may be humbled and sorry for it , confess our sins to God , and ask forgiveness of God , for Christ's sake , and wherein we have been helped by his Spirit and Grace , to advance , in the ways of Holiness to bless and praise God through Christ Jesus for the same ; also the frequent meditation of Death and Judgment , the vanity of the World , with all its Prouts , Pleasures , Honours and Preferments , and the exceeding great advantage of Godliness , which hath both the Promises of this Life , and of the life to come is exceeding both profitable , and necessary to us , in all which , or whatever is necessary to be remembred by us , Cant. 1. 4. Psal . 8. 3. 4. Psal . 63. 5. 6. Psal . 119. 23. 48. 148. 1 Tim. 4. 15. 2 Tim. 2. 8. Psal . 104. 34. and made the subject of our frequent meditation , the faithful may expect the assistance of God's blessed Spirit , in the diligent use of the means and helps that God hath offered to us . Q. To whom are we to pray and give thanks , as the one intire object of Divine Worship , Prayer , and Thanksgiving ? A. To God the Father the Son Jesus Christ God Man , and the Holy Spirit , and who is also the one intire object of our Faith , 1 Cor. 1. 2. 3. Revel . 1. 4 5. 6. Q. Are we to make use of any Images in Divine Worship ? A. Nay , Exod. 20. 4. 5. Acts 17. 25. 29. 30. Q. How are we to pray , and give thanks so as to be accepted ? A. In Spirit and Truth , in sincerity of heart , in Faith without doubting , in humility , in holy fear with understanding , with love and fervency of heart , with frequency and constancy , to all which we need the continual help of God's Spirit and Grace to aid and assist us , John 4. 23. 1 Tim. 2. 8. Gen. 18. 27. Gen. 32. 10. 1 Thess . 5. 17. 1 Cor. 14. 15. Heb. 12. 28. Jam. 5. 16. Q. Is not private Prayer alone by our selves , in secret a necessary duty daily to be practi●ed by us ? A. Yea , Matth. 6. 6. Q. Is not also Prayer with others , in Families , and especially in publick , where the Faithful meet together a necessary Duty ? A. Yea , Jerem. 10. 25. Matth. 18. 20. Acts 13. 3. Q. What are the things for which we are chiefly to pray ? A. They are briefly contained in that excellent form of Prayer , which Christ taught his Disciples , saying , Our Father , &c. all other Prayers throughout the Scriptures , containing nothing for substance , but what is comprehended in that Prayer , and may be reduced to some Head thereof , Matth. 6. 9. Q. Is not external Worship ( with our Bodies and outward Man ) as Vocal Prayer with our Mouths , and the reverend behaviour of our Bodies , as in bowing , kneeling , standing , when we Worship God with Prayer and Thanksgiving , a necessary part of Worship , as well as the internal of the Heart and Mind , and commanded of God ? 1 Cor. 6 20. Eph. 3. 14. Rom. 15. 6. A. Yea. Q Is it necessary and proper for the best of Men to confess their Sins , and pray for forgiveness of them ? A. Yea , 1 Joh. 1. 9. Q. Why should they pray for forgiveness of Sin , who have receiv'd it already ? A. They have the same cause , as to pray for their daily Bread , who have it already ; beside that , the great and most solemn and publick forgiveness of Sin is yet to come , at the day of Judgment : And the frequent sinful defects and imperfections that we fall into ( as James said , In many things w● offend all ) require and call for our frequent confession , and asking of God the forgiveness of our Sins , Acts 3. 19. James 3. 2. Q. For whom are we to pray ? A. Not only for our selves , but for all Men ; for our Enemies , for our Friends and Relations , and Neighbours , for the King and all in Authority , for the whole Church of God , and all the Faithful every where , and for all such of God's Elect as are yet unconverted and scattered , that they may be converted and gathered , for the prosperity and success of the Gospel , that Truth , Righteousness , and Peace may be advanced , Error , and every false Way brought down , Deceivers may be discovered , and the Deceived recovered and reclaimed , 1 Tim. 2. 2. Psal . 51. 18. Psal . 7. 9. Matth. 5. 44. 2 Thess . 3. 1. Q. Doth the Spirit of God teach us to pray , without all outward means of Instruction , or use of the holy Scriptures ? A. Nay , but in the use of them the Spirit of God working Faith in us , and inflaming our Hearts with fervent Love and Affections ( wherein the very Substance and Life of Prayer doth chiefly consist ) and bringing to our remembrance words of the holy Scripture , or the matter thereof , sutable to our present states and conditions . Q. But doth not the Spirit at times give new words to a Man that has a spiritual Gift of Prayer ? A. Not new coined words , for that would be a new I anguage , but the Spirit may , and doth at times , help a Man to apply and accommodate words already in use , both Scripture words and others , sutable and seasonable to the matter of his Prayer . Q. Must be who prayeth by the Spirit , every time that he prayeth , use variety of different Expressions ? A. This is not always needful , for Christ who had the Spirit above all Men that ever were or shall be , prayed three several times , using the same words , Matth. 26. 44 Mark 14. 39. Q. Is there not a true Prayer of the Mind and Heart , that is very acceptable to God , and also very profitable to the Faithful , when they do not utter audible words , and there is not a proper season to utter them ? A. Yea , as the Scriptures plainly testifie , Lam. 2. 18. Gen. 24. 45. 1 Sam. 1. 13. Q. Is there not also a true Prayer in the Hearts of the Faithful very frequently , without all words so much as conceived in the Mind , as a Man may feel a hunger and thirst after Meat and Drink , without saying in his Heart , that he is hungry or thirsty ? A. Yea , which Prayer is the true Spiritual hunger and thirst after God and Christ , to enjoy still more and more of his Love , Life , and Holiness ; and is the continual motion and ascent of the Soul unto God and Christ by Love and Desire , and is the most principal thing in Prayer , which is oft without all words , either outwardly expressed , or inwardly conceived ; and after this manner the Faithful pray continually and without ceasing , as the Heart is in a continual motion by the natural Life that is in it , so the Mind and Soul of every Faithful Man , is in a continual motion by the spiritual and divine Life of God and Christ in it , that it may still more and more approach to God , and be made conformable to him , Psal . 42. 1. 2. Psal . 63. 8. Q. Though the Faithful are not to expect any new Articles or Doctrins of Faith to be revealed unto them by the Spirit , nor any new Laws or Rules of moral Life but what are contained in the Scriptures , yet such as are spiritual and holy Livers , and walk with God in their daily Conversation , both as to the exteriour and interiour part of it , with great exactness , diligence , and circumspection , regarding God and the leadings and guidings of his Spirit , that leads into all Truth , according to the plain Institution and Rules of the holy Scripture , both in Faith and Practice , may they not hope , pray , and wait for , and certainly find , clear and certain dire●tions of God's holy Spirit in their Hearts and Souls ( which they may certainly know to be such ) to direct and guide them safely and comfortably in the contingent and doubtful affairs and intricacies of humane Life , respecting matters in themselves indifferent , neither commanded nor forbidden in Scripture , which oft cannot be resolved by the best dictates of meer humane Reason , helped and assisted by general Rules of moral Prudence ; and has not the experience of many good and holy Men in all Ages confirmed the truth of it ; and are there not Promises of God in the Scripture , that he will give such direction and guidance to such whom he counts worthy of it , and who in Faith and Humility pray and wait for it ? A. Yea , ( although it is great presumption in any that are but Carnal and lax in their manner of Life to expect such inward Direction , Counsel and Conduct ) for which see the following Scriptures , Psal . 37. 23. Prov. 3. 58. Prov. 4. 12. 8. 9. Jam. 1. 5. Q. Ought not the first day of the Week , on which our Lord Rose from the Dead , be observed and kept , so as to be solemnly set apart for the Service and Worship of God , both in Publick and Private , with abstinence from servile Labour and from worldly Affairs , both in commemoration of our Lord's Resurrection on that day , and also in commemoration of the six days work of Creation , and the 7th . day of Rest , the first day of the Week being one day in seven ? A. Yea. Q. What Reasons are to be given for the Observation of the first day ? A. The example of the Faithful in the Apostles days , whereof we have divers Testimonies in Scripture and the constant practice of the Church in 〈…〉 ever since : As also that the Lord's day mentioned by John in the Revelation whereon he had his Revelation , was esteemed by the Ancient Christians that lived near to the Apostles days , to be the first day of the Week , as Justin Martyr plainly testifieth ; and that on that day the Faithful met for the solemn Worship of God ; and it was called the Lord's day , not simply because our Lord arose on that day , but because he commanded it to be kept in commemoration of his Resurrection ; as the Supper is called the Lord's Supper , because he commanded it in commemoration of his Passion ; and Christ honoured the first day above others , with his appearing several times to his Disciples after his Resurrection ( before he Ascended ) on that day ; and on that day gave the Holy Ghost , being the fiftieth day from his Resurrection , which did fall on the first day , and still so falleth . Matth. 28. 1. John. 20. 1. 19. Acts 20. 7. 1 Cor. 36. 2. Rev. 1. 10. Q. Are not also solemn times of thanksgiving to be observed by the Faithful , where not only in Private , but in Publick Assemblies , they ought to give thanks to God for solemn and more than ordinary Mercies , Deliverances , and Preservations ? A. Yea , Exod. 5. 1. &c. Jerem. 30. 18. 19. Dan. 4. 35. 36. 37. Rev. 5. 9. Rev. 15. 3. 4. Rev. 19. 1. 2. 5. Nehem. 12. 27. John 10. 22. compare Mar. 1. 4. 52. 53. 54. 55. 56. SECT . XII . Q. WHat is the Catholick Church ? A. It is the whole Multitude of the Faithful where-ever to be found , having one Faith , one Lord , one Baptism , who are one Body ( though many Members ) having one Spirit , and Hope of their Calling , and one God and Father , over All , through All , and in them All , Eph. 4. 45. 6. Q. What are the best marks of the true Church ? A. Purity of Doctrin , a due and right observation and practice of all the Institutions and Ordinances of Christ under the Gospel , and Holiness of Life and Conversation , Matth. 7. 24. Eph. 2. 20. 21. 22. Q. Are Hypocrites and bare formal Professors , who have nothing of the inward Life and Power of Religion , Members of the Church ? A. Nay , as the Tares are not Corn , yet as the Tares are mixed oft with Corn , and until the Harvest hardly discernible from the Corn , Matth. 13. 38. so there may be , and are Hypocrites mingled among the Faithful , under the same visible Profession with them , like the foolish Virgins among the wise , Matth. 25. 2. And such , until they discover themselves either by Words or Deeds that are scandalous , neither can , nor ought to be rejected or disowned upon whatever pretence of a Spirit of discerning but the Rule that Christ has given is to be kept to , to judge the Tree by its Fruit , Matth. 7. 16. And whatever inward sense or discerning Men have ( or think they have ) they ought to have it to themselves ( as Paul said in a certain Case of Faith , Rom. 14. 22. ) and accuse none , but such whom they can prove guilty , by their Words or Deeds , and that by credible Witnesses . Q. Is every error in Judgment , or fault in Practice , sufficient ground of disowning or rejecting a Person from being a Member of the Church of Christ ? A. Nay , but such Error or Errors as oppose some Fundamental Doctrin of the Christian Faith , and such evil Practice as is scandalous , Philip. 3. 15. 16. Q. Ought we not therefore to receive one another as Christian Brethren , and have mutual Charity , and in that Charity Worship God together , tho' differing in judgment in lesser matters , endeavouring to become all things to all Men , so far as the Truth and a good Conscience doth permit us ? A. Yea , 1 Cor. 19. 20. 21. 22. Q. Is it not therefore a great Sin to be so uncharitable , as to revile others by base and reproachful Names , calling them the World , Children of the Devil , Idolaters , false Worshipers , who may be , and are as good , and possibly better Christians than our selves , and can demonstrate that they are so , by their Words and Works ? A. Yea , 1 Tim. 6. 4. Rom. 14. 10. 1 Cor. 6. 10. Q. Ought any Men to be received or owned to be Members of the Church of Christ , who do not give some proof of their Christian Faith , by the confession of their Mouth and good conversation , before they be received and owned ? A. Nay , 1 Tim. 6. 12. 13. Heb. 3. 1. Heb. 4. 14. 10. 23. 2 Cor. 9. 13. Q. Wherein doth the Communion of the Faithful consist ? A. Partly in Internals , and partly in Externals . Q. How doth it consist in Internals , and in what ? A. In the Communion of the Gifts and Graces of God , Philemon 5. 6. 7. whereby they are mutually edified , refreshed , and strengthned by , and with one another , through their partaking of one and the same Holy Spirit , by their union with Christ their one Head , and one with another , from which Head , the whole Body fitly joyned together , and compacted by that which every Joynt supplyeth , according to the effectual working in the measure of every part , maketh increase of the Body , unto the edifying it self in Love , Eph. 4. 16. And from which all the Body , by Joynts and Bands having nourishment ministred and knit together , Increaseth with the Increase of God , Col. 2. 19. Q. Which are these Joynts and Bands ? A. Every one of the Faithful , but most especially , the most Eminent for Knowledge and Piety , and ministerial Gifts ; such as the holy Prophets and Apostles were , and such as their true Successors are , who succeed them in the same Doctrin , Spirit , and holy Life . Q. How doth it consist in Externals , and in what ? A. In the profession of the same Faith , and visibly joyning together in Christian Assemblies , to hear the Doctrin of the Gospel Preached , Worshiping God together with Prayer and Thanksgiving , and in the due Practice and Observation of Christ's Institutions and Ordinances under the Gospel , also in mutual acts of Piety and Charity ? Q. Is Fasting any necessary duty to be performed by the Faithful under the Gospel ? A. Not simply by or for it self , but as it is a help to prepare and dispose them for more solemn Prayer , Humiliation and Confession of Sin , either in Private or Publick , when some more than ordinary Occasion or Providence requires it , or some more than ordinary Service is proposed for the good of the Church in general , or some Member , or Members in particular , Matth. 6. 17. 18. Acts 13. 2. 3. Jonah 3. 5. SECT . XIII . Q. WHat other publick and visible Institutions and Ordinances hath Christ appointed to be practised by the Faithful , beside the preaching and hearing of the Word , and Prayer , and Thanksgiving ? A. Baptism with Water , in the Name of the Father , the Son , and the Holy Ghost ; and the celebration of the Supper , in the use of the external Elements of Bread and Wine , with Prayer and Thanksgiving , to remember and shew forth the Lord's Death till he come ; both which are not only proper means to preserve the Doctrin of the Christian Faith , being duly practised , but are means of Grace , Seals of God's Govenant of Grace , and Signs of our Union and Communion with Christ , and one with another in him , Matth. 28. 19. Matth. 26. 27. 28. 29. 1. Cor. 10. 16. 1 Cor. 11. 23. Q. To whom is Baptism to be administred ? A. To none but such , as , in the judgment of Charity , may be reckoned Members of Christ and of his Church . Q. Is it to be administred to any , more than once ? A. Nay , but once , to the same Person . Q. Why but once ? A. Because that signifieth our ingrafting into Christ , and our entrance into the Church , as into a new World or Kingdom , which is but once . Q. Is the Supper to be frequently administred to the Faithful ? A. Yea , as frequently , as with possible convenience it can be done . Q. Why is it to be administred frequently ? A. Because we need to be but once Regenerated or born again , whereof Baptism with Water is a Sign , but being once Regenerated , we need to be frequently nourished , of which the Supper is a Sign that frequently ought to be used , as appears both by the Command of Christ ( As often as ye eat , &c. and the example of the Faithful , in the Acts of the Apostles . ) Q. Doth not Baptism signifie remission of Sin , and our Justification by Christ , and his precious Blood shed for us , as well as our Regeneration , and the mortification and crucifying the Old Man with his Deeds ? A. Yea. Q. And doth not the Supper signifie remission of Sin , and our Justification by Christ , as well as our spiritual Nourishment by Christ's Body and Blood , and holy Spirit , with the saving Gifts and Graces thereof ? A. Yea. Q. Is the participation of the Body and Blood of Christ , together with the holy Spirit , and his saving Gifts and Graces , so tyed and confin'd to the use of the external Elements , that none can have the things signified without these outward Signs ? A. Nay . Q. What need is there then to use them ? A. Because of Christ's Command , and the great Spiritual profit that the Faithful have by the due use of them , where they can be duly had , even as in the Case of hearing the Word Preached by word of Mouth , the ordinary means of Faith ; yet such hearing i● not of such absolute necessity , so as none can have Faith without hearing a Minister Preach ; for many have had Faith wrought in them by the Word or Doctrin read by them , or by others read to them , who perhaps never heard the Word duly Preached by any Man. Q. How are the words of Christ to be understood , this Cup is the New Testament in my Blood shed for the remission of the Sins of many ? How is the Cup the New Testament ? A. By the Cup is meant the Wine in the Cup , by an ordinary Figure in Speech call'd a Metonymie , where the Name of the thing containing is given to the thing contained . Q. How is the Wine in the Cup the New Testament in Christ's Blood ? A. By another Metonymie , as Circumcision was called God's Covenant under the Law , being the Seal of it , so the Wine ( as well as the Bread ) in the Supper is called by Christ , the New Testament , as being the outward Seal of it . Q. But what is the need or use of an external Seal of the New Testament or Covenant , seeing the Faithful have the inward Seal of the Spirit ? A. The inward doth no more take away the use and benefit of the outward to the Faithful now , than the inward Seal of the Spirit to Faithful Abraham did take away the use of the outward Seal of Circumcision from him , which was given him of God to be a Seal of the Righteousness of Faith. Q. What is meant by Christ's New Testament ? and whether it is one and the same with the New Covenant ? A. It is the same for Matter and Substance , but that it further denotes Christ's Legacy , left us in his Will and Testament , and confirmed by those outward Seals , appointed by himself , that being the Nature of all Wills and Testaments , to be in force by the Death of the Testator . Q. How doth it appear , that these outward things , as Water in Baptism , and the Bread and Wine in the Supper , are Seals of the New Testament or Covenant of Grace ? A. Because the nature and manner of all Covenants require some external Signs or Seals for their stronger confirmation ; and as it is the usual manner of Nations , to confirm their Covenants by or with outward Signs or Seals , so it hath been always God's way , in all his Covenanting with Men , or with any People , to confirm it by some outward Signs or Seals , as the Sacrifices before the Law , and Circumcision , and the Passover , and the Sacrifices under the Law , Psalm 50 5. Q Is it not therefore a great Sin , and highly provoking to God Almighty , and doing contempt to our blessed Lord and Saviour Jesus Christ , not only to reject the Seals of his Covenant and Testament from practising them , so that they can be duly had , but to deny and vilifie them , with the reproachful Names of beggarly Elements , and worldly Rudiments ? yea , if God be not very merciful to them , to provoke him , to deprive them of the spiritual Blessings of his Covenant , for their so great contempt , through their great Ignorance , ( God grant that it may not be wilful in some . ) And do they not act as foolishly in the Case , as if one that had a rich Legacy left him by the Will of his elder Brother , should in his folly tear away the Seal of it , which in Law renders it null and void ? A. Yea. Q. How do the faithful the eat the Flesh and drink the Blood of Christ ? A. Not by the bodily Mouth , but by a true Faith , and sincere and servent Love and Devotion . Q. But may not Persons feed upon the inward Life and Spirit of Christ , without feeding by Faith on the Flesh and Blood of Christ ? A. Nay , according to Christ's plain and express words , Joh. 6. 53. Unless ye eat my Flesh and drink my Blood , ye have no Life in you ; the Flesh and Blood of the Son of Man , together with the Fat and Marrow of the inward Life and Spirit of Christ , even whole Christ God man is the Food of the Faithful ; by him , if an e●●er in ( the true door ) he shall go in and out and find Pastore , without in his Flesh and Manhood , within in his Spirit and Godhead , as Augustin and other spiritual Writers have applyed those words , John 10. 9. Q. Doth not this hold forth the necessity of Faith in Christ , as he was outwardly crucified , as for remission of Sin , and Justification , so for Regeneration and the new Birth ? A. Yea , which sufficiently sheweth the great ignorance of some , that teach , how Paul laboured more to bring People to know , or have Christ formed in them , than to bring them to have a Belief in Christ without them , as he was crucified , &c. For there is no other way to have Christ formed in us , but by having a saving Faith in Christ crucified without us , wrought in us by the Spirit of God ; therefore Paul called Christ crucified , the Power of God , and the Wisdom of God. 1 Cor. 1. 23. 24 SECT . XIV . Q. DOth the Baptism of the Holy Ghost and of Fire , which Christ promised to his Disciples , still remain in the Church ? A. In respect of the saving Operation , and saving Gifts and Graces thereof it doth , though not in respect of its miraculous and extraordinary visible Effects , as the Gift of Tongues , and the visible appearance of Cloven Tongues , like as of Fire , that sat upon each of them . Acts 2. 3. Q With what Fire doth Christ Baptise them that believe in him ? A. With his Spirit of Judgment and Burning , whereby ( according to God's Promise ) their silthiness is purged away , and with his living internal Word , that is as a Hammer that breaketh the Rock in pieces , and as a Sword cutteth down , and slaveth the earthly Members of the Body of the Sins of the Flesh , and as a Fire to burn them up , together with the Hay , Wood and Stubble , the Briers and Thorns , and all the combustible matter that cannot dwell with that devouring Fire , and everlasting Burnings . Isa . 33. 14. 15. Q Is that the Fire whereof the Scripture mentioneth , whereby a Man shall be Saved , according to which , God ( even the God of the Faithful ) is called a consuming Fire , and Christ ( viz. with respect to his inward appearance , and spiritual Operation in Believers ) was promised to be like a Refiner's Fire , and like Fullers Sope , and that he shall sit as a refiner and purifier of Silver ; and he shall purifie the Sons of Levy , and purge them as Gold and Silver , that they may offer unto the Lord an Offering in Righteousness ; and that then the Offering of Judah and Jerusalem shall be pleasant unto the Lord , as in the days of old , and as in former years ? 1 Cor. 3. 15. A. Yea. Heb. 12. 29. Mal. 3. 2. 3. 4. Q. Why is the Spiritual Appearance and Operation of Christ in Believers compared to Fire , and metaphorically so called ? A. Because of the resemblance and likeness of the natural and outward Fire to the inward and spiritual ; for , as the outward Fire both enlightens and consumes what is combustible , as Wood and Stubble , but melts , purifies and refines , Gold and Silver , so the inward and spiritual Fire both enlightens the Uunderstanding , to see what Sins and Lusts are in the Heart that are to be destroyed , and is as powerful and mighty to destroy them , yet doth no hurt to the Creature , but refineth , purgeth and purifieth it , as Gold and Silver is purged from the dross . Again , as the operation of the Fire , upon the Flesh of any living Creature , is sensibly painful and afflicting , so is the operation of this inward and spiritual 〈◊〉 , upon the fleshly Lusts of Men , ( that have been as their living fleshly Members ) even sensibly painful and afflicting , with a spiritual sensible pain . And as the Fire hath not this operation , but as there is a due application , and bringing near of the things that the Fire is to operate upon , unto the Fire , so there must be an inward application of the Heart and Soul of the Man , that is to be thus purified , and have his Sins and Lusts destroyed to this inward and spiritual Fire , which is to be felt in his Heart and Soul ; and tho' for a season great inward pain and affliction , and suffering is here felt , as when a Cancer is cut out of a Man's Flesh , yet it ought to be born with all possible quiet ; patience , and stilness , and even then there is a present inward spiritual Joy , Ease , and Refreshment felt in the Soul , that accompanieth the pain ; as when a Person is Cut for the Stone , the case of having the Stone taken away is greater then the pain of the Wound . Q. As there is an inward Baptism , which Christ and not Man giveth , so is there not an inward Supper that Christ giveth , and not Man , o● both which , the outward Baptism and Supper are Signe ; even as the Word outwardly Preached in the outward Ears of Men , is a Sign of that inward Word Preached by Christ himself in the Heart ; and as the inward Word and Preaching of Christ in the Heart , makes not the outward Word , that is a Sign of the inward , null and void , or unprofitable , but there is a good and excellent consistency betwixt them , so is there not as good and excellent consistency betwixt the outward Baptism and Supper , which are the Signs , and the inward and spiritual ? A. Yea. Q. Who are they that partake of the inward Baptism and Supper ? A. None but true Believers in Christ as he was outwardly Crucified , and who hear his Voice , and open the Door to his knocking , &c. by has spiritual appearance at the door of their Hearts . All such , and none but such , Sup with him , and he with them . Q. What is their Supping with him ? A. His giving them his Flesh to Eat and his Blood to Drink , that is , his teaching and enabling them by his Spirit to apply the Merit , Virtue , and Efficacy of his Flesh and Blood , which , together with his Soul , he offered up to God a Sacrifice for our Sins ; by which application and union through Faith , Believers receive remission of Sin and his holy Spirit , with the gracious Influences thereof . Q. What is his Supping with them ? A. Their Faith in him , and Love to him , together with the lively exercise of all their Graces , which are acceptable to him , as a Supper to a hungry Man. Q. But Christ said , it is the Spirit that quickens , the Flesh profits nothing : This is brought by some as an Argument against the necessity of Faith in Christ as he suffered death in the Flesh by them who think that Faith is not necessary ? A. If their Argument had any weight , it would prove that Faith not only not necessary , but nothing profitable , though some of them distinguish , and say , they confess it is profitable , but not necessary . But the Argument is built on a false supposition and perversion of our Saviour's words , which was an answer to the carnal Jews , their objecting , How can this Man give us his Flesh to Eat ? which they meant of bodily Eating , by the bodily Mouth ; but Christ meant it of a spiritual Eating , by the spiritual Mouth of he Soul , to wit , by Faith , which the Spirit giveth , and their carnal understanding was that Flesh which did not profit , as neither would ( on supposition ) their eating of his Flesh with their bodily Mouths , if they could have done it . Q. Another Objection is oft made by some , against the necessity of Faith in Christ as he suffered in the Flesh , that Paul said , He knew Christ no more after the Flesh ; how is this Objection to be answered ? 2 Cor. 5. 16. A. The words after the Flesh , do not refer to Christ's Flesh ; as if Paul had renounced and quite buried in oblivion , all Knowledge , Faith , and Remembrance of Christ's Death and Sufferings in the Flesh , and Resurrection , the contrary of which is evident from many places throughout his Epistles , and particularly from his words a little before in that same Chapter ; v. 14 , 15. but his carnal knowledge of Christ , such as he had when a Pharisee , which was but a knowledge of Christ after the Flesh , he did justly reject . Q But have not some felt an inward spiritual Fire , and had experience of the good Effects of it , who are so far from having had Faith in Christ , as he outwardly suffered Death in the Flesh , that they are prejudiced against it , and have openly , before many Witnesses , opposed it , as unnecessary and unprofitable ; yea , hurtful , as drawing from the Gift of God within ? A. As the Law at Mount Sinai , Exod. 19 1. 16. 12. 2. 6. was given in Fire , on the 50th day after the Children of Israel came out of Egypt , so the Holy Ghost was given in Fire , on the 50th day from Christ's Resurrection , Acts 2. 1. 2. 3. And as these two outward Fires differed , so there are two inward Ministrations of Fire , as it were two Fires ; the first Legal the second Evangelical ; and whatever good Effects the Legal Fire produceth , it maketh none the Children of the New Covenant , or bringeth to that Perfection and Purification , and true and real Sanctification , that the Gospel ministration bringeth unto , the Effects of the last and first as much differing , as Gold and Silver differs from Brass and Iron . Q. What is the Everlasting Life ? A. It is the full enjoyment of God and Christ , together with the holy Spirit , by Vision , Love , and Delight ; together with the complete Glorification of the Souls and Bodies of all the Faithful , eternally and without all end in the Kingdom of Heaven ; and where they shall enjoy the blessed Society of all the holy Angels and glorified Saints , Matth. 5. 8. 1 Cor. 13. 12. 1 Joh. 3. 2. Rev. 22. 4. Philip 3. 21. Luke 20. 36. Heb. 12. 22. Q. Is there an Earnest or first Fruits of Eternal Life , that the Faithful do enjoy here on Earth in the mortal Body ? A. Yea , John 6. 47. 58. Rom. 8. 23. 2 Cor. 1. 22. 5. 5. Eph. 1. 14. Q. What is that Faith in Christ Jesus , whereby the Faithful eat his Flesh and drink his Blood , that they may have Eternal Life ? A. It is not only the assent of the understanding to the truth of Christ , as he came in the Flesh , and gave his Body of Flesh to be broken , and his Blood to be sued for us , but is a most chearful , ready , and free consent of the Heart and Will , whereby every true Believer , with great desire , receiveth , accepteth , and relyeth upon Christ ; trusteth and consideth in him ( and in God the Father through him ) for remission of Sin , Justification , and Eternal Life and Salvation , and all the Spiritual blessings promised in the Gospel ; and by which free act of the Will , the Faithful chuse God to be their God and Father , and Christ to be their Redeemer and Saviour , Head and Husband , King and Lord , as well as Priest and Propitiation for Sin. The Believer having thus acted Faith on him , is as truly refreshed , comforted , strengthened , fed and satisfied with him , as a hungry Man is with Meat ; therefore , by a Metaphor , believing in Christ is called an eating of him ; both which assent of the Understanding , and consent and choice of the Heart and Will , is wrought in the Soul by the Spirit of Christ , by means of the Word and Doctrin delivered in the holy Scriptures ; and , by the like Metaphor , it is called , a looking to him , a coming to him , a resting and abiding in him , a being joyned to him , as the Members are joyned to the Head , a being grafted in him , Rom. 11. 17. Joh. 15. 4. and built upon him , as on a sure Foundation ; also a being married to him , by which Faith , as they abide and dwell in him , so he abideth and dwelleth in them , Heb. 12. 2. Isa . 45. 21. 22. Matth. 11. 28. Isa . 11. 10. John 15. 7. Eph. 2. 6. 3. 17. 1 Cor. 6. 17. Eph. 2. 20. Rom. 7. 4. Yea , not only his Spirit and Life dwelleth in them , but he himself , the Man Christ Jesus , who dyed and rose again , by Faith dwelleth in them , not by his bodily Presence , but by their having him in their constant thoughts and remembrance , and in their love and affections , as the loving Wife hath her loving Husband in her thoughts and affections , when he is bodily absent ; and as Paul said to the Corinthians , 2 Cor. 7. 3. You are in our hearts to dye and to live with you . Q. But it is objected by some , that they find a difficulty , if not an impossibility in it , to believe in the Man Christ without them , whom they have never , at any time , heard or seen ; they cannot frame a conception of him in the mind , as the Wife can of the Husband , whom she hath both heard and seen , and immediately conversed with ? A. The account that the holy Scriptures give us of him , and of his most holy Life , and Virtues , and wonderful Excellencies , doth better help us to frame a Conception of him in our minds , as the holy Spirit that we receive from him , gives life to that Conception by his powerful Operation in us , than if we had only seen him and heard him outwardly ; as the true and accurate description of a Man's Life and Virtues gives us a better account of him , than the bodily sight and hearing of him ; therefore it was that our Lord said to Thomas , Blessed are they that have not seen , and yet have believed , Joh. 20. 29. There is no Man who hath receiv'd some extraordinary favour from a Person that he hath not seen , but by the favour which he hath receiv'd from him , he will be helped to frame a very lovely Conception of him in his Heart and Soul. And the faithful who had not seen Christ with their bodily Eyes more than we , to whom Peter writ unto , did both believe in Christ , and love him whom they had not seen , and rejoyced in him with great joy , even joy unspeakable and full of glory , 1 Pet. 1. 6. With what dearness of love and affection do we love the Saints , whose holy Lives and Virtues are so lively set forth to us in the Scriptures , and the holy Martyrs in Church History , though we believe not in them : But we could not love them , unless we had some true Conception or Idea of them ; for love doth as much require a lively Conception of the Object beloved , as Faith requireth a lively Conception of the Object believed . Therefore , if the Man Christ can be loved , without having outwardly seen him or heard him ; by the same reason , he can be believed , and trusted in , without the outward sight and hearing of him . For further Information concerning Baptism and the Supper , I refer to my Book , called , The Arguments , &c. against Baptism and the Supper , Examined and Refuted . Printed , 1698. The CREED . I Believe in God the Father Almighty , maker of Heaven and Earth ; and in Jesus Christ his only Son our Lord , who was conceived by the Holy Ghost , born of the Virgin Mary , suffered under Pontius Pilate , was crucified , dead and buried , he descended into Hell ; The third day he rose again from the dead , he ascended into Heaven , and sitteth on the right Hand of God the Father Almighty ; from thence he shall come to judge the quich and the dead . I believe in the Holy Ghost ; the holy Catholick , Church ; the Communion of Saints ; the forgiveness of Sins ; the Resurrection of the Body , and the Life Everlasting . Amen . The Ten Commandments . XX. Chap. Exodus . I. GOD spake all these words , saying , I am the Lord thy God : Thou shalt have none other Gods but me . II. Thou shalt not make to thy self any graven Image , nor the likeness of any thing that is in Heaven above , or in the Earth beneath , or in the Water under the Earth . Thou shalt not bow down to them , nor worship them ; for I the Lord thy God , am a jealous God , visiting the sins of the Fathers upon the Children , unto the third and fourth Generation of them that hate me , and shewing mercy unto thousands of them that love me , and keep my Commandments . III. Thou shalt not take the Name of the Lord , thy God in vain : For the Lord will not hold him guiltless that taketh his Name in vain . IV. Remember that thou keep holy the Sabbath day . Six days shalt thou labour , and do all that thou hast to do ; but the seventh day is the Sabbath of the Lord thy God. In it thou shalt do no manner of work , thou , nor thy Son , nor thy daughter , thy man-servant , nor thy maid-servant , nor thy cattle , nor thy stranger that is within thy gates . For in six days the Lord made Heaven and Earth , the Sea , and all that in them is , and rested the seventh day ; wherefore the Lord blessed the seventh day , and hallowed it . V. Honour thy father and thy mother , that thy days may be long in the land which the Lord thy God giveth thee . VI. Thou shalt do no murder . VII . Thou shalt not commit adultery . VIII . Thou shalt not steal . IX . Thou shalt not bear false witness against thy neighbour . X. Thou shalt not covet thy neighbour's house , thou shalt not covet thy neighbour's wife , nor his servant , nor his maid , nor his ox , nor his ass , nor any thing that is his . The Lord's Prayer . OUR Father , which art in Heaven ; Hallowed be thy Name . Thy kingdom come . Thy will be done in earth , as it is in heaven . Give us this day our daily bread . And forgive us our trespasses , as we forgive them that trespass against us . And lead us not into temptation ; but deliver us from evil ; for thine is the Kingdom , and the Power , and the Glory , for ever and ever . Amen . FINIS . POST-SCRIPT . BEcause I know there are many who will not allow , that there is any Light generally in Men , but that of meer Humane Reason ; and esteem any who think otherwise to be Fanatick and Enthusiastical , I shall here insert some words out of a Printed Sermon of D. South , on Luke 11. 35. vol. 3. which I judge worthy to be noticed , well agreeing with what I have delivered in my fore-going Catechism on that Subject , Pag. 47. 63. 64. 65. Other Protestant Authors I could cite , asserting the same . Pag. 68. Vol. 3. Some of the ablest of the Peripatetick School ( not without countenance from Aristotle himself , in the 5th Chapter of his 3d Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) hold , That besides the Native Inherent Light of the Intellect ( which is essential to it , as it is a Faculty made to apprehend , and take in its Object after a spiritual way ) there is also another Light in the Nature of a Medium , bearning in upon it by a continual efflux and emanation from the Great Fountain of Light , and irradiating this intellectual Faculty , together with Species and Representations of things imprinted thereupon . According to which Doctrin , it seems , with great reason , to follow ; That whatsoever interposes between the Mind , and those irradiations from God ( as all Sin more or less certainly does ) must needs hinder the entrance and admission of them into the Mind , and then darkness must by necessary consequence ensue , as being nothing else but the absence or privation of Light. For the further illustration of which Notion , we may observe , that the Understanding , the Mind , or Conscience of Man ( which we shall here take for the same thing ) seem to bear much the same respect to God , which Glass or Christial does to the Light or Sun , which appears indeed to the Eye , a bright and shining thing ; nevertheless this shining is not so much from any essential Light or Brightness existing in the Glass it self ( supposing that that there be any such in it ) as it is from the Porousness of its Body , rendring it Diaphanous , and thereby fit to receive and transmit those Rayes of Light , which falling upon it , and passing through it , represent it to common view , as a Luminous Body . But now , let any thing of dirt or foulness fully this Glass , and so much of the Shine of Brightness of it is presently gone , because so much of the Light is thereby hindred from entering into it , and making its way through it . In like manner , every act of Sin , every degree of Guilt , does in its proportion cast a kind of soil and foulness upon the intellectual part of the Soul , and thereby intercepts those blessed irradiations , which the Divine Nature is continually darting in upon it — a little after . — I will not affirm this to be a perfect exemplification of the Case before us , but I am sure it is a lively illustration of it , and may be of no small use to such as shall throughly consider it . And concerning the donation of a certain determinate number of Persons made to Christ , to be his People , by an Eternal Compact or Transaction between the Father and the Son ; by virtue of which Agreement or Transaction , he was in the Fulness of Time to suffer for them , and to accomplish the whole Work of their Redemption , from first to last . See pag. 415. of his Sermon on Isa . 53. 8. [ where he hath these following words , greatly worthy of notice . ] For to affirm that Christ dyed only to verisie a Proposition [ That whosoever Believed should be Saved ] but in the mean time to leave the whole issue of things , in reference to Persons , so loose and undetermined , That it was a question whether ever any should actually Believe , and very possible that none ever might , and consequently , that after Christ had suffered , had been striken ; and dyed for Transgression , yet for any thing he had done , in all this he might never have had a People ; this certainly is a strange and new Gospel , and such as the Doctrine of our Church seems utterly unacquainted with . See pag. 51. 56. of the fore-going Catechisme , well agreeing to this . ERRATA . PAge 14. Line 8. r. invissible , p. 16. l. 10. r. Serpent's Head , p. 42. l. 27. after Heb. 11. 19. r. A. Yea , p. 60. l. 31. r. Isaiah 28. p. 61. sor sy r. say , p. 88. l. ult . after the begin the Parenthesis , p. 7. l. 24. sor is r. are , p. 89. l. 16. r. 1 Mac. 4. 
A47149	----	Gross error and hypocrisie detected in George Whitehead and some of his brethern as doth appear from the disingenuous and hypocritical answer he and some others have given to some queries sent to the last Yearly Meeting of the people call'd Quakers, in the third month, 1695, by comparing the said answer with the printed books of the said George Whitehead, William Pemn, and John Whitehead, leading men in the said Meeting, wherein the great inconistency and contradiction of their present late answer to the express words and sentiments of their printed books is discovered : with a further account of their vile and pernicious errours / by George Keith. Keith, George, 1639?-1716. 1695 Approx. 86 KB of XML-encoded text transcribed from 23 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A47149 Wing K172 ESTC R3387 13672807 ocm 13672807 101188 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47149) Transcribed from: (Early English Books Online ; image set 101188) Images scanned from microfilm: (Early English books, 1641-1700 ; 792:8) Gross error and hypocrisie detected in George Whitehead and some of his brethern as doth appear from the disingenuous and hypocritical answer he and some others have given to some queries sent to the last Yearly Meeting of the people call'd Quakers, in the third month, 1695, by comparing the said answer with the printed books of the said George Whitehead, William Pemn, and John Whitehead, leading men in the said Meeting, wherein the great inconistency and contradiction of their present late answer to the express words and sentiments of their printed books is discovered : with a further account of their vile and pernicious errours / by George Keith. Keith, George, 1639?-1716. Lancaster, William, 1650-1717. Gratton, John, 1641-1712. [18], 23, [3] p. Printed for Walter Kettilby ..., London : 1695. "To the Quakers assembl'd in their Yearly Meeting at London, this Whitsun-week, 1695" (p. [9-13]) signed at end: W. Lancaster. "Their answer" (p. [15-18]) signed at end: John Gratton, and six others. Reproduction of original in Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Whitehead, George, 1636?-1723. Penn, William, 1644-1718. Whitehead, John, 1630-1696. Society of Friends. -- London Yearly Meeting (1695) Society of Friends -- Controversial literature. 2005-05 TCP Assigned for keying and markup 2005-10 SPi Global Keyed and coded from ProQuest page images 2006-06 Taryn Hakala Sampled and proofread 2006-06 Taryn Hakala Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion Gross Error and Hypocrisie DETECTED , IN GEORGE WHITEHEAD , AND Some of his BRETHREN ; As doth appear from the disingenuous and hypocritical Answer he and some others have given to some Queries sent to the last Yearly Meeting of the People call'd Quakers , in the Third Month , 1695. by comparing the said Answer with the Printed Books of the said George Whitehead , William Penn , and John Whitehead , Leading Men in the said Meeting ; wherein the great Inconsistency and Contradiction of their present late Answers to the Express Words and Sentiments of their Printed Books , is discovered ; With a further Account of their vile and pernicious Errours . By GEORGE KEITH . LONDON , Printed for Walter Kettilby , at the Bishop's Head in St. Pauls Church-Yard , 1695. TO THE FRIENDLY READER . THE Method I propose in this following Treatise is , First , To set down the said Queries mentioned in the Title-Page . Next , The Answers given by George Whitehead , and some of his Brethren , and Sign'd by them . Thirdly , The Answers I have faithfully and sincerely collected out of the Printed Books of George Whitehead , William Penn , and John Whitehead , that shew the great Inconsistency and Contradiction of their present late Answer to the express Words and Sentiments of their Printed Books . The which Answers will also give a farther Account of their vile and pernicious Errors , opposite to some Fundamental Articles of the Christian Faith. And here I would have the Reader to understand , That if these Men had by their late Answers contradicted their former Sayings and Sentiments , from any sincere Conviction , and professed Acknowledgment of the vile and gross Errors boldly asserted by them in their Printed Books , I should have been so far from charging of them with Hypocrisie for their so doing , that I should have commended their Ingenuity . But they are so far from any such Acknowledgment , that in their late Answer they referr to the Answer given by them in Publick , to the Objections made against them in Publick : Now it is plain , that by their Answer made in Publick , they mean their Answer and Doctrine , Sayings and Sentiments contain'd in their Printed Books ; so far are they from professing or owning any real Conviction they are under of their former vile Errors . Though it is not improbable that some of them , and particularly George Whitehead , hath some contrary Apprehensions and Sentiments in divers of these weighty Matters , to what he hath formerly , with great Confidence asserted in Print ; as not only being his own Principles , but the Quakers Principles . ( Tho' I thank God , those Vile Errors asserted by him in divers of his Printed Books , and particularly in that most Antichristian Book , call'd , The Light and Life of Christ within , &c. in Answer to William Burnet ; and which he calls the Quaker's Principles , were never my Principles ; and in Charity I am apt to believe , nor the Principles of divers others that have with me , gone under that Designation . ) But it is easie to apprehend the Reasons why , on supposition that George Whitehead , and some other leading Men among them , have chang'd their Sentiments of latter times to what they formerly Printed , yet they are not so sincere as to own it , and to retract in Publick their Errors expos'd in Publick , even lest such Retraction or Correction should lessen and abate their Honour and Esteem among their too credulous Followers and Admirers ; who without all doubt have taken things too much on Trust from them , and suffer'd themselves to be too much influenc'd and led by them into the same Errors ; as I have found by sad Experience , how too many of them are guilty of the same Errors with their Leaders . And George Whitehead , and some others so highly pretending to the infallible Teachings and Leadings of the Spirit , both in what they have Preached and Printed ; they loving the Praise of Men , and seeking the Honour from below , ( Pharisee-like ) and not regarding the Honour of God , nor the Danger of Souls by those hurtful Errors wherewith they have poisoned Thousands . If they should Retract or Correct what they have formerly Printed , and is on publick Record , wou'd seem so greatly to reflect on them , and their high Pretences , that they will rather seek to uphold their Honour and Repute among their Followers , than Honour God , or rescue Souls out of the Snare they have brought them into , by a free Acknowledgment and Retraction : But until they so do , they can never have any true Character among sincere intelligent Persons , who are acquainted with their Books , but that they are great Hypocrites . And however in some things of weight , it is possible that George Whitehead , and some others have chang'd their Sentiments , yet I have no ground or reason to think otherwise , but as touching divers weighty Matters of the Christian Doctrine and Faith , he and they are still under great Blindness , Darkness , and Error : Which that they may be recover'd from , and brought to a true Sense , and sincere Acknowledgment of , is my real and sincere Desire . And though some of them , and particularly George Whitehead , notwithstanding his pretended Smoothness at times , have utter'd not only most bitter and injurious Speeches aginst me , but false and lying Prophecies , with a thus faith the Lord , yet I can truly say , I never felt any thing either in my Mouth or Heart , to rise against any of them , to render them Evil for Evil , Cursing for Cursing ; but Good for Evil , Blessing for Cursing ; knowing , that all sincere Christians are call'd not to Curse , but to Bless ; tho' it hath been too familiar with them so to do to many others in this , as in other things , wresting , and perverting , and misapplying some places of the Holy Scripture , which mentions the sharp Words and Woes that Christ and some of the Prophets and Apostles gave forth against such as deserv'd them . As if because Christ , and the Prophets , and Apostles , did so Prophesie from an infallible Knowledge , that these Persons against whom they so declared were guilty , and the Woes they pronounced were really Prophetical , that therefore they may do the like . But as the Gifts , and Miracles , and Tongues are not George Whiteheads attainments , so nor has he any just Ground to profess such an extraordinary Spirit of Discerning and Prophesie ( nor any at present I know on Earth . ) Although the infalliable Teachings and Inspirations of the Holy Spirit , I own with all true sincere Christians , to teach us all Truth , and lead us into all Truth that concerns the Salvation of our Souls , as the common and universal Privilege of all the Faithful ; but not that Men should lay claim to such extraordinary things , which they can give no satisfactory Evidence of ; far less to pour out bitter Curses , and Woes , and Prophesies against them who have deserv'd no such things . But notwithstanding his bitter Words , and false Prophesies against me , I have great Comfort that I feel the Blessing of God upon me , and the Witness of his good Spirit in my Heart , sealing to the Favour of God towards me , and his favourable accepting my Service , and publick Opposition to those vile Errors , that not only too many in America did hold , but George Whitehead , and other leading Men among the People call'd Quakers here in England , are as much guilty of ; and which by their unsound and hurtful Books , they have led them in America , and many others elsewhere , into . And here in the Close of this Preface and Introduction , I think fit to add that which commonly goeth for George Whitehead's Curse he sent to me in Writing , the same Day Month he and others gave out their False and Vnjust Sentence of Excommunication against me ▪ which by his means was gone abroad , and was clandestinely handed about against me , before I gave forth any Copy of it to any . And let the Spiritual Reader , that hath Salt in himself to savour withal , savour and judge , whether this his Prophesie or Curse , as it may be called , hath not come from a malicious Spirit , full of Wrath and Enmity , and doth not greatly bewray and discover his great Hypocrisie as well as Malice , in charging me so much ( as he and they have in their Bull of Excommunication ) with bitter Expressions , while he is so extremely Guilty himself ; persisting in his old way he hath used against some others that differed from him in other Matters , calling them incarnate Devils , Wolfs , Dogs , &c. But I am sure neither he , nor any , can give any such Instance of my bitterness , as he hath done in this his pretended Prophesie ; wherein I do really judge him as false a Prophet as Zedekiah was ; and they may be ashamed , and he in particular , to give these odious and uncharitable Names to many others ( having better Works and Fruits of Christianity than themselves ) of Baal's Prophets ; while several of themselves do more deserve such Designations . The false Prophesie or Curse thus followeth : And thus saith the Lord , Because thou hast poured out great Contempt , Scorn , and Reproach upon my Servants and People , I will assuredly pour out , and bring great Contempt and Confusion upon thee . * Signed , Geo. Whitehead . TO THE QUAKERS Assembl'd in their YEARLY MEETING at LONDON , this Whitsun-Week , 1695. GReat Objections have been made against you , in many Books , which of late Years have been wrote as well by those who have departed from your Communion , as by others . But because we wou'd not willingly take an Account of you only from your Adversaries ; no nor yet the Advantage which may be had from some of your own Apologists . We have chosen this Solemn Time of your most General Assembly that you have in the World , when there came of your Number out of all Parts , where any of your Profession live , even as far as from the West-Indies , on purpose to attend this your Yearly Meeting at London ; we have chosen this most proper and convenient Opportunity for you to vindicate and clear your selves , and to give satisfaction to the World , particularly to the Church of England , as to these great and grievous Objections which are made against you . It is said of you , That as Hymeneus and Philetus ( 2 Tim. 2.18 . ) did construe the Resurrection Spiritually , saying that it was perform'd Inwardly , within us , in our Souls ; and so avoided the Literal and Outward Resurrection of the Body , which the Scripture calls overthrowing the Faith ; so that you do construe the Resurrection in the same Spiritual Manner , To be the rising again of Christ , or the Light in our Hearts , and consequently that the Saints generally have attain'd the Resurrection already ; and that there will be no Resurrection of these our Bodies , after they lie down in the Dust . And not only this ▪ But that you construe likewise those Scriptures which testifie of our Lord Jesus Christ , in this Allegorical manner , to mean no more than what you call the Light within ; and that this Christ , or Light , is Born , and Crucified , Died , is Buried , Rises again , Ascends , and is Glorify'd within you , that it sheds its Blood within you , and thereby quenches the Wrath of God in you , as your Sacrifice or Propitiation ; and that Christ has now no other Blood or Body , than what he has within his Saint , or others than he had with his Father before the World began . That the outward ▪ Blood of that Man Jesus , which was shed at Jerusalem , was not the Propitiation , or any Satisfaction to the Justice of God for our Sin , But only the Spiritual Blood shed inwardly within us . And by these means , when you are ask'd , Whether you believe in Christ , that he Dy'd for our Sins , Rose again , and Ascended ; That by his Blood we are sav'd , &c. You can answer Yea , That you believe all this ; and yet mean it all in an Inward and Allegorical Sence ; that is , The Blood shed within you , the Light , or Christ suffering within you , &c. and thereby deceive others , and your selves , and keep your Meaning hidden and double , that the Truth of what you hold may not be known ; which , if in plain Terms told and asserted , wou'd grate all Christian Ears , and shew you to be those miserable Heraticks before-told , who brought in Damnable Doctrines ▪ denying the Lord who bought them . Therefore , that you may clear your selves from this grievous Charge , you are desir'd to give a plain , positive , and direct Answer to these following Queries . Your Reasons or Explanations are not requir'd , this not being intended for a Dispute ; but only your plain Yea and Nay to each of these Queries , that your Doctrine and Faith may be known . I. Do you believe in a Christ without you , now in Heaven ? II. Hath he now in Heaven the same Body ( tho' now chang'd in Qualities , and Glorify'd ) which he assum'd in the Womb of the Blessed Virgin ; in which he Suffer'd , Dy'd , was Bury'd , Rose again , and Ascended outwardly ? III. Will he return in the same Body outwardly , or without Men , to judge the World in the last Day ? IV. Will our dead Bodies then arise ? The same Bodies in Substance ( tho' alter'd in Qualities and Properties ) which we now have , and shall lie down in the Dust ? Or do you believe an Outward or Literal Resurrection to come , contrary to Hymeneus and Philetus ? Do you believe that the Saints , generally , or any of them have already attain'd the Resurrection either before or since Christ came into the World ? V. Do you believe that Christ , or the Eternal Word , was so made Flesh , as that he truly and really became a Man , as truly Man as he was God ; and not only , as the Socinians say , That he dwelt in , or did inhabit the Person of that Man Jesus Christ , as a Garment or a Veil as he dwells in , or inspires other Holy Persons , tho ▪ not in so high a degree ; or as Angels assume Bodies like Men , wherein they appear , without taking them into their own Nature , or thereby becoming Men. VI. Is Christ now at this Day , and for ever to come , truly and really a Man , in true and proper Humane Nature , without all other Men ? VII . Was his outward Blood outwardly shed at Jerusalem , the true Propitiation and Satisfaction for the Sins of the World ? And is Faith in that Outward Blood so outwardly shed , as the Payment of our Debt , and Satisfaction for our Sins ; is this the true saving Faith ? Was not his outward Blood , that Blood without sheding of which there cou'd be no Remission , ( Heb. 9.22 . ) But if your Mystical and Allegorical Notion of Inward and Spiritual Blood ; that is , Only Light and Spirit within may be constru'd to be that Blood , and that it is shed inwardly at this Day ; when as you say in the above Queries , that he has no outward Blood ; then it might have been shed before Christ came in the Flesh , or if he had never come : And so renders his coming unnecessary ; and our Faith in him , as come in the Flesh , to be altogether vain . These Questions may be propos'd to the Assembly , and their Answer demanded . W. Lancaster , Chaplain to the Lord Bishop of London . May 15. 1695. Return your Answer to Dr. Lancaster , at Mr. Wiseman ' s House , a Chirurgeon in Long-Acre . London , 3. Day 4. Month , call'd June , 1695. Friend William Lancaster , HAving received a Paper of great Objections against Us , the People call'd Quakers , with Seven Queries therein , subscrib'd William Lancaster , directed to our Yearly Meeting in Whitsun-Week , 1695. and deliver'd to some of Us very near the Conclusion thereof , and therefore only read in the said Meeting ; which not having any further Time to consider the Contents thereof , or to give any particular Answer thereunto ; it was by the said Meeting left to a few to consider and answer , as in the Fear of God , and Meekness of Wisdom we should see Cause . Wherein we observe is noted , Great Objections have been made against Vs , by those who have departed from our Communion , as by others . To which we reply , That 's True , and they have been answer'd , to which we referr . And we observe in the said Paper it 's said , We would not take an Account of you only from your Adversaries , &c. and We have chosen this Solemn Time ; and again , And We have chosen this most proper and convenient Opportunity , &c. And then states the several Queries , and says , These Questions may be propos'd , and their Answer demanded . Now the Objections having been publick , and our Answers publick , we desire to know who the Wee are , that are intended in this Paper ; that we may apply our selves to them , or give such Scriptural Answers as we hope may tend to Satisfaction . But to repeat Answers in Writing or Print , to we know not who , so often as demanded , to the same things already answer'd , we think it not needful . Therefore have herewith only sent thee a few brief Lines , being grosly wrong'd and mis-represented in the said Objections . And divers of the Queries contain several Questions in them , in different Terms ( and some Unscriptural ) , so not plain and direct Queries , therefore cannot positively be answer'd by our single Yea or Nay , to each Query , as desir'd . We therefore at present send this general Answer to the Queries for thy Information as followeth , viz. We sincerely believe and profess Jesus Christ , and the Resurrection , according to the Holy Scripture-Testimony , and to that measure of Understanding which God hath been pleased to give us by his Holy Spirit . We sincerely believe in Jesus Christ , the only begotten Son of the Living God , both as He is True God , and Perfect Man , our Emanuel and Mediatour ; and as in the Fulness of Time , he was Conceiv'd by the Holy Ghost , Born of the Virgin Mary in Bethlehem of Judaea ; Suffer'd under Pontius Pilate , was Crucify'd and put to Death ; was Buried , Rose again the third day , and visibly Ascended into Heaven , and was received into Glory ; and that this same Jesus Christ that was crucify'd , shall so in like manner come ( as he was seen to go into Heaven ) in Power and great Glory , to judge both the Living and the Dead according to their Works , at the last and great Day of Judgment , in that great Harvest which is the End of the World. And that by Jesus Christ there shall be a Resurrection of the Dead , both of the Just and Unjust unto the Righteous Judgment of the great Day ; consequently , That the Resurrection is not past , as Hymeneus and Philetus said , 2 Tim. 2.18 . And that the Dead shall be rais'd Incorruptible , every Man in his own Order ; and that our low Body shall be chang'd , and made like unto Christ's glorious Body ; The Resurrection of the Bodies of the Saints ( we believe ) shall be Spiritual and Glorious , and that the Sons of God , and of the Resurrection , shall be equal to the Angels of God in Heaven , and shine as the Sun in the Kingdom of their Father : and yet there is such a great Mystery in the Resurrection , as that flesh and blood cannot inherit the kingdom of God , neither doth Corruption , inherit Incorruption , 1 Cor. 15. The whole Sacrifice of Christ ( whereof his Blood outwardly that was shed was a Part ) was of great Price with God for Man's Redemption . Christ's Blood that was shed without the Gates of Jerusalem , together with the whole Sacrifice of Himself both of Soul and Body , was a true Propitiation and Atonement for Man's Reconciliation and Peace with God , for Remission of Sins , through a living Faith , and true Repentance ( in his Name ) given and wronght by his Spirit and Word of Power in Mens Hearts , whose sincere Obedience to Christ , and walking in his Light being required of them , in order to experience Christ , the Author of their Eternal Salvation , and to wash them from their Sins in his own Blood ; for without this true Faith , Repentance and Obedience to Christ Jesus , Men lose and forfeit the great Benefit of Christ's Sufferings , and deprive themselves of that Eternal Redemption and Salvation which he hath thereby obtained for Us , tho' he dy'd for all Men , tasted Death for every Man , and gave himself a Ransom for all , to be testify'd of in due Time , being a true Propitiation for the Sins of the whole World. From thy Friends and Well-Wishers , John Gratton , Samuel Wattson , Thomas Lower , James Parke , John Bowater , Geo. Whitehead , John Vaughton . A True Copy . THE SEVEN QUERIES Delivered to the Yearly Meeting of the People called Quakers , met at Grace-Church-Street Meeting-House , the 15th . Day of the third Month , 1695. Signed by William Lancaster , with these Words prefix'd to his Signing , These Queries may be proposed to the Assembly , and their Answer demanded , by William Lancaster , Chaplain to the Lord Bishop of London ; Answered plainly and directly out of the Printed Books of George Whitehead , and William Pen. Query I. DO you believe in Christ without you now in Heaven ? Answer . To this G. Whitehead's Words in his Answer to William Burnet , in his Book called , The Light and Life of Christ within , &c. Printed at London in the Year 1668. may be a proper Reply to signifie his Perswasion , touching this weighty Question . I shall first recite the Words of William Burnet , as I find them quoted by Geo. Whitehead , in the 38 th . page of his Book , The Light and Life of Christ within , Baptist . Now the Quakers would be so far from directing Men to go to the Material Temple , That they make it a vain thing to look to Jerusalem , to the Antitype of that Temple ; viz. To Jesus Christ as he was there Crucified , or unto that Blood that was there Shed for Justification , p. 24. G. Whitehead answereth . The Quakers see no need of directing Men to the Type for the Antitype ; viz. Neither to the outward Temple , nor yet to Jerusalem ; either to Jesus Christ or his Blood ; knowing that neither the Righteousness of Faith , nor the Word of it doth so direct , Rom. 10. And a few Lines after he saith , And where do the Scriptures say , The Blood was there shed for Justification , and that Men must be directed unto Jerusalem for it ? Query II. Hath he now in Heaven the same Body ( though now changed in Qualities and Glorify'd ) which he assum'd in the Womb of the Blessed Virgin , in which he Suffer'd , Died , was Buried , Rose again , and Ascended outwardly ? In Answer to this , take John Whitehead's Words , in his Postscript to a Book call'd The Quakers Refuge , pag. 90.41 . I have several times , saith he , deny'd that Christ hath now a Body of Flesh and Bones , circumscript , or limited , in that Heaven which is above and out of every Man on Earth . Again he saith , ibidem , Christ hath a Body , or is in a Body suitable to his Spirit , consisting of Heavenly Flesh and Bone. Also he saith , Wheresoever the Spirit and Life of Christ is , that is in the Body of Christ . Note . As he owneth that Christ has a Body that is not the Church , yet he owneth no other Body of his besides his Church , that is circumscript , or limited , out of every Man on Earth . Now by John Whitehead's Words it plainly appeareth , either that Christ hath not that real Body he had on Earth , which was Crucify'd , &c. or if he hath , it is such as not only every one of the Saints , but every Man , yea and every Creature hath , he denying it to be circumscript or limited . And is not this a fair Inlet to the Popish Doctrine of the real Presence of Christ's Body that suffered , to be in the consecrated bread , as they imagine ? Query III. Will he return in that same Body Outwardly , or without Men , to judge the World , & c ? Answer . To this George Whitehead's Words , in his Book before-mentioned , call'd The Life and Light of Christ within , page 4 ▪ 1. are a fit Reply , whereby to give us an Account of his Belief , or rather Unbelief , in this weighty Fundamental Doctrine of the Christian Faith. But three Comings of Christ , ( saith George Whitehead ) not only that in the Flesh at Jirusalem , and that in the Spirit , but also another Coming in the Flesh yet to be expected , we do not read of ; but a second Coming without Sin unto Salvation ; which in the Apostles Days was looked for . And one John Newman ( whom George Whitehead answereth in his Book call'd Christ ascended above the Clouds ) having said from Rev. 1.7 . Those that pierced him in his Body of Flesh , shall see that Body visibly come again . To this George Whitehead answereth . These are not the Words of Scripture , but added ; although to add or diminish be forbidden under a Penalty , Rev. 22.18 , 19. yet this Man's Presumption leads him to incurr that : See also for Answer to him , Rev. 1.7 , 8. and 13 , 14 , 16. in none of which is Jesus Christ either call'd or represented as a Body of Flesh visibly to come again ; but that he is Alpha and Omega , the first and the last . And Christ in the Days of his Flesh , wherein he visibly appear'd to the World , said , Yet a little while and the World seeth me no more , John 14. and 19. But his second Coming and Appearance without Sin unto Salvation , I own and witness page 21 , 22 , of that Book , and page 23. So where they add the Word Personal , or his coming again , or Personal Being , do they not herein shew their carnal Expectations , & c ? And George Whitehead in his Answer to William Burnet , The Light within , &c. page 40. replyeth to two places of Scripture , brought by William Burnet , to prove Christ's Coming again without us , to judge the Quick and the Dead ; where he answereth in these express Words , And as to that 1 Thes . 4.17 . which William Burnet brings to prove that Christ shall come in the latter end of the World from Heaven above the Clouds . Now , in p. 15. it 's said , that we which are alive , and remain unto the coming of our Lord : now I ask , ( saith George Whitehead ) if they did live and remain to a Personal Coming of Christ in the Clouds , yea or nay ; or can it be reasonably thought to be a Coming that is not yet , that they lived and remained unto , &c. And in Answer to that other place of Scripture which William Burnet had brought to prove the Resurrection of the deceas'd Saints after the Bodily Death . George Whitehead saith again , that the Dead in Christ shall arise first , we own to be an Effect of Christ's Coming , and know that there is a Dying in Christ , and being Baptized unto his Death , before a Coming forth , or Rising in the likeness of his Resurrection , &c. And a little after saith , But to know the said States , what it is to Die with Christ , to be conformable unto his Death , and to partake of the Power of his Resurrection ; these things are hid from that Eye that is Carnal , &c. Note . He grosly perverteth and misapplyeth these Scriptures only to an inward Dying , and Rising with Christ , and to his inward Coming into the Saints . But though the inward Work of Mortification , and an inward Death and Rising is to be own'd , and which I find not that William Burnet in his Words deny'd , and is according to the Scriptures Testimony , and the Saints Experience , yet surely to understand these above-mentioned places of Scripture , of that inward Dying , and Rising , and inward Coming of Christ in the Saints , is a gross Perversion and Misapplication of Scripture ; yea , and a gross Abuse of it , especially when it is brought by George Whitehead on purpose to contradict William Burnet's Assertion , held in common by all sincere Christians , viz. That Christ is as visibly to Come again as he did visibly Ascend ; and that the Bodies of the Dead Saints shall be Raised : And George Whitehead's Reason that he brings to refute William Burnet's sound Assertions in this matter , is most weak and impertinent . As because Christ said , John 14.19 . Yet a little while and the world seeth me no more ; which he brings to contradict Christ's coming againg in Person , without us , to judge the World. It proveth no such thing as that he should never at any time appear to the World ; for he limits it for a little time that they shou'd not see him . And the Greek Word or Particle may be well translated not as yet , as it is elsewhere translated : And what a trifling and empty Reason brings he to prove that 1 Thes . 4.17 . is not to be understood of Christ's Personal Coming yet to be ; as because Paul said , we that are alive and remain , &c. as if therefore Paul did not mean any Outward or Personal Coming of Christ in that place . George Whitehead asking , If they did live and remain to a Personal Coming of Christ in the Clouds , yea or nay ? or can it be reasonably thought to be a Coming that is not yet , that they lived and remained unto : For if George Whitehead had not been greatly blinded and darken'd with Prejudice against this great Fundamental Doctrine of the Christian Faith , viz. The Coming of our Lord in his glorify'd Person and Body , he might have easily perceived how the Apostle Paul used the Word Wee for They , by a common Enallage Personae , that is used both in Scripture elsewhere , and in other Writers commonly ; as when James saith , herewith ( speaking of the Tongue ) curse we men ; and yet James himself was no Curser : Like to this place in 1 Thes . 4.17 . is that 1 Cor. 15.51 . Behold I shew you a mystery ; we shall not all sleep , but we shall all be changed ; which place , however some pervert and misapply , as if the Change of the living Saints at Christ's outward appearance at the end of the World were not there meant ; but some inward Change that the Saints had witnessed before Death , is certainly to be understood of the Change of the Saints Bodies ; who then should be found alive at Christ's outward Coming ? as generally all found Christians have understood these places of Scripture , and as I desire to praise God I have always so understood them . And it is too great Evidence of George Whitehead's not being taught and guided by the Spirit of Truth in his opposing such sound Christian Doctrine , and plain Testimonies of the Holy Scripture , which every Babe in Christ doth better understand than this high Pretender to high Divine Illuminations . George Whitehead by his thus opposing found Christian Principles belonging to the Fundamentals of Christian Religion , hath laid great Stumbling-Blocks in the way of many that read his Books , who conclude , it cannot be that George Whitehead is so taught and led by the Spirit of Truth as he pretends , seeing he contradicts such manifest Truths , so plainly laid down in Scripture . And George Whitehead would do well to consider his own Words , pag. 36. of that oft-cited Book , The Light and Life , &c. where he saith The Spirit brings to the fulfilling of the Scriptures , and doth not destroy the Truth contain'd in them ▪ Therefore , I say , the Spirit that set him on Work to destroy the Truth of Christ's outward Coming to Judgment at the great Day , and other great Truths declar'd in the Scriptures , is not the true Spirit that gave it forth . And here again I cannot but a little take notice , how , though very severely , George Whitehead blamed I. N. for affirming , That those that pierced Christ in his Body of Flesh , shall see that Body visibly again ; alledging , that these are not the Words of Scripture , but added ; although to add or diminish be forbidden under a Penalty , yet this Man's Presumption leads him to incurr that . And yet George Whitehead in his late Answer to these Queries , useth the Word Visibly , with respect to Christ's Ascension , saying , Article 2 d. of that Paper , That be , to wit , Christ , visibly Ascended into Heaven , and was received into Glory . Now I am sure there is the same ground in Scripture for his visible Appearance and Coming again , as there is for his visible Ascending . But it is worthy of Observation , that though George Whitehead professes in his late Answer to these Queries , his belief that Christ visibly Ascended into Heaven , yet he no where in all the Paper , nor any where else that I find , doth openly and plainly declare his Faith , that Christ shall visibly or outwardly appear at the Day of Judgment , so as to be seen as an Object without Men. And though his Words in this his late Answer , would seem to imply , that he did so now believe ; for he saith , and that this same Jesus Christ that was crucified , shall so in like manner come , ( as he was seen to go into Heaven ) in Power , and great Glory , &c. Were George Whetehead ingenuous , and not too much given to Equivocation in his way of Writing , this might pass currant , they being sound Scripture Words , and according to Scripture . But when we shall consider how when both John Newman and William Burnet did formerly bring these Words for a Proof of Christ's Outward and Personal Coming yet to be , how George Whitehead turn'd off this very place of Scripture from Christ's Personal and Outward Coming ● Glory , and wholly apply'd it to his inward Coming , Allegorizing the Clouds to Clouds of Ignorance , and Sin in Mens Hearts : And that I do not find that George Whitehead hath made any publick Retractation of his said Perversion of this and other places of Scripture , we have but too great ground not to judge this his Confession in his late Answer to be sincere : For if he meant not in this his late Answer , Christ's Outward and Personal Coming , he but deceives his Reader , and especially him or them who sent these Queries . And if he means really Christ's Outward and Personal Coming , he contradicts his former Prints , wherein he hath so manifestly oppos'd it ; and yet he is so extremely confident of his former Books , that he referrs to them and others , for an Answer to these Queries ; as if all were sound wholsome Doctrine contain'd in them , and as if he were not changed from his former Sentiments in the least Tittle or Punctilio . But let us hear his own Words , in Answer to John Newman , in his Book call'd Christ ascended above the Clouds , page 22. ad finem . But , ( saith George Whitehead ) the same Jesus ( as he was seen Ascend when a Cloud came and received him out of their sight who stood gazing , Acts 1.9 , 10 , 11. it is said ) shall so come in like manner , &c. which , tho' every like manner is not the same , nor all the Clouds the same , yet the same Jesus certainly cometh in like manner , his Coming being in the Clouds . And to let us know in what Clouds he meaneth Christ is Ascended above , and in what Clouds he will appear above , he giveth this Title in his Book , in Answer to John Newman ; Christ ascended above the Clouds ; i. e. in his Divinity , &c. vindicated from the Cloudy , Erroneous , and Blasphemous Conceits of John Newman and his Brethren . And all this wresting of the plain Scripture Words , Acts 1.9 , 10 , 11. which John Newman brought to prove his Personal Coming and Appearance without Men , George Whitehead makes to destroy , if he could , the Faith of that great Truth of Christian Doctrine , viz. Christ's Outward Coming in his Glorify'd Nature and Person of Man , to judge the whole World. Therefore since George Whitehead hath told in Print , in Answer to John Newman's bringing that palce of Scripture , Acts. 1.9 , 10 , 11. This same Jesus , &c. shall so come in like manner : That every like manner is not the very same , nor all Clouds the same ; and seeing George Whitehead has formerly oppos'd Christ's Personal Coming , or his Coming in Person without us , as a thing yet to be expected , he ought to clear it , what manner of Coming , and what sort of Clouds he doth now understand to be intended in these Words , Acts 1.9 , 10 , &c. For though it be a real Truth , that Christ is Ascended above all Clouds of Sin , and Ignorance , and Errours , as well in George Whitehead , as in others , yet I am well assured that was not the Sense intended by the Spirit of Truth in these Words ; nor was it the Sense of them that spoke these Words to the Disciples . Query IV. Will our Dead Bodies then arise the same Bodies in Substance ( though altered in Qualities and Properties ) which we now have ? Answer . Hear what George Whitehead hath said in Print , in his Answer to Mat. Coffin about the Resurrection : That may be a proper Reply to this Query , in shewing George Whitehead's Unbelief and Errour , as touching the Resurrection of the dead Bodies of Men. See his Book call'd The Light and Life of Christ within , page 69. There is ( saith George Whitehead ) a Natural Body , and there is a Spiritual Body ; and there are Bodies Celestial , and Bodies Terrestrial : The Sun , Moon , and Stars are Celestial Bodies ; but Birds , Beasts , and Fishes are Terrestrial . Now you might reckon him a very Blind and Ignorant Man , that should put no difference between the Bodies Celestial , and those that are Terrestrial ; or that should reckon the Bodies of the Sun , Moon , and Stars , and the Bodies of Birds , Beasts and Fishes , to be all one in Matter and Substance . Note . At this rate Christ's Body now in Heaven is not the same Body he had on Earth , in no respect ; for if it be not the same in Substance , i. e. Being or Essence , it is not the same any other way considered . For a great difference it is if one thing differ from another in Qualities and Properties , or in their Modes and Modifications ; and one thing may differ from it-self with respect to divers Times , States , and Conditions . But to say a thing is changed Substantially or Essentially , is to say that thing is no more that thing in any respect , but is annihilated : For whatever Heavenly Excellency and Dignity Christ's Body had when it was upon Earth , which may be in a true Sense acknowledged , being Miraculously and Supernaturally conceiv'd and form'd by the Power of the Holy Ghost , yet seeing Christ did both Eat and Drink , and did Sleep , and Hungred , and Thirsted , &c. it is certain his Body had the Properties and Qualities of our Earthly Bodies , otherwise how could he be said to be made like to us in all things , but without Sin ? And seeing Mens Bodies are universally nourished with what they eat and drink ; and their Food by certain Digestions , becomes a part of their Bodies , ( the Excrementitious part being excepted ) we must needs think that Christ's Body was really Terrestrial , i. e. had Terrestrial Qualities when it was upon Earth : But now it is Heavenly , endu'd altogether with Heavenly Qualities , as the Bodies of the Saints will be at the Resurrection . And it is false Philosophy to say the Bodies of Sun , Moon , and Stars are in kind quite other Substances from Earthly Bodies . The more true Philosophy and Knowledge of Natural Things , is , that the Bodies of Sun , Moon , and Stars , differ not Substantially or Essentially from Earthly Bodies , otherwise they cou'd not nourish Earthly Bodies as they do . Yea , George Whitehead in his Book call'd The Malice of the Independent Agent rebuked , page 17. Treating on the Body , of Christ , saith , And we believing such a Change of the Glorious Body of Christ ; we do not thereby ( nor never did ) believe that the Body of Christ which suffer'd , was annihilated , and that his Flesh saw Corruption — No such matter . May there not be then ( saith he ) a very wonderful Change in the Body , and yet the Substance not annihilated nor destroyed ? Note here , how George Whitehead hath contradicted George Whitehead , and how inconsistent is he with himself : One while he is a very blind and ignorant Man , ( according to George Whitehead's Philosophy ) , That a Body that is Terrestrial , and a Body that is Celestial are one in Substance . Another while again by George Whitehead's Philosophy , There may be a very wonderful Change in the Body , viz. of Christ , and yet the Substance not annihilated nor destroy'd . And then , I say , why not also may there not be such a wonderful Change in the Bodies of the Saints , and yet the Substance not annihilated nor destroyed ? And though the Scripture distinguisheth betwixt Bodies Terrestrial and Celestial , yet it doth not say these visible Bodies of Sun , Moon , and Stars differ in Substance from Earthly Bodies . George Whitehead hath not learned this sort of Doctrine either from the Letter of the Scripture , or the Spirit of God that gave it forth , or from true Reason ; but hath it either from his own dark Imagination , or from the dark Imagination of other Men , as dark and ignorant as himself . I had not been so large thus to correct his false Philosophy , but that he maketh use of it here , and elsewhere , to overthrow the Faith of that great Article of Christian Doctrine , plainly testify'd in the Holy Scripture , to wit , The Resurrection of the Body . But seeing George Whitehead in his Book called , The Malice of the Independent Agent , owneth , or seemeth to own , That Christ's Body he had on Earth , is now in the Heavens , and is not annihilated , nor the Substance of it destroyed ; how comes it that he so peremptorily disputeth * against Christ's Personal Existence , and his Personal Coming again , or Appearance , or Personal Being ? alledging , it implies him to be a Personal God or Christ ; like the Anthropomorphites and Muggletonians conceit of him ; and he Argues against any Limitation of Christ's Personal Existence , or being at the Right-hand of God without all Men. But how George Whitehead will reconcile this to his Assertion in his Book call'd , The Malice of the Independent Agent , where he owns that Christ's Body of Flesh saw no Corruption , but is in Being , and not annihilated . And in his Postscript to the said Book call'd , The Malice of the Independent Agent , he saith of Christ's Body , Though it be Spiritual and Glorious , yet a Body , and therefore not in every place where God is . To be Omnipresent is only proper to God , and not to Bodies . In my former printed Treatise , call'd , A short List of some of the Vile and Gross Errors of George Whitehead , &c. I noticed George Whitehead's Contradiction to John Whitehead , about the Body of Christ . But here I would have the Reader notice George Whitehead's Contradiction to himself , in the two above-mention'd Books ; as if George Whitehead , since he argued against the Personal Being of Christ without every Man , had turn'd Anthropomorphite and Muggletonian , for asserting that Christ hath a Body in Heaven , that is not every-where . But to assert that Christ hath a Body in Heaven that is not every-where , is neither Anthropomorphism nor Muggletonism , but found Christian Doctrine , according to Scripture : For the Errour of the Anthropomorphites and Muggletonians was , and is , That the Godhead is a Body , and circumscript , and limited to one Place , and not Omnipresent . — But the true Christian Doctrine is , That Christ , as God , is no Body , and yet that the Godhead of Christ dwelleth in that Body , and is most gloriously united to the Soul and Body of Christ's Manhood now in Heaven ; and yet that the Godhead is not circumscribed within that Body , but is every-where present ; and by special Manifestations and Operations of his Spirit , dwelleth in the Saints . But again , That it was , and , for ought I know , now is the Mind of George Whitehead , That the Bodies of the Saints are not to rise again , to be re-united to the Souls with which they were formerly joined . Let us hear what he saith in his part of the Christian Quaker , page 153 , where he hath these Words , Both Calvin , T. D. the Schools , and divers Anabaptists are mistaken in this very Matter , and see not with the Eye of true Faith , either that the Happiness of the Soul is not perfect without the Body , or that the Soul hath a strong Desire to a Re-union to the Body , while they intend the Terrestrial and Elementary Bodies : For this implies the Soul to be in a kind of Purgatory , or disquietness , till the suppos'd resumption of the Body . And their Assertion and Determination herein is contrary to what the Apostle saith , 2. Cor. 5. Note , From George Whitehead's own Words here cited , the Argument is as much against the Souls of the deceased Saints now in Heaven having a desire to be united to any Body whatsoever ; for suppose they now desire and expect to be united to a Heavenly Body they were not formerly united to , this would as much imply that they are in a kind of Purgatory , as to suppose them to desire to be united to that Body they formerly had . But it is disingenuous and unfair in George Whitehead to represent it as the general sense of Calvin , and the Schools , That the Body to which the Soul of a deceas'd Saint hath a desire of Re-union , shall be Terrestrial and Elementary , such as it was on Earth . For the more Judicious of all sorts hold , That the Bodies of the Saints at the Resurrection shall be changed in Qualities and Properties , from Terrestrial to Celestial , and from Animal to Spiritual , yet retaining the same Substance and Essence . Next , Let us hear William Penn , in his Answer against Thomas Hicks , call'd , Reason against Railing ; treating on the Estate of the deceased Saints , page 138. Is the Joy of the Ancients now in Glory ( saith he ) imperfect , or are they in Heaven but by halfs ? If it be so unequitable , that the Body which hath suffer'd shou'd not partake of the Joys Celestial , is it not in measure unequal that the Soul should be so long rewarded before the Body ? This brings to the Mortality of the Soul ( held by many Baptists ) or I am mistaken . But why must the Felicity of the Soul depend on that of the Body ? Is it not to make the Soul a kind of a Widow , and so in a State of Mourning and Disconsolateness , to be without its beloved Body ? which State is but a better State of Purgatory . Note , Here he plainly maketh his Ignorance and Unbelief to appear , concerning the Resurrection of the Dead , and the deceased Saints . By his Arguing , all the Saints between deceased Abel and Christ , got all the Resurrection they expected , either in the Mortal Body , or immediately after Death ; and so Thousands were raised from the Dead before Christ ; quite contrary to Scripture , that saith , Christ should be the first that should rise from the Dead ; and he is the First-fruits of them that sleep . And it is not Christian in William Penn thus to ridicule that great Article of the Christian Faith , and to Argue against the inequality of Divine Providence , if the Soul shall be so long rewarded before the Body ; whereas the full Reward is reserved for both at the Resurrection of the Just . And yet this neither proveth the Mortality of the Soul , or that it is in a State of Purgatory before the Resurrection . And as I have noticed in George Whitehead , the like I wou'd have the Reader to notice in William Penn , who as they both deny the Resurrection of the Body , as a thing which the deceased Saints wait for ; so they both Argue against it from : false Principles of false and spurious Philosophy : As that a Body that is Earthly , and Gross cannot put off its Earthliness and Grossness , without any change of its Substance or Essence ; a thing so commonly known , not only among Chymists , but to all ordinary Stillers , who know by daily Experience , how gross Bodies are changed from their grossness in great part , and made Subtile or Volatile , and yet remain Body still , and the same Bodies in Substance : And if the Operation of Fire and Mens Art have this Effect upon gross Bodies of Herbs , Stones , and Flesh , to change them in great part ; how much more ought we to acknowledge the Wisdom and Power of God , not only can , but will change the Bodies of the Saints from all Gross and Terrestrial Qualities , to be Heavenly and Spiritual ; the Husk , or drossy part ( that is no more the true Body than Dross in a Lump of rich Oar of Gold is Gold ) being excepted . Query V. Do ye believe that Christ , or the Eternal Word , was so made Flesh , that he truly and really became Man ; as truly Man as he was God , & c ? For Answer to this , let us hear what George Whitehead saith in his Book above-cited , The Life and Light , &c. page 39. As for those Expressions , ( saith he ) God-man being born of Mary , we do not find them in the Scriptures ; nor do we read that Mary was the Mother of God , but in the Pope's Canons , Articles , &c. And page 47. he saith , What Nonsence and Unscripture Language is this , to tell of God being Co-creator with the Father ; or that God had Glory with God ; doth not this imply two Gods , and that God had a Father , let the Reader Judge . Note . Is not this the very Argument of Arians , & c ? I wonder what George Whitehead will make or hold concerning Christ at last . One while that visible Man , born of the Virgin , was not the Christ ; for Christ was never seen with a Carnal Eye : Which Expression George Whitehead defends , The Light and Life , page 62 , and brings that place in John 14. to defend it . He that seeth me , seeth my father also : Where it is plain , by sight , in that place , Christ meant a Spiritual Saving Knowledge and Faith of Christ , which whoever have , they know the Father also . But Christ told the Jews they did see him , and did not believe in him . Another while with George Whitehead to say , Christ , or the Word , was with God , and had Glory with God before the World was , or was a Co-creator with God , is to imply two Gods. Thus by George Whitehead's way of Reasoning , Christ was neither visible Man , nor the invisible God ; but what else he cannot tell . It is strange that he should thus Argue against Christ's being God with God , when the Scripture saith expresly , John 1. The Word was with God , and that Word was God. And Christ said , he was glorify'd with God before the World was : And was he not the Son of God by an Eternal Generation , and yet One God with the Father ? If Christ had only a Father as he was Man , then he was not God by Eternal Generation . Query VI. Is Christ now at this day , and for ever to come , truly and really a Man , in true and proper Humane Nature without all Men ? For a Suitable Reply to this , hear George Whitehead , who , if he hath not denied him to be Man , yet whether he hath not denied him as Man without us , to be the Object of our Faith , let the Judicious Reader judge , in his Book call'd The Light and Life , &c. page 61. Another while ( saith he ) People must seek their Saviour above the Clouds and Firmament , contrary to the Righteousness of Faith , Rom. 10. Another while they must seek to Jerusalem for Justification , to the Blood that was there shed , contrary to Deut. 30.13 , 14. and Rom. 10. And in page 45 , 46. he saith , But if he say he hath sought Christ at such a Distance by Faith. [ He goes on ] I ask , if the Object or Foundation of Faith be divided from the Faith ; or if the living Faith doth not stand in the living Power of God ? And whether the Righteousness of it doth tell of seeking and finding Christ above the Clouds , Stars , and Firmament ? But why tells he so much of above the Clouds ; are not the Clouds and Circumference of the Heavens as well under us as above us ? Note . It is evident here from George Whitehead's Words , That to him Christ without us is not the Object of Faith ; and to direct Men to Christ above the Clouds , is contrary to Deut. 30. and Rom. 10.6 . and oft he perverteth this place of Scripture in that and other his Books , and hath led many into the same gross and vile Errours with him ; as if it were contrary to Deut. 30. Rom. 10. to direct Men to Christ without . But no such thing doth so appear either from Deut. 30. or Rom. 10.6 . or from any other place of Scripture . But on the contrary , there is a plain Direction , Rom. 9.10 . to Christ without , as well as in Rom. 10.7 , 8. to Christ within : For the one doth not exclude the other , and yet Christ is but One. For though we have not his Person and Body as Man within us , yet as he is that Word that was with God in the beginning , and is God , he is in all Men. But there is a plain Direction in Rom. 10.9 , 10. to Christ as he rose again from the Dead ; and to be sure that was without us . And a great stress the Scripture layeth on the true Faith and Confession of that great Truth , as being a necessary Terms of Salvation . If thou shalt confess with thy Mouth , and believe with thine Heart , that God hath raised Christ , from the Dead , thou shalt be saved . This is more than a bare Historical Faith : It must not be a Faith , or a bare Notion of Faith , only in the Head and Brain , but it must be in the Heart , and have its Root and Rise from the Word of Faith in the Heart : And in Heb. 12.2 . as in many other places , there is a Direction to Christ without us , as the Object of Faith ; together with God , and Christ , and the Holy Spirit , not only as without us in Heaven , but every where present as well as within us . And to deny that both God and Christ , consider'd as without us as well as within us , is the Object of our Faith , is not only great Unchristianity , but worse : For to deny God to be the Object of our Faith without us , is as much as to say , God is not without us ; or if he be , we are not concern'd to believe it . But did not Christ direct his Disciples to pray to God , saying , Our Father which art in Heaven ; and was that only within Men ? It is strange how he would limit and confine the Object of Faith only to God and Christ within . This has given great Occasion to some to charge George Whitehead and others with Idolatry : For if the God and Christ , that is the Object of George Whitehead's Faith be only within , and not without , he has not the true God and Christ for the Object of his Faith. — But if this be an Inadvertency in George Whitehead , he ought to correct it , and remove the great Offence he hath cast in the way of many ; who have occasion given them by his unsound Words , to think he , and many of his Brethren , neither worship the true God , nor the true Christ , who would confine the Object of Faith only to be within . And for George Whitehead so to taunt William Burnet for his saying , Christ is to be sought and found above the Clouds , Stars , and Firmament , bespeaketh him that he was then , at least , when he so wrote , too much leavened and corrupted with Ranter's Notions , that held God and Christ , Heaven and Hell , and Devils , to be no-where but within Men ; or at least as some of 'em held , That God is no-where to be minded but as within : For though no Man can have a true and saving Knowledge of God , and true and saving Faith in him , but as it is wrought in him by the Spirit of God within , yet that true Faith and Knowledge respects him as Omnipresent , as well as Omniscient and Omnipotent , and in his other infinite Perfections : And it is a miserable wresting and perverting of that place , Rom. 10 , as if Christ were not as really to be minded as an Object of our Faith in Heaven without us as within us ; whereas it is plain that place is to be understood of Christ's Body : So that we are not to say , Who shall bring it down to us from Heaven ? and the Jews were not to expect that Christ in Moses's time , nor long after , should come down from Heaven , to assume and take a Body until the fulness of Time : And now that Christ's Body is ascended , that we are not to say , Who shall bring him down to us in that Body ? But this doth not hinder , that by Faith and Meditation we should respect him now in Heaven , as the real Object of our Faith , Love , and Obedience ; or that we should not in Faith hope for his real Coming again in his Glorify'd Body in the time appointed . And his Philosophy , wherein he would seem to be some Body , is false and vain , in taking William Burnet to Task , for telling of Christ so much above the Clouds , and querying , Are not the Clouds , and Circumference of the Heavens as well under us as above us ? I say , to speak properly , according to the best Rule of either Philosophy , or Divinity , or Astronomy , the other Hemisphere of the visible Firmament is not under us , but above . Above hath relation to the Earth , as the Centre ; and so whatever is remote from the Earth , more or less , whether in this or the other Hemisphere of the Heavens , is above . And the Scripture also teacheth us this Language , Exod. 20.4 . Query VII . Was his outward Blood outwardly shed at Jerusalem , the true Propitiation and Satisfaction for the Sins of the World , and is Faith in that Blood , & c ? To this Query we have full and plain Answers from George Whitehead , and William Penn , out of their Printed Books , sufficient to shew their Unbelief , and Antichristian Doctrine , directly contradicting the Doctrine of the Holy Scriptures in this great Fundamental Article . Let us first hear George Whitehead , in his Book call'd The Light and Life , &c. It is confessed ( saith he ) page 56. That God by his own Blood purchas'd to himself a Church , Acts 20. — Now the Blood of God , or that Blood that relates to God , must needs be Spiritual , he being a Spirit : And the Covenant of God is Inward and Spiritual , and so is the Blood of it , George Whitehead , page 56. The Light and Life of Christ within ; and page 55. Where do the Scriptures use those Expressions , and so much vary about the Blood of Christ , as one while to say , that the shedding of that Blood Outwardly was the meritorious Cause of Salvation : Another while the Word shedding to be left out , and the stress laid only upon that Blood it-self , which the Soldier shed or let out of his Side with a Spear ; which was after he was put to Death : And page 59. of the same . To say that Material Blood , ( viz. of the Sacrifices under the Law ) was a Type of that which was Material , viz. the Visible and Material Blood of Christ , shed upon the Cross . This is to give the Substance no Preheminence above the Type , ( especially if neither of them be Mystical nor in Being ) or like as if one should say , one Type was a Type of another ; and page 38. of that same Book . And where do the Scriptures say , the Blood was there shed for Justification ; and that Men must be directed to Jerusalem to it , when as that Blood shed is not in Being ? citing page 40 , viz. of William Burnet's Book . And whereas William Burnet had said in his Book as cited by George Whitehead , The Blood shed upon the Cross , the Material Blood , meritorious to Salvation , sprinkles the Conscience , Sanctifies us , Justifies , Redeems ; George Whitehead answereth in these express Words following : Observe here a twofold stress is laid upon that Blood ; First , Merit to Salvation ; Second , Works of Sanctification ; and so he hath set it up above God ; for God could not save , he saith , and yet is not in Being : [ gross Absurdity ! ] whereas Sanctification being a real Work inward , that is certainly in Being which Effects it . Note . Here it is plain that George Whitehead doth altogether deny Justification by that Outward Blood , or that it was the meritorious Cause of Salvation . And in this he agreeth with William Penn , that saith , One outward Thing cannot be the proper Figure or Representation of another ; nor is it the way of Holy Scripture so to teach us . The Outward Lamb sheweth forth the Inward Lamb. page 97. of William Penn's part of the Christian Quaker . And thus by his Doctrine , the Priests , or High-Priests under the Law , were no Type of Christ without ; and we have no High-Priest without us in any Heavens without us : And that most Holy Place , made without Hands . into which the Man Christ is enter'd , that was signified by the High-Priest going once every Year into the most Holy Place , made with Hands , is not any Place without us . The Body that Christ offer'd on the Cross no more than the Blood , was no real Sacrifice without us , that made any real Atonement : But that only Sacrifice and Blood that makes the Atonement , is the Body and Blood of Christ within . Note again . But why should there be any Sacrifice or Atonement made by Christ within , to make Mens Peace with God , or satisfie Divine Justice ; according to the Doctrine both of William Penn and George Whitehead , more than without ? It is altogether vain and superfluous . First let us hear William Penn's Reason against Railing , , page 91. And forgive us our Debts , as we forgive our Debtors ; where ( saith he ) nothing can be more obvious , than that which is forgiven is not paid : And if it is our Duty to forgive without a Satisfaction received , and that God is to forgive us as we forgive them ; then is a Satisfaction totally excluded . Mark these Words ; they deserve to be put in Capital Letters . But if a Satisfaction be totally excluded , then there is no Satisfacton made by Christ within more than by Christ without , by his Doctrine . And again , Let us hear George Whitehead , page 51. The Light and Life of Christ within ; Is it good Doctrine to say that God pacify'd God when he saw himself angry ? For , says the Baptist , it was God-Man that did it , &c. But tho' George Whitehead finds fault with the Expression God-Man , as not being Scripture , yet Edward Burroughs owneth it , saying , page 138. in his Collection ; We prize the Lord Jesus Christ , God-Man , to be precious unto us . And if George Whitehead say by God-Man , Edward Burroughs meaneth not Christ without , but Christ within , as I will not contradict that to be his meaning ; for he blameth John Buni●n for saying , The Spirit of Christ leadeth to Christ without ; and saith it is contrary to Rom. 10.6 , 7 , 8. and asketh his Reader whether this be not near to Popery , p. 306. But allowing that by Christ , God-Man , Edward Burroughs meant only Christ within . Where doth George Whitehead find such an Expression in Scripture for Christ his being God-Man within , but not God-Man without ? And seeing , according both to William Penn and George Whitehead , no Satisfaction is needful to satisfie God for the Debt of Men's Sins , for that would hinder free Forgiveness . Why do they both justifie William Smith's Saying , Christ in us offereth himself a living Sacrifice to God for us , by which the Wrath of God is appeased to us ? See George Whitehead , page 44. The Light and Life of Christ within ; and William Penn's Rejoinder to John Faldo , page 284. where he not only justifieth William Smith's Words , but laboureth to confirm them , saying , That Christ offers himself in his Children , in the Nature of a Mediating Sacrifice . But here it is fit to ask William Penn some Questions : If Satisfaction be totally excluded , because a Sin or Debt cannot be both paid or forgiven , what need is there of a Mediating Sacrifice of Christ within Men more than without them ? Secondly , Seeing it is the Nature of all Sacrifices for Sin , that they be slain , and their Blood shed , how is Christ slain in his Children , and when ? for we read in Scripture , that Christ liveth in the Faithful , as he did in Paul , but not that he is slain in them . Thirdly , If any slay the Life of Christ in them by their Sins , doth not that hinder the Life to be a Sacrifice by Geo. Whitehead's Argument ; That the killing of Christ outwardly being the Act of wicked Men , could be no meritorious Act ? Fourthly , Where doth the Scripture say Christ offers up himself in his Children a Sacrifice for Sin ? Fifthly , Is not this to make many Sacrifices , or at least to say that Christ offers himself often , yea Millions of times ; contrary to Scripture , that saith , Christ offer'd up himself once ? Sixthly , Why could no beast under the Law that had a Blemish be offer'd , but to signifie that Christ was to offer up himself in no other Body but that which was without all Sin ? Seventhly , Why was it prophesied of Christ , A Body hast thou prepared me ; why not Bodies many , if he offer up himself in the Bodies of all the Saints ? Eighthly , Is not this to make the Sacrifice of Christ in his own Body of less Value and Efficacy than his Sacrifice in William Penn's Body ? Because the Sacrifice of Christ in that Body that was offer'd at Jerusalem , was a Type , but this in William Penn's Body the Antitype ; That the History , This the Mystery * . Ninthly , Doth not this strengthen the Papists in their false Faith , That Christ is daily offer'd in the Mass and unbloody Sacrifice ? But whereas William Penn argueth , That as Christ , or the Spirit , Prayeth , or maketh Intercession in the Saints , why doth he not also offer up himself in them ? The Answer is easie ; The one is expresly affirmed in Scripture : The other not ; nor is so much as to be proved by any just Consequence , in a strict sence of the Word Sacrifice ; for it is not the Work of the Mediatory Spirit of Christ in the Saints , to offer up himself a Sacrifice in Men , but to apply the Vertue , Merit , and Efficacy of that Sacrifice of Christ outwardly offer'd to the Souls of Men for the Remission of Sin , Justification before God , and Peace with God. And tho' it is said in Scripture , that Christ remaineth a Priest for ever , and he is the Propitiation for our Sins , yet it is not said he is so in us , but with the Father in Heaven : And we have a High-Prist that is gone into Heaven . Nor do I judge it safe to allow any such Unscriptural Phrase or Doctrine , That Christ offereth up himself in us a Sacrifice in us , to appease the Wrath of God , though Christ's Mediation in the Saints may be allow'd in a qualified Sence , but not in the nature of a Sacrifice , but in other respects , unless the Word Sacrifice or Offering be taken not to be an Offering for Sin ; but more generally , and by way of Allegory , as the Prayers and Alms of the Saints are call'd Sacrifices . Note . That in the Book of Homilies , William Penn's Argument against Christ's Satisfaction for our Sins , is effectually answered at large , ( viz. ) in the Sermon of Salvation , First Part. Where the Objection or Argument of William Penn , is in Matter and Effect duly and fully answered , according to Scripture , viz. That God by his great Wisdom in this Mystery of our Redemption , hath so tempered his Justice and Mercy together , that he would neither by his Justice condemn us unto the Everlasting Captivity of the Devil and his Prison of Hell ; Remediless for ever without Mercy : nor by his Mercy deliver us clearly , without Justice or Payment of a just Ransom . But with his endless Mercy he joined his most upright and equal Justice , &c. And whereas George Whitehead , in his Reply to W. Burnet as above-cited , blameth him for attributing to the Blood of Christ that was shed upon the Cross First , Merit to Salvation , Secondly , Work to Sanctification . It is evident he owneth it to be neither . But as he is most highly jurious to that precious Blood , and to him that gave it for us ; so he most unfairly chargeth W. Burnet with saying , God could not save , and so setting up that Blood above God. For W. Burnet's plain Sense was , as is obvious , ( more especially to him that shall read his Book ) , That Christ as God , without being Man as well as God , could not save us ; he having appointed to save us , not without , but by the Man Christ Jesus , as the Scripture testifieth , which chargeth no Imperfection or Impotency any more upon God , than to say God cannot lye , nor do any thing contrary to his Holy Council and Purpose . And it is gross Ignorance and Errour in George Whitehead , to make it a Contradiction in William Burnet to say , as he chargeth him , p. 8. Men ought to look to Jesus Christ as he was there crucified , viz. at Jerusalem , or to that Blood that was there shed for Justification . And again to say , That Christ that restoreth Man's Loss , is both to be sought and found in Heaven , viz. above the Clouds and Firmament . For this is no Contradiction , but a most necessary and comfortable Truth , as well as that God and Christ are to be found in our Hearts . But it is wonderful Blindness and Inconsiderateness in George Whitehead , as well as in many of his ignorant Brethren , whom he hath been a great Means , by his unfound Books , to darken rather than to enlighten ; not to consider , That as God hath appointed divers subordinate Causes to work together in the producing of Natural Effects , all concurring in Harmony together with himself , the greatest and supreme Cause above all , who is in all , and through all : So in the Work of our Salvation , God hath appointed together with himself , divers subordinate concurring Causes , to effect and perfect it ; so as that God himself is our Saviour , so he hath appointed Christ , even the Man Christ Jesus , to be our Saviour together with himself ; and the Blood , Death , and Sufferings of Christ , and his most Holy and Perfect Obedience testified thereby ; also his Resurrection , Ascension , and Mediation , without us , as well as the Work of his Spirit in us , together with the other much more inferiour , but yet greatly valuable and profitable , outward , instrumental Helps and Means , as the Holy Scripture , Preaching , &c. in harmony to concurr together in the Work of our Salvation . A POSTSCRIPT . I Take notice of a late Book published against me by Th. Elwood call'd , Truth defended , &c. ( but whose true Name should be Falshood and Hypocrisie weakly defended ) being a pretended Answer to my two late Books ; the one detecting the Injustice of of their Excommunication against me , who were a leading Party of the Yearly Meeting of them call'd Quakers ; the other detecting the unjust Proceedings of that Party at the said Yearly Meeting , and giving a List of the vile and gross Errors of some of their principal Teachers , as George Whitehead , William Penn , &c. To the which pretended Answer of Th. Elwood abovemention'd , as also to some of the chiefest of his Forgeries and Pretensions , and gross Abuses in his former Book , call'd , A farther Discovery ; it is probable a due Answer may be given in due time . But I thought it not proper to meddle with his said Book in this Treatise , farther than to show briefly in a few Lines , two or three silly Juggles which Thomas Elwood useth to cloak and excuse some of his guilty Brethren . The first is in page 108. of his late Book , call'd , Truth defended , where to excuse and cloak George Whitehead's most unsound and impious Doctrine , saying , The Quakers see no need of directing Men to the Type for the Antitype , viz. neither to the outward Temple , nor yet to Jerusalem ; either to Jesus Christ , or his Blood. He alledgeth it should have been printed either for Jesus Christ , or his Blood ; the Word ( to ) there next before ( Jesus Christ ) being through mistake set instead of ( for ) , which it should have been ; and in the Book , he saith , which he hath , he finds it hath been so amended with a Pen , and the former part of the Answer shews it should have been so : But that this is a dull and silly Juggle , is easie to perceive ; for , first , whereas he saith the Word ( to ) was through Mistake set instead of ( for ) , Who hath told him this ? If George Whitehead , why did he not Name him ? for he was the only proper Person to tell him this , being the Author of these Words ; and every Man is the best Corrector of his own Words . Secondly , Who mended it in the Book he hath , and when was it amended ? Thirdly , Why was not this Amendment made in all the other Books or Copies , as well as that one ? And how is it , that after Sixteen Years the Book hath been in print , we never heard of such Amendment till now ? And why was it not put in the Book as an Errour of the Press , seeing many less Errours are usually corrected ? But , Fourthly , Seeing not only we find the same Expression elsewhere in that Book , but that it is a principal part of the Design of that whole Book , to take off People from looking to Jesus Christ without , as be suffer'd at Jerusalem , or to his Blood , as it was shed there for Justification as any will perceive that either seriously considers the Book it-self , or the Passages cited out of it , it is manifest it was no Mistake or Errour of the Press . Now that the same Expression is elsewhere in that Book , see page 61. where he blames William Burnet's Doctrine in these Words : Another while People must seek their Saviour above the Clouds and Firmament , page 33. contrary to the Righteousness of Faith , Rom. 10.6 . Another while , they must look to Jerusalem for Justification to the Blood that was there shed , page 24. contrary ( saith he ) to Deut. 30.13 , 14. and Rom. 10. Note how he useth the Word to here , and in the same sence as in page 38. And why did not Thomas Elwood tell us that place was also mended in his Book . And , Fifthly , The Amendment made by him helps not the Matter , the Word to , and for , in this respect and case having one signification : For to all true Christian Ears , it is as offensive to say , We are not to be directed to Jerusalem , the place where Christ suffer'd , for Jesus Christ , or his Blood , as to say , to Jesus Christ , and his Blood ; for all true Christians , by Faith and pious Meditations , ( though not by the Bodily Eye , which was not intended by William Burnet ) are directed to look as well for Jesus Christ as to him , as he suffer'd at Jerusalem for their Sins , that God might pardon them upon sincere Repentance , and Faith in Christ . And though the Temple at Jerusalem was a Type of Christ's Body , yet I no where find either in Scripture , or in any approved Author , that Jerusalem was a Type of Christ , but it was the place whereabout he suffer'd and where he was sentenc'd to Die ; which is a weighty Circumstance , necessary to be believ'd by them to whom it is preached , viz. That Christ suffer'd for our sins without the Gates of Jerusalem . And though the Types are not to be practised , as some of the People call'd Quakers , have in their Declarations showed , how some of the Types pointed at the Spirit 's Teachings , and inward Operations ; and in that respect directed to the Type for the Antitype , why also may not , and ought not the like Directions or Instructions be used , to show how the Types pointed to Christ without , us well as some of 'em pointed to the Spirit of Christ within , and to his inward Operations . A Second dull and silly Juggle of Thomas Elwood , and of George Whitehead also is , in their excusing Solomon Eccle's Blasphemy , in saying , The Blood that was forc'd out of Christ's Side by the Spear , &c. was no more than the Blood of another Saint ; which they both seek to excuse ▪ ( and whose Excuses I have shewn to be deceitful , and may further show ) : And to blind and hoodwink the Reader , they bring some of Solomon Eccle's Words , wherein they say , he did speak highly of the Blood of Christ , and new Covenant , as more excellent , and Living , and Holy , and Precious , than is able to be utterred , &c. and this , saith George Whitehead , might have satisfied any Spiritual or unbyassed Mind . But that this is thick and palpable Deceit in George Whitehead first , and next in Thomas Elwood , is plain , because in that very letter of Solomon Eccle's cited by George Whitehead , Solomon Eccles maketh a distinction of Blood ; and so doth George Whitehead , calling the Blood of the new Covenant , inward ; and Solomon Eccles expresly denieth that Blood that came out of Christ's Body , after he was dead , to be the Blood of the New Covenant : So when he affirmeth the Blood of Christ to be more excellent , &c. he tells plainly his meaning , that it was not that Blood that came out of his Side after he was dead ; so this thick and palpable Deceit of both is discovered ▪ And what a poor and silly Off-come makes he to excuse that most unchristian Saying of William Penn , viz. This Seed must be inward and Spiritual , since one outward Thing cannot be the proper Figure or Representation of another ; nor is it the Way of Holy Scripture so to teach us : The Outward Lamb shews forth the Inward Lamb : And whereas in Answer to this , I said , If this be not a plain Denyal of Christ to be any outward Being , having any Bodily Existence without us , I know no English . All his Answer I can find to this , is a silly Joke : saying , For a Scotchman not to know English , is not so great a Wonder as it would have been if he had said , he knew no Scottish : But until he give a better Answer ▪ it remains as a great Reflection he casts on the English ; That the outward Types of the Law , 〈◊〉 the Sacrifices and Pascal Lamb , were not Types of Christ without , but of the Lamb within ; which , I am sure , is not true Doctrine , neither English nor Scottish . FINIS . Notes, typically marginal, from the original text Notes for div A47149-e240 * Which he saith is in love to my poor Soul : But whether such Cursing proceeds from true Love , let the Intelligent judge . Notes for div A47149-e2050 * See his Book call'd Christ Ascended above the Clouds . pag. 21.24 . * As he calls it in . Answer to John Faldo . 
A47142	----	George Keith's explications of divers passages contained in his former books as also his free and open retractations of sundry other passages contained in the same, which may at present suffice for a reply to the late, as well as former books of Tho. Elwood, and John Penington, published against me, in respect of the most material things. Keith, George, 1639?-1716. 1697 Approx. 151 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47142 Wing K163 ESTC R18950 12730331 ocm 12730331 66443 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47142) Transcribed from: (Early English Books Online ; image set 66443) Images scanned from microfilm: (Early English books, 1641-1700 ; 694:24) George Keith's explications of divers passages contained in his former books as also his free and open retractations of sundry other passages contained in the same, which may at present suffice for a reply to the late, as well as former books of Tho. Elwood, and John Penington, published against me, in respect of the most material things. Keith, George, 1639?-1716. [4], 44 p. Printed for B. Aylmer ..., and Rich. Baldwin ..., and are to be sold by the author ..., London : 1697. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Society of Friends -- Controversial literature. 2005-05 TCP Assigned for keying and markup 2005-06 Apex CoVantage Keyed and coded from ProQuest page images 2005-07 Jonathan Blaney Sampled and proofread 2005-07 Jonathan Blaney Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion George Keith's EXPLICATIONS OF Divers Passages Contained IN HIS Former BOOKS , AS ALSO His Free and Open Retractations of sundry other Passages contained in the same . Which may at present suffice for a Reply to the Late , as well as Former Books of Tho. Elwood , and John Penington , Published against Me , in Respect of the most material Things . Every day they wrest my words , all their thoughts are against me for evil , they gather themselves together , they hide themselves , &c. shall they escape by iniquity , Psal . 56. 5 , 6 , 7. Will you speak wickedly for God , and talk deceitfully for him , Job 13. 7. LONDON : Printed for B. Aylmer , at the Three Pidgeons in Cornhill , and Rich. Baldwin in Warwick-Lane , and are to be Sold by 〈…〉 the Golden Ball in White Chappel , 1697. THE PREFACE to the Friendly Reader . THE chief occasion I have of Writing this short Preface to the following Treatise , is to excuse the delay of Publishing it until now , having declared my purpose of doing such a thing in a Printed Treatise , called , The True Copy of a Paper given into the Yearly Meeting , with a short List of some of the gross and vile Errors of G. Whitehead , &c. which was Published above a Year ago , and to Answer the Objection that some make , why I should expose the Errors of these Men , before I did Correct my own ? To both which I thus Answer briefly . To the First I say , Upon an after Review of my Books , I then mentioned in that Treatise , I found divers more Passages that needed an Explanation , and some of them a Correction , above what I had discovered when I published my said purpose , and I thought it was more proper to do both at once , then to Publish one Part before another . But indeed the Whole might have been much sooner Published , had not the great Brags of my late Adversaries , telling what great matters of Contradictions , and other Absurdities , they had found in my Books , justly occasioned a longer delay , that I might see the Sum Total of what they had to charge me with , which at last is come out against me in several late Printed Books of my Adversaries , as of Thomas Elwood , John Penington , and Edward Penington ; but having diligently perused them all , I find nothing material in them , justly chargeable , but what I had much more charged my self with , and had Corrected before ; beside that , most of the Things I have Corrected and Retracted in my Books , they have so past them over , that they have not put the least Censure on them . And the Contradictions and Absurdities they would fasten on me , are nothing , for the far greatest part , but their own blind Inferences , and perversions of my sound Words , proceeding from their great Ignorance . What are otherwise , are my own Observations , and free Acknowledgments , without any assistance I had from their insignificant and self-contradictory Scriblings . And that they may demonstrate their Itch to Scribble , they have filled a great many Sheets with repeating the same things over , again , and again , with very little addition ; and what is so , is almost wholly either a manifest perversion of my Words , or a palpable bewraying their Ignorance and Folly , which I may ( if God permit ) in divers particulars hereafter discover ( it not being proper in this place ) above the particular Instances I have given in the following Treatise . And this I hope will suffice to Apologise for this small delay , and will be a reasonable Excuse to impartial Men , and may serve to stop the Mouths of my Adversaries also , who have taken as much time , and perhaps more , to publish Answers to Books that they have said they would Answer . To the Second I Answer . First , My free Acknowledgment that there were things in my Books that did need Correcting , and my declaring my purpose with the first convenience to Correct them , might excuse me for my not beginning with my own Books , until I had either brought them to give an equal Acknowledgment of their need of Correcting their Books , or upon their stubborn and pertinacious conceit of their Books being free of all Erros , I might the more justly expose them , not only to be guilty of Errors , but that they hold them pertinaciously . Secondly , As I said before in the Preface to my Printed Narrative , my Errors being compared with theirs , were but as Motes to their Beams , which Motes I had so far pull'd out of my own Eyes , that I had made a general publick Acknowledgment of them in Print , and a particular Acknowledgment of as many of them , as came under my Observation , to divers particular Persons viva voce . Thirdly , The particular occasion given to me by my Adversaries , did justly give me cause to begin with detecting their Errors , for they did Excommunicate me ( as they did pretend ) for breaking the Peace of the Church , which pretended Breach was my opposition to the vile Errors and Heresies I had proved divers of the Preachers in Pensilvania guilty of . They who Excommunicated me here at London , viz. the Yearly Meeting , where G. W. and W. Penn were the Ring-leaders , instead of blaming these Persons in Pensilvania , or censuring their vile Errors , did justifie these Men , and would take no notice of my effectual Proofs against them , but did most abominably cloak them , and gave out a Bull of Excommunication against me , ( which together with my Answer to it I Printed soon after ) as if I had been the only Offender , and I did quickly perceive , what the bottom was why they did so justifie these Men , and cloak their Errors , even because they were guilty of the same Errors themselves , and were the Nursing-mothers , out of whose Breasts these in Pensilvania had sucked that poisonous Milk ; therefore it was necessary that they should in the first place be discovered , to give warning to the many Thousands that were so greatly deceived by them . I desire the Friendly Reader to excuse my Inserting in this short Treatise , divers perversions and misrepresentations of my Adversaries , cast upon divers Passages in my Books , with my Answers unto them , the nature of the present Case so requiring it to be , without which my Explication of these things had not been so clear , nor my just Defence so intelligible . And Lastly , I desire them to take notice , As I have not here , or elsewhere Retracted , nor renounced any one Assertion , contained in any of my former Books , that ever was Judged by me an Article of Faith , so they will not find ( as I have not found ) that my Adversaries have proved any Contradiction in my latter Books , to any Article of Faith Asserted in my former Books . George Keith's Explications , AND Retractations : CONTAINING An Impartial Review of his former Printed books , relating chiefly to matters of Doctrine : Wherein are given divers Explanations , as also Emendations and Corrections of divers Passages in his said books , no wise derogating from , nor invalidating the weight of his former Testimony , but greatly confirming it , with respect to the great Truths of the Christian Faith and Doctrine . SECTION I. Containing divers Explanations and Emendations of Passages in my Book called , Immediate Revelation not ceased ; First Printed in the Year 1668. and Re-printed with an Appendix in the Year 1676. I. AS Concerning the Term Immediate Revelation , in the Title Page of that Book , at which some are offended , and which some misconstrue to a wrong sense , never intended by me , as if thereby I did signify such a Revelation , as did give us the Doctrinal knowledge and Faith of Christian Religion , and Principles thereof , without the Holy Scriptures , or other outward means of Instruction ; to obviate this offence and mistake I recommend to the Reader what I have said , from pag. 38. to pag. 42. of that Book : Where I distinguish of means Intermitting and Transmitting , and show that it is the Intermitting means that hinder the Revelation to be Immediate , but not the Transmitting , and the same distinction I use in my Book , called , Divine Immediate Revelation , Printed in the Year 1684. But in other words , as discontinued and continued . Moreover , how far I did own the Holy Scriptures to be a necessary means , to give us the true Knowledge and Faith of Christian Doctrines and Principles . I refer the Reader to my Book , Divine Immediate Revelation , p. 〈◊〉 Where I say , And if we except these Doctrines and Heads of General Religion common to us , with the Gentiles , which are revealed both to them and us , without Scripture , of all which notwithstanding the Scripture doth abundantly testify , all other Doctrines and Heads of the Christian Religion , ( which is a special Religion , more perfect and excellent than the General , and perfecting the said General Religion , in true Christians ) are made known to us , by the Scripture-means ; the Holy Spirit inwardly inlightning and inspiring us , that we may understand the Doctrines declared in the Scripture , and may savingly apply them with true and sincere Faith to the salvation of our Souls . And here Note , that in the words above cited , I did distinguish twelve years ago betwixt Gentile Religion , and Christian Religion , tho some call this a New Doctrine in me so to dislinguish . And seeing the word Immediate Revelation is no Scripture Term , ( tho Revelation is ) and that it is not well understood by many , I can freely consent , that the word Immediate be not pressed , or imposed on any . But I do constantly assert , ( as I have formerly asserted ) that the inward sensible Communications and Enjoyments of God and Christ , that the Saints have frequent Experience of , are not only beyond all Demonstration of words , but are oft received without all present use of words , in a deep inward silence of the Soul. II. That I blame them who say , that the Scriptures are a filled up Canon , and the only Rule of Faith and Obedience in all things , and no more Scriptures ( or Writings ) to be given forth from the Spirit of the Lord. And pag. 4. That I said , tho no NEW ESSENTIALS ARE to be added , yet a New and fuller and clearer Testimony may be added , concerning the same old essentials . Here Note , the words may be added , as importing the possibility of such a thing . But whether God shall be pleased to add to the Books of the Holy Scripture , other Books of the same Authority , in any time to come before the End of the World , I Judge it is not safe for me to determine , either in the Affirmative or Negative , but that it is possible he may do it , ought not to be questioned of . But that any Mens Writings ( beside that of the Prophets and Apostles , ) are of equal Authority with the Scriptures , ought not to be granted , and that all Doctrines of Men , however so much Illuminated , ought to be subjected to the Rule , test and touchstone of the Holy Scripture , and tryed by the same , I do assert , as formerly I have done , still leaving Room to the Spirit , to give particular Guidance to the Souls of the Faithful , with respect to their inward State , and directing them , in Particular Cases and Affairs , as to things in themselves Lawful , and not forbidden , nor Commanded in General by any positive Precept ; and that I said no New Essentials are to be added , is sufficient Proof , that I held the Scripture did contain all the Essential Doctrines of Christianity . III. As to my blaming them , who deny that there is an infallible way , whereby to discern the true Ministers and Members of Christs Church from the false . To this I say , tho such a discerning of Spirits was given at times to the Prophets and Apostles , and others extraordinarily endued , whereby to know Mens inward States , without regard had to their Fruits ; yet the general way that Christ has given us , whereby to know Men , is by their Fruits , of words and works , whether Good or Evil. And whatever inward sense , or discerning any may pretend to have of another Mans Spirit being bad , yet we find no warrant from Scripture to receive an Accusation against any , far less a positive Judgment , without plain evidence of matter of Fact against them , by credible Witnesses , 1 Tim. 5. 19. For if such a thing be given way to , in any Society , that Men shall be Judged to be of a wrong Spirit , only by the pretended discerning of Spirits , that some may claim without any real Proof or Evidence of words or works , that are really evil , the most innocent Men may happen to be Condemned , and the most guilty justified . And even to know Men by their Fruits is a gift of the Spirit , and proceedeth from a true Spiritual discerning , that is given Universally in some measure to all the Faithful , tho they have not always such due use of it , but they may be , and are at times mistaken . IV. This Seed groweth up into a perfect substantial Birth , which is Christ formed within , the Body of Christ his Flesh and Blood , which cometh down from Heaven , and giveth Life unto Man which eateth it , and feedeth upon it ; and it is called the Body and Flesh , and Blood of Christ , because his Eternal Life and Spirit dwelleth in it immediately . Here Note , by this perfect substantial Birth , I did not mean ( as I now do not ) any substance newly produced , even as in the Generation of natural things , as Plants and Animals , no new substance is produced , but only a vital Union of substantial Principles formerly existing ; so by Christ formed within , I understood , ( and do still understand ) that a measure of the pure Life of Christ cometh to be United to the Soul , and the Soul to it , after the Soul is duly purified and prepared for such an Union , by which Union that Soul becometh a Member of Christ , even as the Hand is a Member of a Man's Body , by its having the Life of the Body in some measure united to it , and by Virtue of that Union actuating that Member , and making it living and sensible . And whereas I did call that inward substantial Birth , the Flesh and Blood of Christ , I did so call it only by a Metaphor , or Allegory , for with such Metaphors , Allegories and Figurative Speeches , the Scripture aboundeth in treating of the Spiritual and Divine Refreshments , and Enjoyments of the Saints ; as when they are called , Bread , Wine , Milk , Honey , Marrow and Fatness ; and a Feast of fat things . But this Allegorical and Figurative sense of Christs Flesh and Blood , ought not to divert our minds , not take off our Faith , from Christs Flesh without us , that he gave to be broken for us , nor from his Blood that he gave to be shed for us , without us , for the Remission of our Sins , nor was it ever so intended by me , Now that to believe in Christ , as he gave his Body of Flesh outwardly to be broken for us , and his Blood outwardly to be shed for the Remission of our Sins , is the Eating of his Flesh , and drinking of his Blood , as well as the inward Enjoyment of his Life in us , is clear from John 6. 29 , 35 , 40 , 47 , 48. According to which Augustin said , concerning Eating Christs Flesh , and drinking his Blood , Quid paras dentem & ventrem , crede & Manducasti , i. e. VVhy preparest thou Teeth and Belly , believe and thou hast Eat Christs Flesh , and drunk his Blood. V. Pag. 36. For we do freely acknowledge , that such is our State and Condition , as we are capable to run out , and both think , speak , write , and do things that are not only not infallible , but may be wrong and false . And pag. 37. So that this infallibility , as it relates unto the Seed , Birth , and Spirit of God ; is absolute ; but as it relates to us , is limited and conditional , and is rather a possibility of not being deceived , than an impossibility of being deceived . Here Note , seeing I have plainly acknowledged that not only I , but we , to wit , any of us all may err , why should I , or any of us be ashamed , or unwilling to own and correct any unsound or unjustifiable words , that may have dropt from our Mouths or Pens , by humane weakness , or inadvertency , or why should any be upbraided and reviled , as Apostates and Changelings for so doing ? Also Note , that the Calumny of such is sufficiently repelled who have falsely charged me , as holding my self , or others , of the People called Quakers to be infallible , which I never did , tho I Praise God I am no Sceptick in Religion ; But do believe that both all sincere Christians and I , have an infallible Faith and Perswasion , touching the Fundamental and Essential Doctrines of Christianity , yet in other things of an Inferior Nature , I grant , I not only may have erred , but that I have erred , and I desire to bless God that hath given me a Heart , willing both to see and Acknowledge my Errors , and to retract and amend them . VI. Pag. 54. And tho I cite Scriptures , and make use of them , in arguing this Point , yet I can truly say , I have not my knowledge from them , Here Note , I say from them , as being the efficient cause ; but I did not deny , that I had my knowledge by them , Instrumentally , to wit the Doctrinal Knowledge and Faith I had of the Gospel Truths , and Principles of Christianity , for that is abundantly acknowledged in many places of my Book of Immediate Revelation , as I have above mentioned , therefore what I then held , I still hold , that I do own and acknowledge the Doctrinal Knowledge , and Faith of the Principles of Christianity , Principally to the Spirits inward Teachings , and to the Holy Scriptures , and other outward means of Instruction Instrumentally . VII . Pag. 57. Jesus Christ himself , who spoke to them in the days of his Flesh Face to Face , did his words reveal him , or his Father unto them , &c. Here Note , I show how there is need of Internal Revelation , to give the Knowledge of Christ , as he came in the Flesh ; and therefore it appeareth , I did then believe , as well as now I do believe , that the Knowledge of Christ , as he came in the Flesh , was needful to salvation , ( even to all Mens salvation who ever shall be saved , either express or implicite ) else why should I plead , that it was needful to be revealed by the Spirit . VIII . Pag. 60. Seeing the Knowledge of Christ after the Flesh , was not sufficient , not to be rested in , but they were to look for a better , &c. Here Note , that ( as it will appear from the foregoing and following words in that Book ) by the Knowledge of Christ after the Flesh , I did not mean the Knowledge of him , as he came in the Flesh , but that knowledge that the Disciples and Apostles had of him , by their outward sight and hearing of him , or by what they could know of him , by the meer Actings of the mind , without Internal Divine Illumination . But the true saving knowledge of him , is a Spiritual Knowledge of him , as he came in the Flesh , and dyed for us , so as by the Inward Revelation of the Spirit of God , the mystery of his Death , and Sufferings is opened to us , and the end and intent thereof , with the great Blessings and Benefits we receive by him . IX . Pag. 63. The Glorious Gospel of Christ is not the words , the best of Scripture words . Here Note , that whereas I say , the Glorious Gospel of Christ is not the Words , even the best of Scripture Words : It appeareth sufficiently from what I have at large discoursed on that Head , in that Book of Immediate Revelation , from pag. 55. to 71. My sense was , that the words of Scripture , are not Principally and chiefly the Gospel , are not the Principal thing , of the Gospel , which I expressly mention , pag. 69. And I call the Light of Christ , shining in the hearts of the Faithful , The Principal thing that giveth the true Knowledge of God , which if Mens minds were come to , and begot into it , their Reading [ in the Scriptures ] and other Exercises in the leadings of this , would be useful and serviceable in their place . But as the Scripture words , without the inward Life , Spirit , Light and Grace , is not the Gospel , so nor is the Spirit , and Light , barely and abstractly considered , without the Words and Doctrine , the Gospel , In the full and adequate sense of the VVord Gospel , which signifieth glad tydings , and cannot be conceived without some form of Words and Propositions , that consist of words inwardly conceived , and cannot be outwardly Preached , without some form of words outwardly expressed . And certainly when Paul said , Rom. 1. 16. That the Gospel was the Power of God unto salvation , To every one that believeth , he did not think that the Gospel was a form of words without the Power of God inwardly revealed , for he said to the Thessalonians , 1 Thes . 1. 5. For our Gospel came not only unto you in word only , but in Power and in the Holy Ghost , and in much assurance , and 1 Cor. 4. 20. For the Kingdom of God is not in VVord , but in Power . And that by the Kingdom of God is sometimes understood in Scripture the Gospel , is clear from Math. 13. Mark 4. Luk. 8. Treating of the parable of the Sower , and is generally acknowledged by Christian Writers . But when Men commonly call the words of Math , Mark , Luke and John the Gospel , while they understand it not strictly and barely , nor primarily , but figuratively , by way of Metonimy , we should not contend with them , as neither in their calling the Scriptures , the word of God , providing they call it not the only word of God , as in opposition to any internal word , and teaching of God in Mens hearts . And certainly it has been not only an unprofitable , but an hurtful and groundless Contention , that many called Quakers have raised , in denying that the Scriptures should be called the word of God , or so much as the written word , Clamouring unjustly , where do ye read in Scripture of a VVritten word ? and to call the Scripture words , which are many , the word ( say they ) is a Lie or Nonsense . But in Answere we read expressly , that a sentence out of one of the Psalms of David , recited by our Saviour , John 15. 25. They hated me without a cause , is called by him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The written word , nor is it a Lye to call many words the word , as it is not a Lye to call many Letters the Letter ; as the Scripture calleth it , and so high did this Groundless contention arise , betwixt some called Quakers , and other professions ; that they made this one of the Causes , why they did separate from them , because they called the Scriptures the word of God , and Matthew , Mark , Luke , and John , the Gospel ; whereas themselves commonly call the Books of Matthew , Mark , Luke , and John , the Acts , with the other following Books and Epistles of the Apostles , the New Testament . For with such Figurative Speeches the Scripture aboundeth , and to charge them to be a Lye , or Nonsense , is to charge a Lye , or Nonsense upon Christ and the Holy Spirit . But in a late Book , Stiled , the Quakers cleared , &c. By B. Coole , given out by approbation of the second days Meeting of them , called Quakers at Grace-Church-street , they say , as they , ( viz. the Scriptures ) declare the mind of God , with respect to us , and are his Commands to us , they may in that respect be called the word or Command of God , and so the Quakers own and esteem them ; And so indeed do all other Professions in Christendom , and not otherwise . X. Pag. 64. We are not those Prophets . Here Note , it is a Typographical Error ; which should be Corrected thus , we are not that Prophet . And not only in this , but in many or most of my former Books , diverse Typographical Errors are to be found , which yet are obvious enough , to the judicious and unprejudiced Reader to be such , as indeed are to be found in most Books ; and it is very unfairly done , by my late Adversaries , to charge me with such Typographical Errors , as if they were mine , as on the other hand , to make that a Typographical Error in some of their own Books , which is plainly obvious to be no such thing . XI . Pag. 74. Now the Bowels of the Fathers love stirred in Compassion to the work of his hands , that of the pure Creation in Man , which tho shut up in Death , yet it remained , and perished not as to its being , it did not become a nothing , but remained a being , and this is the lost which God sent his Son into the World to seek and to save , not to seek and to save the Old Adam , that Birth of the Serpents begetting , but to destroy it . For it is not capable of Gods salvation . Here Note , that I said , that which Christ came to save , is the work of Gods hands , that of the pure Creation in Man , to wit , the Soul of Man , that is , a Created being ; and that I called it , That of the pure Creation , I did not mean , that it had not been defiled by Sin , but because of its great worth , in respect of its Original and Primitive State , and its near capacity to be Cleansed and Purified . And this is said , not only agreeable to mystick Writers , that have distinguished betwixt the Soul of Man , and the impurity of the Serpent , or Serpentine Seed , and spawn that became mingled with the Soul of Man by Transgression , and have called the true Soul of Man the nucleus , i. e. The kernel , but that of the Serpent , or of the Devil in Man , ( since the entrance of Sin ) the Cortex and Putamen , i. e. the Shell and Husk , and the Impurity of Belial , but also in agreement with the Holy Scripture , that plainly distinguisheth betwixt the Wheat and the Tares , the good and the bad Seed , good and bad Fish , the Silver and the Dross , the Sheep , with other clean Animals ; that the Scripture calleth clean , and Dogs , Swine , and other unclean Animals . And as a Sheep , how much soever defiled with dirt , is called a clean Animal , and a Dog or Swine , how much soever washed , is called an unclean Animal , so the distinction holds good in a Mystical and Allegorial sense betwixt the true Soul of Man ; that may be said to be pure Comparatively ( tho defiled ) in respect of the Serpent impurity that cleaves to it , the which when separated from it , the Soul is simply and compleatly pure , and after this manner , the People of Israel , in respect of the Heathen Nations , are called in Scripture the Holy Seed , tho even then they had great defilements , also tho the Nations before Christs passion were called unclean , yet afterwards by virtue of his Passion , they are forbidden to be called common , or unclean , as the Lord said to Peter in the Vision , Acts 11. VVhat Gods hath cleansed ( Note cleansed ) call not thou common . This was only comparatively . And briefly , all Souls of Men that belong to Gods Election , and shall be saved , are called in Scripture the Good Seed , the VVheat , &c. But these that shall not be saved , are called the bad Seed , the Chaff , Tares , Dross . XII . Pag. 75. That which Christ came to save , is that of God , which proceeded from him , The Seed of God in Man , the Seed of Abraham , whereof Abrahams old decayed Body , and Sarahs Barren womb was a Type . Here Note , that I call the elected Souls of Men , that shall be saved , and belong to Gods Election , the Seed of God , is to be understood only in a secondary sense , according to diverse places of Scripture , as Isaiah 53. 10. and 59. 21. and Rom. 4. 16. and 9. 8. Mal. 2. 15. The Hebrew hath it Seed of God. See the Margin ; and that I call it the Seed of Abraham , is only by an Allegorical Allusion , to the Spiritual and Divine Birth in the Faithful , signified by Isaac , the Son of the free Woman , which Allegorical Allusions is grounded on Gal. 4. 24. But this was never intended by me to lessen , or obscure that great Truth of the Gospel , That the Man-Christ is the promised Seed of Abraham , in the true literal sense , and without all Allegory , as he was Born of the Blessed Virgin , In whom all Nations of the Earth are Blessed , And that promised Seed of the VVoman , that should bruise the Head of the Serpent . XIII . Pag. 87. Through him , ( viz. Christ ) not at a distance , but near . Here Note , my sense was , not at a discontinued distance , but both near and far off , both within us , and also without us in the Heavens ; as where it is said , Acts 17. 27. That God is not far from every one of us ; viz. at a discontinued distance ; for otherwise he is both a God a far off , and a God nigh at hand . And pag. 88 While I remained Ignorant of the Appearance of Jesus Christ , to meditate in me ; it is a Typographical Error , read to mediate in one . Here Note , That I did not intend , in the least , by asserting the Mediation , or Intercession of the Mediatory Spirit of Christ in the Saints ( according to Rom. 8. 26. ) to deny , or derogate from Christ's Mediation and Intercession without us in Heaven . XIV . Page 99 Jesus Christ revealed in Man is the Foundation of the True Church . Here Note , That I did not mean by Christ Jesus , only and alone the Light within ; but my sense was , That the true Knowledge and Faith of Christ , as he is both God and Man , and who , as Man , died for our sins , rose again , and ascended into Heaven , and is our High Priest , Mediator and Advocate with the Father in Heaven ; is grounded upon him as inwardly revealed by his Spirit and Light in our Hearts , which was my Design chiefly in this Treatise ; and how much , and how far I did then own the Man Christ Jesus without us in Heaven , as our Head and Foundation , and Object of our Faith , I recommend to the Reader to read what I have writ in this same book of Immed . Revel . from page 243 , to page 247. where note that particular passage , page 245. where I say , The Man Christ Jesus , who suffered in the Flesh at Jerusalem , above sixteen hundred years ago , is the Spring out of which all the streams of Living VVater flow into our souls : And the Sun out of which , and from which all the Light we have shineth into our souls , in whom the fullness of the Godhead dwelleth , and through whom God doth communicate unto us every good and perfect Gift . And page 247. I say — All our Prayers , and Breathings , and Crys in the spirit and Life of Jesus in us , do immediately reach unto the Man Jesus , ascended unto Glory , and he is touched with them . — And through the Man Jesus help doth come down unto us from the Father of Lights : And all our Refreshments , Quicknings , Consolations , and Renewings of Life and strength come unto us from God through him , in whom we have favour with God , in whom God is well pleased with us . — And a few Lines after I say , In whom we believe , as we do in God , as he himself hath taught us ; Ye believe in God , ( said he ) believe also in me : In whom believing , we also call upon him , even Jesus , who , as concerning the flesh , was crucified , who is God over all blessed for ever . And lest any should surmise , That by Christ Jesus , in all this large Citation , I did mean the Light within only , and not the Man Christ Jesus without us , I expresly mention the Man Christ Jesus without us , page 246. who is ascended into the Heavens , with whom we have immediate Fellowship and Union , through the measure of the Life of Jesus , as Man made manifest in us . Which is abundantly sufficient to discover the Impudence of my late Adversaries , who by perverting my words , assert , That I made the Light within the alone Object of Faith ; which I never did ; altho I grant , That with all True Christians I hold , That as God , who is Light , is every where present ; so in a special way of Presence , he is together with his Word and Spirit in the Saints ; and as so present is the Object of their Faith , yet so as that Christ Jesus , as he is both God and Man , is also the Object thereof . XV. Page 123. and Luke 15. 8 , 9. He compareth it to a Woman having lost a peice of money , &c. Here Note , This I freely confess is one of these places of Scripture , that I have , through weakness of understanding , misunderstood , and unduely applyed to prove a truth , for whereas I have with others among the People called Quakers , construed the lost Piece of Money mentioned in this place to be the Light within , being too much swayed by their Authority ; I am sufficiently convinced by the lost peice of money in this Parable of our Saviour , he did not mean the Light within , but the lost Souls of Men , whom he came to seek and to save , and I plainly now understand that by the lost Sheep , the lost peice of Money , and the lost Son , is understood Men , or the lost Souls of Men , who when they have sincerely repented , and are Converted unto God , are said to be found ; therefore that the Repenting Sinner is the lost peice of Money , is clear from our Saviour's Words , v. 10. Likewise I say unto you , there is Joy in the presence of the Angels of God over one sinner that repenteth . But they who expound the lost peice of money to be the Light within , will find difficulty to show what the Nine Pieces are that were not lost . Whereas to understand it of the Souls of Men , there is no difficulty in it ; for as of these many created Angelical , rational Spirits , many did not Sin , and so were not lost , so the Souls of Men did Sin , and these are fully signified by the lost piece of Money , yet although by the Light within is not to be understood the lost piece of Money , but the Soul of Man , the Light within is very well proved , from that part of the Parable which saith , that the Woman Lighted her Candle to seek the lost piece of Money ; which plainly signifieth , That the way that the Lord useth to find the lost Soul is , by Lighting a Candle in it , and Inwardly enlightning it to see its lost condition , and how it may return to God by sincere Faith and Repentance . And tho it is not the intended sense of this place of Scripture , that the Light within i● the lost peice of Money , but the Soul of Man is that lost peice , ye it may well be allowed to be a Truth , That as God and Christ ●ad lost the Soul of Man , so that Soul had lost God and Christ , and the loss was mutual , and the finding is also mutual ; as soon as God and Christ findeth the lost Soul , that Soul formerly lost , finden God and Christ , and greatly rejoyceth on that Account . I find the same mistake happened to Origen , in his expounding this Parable of the lost piece of Money to signify , The Kingdon of God within , the Image of the Heavenly King , Hom 13. in Genesin . Again , whereas I said , pag. 125. So all his Ministers ever Preached People to this , the lost in them , that it might be found , That they may find a lost God , a lost Christ whom they had lost , and from whom they were seperated by their Sins . Tho. Hicks in one of his Dialogues , had imposed a perverse Gloss upon them , by leaving out the latter part of them , Viz. Whom they had lost , and from whom they were separated by their Sins , as if I had taught for Doctrine , that Christ came to save God and Christ , that they were lost , or as that God or Christ needed Salvation , whereas my following words plainly show my real sense , Viz. That God had not lost himself , nor Christ had not lost Christ , but Men had lost both by their Sins . XVI . Pag. 126. And therefore , said Paul , 1 Cor. 2. 2. I determined not to know any thing among you ( in you ) save Jesus Christ , and him Crucified , he Preached every where , Christ Crucified that he might be Raised up in them . Here Note , Tho the Greek words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can be Grammatically Translated in you , yet they will not always admit of that Translation , otherwise in many places , the sense would be marred , as 1 Cor. 15. 12. How say some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It cannot be with good sense Translated in you , but among you . And as to that place , 1 Cor. 2. 2. and Coloss . 3. 1. Both these places are to be understood of Christ , as he was outwardly Crucified ; And but consequentially of his inward appearance , and the true sense of Pauls words is this , that he determined not to show himself wise or skillful among them , in any other Knowledge or Wisdom , but in the Knowledge of the Crucified Jesus , how he is the gift of the Fathers Love to poor Sinners , to save them from Sin and Wrath , and what the great Benefits and Blessings are we have by him , and by his Death and Sufferings , Resurrection , Mediation , and Intercession for us in heaven , which doth include his inward appearance consequentially , so that I freely Acknowledge my Weakness and Shortness in understanding , in training these and some other places of Scripture , to prove what they did not so directly and properly prove , the which und●● application of both these places , 1 Cor. 2. 2. and Gal. 3. 1. Both here and where-ever they may be found in any other of my Books , particularly , Universal Grace , p. 43. I retract and correct as above-mentioned . Yet I would not have any to think , that I relinquish my Testimony , to Christs Inward appearance , in the Souls of Men , and Gods Inward Revelation and Teaching by his Spirit in Men , for I remain in the same Testimony , as to the main , and I hope so to do , while I live in that , and in all other parts of it , relating to essentials of Christianity and Spiritual experiences , and all openings of Truth at any time given to me , of the Lord , and delivered by me , in this , or any other of my Books , therefore let none Judge amiss of my free and Christian Acknowledgement , in this , or any other mistakes , that upon a further discovery , I am made free to acknowledge , retract and correct . XVII . Pag. 137. Then they would turn their Backs upon them , and their Colledges would become like the Abbacies at this day . Here Note , The great Rudeness , and Unmannerliness I saw in many of them called Collegians , and other unchristian Behaviour in our Meetings , and in other places , drew this passage from me , yet let none from this conclude , that I either then was , or now am against Schools of good I earning , either of Divine or Natural Things , but it is the Abuse and Irregularity of them , that I then was , and now am against . And I do not think that true Divinity can either be truely taught , or truely learned without God's inward teachings and illumination ; and that there are but too few that are so taught , it is but too apparent ; Yet that many called University-men , have had , and may now have a good measure of true spiritual Knowledge , I dare not be so uncharitable to deny . And I cannot omit to mention the great benefit I had by reading the truly pious books of several pious English Writers , and also of some of my Native Countrey , before I came among the Quakers ; not only John Wickliffe ( who was an Oxford Scholar ) , but Luther , and most of the first Reformers from Popish Darkness , Idolatry and Slavery , were University-men , and the English Martyrs , Cranmer , Ridley , Latimer , &c. XVIII . Page 230. The Historical Knowledge and Faith , viz. of Christ's outward coming in the flesh , birth , life , death , &c. is not an essential part of true Religion , but an integral . Here Note , That by the Historical Knowledge and Faith , I did understand that Knowledge and Faith that respecteth the History of Christ's Birth , Life , Miracles , Death , Resurrection , Ascension , &c. with all the Circumstances of Times , Places and Names of Persons , as related by the four Evangelists , which elsewhere I have called the express , or explicite Knowledge and Faith , which many of the Faithful never had . But the Doctrine of Christ simply considered , is one thing , and the History , or Historical Revelation of the many Circumstances of times , places , and persons , &c. Relating to that Doctrine , is another thing . The Knowledge and Faith of the first may be had , and was had by many , without the second , and as the first I call express , or explicite , with other Christian Writers , so the other may be called Implicite , and is Implyed in the other , the explicite I hold not to be Universally necessary to Salvation ; but to whom an opportunity is given , to have it made known , but the Implicite I hold is Universally necessary to all that shall be Eternally saved . And I know not any thing to be found in all my former Writings , to the contrary , notwithstanding of the attempts of my ignorant Adversaries who affirm it , and whom I have sufficiently Answered in diverse of my Late Books , particularly that called , The Anti-Christs and Sadducees detected . However , upon supposition , that any such thing can be found in my Books , I retract and renounce it ; And I had far rather contradict any unsound assertion , ever held by me , than contradict the least truth , warranted by Holy Scripture . Nor is it properly to be guilty of a Contradiction , for a Man to correct his former Errors , but my Adversaries are guilty of foul Contradictions , who both together affirm and deny the same things , as if two Contradictories could be both true at once , which no Sober or sincere Men will allow . XIX . Page 20. And thus Christ , according to his spiritual birth , in the Saints , is the Seed of the Woman ; for that the Saints are the Woman , that bring him forth after the spirit ; and are his Mother , as Mary brought him forth after the flesh and after the spirit also . Here Note , That I call Christ with respect to his being formed in the Saints , according to Gal. 4. 19. The seed of the Woman . It is plain from the whole Series of my discourse in that place , both before and after , for some Pages , that I did understand it but Allegorically , and by way of Allusion , and never intended it , that Christ was not the Seed of the Woman , in the true and proper sense of the words , without all Allegory , as he was made of a Woman , and was born of the Virgin called Mary , really and truly , according to the flesh . And his Birth thus after the flesh , as he was born of the Virgin at Bethlem in Judea , I did always believe , as I do at present so believe was really intended and foretold in these words , Gen. 3. 15. And as Mary was the immediate Mother of Christ , according to the flesh , so Evah , who was the Mother of all Men , was his Mother remotely . But the Allegorical sense of Christ's Birth or Formation in the Saints , is warranted both by Scripture and Antiquity . By Scripture , as Mat 12. 50. Rev. 12. 2. 5. And by Antiquity ; for Augustin first , and long after him Erasmus said , If Mary had not born Christ in her heart or soul , he could not have been her Saviour , tho she had born him in her flesh . But this Allegorical Allusion of Christ's Birth in the Saints , I did not ground on Gen. 3. 15. but on Mat. 12. 50. and Rev. 12. 1 , 5. And how and in what sense I understand the Birth of Christ in the Saints , I refer to the 4th Paragraph of this Section . XX. Page 254. And this is as proper a Death , as when a man dieth ; for when a man dieth his soul dieth , not in it self , but it dieth unto that Fellowship it had with the body , by reason of the Vital Union betwixt it , and the body being broken . Here Note , I acknowledge this passage is not safely worded ; therefore I retract it . For tho I had very safely asserted , That the Life af Christ , viz. The Principle of the Divine Life in men , never dieth in it self , but only as to men , when they commit great and heinous sins , whereby they are said to quench the spirit , and crucifie the Son of God afresh to themselves after they had known a divine quickening , yet the Union betwixt the soul and body of a man being broken , is more properly a Death ; the other I take to be understood rather figuratively than proper . For when the Vital Union betwixt Soul and Body is broken , the Soul doth wholly cease to act in that body while it is dead ; But Christ ceaseth not oft times to act in a dead soul , but doth oft act in it by sharp Reproof and Conviction for its sin , and also by new and fresh Visitations of his Life and Love , in order to quicken and renew it again . Moreover , the Soul and Body of a Man are so united , that they make up one Person ; but so are not Christ and the Soul united , as to be one Person : for that would make every Saint to be Christ , The Union betwixt the Soul and Body of a Man is a Personal Union , whereby every Action of the body is chargable upon the Person , according to that true Maxim Actiones sunt suppositorum ; i. e. Actions are of Persons ; as what the hand doth , the Man whose hand it is , is justly said to do it , whether Good or Evil. But the Actions of Mens Souls , in whom Christ is , are not chargeable upon Christ , for as Christ is no wise chargeable with the least Sin that the Soul Acteth , so when the Soul repenteth , and believeth , & c. That is not Christ that repenteth , and believeth in that Soul. Christ indeed is the Author and chief efficient cause of true Repentance , and Faith in believers , but he is not the subject of reception . This excellent Union betwixt Christ and true Believers , is compared in Scripture , to that Union betwixt the Head and the Body , the Vine and the Branches , the Foundation , and the Building ; but it is better felt by the Faithful , than it can be defined by the best of words , for it is unspeakable , and yet is incomparably short of that Union that is betwixt the Godhead and Manhood of Christ , which is a Personal Union ; So that the Man Christ is God , yet so that the Manhood is not the Godhead : And the Union betwixt Christ and Believers , is by their Faith in him and Love to him , by which Faith and Love , as they are United to his Spirit , and Measure of his Life and Grace in them , so thereby they are United to the Man Christ in Heaven , and to that fullness of Grace that dwells in him , as every Member of the Body , as it is United to the Life in that Member , so it is to the Head , and to the Life that is in the Head ; and as all the Members in the Natural Body are United both to the head and to each other , so all the faithful are United to Christ and to one another . The Reader that is willing to know my sense further , as to these weighty matters above-mentioned , relating to Christs Birth or Formation in the Saints , and their Union with him , may read , if they please , my Appendix to the General History of the Quakers , by G. Croese , Printed at London this present Year 1696. SECT . II. Containg diverse Explanations and Emendations of Passages in my Book , called , The Universal free Grace of the Gospel Asserted , Printed 1671. TItle Pag. — Proved by many infallible Arguments , in the evidence and demonstration of the Spirit of Truth . Here Note , That I had the Evidence and Demonstration of the Spirit of Truth on my side , in diverse of the Arguments I have used in that Book , I still believe , but whereas on a further consideration , and more mature Judgment . I find diverse Passages in that Book , that need correction , therefore I Acknowledge my Weakness and Rashness , in ascribing all the Arguments in that Book , and my whole way of Arguing on that subject , to the Evidence and Demonstration of the Spirit of Truth , and I freely and most willingly retract that clause , both here or any where else , in any of my Books ; where I have used it , so far 〈…〉 have ascribed any saying , or Passage to the Spirit of 〈…〉 that is not according to the Testimony of the Holy 〈…〉 the Spirit of Truth leads into all Truth , and into 〈◊〉 but Truth , therefore whoever ascribes ( whether I or any Man else ) any untruth or Inpertinency , or undue Application of Scripture to the Spirit of Truth , however unwittingly they so do ( as what I did was unwittingly ) they do greatly Err , and Sin in so doing . And my sin , and error herein I freely confess , trusting in the Mercy of God , ( for Christs sake , ) for the pardon of that and all my other Sins . I. Pag. 4. That God by an Eternal decree hath wholly passed by the most part of Men , and left them in Darkness , without any Light to shine in their Darkness , that can possibly at any time Lead them out of it . Doth not this discourage People ? Here Note , That it is this which I mainly opposed in my Book , Viz. The decree of absolute reprobation , making salvation impossible to the greatest part of Mankind . And on the other hand , I earnestly plead for the Universality of the Light , Word , Grace and Spirit of God towards , and upon all , In a day of Visitation for making salvation possible unto them , compared with p. 110. And in this Testimony I remain against that absurd Doctrine of absolute Reprobation , rendring salvation impossible either to the greatest part , or indeed to any part of Mankind ; and for the possibility of salvation , to all Mankind , So that who shall not be saved are left without excuse . But this possibility of salvation cannot be understood , without it be acknowledged that God has made some Provision of means , whereby Men Universally are put under a possibility of salvation , the means of salvation are both without Men , and within Men , the means without are chiefly Christs coming in the Flesh , and his suffering Death for all Men , and offering up himself a Sacrifice for all , &c. The means within , are the inward Visitations and Illuminations of God by his Spirit , inwardly convincing Men of Sin , and moving them to Repentance , and Conversion unto God and Christ . And tho I have plainly enough in this my Book opposed that absurd Doctrine of absolute Reprobation , yet An Election even of Persons , as well as of the Divine Seed , I have owned , and that God doth visit such elect Persons with his Mercy , that he never leaveth them till he hath gained them to himself , which is a wonderful Discrimination of the free Love of God , [ Viz. To them above and beyond others who are not saved . ] See pag. 107 , and in p. 108. allowing the common Translation of these words , Acts 13. 48. And as many as were ordained to eternal Life believed . I say , we grant , that as whoever believes are ordained to Eternal Life , so whoever are ordained to Eternal Life , do believe . And pag. 109. I denied , that Faith foreseen , or something in the Creature was the moving Cause of God's Decree of Election : And that I said , Election was not without respect to Faith , my sense is obvious , viz. That Election respects Faith , not as its Cause , but as its Effect , and as the means unto salvation ; so that whoever shall be eternally saved , God hath chosen them to eternal salvation . And in the same page 109. I own a more special giving , according to John 6. 37. by Virtue whereof , all that are thus given by the Father unto Christ , shall come unto him , and cannot but come to him . II. Pag. 5. The spirit of Life from God is entred into the two slain Witnesses , and yet shall more abuudantly enter . Here Note , this is said only by an Allegorical and Metaphorical Allusion . What my sense of Scripture ▪ Allusions is , see a little after § 4. III. Pag. 6. Forasmuch as they both deny , That the Universal Light that is given unto all , is the Light Evangelical , or a Light for the Faith of the Gospel to rest in ; Therefore they ( viz. Papists and Arminians , do not hold it forth as the Immediate Object of the Christian Faith. 2dly , They deny the way and manner of its Operation to be by Immediate Revelation . 3dly , They say , This Light comes from Christ , but Christ himself is not in man. Here Note , That divers of my late Adversaries among that Sect of Quakers with whom I have had a great Contest of late , concerning some of the great Fundamentals of Christian Doctrine , have from this passage sought to infer my Agreement with them , so as to hold , That the Light within was sufficient to salvation , without any thing else ; and thereby not only excluding all outward helps and means of salvation , but even the Man Christ Jesus , and his Death and Sufferings , and Sacrifice of himself , from being necessarily concerned in our salvation ; as because I had said , that this Light is Evangelical that is in every man , and is the Immediate Object of the Christian Faith , and so that Christ is in every man. But all this doth not prove , that I ever did hold , that the Light within is sufficient to salvation without any thing else ; for I did always believe , that Christ is our intire and compleat Saviour , in both respects , viz. both as he came outwardly in the Flesh , and died for our sins , and became a Sacrifice of a sweet savour unto God , to make a Reconciliation betwixt God and us , and also as he cometh into us , and is in us , as the Eternal Word ; but I never held , that the Word alone was our entire and Compleat Saviour , without his taking the true Nature of Man upon him . And that I never did exclude him , but that still both in this book , and all my other books , first and last , I did respect him both ways , viz. both within us and without us , as our compleat and entire Saviour , and the compleat and entire Saviour of all that shall be saved by him , I can sufficiently prove ; and that I have so considered him in this very book , I shall bring sufficient Evidence ; for thus I write , p. 120. of this book , That the sufficiency of the Light and Grace of Christ within , doth not make void the use and benefit of his Outward Coming , Obedience , Death and Sufferings — For they are not to be set in Opposition to each other , as if the one did hinder the sufficiency or usefulness of the other , both being sufficient , and useful , and necessary in their own kind and way , consummating , and being consummated in one another . And p. 10. I say , And as concerning the sufficiency of this Light unto salvation , we do not understand it in Opposition to either the Necessity or Usefulness of the Outward Coming of Christ , and his Sufferings and Death for our sins , nor in Opposition to the service and use of any Teachings in the Outward , that come from the spirit of God , or any Outward things to be done or practised , which his spirit leadeth unto . And p 11. I say , Neither do we assert , That men that have received this Light and spirit of God , and have given themselves up unto it to obey it , and so are become servants of Righteousness , do receive at once a full and sufficient measure for the whole course of their lives , but only sufficient for the present state , condition , opportunity and case , to preserve , protect and defend them from all Evil ; so that the Creature must be continually exercised in a perpetual dependance and waiting upon the Lord , to receive the renewed and fresh Influences of his Divine Life and Light , according as its present state , condition and necessity may require , there being no security of the soul out of this dependent , waiting , receiving frame . And whereas my late Adversaries have much blamed my distinguishing betwixt a first and second Ministration of the Spirit and Light within , given to both Jews and Gentiles , calling the first Legal , and that of the first Covenant , the second Evangelical , being that of the second Covenant , and for my saying , That none were justified by the Law , or first ministration of the spirit , or Light within , and their Obedience thereunto , but thro' Faith in Christ . And they call this distinction New Doctrine , and say , therein I do contradict what I have formerly delivered , in this book . But for the Reader 's satisfaction , I recommend to him , if he please to read , what I have writ in that very book , from p. 8. to p. 10. where he will find that I have used that very distinction , and largely insisted on it in several pages of that book ; And in p. 29. I say , [ giving the sense of Paul 's words , By the works of the Law shall no flesh be justified , Rom. 3. 20 ] By Law there is understood the Law of the first Covenant , which came by Moses ; and it 's true , no justification is by that Law , whether it be understood of Moses his outward ministration ; Or of the same Ministration of Moses in the Spirit , where the Law is Writ , but in Tables of Stone , till the Seed be raised , by which the Law is fulfilled , But in diverse of the Gentiles the Seed was raised , which is that divine nature , or birth , by which they did the things contained in the Law , and so were Justified by him who gave them power to fulfil it . And whereas they strongly alledge out of this Book , and some other of my former Books , That I had formerly Asserted , Men might be Justified and Saved , without all knowledge and faith of Christ without us , as he was Crucified , &c. But upon a diligent search into my Books , and an Impartial Examination of all the places cited by them to prove it , I can find no such thing ; and my so frequently cautioning the Matter all along wherever I had occasion , That the express knowledge and faith of Christ's death is not universally necessary to Mens Salvation ( so that as I have noted in my Book called , The Antichrists and Sadducees detected , some of my Adversaries , ten several times at least , in the Words and Passages they have quoted out of my Books , bring me in using the word Express still , saying , the express knowledge and faith of Christ's death , is not universally necessary , &c. ) is sufficient to clear me with all intelligent and impartial Men , that I still held some knowledge and faith of Christ , though not express , yet implicit , was universally necessary to Mens Salvation . IV. Pag. 9. And as he ( viz. Christ ) had his Flesh in the outward , which was a Vail , so he hath his Flesh in the inward , which is a Vail also , the Word became Flesh , and dwelt in us , said John. Here Note , Though I deny not the Flesh of Christ in the inward , in an Allegorical and Metaphorical Sense , as above Explained , § 4. Sect. 10. yet I freely acknowledge , I have unduly and improperly applied that place , Joh. 1. 14. & 1 Tim. 3. 16. to the Flesh of Christ in the inward , as likewise I have made the same undue Application of that place in my Book called , The Way cast up , as in Page 133 , 134. and possibly in divers other Places and Books , which undue Application , wherever it is in any of my Books , I do Retract , judging it to be improper . And though I might possibly excuse it to be only said by way of Allusion , yet even in that respect I Retract it , having found by too great Experience , that too frequently Allusions do great hurt , and are an occasion to ignorant People , to draw them from the true Sense of that place of Scripture really intended by the Spirit of God , to which the Allusion is made ! And though I am not against Allegorical Expositions of some places of Scripture , warranted by Scripture , or such as cannot be truly understood without an Allegory , nor do I condemn universally Allusions to some places of Scripture , yet for the sake of the Ignorant that may be hurt thereby , I judge they had better be not used in many cases ; and when used in any case , it should be told that it is but an Allusion . V. Pag. 9. Thus it is sown natural ( viz. the Divine Seed ) but is raised Spiritual . Here Note , This is but an Allusion , and was no wise intended in prejudice of the Resurrection of the Body ; for in this san Book , Pag. 70. I plainly Assert the Resurrection of the Body , as thing not yet attained by the deceased Saints . But because , as is a ready said , Allusions in many cases are not safe , I wish I had in used it in this case , and therefore let it be as unsaid , and the rathe because to my certain knowledge , some great Preachers among that sort of Quakers that are turned my Adversaries , do wholly apply all that is said in 1 Cor. 15. of the Resurrection , to the inward rising of the Soul or the Seed within . And I have more than once heard some Preachers among the Quakers wholly Expound that place , 1 Cor. 15. 14. [ If Christ be not risen , then is our preaching vain , and your faith is also vain . ] of the inward rising of the Life in the Hearers when the Ministers speak . And one of their Ministers did so strongly Assert it , that in a private Conference with him , I could not by the best Reasons I could bring , persuade him that it was meant of a Resurrection of the Body after death . VI. Pag. 20. So that it is manifest by this Expression . That which may be known of God , Rom. 1. 19. And as it is in the Greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is understood the Gospel . And a little after , I say , aggreeable unto this is that the same Apostle writeth unto the Colossians , 1. 23. That the Gospel has been preached to every Creature which is under Heaven ; but according to the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every creature , i. e. in every man , as when Christ said to his Disciples , Preach the Gospel to every creature . Here Note , that by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul meant an inward divine supernatural Principle in the Gentiles , who had not the Gospel outwardly preached unto them , which , he saith , was manifest in them , and which God had shewed unto them , and which he calls the Truth that many held in unrighteousness , v. 18. I still hold , and that in a figurative way of Synecdoche , it may be called Gospel , or as the word Gospel may be extended to a more general signification than is commonly used in Scripture , I will not deny ; for taken at large , it may signifie any Intimation of God's Love , Goodness and Mercy to sinful men ; and in this sense it may be said , that the Gospel hath been preached in every Creature , i. e. in every Man. And as the Divine Principle , Word and Light within preacheth in some sort , the Love , Goodness and Mercy of God to sinful men , in order to their salvation , so every creature without , or , so to speak , the whole Creation , both without Man and in Man himself , doth preach it , as it is said , Ps . 19. 1. The Heavens declare the glory of God , &c. Not only the glory of his Power , Justice and Wisdom , but also the glory of his Mercy , Love and Goodness towards men ; Yet I must needs acknowledg , that I am fully convinced , that it is not a due application to apply this to the word Gospel , as it is generally used in Scripture , and particularly by Paul in these places quoted by me , Ro. 1. 16. and Col. 1. 23. and 1 T. 3. 16. therefore I do freely retract and correct my undue application of these places of Scriptue to the inward Principle ; as to what it did or doth discover and reveal universally in men , and particularly in such of the Gentiles to whom the Gospel was not outwardly preached ; for upon a more diligent search into the holy Scripture , I find , that in all places in the New Testament , where the word Gospel is used , it signifieth the Doctrine of salvation by the promised Messiah , that was outwardly to come , and did come in the true Nature of Man , together with the spiritual blessings that men were to receive by him , of which the inward principle of God's Grace , Light and Spirit within , both in general to all , and in special to believers , in a more excellent degree and manner of Operation and Influence , is but a part . Yet I confine not the Gospel , even in this sense , to outward preaching , by the Ministry of Men or Books ; for it was preached to Adam and Eve after the Fall , by God himself , and so was it to Abraham and Job , and so it is probable it has been to divers , even to some Gentiles , singularly favoured without the Ministry of Men , though in God's ordinary way it is preached by the Ministry of Men , God himself by his Spirit and divine Influence inwardly accompanying the same , to work the true Faith of it in the Hearers . Therefore whatever Doctrine Men preach , or have at any time preached , the great Subject whereof is not the promised Messiah , to wit , the Crucified Jesus , as the main Foundation of all the Spiritual Blessings of Light , and Grace , and divine Influences of the Spirit within , it is not the Gospel in the proper , full and adequate Sense and Signification of it , as the Scripture useth it . And as concerning that place in Colos . 1. 23. and other such places , as I have noted above , though the Greek Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft properly Translated in , yet not always , and there is no cause so to Translate it here , but rather to , for the Apostle Paul in that place means the Doctrine of Salvation by Christ Crucified , and the Grace and gift of the Holy Spsrit given of God to Men through him , as it was preached by him , and the other Apostles and Evangelists , in that clear and bright Dispensation of it , that was then given . And though it was not at that time actually preached to all Men , nor to all Nations , yet because it began then so to be preached , and was certainly to be preached to all Nations , and will be so preached before the end of the World , therefore after the Prophetical Phrase of Scripture , That which was to be done , is said to be done : VIII . Pag. 43. And that it hath pleased the Lord to send his Son into the world , both in the outward and inward , in a weak and low appearance , that he might show forth the more abundant glory , in that which was so low and weak in appearance , to prevail over the greatest power that stood in his way , for thus doth the Seed of the woman bruise the Serpents head . Here Note , That I did not place our Salvation wholly upon Christ's inward appearance , but upon God his sending him , both in the outward and inward , to bruise the Serpents head . And that I did not understand , that the bringing Men simply to the inward Principle , so as only to believe in the Light , Word , or Spirit within , was the bringing them to the Christian Faith , but that it was a proper means by way of preparation and introduction , in order to the gathering of People into the true Faith of Christ , which is the whole aim and scope of my fifth Argument in that Book , from P. 88. to 94. where note these words , p. 92. And this will bring People naturally to own the Scriptures , and things therein declared , to own Moses , and the Prophets , to own the Dispensation of God to the Jews in that day , and to own Christ in the Flesh , his miraculous Birth , his Doctrine , Miracles , Sufferings , Death , Resurrection , and Ascension , together with the wonderful end and design of God therein , &c. And this Method I very well approve of still ; for as the knowledge of Christ , the Word Incarnate , or made Flesh , presupposeth some knowledge of God , and of his Word , so to preach to People that are ignorant of God , and of his Divine Perfections , that there is a God , and what his Divine Perfections are , is very proper and necessary , that they may be brought into some true knowledge of him , which they cannot be brought into , without some Divine Illumination of the inward Principle , the Internal Word and Light. But all this is an introduction and preparation to dispose the Souls and Hearts of Men to receive the Christian Faith and Religion , and is not the Explicite Christian Faith it self ( no more than the Porch that leads into the House is the House , though it may be said to be a part of it , ) as in the definition of a Man , that he is a living Creature , or Animal , is not his true definition , but the Genus of it , which is but a part at most ; but when the difference is superadded , that he is a Rational , or Intellectual Living Creature , that is his true definition . And so the true definition of a true Christian , and sincere Believer in Christ , is he who not only believes that there is a God , and that in the beginning was the Word , and the Word was with God , &c. but that the Word was made Flesh , and that the Son of God by Eternal Generation became the Son of Man , by a miraculous Generation in time , and so is both God and Man , and yet not two Sons of God , but one , not two Christs , but one . This is the true Christian Explicite Faith : like a Tree spreading forth its boughs and branches ( together with the other great Truths of the Christian Doctrine , delivered in the Holy Scriptures ) with rich and precious Fruit , to which the implicit Faith , in some Virtuous Gentiles , may be compared to that same Tree , when it was in the Seed , or but a little sprung up into the Bud , or Blade , as Christ compared the Kingdom of God , to wit , the Evangelical Dispensation , Mark 4. 26 , 27 , 28 , 29. Compare this with what is above quoted out of that Book p. 6. § . 3. of this Section , and with what is said p. 61 of that Book . VIII . P 63. Which peice of silver betokeneth the divine principle , &c. Luke 15. 8. Here Note , This undue Application is Retracted and Corrected above , in the first Sect. § . 13. And in fine , although I firmly remain in my Faith and Persuasion , of the Truth , of that great Principle of the Universal Love and Grace of God , making Salvation possible to all Men , and that in order thereunto , Christ hath Inlightened every Man that cometh into the World ; which universal Illumination , is an universal Benefit that all Men have by his dying for them , as is largely urged by me , particularly from p. 31 , to 34. in that Book , and in divers other places ; and that it was my principal Aim and Design in that Book to prove and demonstrate the Truth of that Principle , which I am well satisfied , as to the main , I have truly done , by divers effectual and solid Arguments ; and therefore I adhere to what I have delivered in that Book , as to the main , yet I freely acknowledge , that divers of the Arguments I have used to prove the Truth of that Principle , are not so proper and demonstrative , nor are several places of Scripture , from which I argued , so duly applyed to that effect , as Rom. 10. 7 , 8 , 9 , 10. and the several Parables brought in Arg. 10. from p. 60. to 65. Titus 2. 11 , 12. 1 Cor. 12. 7. Therefore the undue Application of these places of Scripture , or any others that can be found in my Book to that effect , I freely Retract , which though they necessarily respect the inward Principle of God's Grace , Word , Spirit , Light , &c. yet these places are not to be understood only and alone of that , but respect that bright Gospel Dispensation , that had then appeared in the World by the Apostles preaching , which was accompanied with new superadded Illuminations , in the Souls and Hearts of Believers ( tho' all coming from one Fountain , one God , one Christ , and one Spirit , ) as much differing from , and as much excelling and surmounting any inward Illumination given to all that part of Mankind , where the Apostles Doctrine concerning Christ Crucified and Raised again did not come , as the Light of the Sun after he is risen , excells that which shineth in the Night time , which is a Scripture Comparison , that compareth the state that the Gentiles generally were in , before God visited them , by the Preaching of the Gospel in the Ministry of the Apostles , and their Successors , to the Night , but the State of the Believing Gentiles , who had received the Holy Ghost by their Ministry to the Day ; which very Distinction I had noticed in the stating of the Question , p. 8. of that Book . And that bright Dispensation of the Gospel , that did visit the World , by means of the Apostles Ministry , and their true Successors , was like the rising of the Sun , that may be said to be truly Universal , and the Grace of God , that bringing Salvation did appear unto all , as the Sun is truly said to rise unto all , and to bring day unto all , tho not at one and the same time , and Christs Prophecy , which then began to be fulfilled , and was in great part fulfilled , in the very time of the Apostles , must be fully and compleatly fulfilled , that the Gospel of the Kingdom shall be Preached in all the VVorld , which is to say , not the Inward Principle only and alone , but the Doctrine of Christs Birth , Death , Burial , Resurrection , Ascension , &c. As is plain from his own words , wherever this Gospel of the Kingdom shall be Preached , this also shall be told , what this VVom an hath done , for she hath done it for my Burial . But that many were saved by Christ through Faith in him , before that time , and before his coming in the Flesh , as well among Gentiles as Jews , Inothing question , as I never did . IX . Pag. 72. But let the Scriptures be searched throughout and it shall never be found , that any are simply Condemned , or made Inexcuseable for Adam's Sin , but for their own Sins in the first place , and for those of their Ancestors , but consequentially , this is the Condemnation of the World , saith Christ , that Light is come into it , and they Love Darkness , &c. But no where it is said , this is their Condemnation , simply that Adam Sinned . Here Note , That whereas in my Book above-said , I did draw one of my Arguments , from the Righteousness of God , to prove an inward Principle of Light given to all Men , in order to salvation , let it be considered , that I did Argue from the Righteousness of God not simply considered ; but with respect to a New Dispensation of God , towards Mankind since the Fall , for in the same p. 72. I say , If God hath De novo , or of a New , given unto all Men a sufficient Principle of Light and Life to do his will , then he may say , as in Isaiah , and now O Men of Judah , and Inhabitants of Jerusalem , what could have been done more to my Vineyard , that I have not done in it ? Viz. In point of Righteousness , he hath done all that was needful to clear his Justice , &c. In my way of managing this Argument , tho effectual and solid , in the main , and as to the substance of it , yet as with respect to diverse weighty Circumstances , in Answering Objections against it ; I am dissatisfied with the method , I there used from pag. 67. to pag. 72. Therefore what is there generally said , by way of Answer to some Objections there made , let it be as unsaid , for the Coments of these 5 pages , in diverse things not being clear , I retract , yet still adhering to the substance of the Argument there brought , and to the main Answer that may suffice to all these Objections ; I did give p. 72. Viz. That none are simply Condemned , and sem to Hell , for Adams Sin , for I cannot agree to that uncharitable opinion that any dying Infants Perish , or suffer the Fire of Hell Fire , simply and only for Adams Sin , what God in strict Justice might do is one thing , and what he will do is another . Moreover , as I have formerly in that Book affirmed , p. 69. That there is a Seed of Sin Transmitted from Adam into all his Posterity , in the Natural Birth which becomes the Original Sourse and Spring , or Root of all Actual Transgressions , wherever it Springs up , in which all Sin is Committed , I still affirm ; But to Answer all these Objections and Questions that are raised , about the manner of its Conveyance and being Transmitted , as it pusled the worthy Ancients , Augustine and Hierome , and others , to Answer Pelagius and his followers , who used to ask , Per quas rimas , by what chinks , that Seed of Sin and Defilement entred Adams Posterity , and is Transmitted through the most Holy Parents that ever Lived in some Degree to their Children ; so I confess , it pusseth me , especially upon the common Principle , that the Soul of the Infant is instantly Created in the Mothers Womb , ( and that other Principle , that the Soul is by Carnal Generation is most absurd ) . But what my reason cannot comprehend my Faith teacheth me to believe , and so I believe that their is a Principle , Seed , or Leaven of Sinful Defilement , conveyed generally through all Adams Posterity in the Natural Birth , because I find many places of Scripture that sufficiently prove it , by means whereof Infants on the Breasts and in the VVomb , are not clean , but defiled , and therefore need the New Birth and washing of Regeneration , as really as adult persons . And they do all need that God be merciful to them for Christ's sake that died for all men , they being a part of mankind ; and that the vertue , efficacy and merit of Christ's Sacrifice of himself upon the Cross , be applied unto them , which was figured by the Offering under the Law , that was to be offered for every male child , and by circumcision of every male child , that sufficed also for the Female , which was implied under the male . SECTION III. Containing divers Explanations and Emendations of Passages in my Book called , The Rector Corrected : Printed at London , 1680. And in my Book called , Truth Defended : Printed at London , 1682. BY Christ his giving his Flesh for the Life of the World , we understand , both the offering up of his Flesh , as his dying for us upon the Cross , and also his giving us his Flesh to eat , and his Blood to drink : for even as the Priests under the Law , were to eat of the Sacrifice , and to have the Blood sprinkled upon them , so Believers under the Gospel , are to eat the Flesh of Christ , and drink his Blood. And pag. 26. Although the Saints do not eat the visible Flesh of Christ [ to wit , by the Bodily Mouth ] and drink his visible Blood , yet they partake of the benefit and virtue of both his Flesh and his Blood , and the substance of both doth remain , which is his glorified Body in Heaven , and the virtue of which doth really extend unto the Saints both in Heaven , and on Earth , by which they are spiritually refreshed and nourished , as with Meat and Drink ; and thus we do not divide Christ , &c. Here note , that as by divers other Quotations out of my Books it hath been proved , that I did not place all our Salvation upon the Light within , excluding the Man Christ without , and his Flesh and Blood , that was outward and visible , but that I did lay a great weight upon it ; so the like appears by this present quotation . And whereas , pag. 25. it is said , and indeed it is very plain by the words of Christ , that by his Flesh and Blood , John 6. 50 , 51. he meaneth Only Spirit and Life ; The word ( said he ) that I speak unto you , are Spirit and Life ; it is the Spirit that quickneth , the Flesh profiteth nothing : Whether the Word only being there is a Typographical Error , or was an oversight in me , for want of due consideration , I hold it needful to retract and correct it , and accordingly I so do : and that it was at most an oversight in me , for want of due consideration , and that by it , I did not intend that the Faithful did not partake of the unspeakable benefit of the Flesh of Christ , that was outwardly Crucified , and of his Blood that was outwardly shed , and that the virtue of it did not extend unto them , for that is above plainly affirmed , but my sense was , they were not to eat it with the bodily Mouth , but by Faith , so as to have the virtue of it conveyed unto them , by a living Faith in him , which virtue may be said to be Spirit and Life , and the Words that he spake , had a spiritual sense and signification , and not such as the carnal Capernaumites did conceive . Pag. 29. So we see he ( viz Hilarius ) findeth fault with the word Humane , as well as G. F. Here Note , That my bringing the words of Hilarius to excuse G. F. was not that I did not believe that Christ had the true nature of Man , consisting of a true reasonable created Soul , and a true Body ; for that I did always believe , and that he did partake of Mary's Substance , for so did also Hilarius believe . But seeing Christ had a miraculous Conception , and Birth , above all other Men ; therefore I did judge that G. F. and some others with him , meant only by blaming the word humane , and humanity , humane Nature , as applicable to Christ , that his Manhood Nature was more excellent , than that of other men : But I never thought , that any of them denyed him , as Man to be a Creature , or to have been produc'd by Generation of and from the Properties of Man in Mary , as some of them have . But of late divers of the chief Teachers among the People called Quakers , have used the terms Humanity , and Humane , with reference to Christ . But what they understand by it , is not easie to determine ; for if Christ's Humanity be not a Creature , or created , what is it ? seeing it cannot be the Godhead : and T. Ellwood hath argued in his late Book , That if Christ be a Creature , he is not God. But all who have the sound Faith , believe that Christ , as a Man , is a Creature , or created Being ; but as he is the Eternal Word , he is God , and not a Creature . But this they think a contradiction , not owning that Christ hath a twofold Nature essential to him , the one uncreated , as God , the other created as Man , and yet but one Christ , therefore they have said , That Man or outward Person that suffered [ at Jerusalem , ] is not properly the Son of God : So W. Penn expresly faith , in his Serious Apology , pag. 146. Pag. 37. Christ was once offered to bear the Sins of many , and unto them which look for him , he shall appear the second time without Sin unto Salvation , Heb. 9. 28. Whether these Words may not very safely be understood , and are not really meant of Christ's appearing in the Heart to destroy Sin , I desire the Reader to consider . Here Note . The occasion of my giving this Sense to these Words in Heb. 9. 28. was in defence of G. Whitehead , who had before that given the same sense to them , and which Thomas Wilson , ( whom I answered ) had blamed as a false Interpretation . But at that time I knew not in the least , that G. Whitehead had put that sense on that place , in prejudice to Christ's coming without us , to judge the World in his glorified Body , and Person , as since I have found , for not only did he deny this place to be meant of his Coming without us , to Judgment , but any other places that his Opponents brought to prove his outward coming to Judgment , he turned them all to his inward coming , as that in 1 Thes . 4. 15. and that in Matth. 16. 27. and brought that in John 14. to prove that Christ was not to come in Person , or in a Personal Existence to judge the World , Yet a little while , and the World shall see me no more . This positive unbelief of theirs , which I had but of late discovered by a more narrow search into their Books , hath awakened me , I confess better , to consider things , that both I and they had formerly written ; and upon better consideration , I declare I am convinced , that the true sense of these words above-mentioned , is of his outward coming the second time , in his glorified Body to judge the World : and it is called his Second Coming , as denoting his former coming , which was in his state of Humilation ; but his Second Coming shall be in a state of Glorification . I shall not enlarge to give my Reasons at present , why I so understand that place of his coming without us , nor to answer largely the Reasons I gave in that Book , that it was to be understood of his inward coming , for that would take up too much time , and be improper in this place , it sufficeth at present , that I retract that sense formerly given , and that I declare my sense of that place of Scripture to be , conconcerning his coming without us to Judgment , which is , I think , the more general sense of Christian Expositors . But let none from hence infer , that I deny the inward coming of Christ in mens hearts , to destroy Sin , for that I own ; but I say , it is not the true sense of that place of Scripture ; and whereas it is said in that place , He will appear the Second time without Sin unto Salvation , doth not infer , ( being understood of his coming without us to Judgment ) that Sin remains in the deceased Saints , until his coming : But that at his coming , he will not charge Sin upon them , but will solemnly acquit and discharge them , of all their Sins , however great they have been , who have sincerely repented of them , and believed in him : whereas upon all others , he will charge their Sins upon them , as is clear from Matth. 25. And though the deceased Saints need no Salvation from Sin , yet from some of the effects and consequences of it they do , until the Resurrection , with respect to which Paul said , We are saved by Hope , and Hope that is seen , is not Hope , &c. For seeing Death is the last enemy that is to be destroyed , which is not destroyed but by the Resurrection from the Dead ; therefore the Resurrection from the Dead is that Salvation , which all the Saints both living and deceased wait for , which will be at Christ's coming without us . And that this was my Belief , when I did write that Book , as well as formerly , I shall for proof recite two plain passages out of that Book , the first is , pag. 42. where I say , We believe with all our Hearts , and in believing the same , we rejoice with Joy unspeakable and full of Glory , in all our Sufferings , Tryals and Temptations , even that He whom we look for , will come again at the Last Day , and raise us up to live with him for ever , in an immortal and incorruptible Body : and then shall we be saved , as well from all the consequences of Sin of all kinds , as now from Sin it self , in the being and nature of it . For then , and not till then , fully and in all respects , shall Death be swallowed up in Victory , and that full Salvation and enjoyment be attained , which all true Christians do yet wait for . The second passage is , pag. 45. And I hope it will satisfie any sober Reader that we acknowledge the Coming of Christ in the Clouds , or in the Air in a Literal Sense . Pag. 65. That Christ will come in the End of the World , we do faithfully believe , according to that 1 Cor. 15. and other Scriptures . But that his coming , mentioned , 1 Cor. 11. is that last coming of his , is not yet proved , but is a meer begging of the Question . Here Note , That this passage contains another plain proof , that I believed that Christ would come in the End of the World in his Glorified Person , without us , to judge the World ; and I judged that the People called Quakers generally so believed , until my late experience hath given me sufficient ground to think otherwise , and that from the Words of divers among them , plainly denying , and ridiculing any such thing , telling me , the End of the World is already come , and there is no other coming of Christ to be expected , but his inward coming in the Hearts of People , and into this foul Error the Printed Books of G. W. and other Leading Men among their Teachers had led them ; although now , he and some others seem to own it , that Christ will outwardly come again . But if a Scrutiny were made among them one by one , few among them in comparison , would be found to own it , in respect of many that would deny it . But whereas in that passage above-quoted , I had affirmed , That our Lord's coming , mentioned , 1 Cor. 11. 26. is that last coming of his , is not yet proved , but is a meer begging of the Question : This whole Passage , I fully and freely retract , with all the other passages , either in this Book , or in my Book called Truth Defended , where I have denyed his coming , mentioned 1 Cor. 11. 26. to be his outward coming , or in any other of my Books , where any such like passage is to be found , I fully and freely Retract them all : And on the Contrary , I do freely , and with great Satisfaction , declare , That I am sufficiently convinced and perswaded in my Conscience , that the Coming of the Lord , mentioned 1 Cor. 11 : is His Last Coming , which is to be without us , which will be accompanyed with his more abundant inward coming and Revelation in us . As also , whatever is said in this Book , called the Rector Corrected , concerning the Command that our Lord gave to his Apostles , Matth. 28. 19. That it was not Water-Baptism there commanded , I fully and freely Retract that also ; and all the like passages , either in Truth Defended , or in any of my other Books whatsoever , conconcerning the sense of that place of Scripture , Matth. 28. 19. And on the contrary , I do declare that I am fully and clearly perswaded in my Conscience , that Water-Baptism was there commanded by Christ . And here I think fit to Transcribe what I have already said in my late Book , called The Antichrists and Sadduces detected , &c. to this effect , pag. 34 , 35. I am not ashamed to own my general Mistakes I have been under , concerning divers places of Scripture , particularly relative to Water-Baptism and the Supper , as Matth. 28. 19. and 1 Cor. 11. 26. — And I am so far from being ashamed to publish this Confession , that I have great Peace and Joy in it . Amd I also declare , that I am justly ashamed that I have been so long deceived and byassed with such weak Arguments , as both they called Friends and I have used ( being too much influenced and byassed by their pretended Authority ) to perswade and draw away the Minds of People from the true sense of these places of Scripture , and the Arguments that we have used against these two things , are so weak , that they have the some force against the Bible it self , and all Books and outward Testimonies , and outward Acts of Worship , and therefore are void in themselves ; for seeing they have no force against the latter , they have as little against the former . However , I continue in my faithful Testimony against the abuse of these things , and the dead , empty and formal may that too many practise them ; and except the Lord be found to bless and accompany them , who use them with his Power and Spirit , they are but as empty Shadows and Shells ; but who find the Lord to bless them with his Presence , I judge them not . It is not proper for me in this place , to give any large account of the Reasons , why I am otherwise minded , as to the Sense of those two places of Scripture , Matth. 28. 19. and 1 Cor. 11. 26. than I was sometime formerly , only I think fit to give one Reason at present in particular as to each , and another in general as to both . My reason why Water-Baptism is to be understood , Matth. 28. 19. as a thing commanded of the Lord to be done by the Apostles , and not the Baptism with the Holy Ghost , because we no where find in all the Scripture such a phrase or manner of Speech that ever any Man ( but Christ alone who is both God and Man ) did Baptize with the Holy Ghost , or had power so to do , it is peculiarly attributed to Christ , ( whose Work it was ) and still is , and to no other Man , or Men , as John declared , He that cometh after me , shall Baptize you ( he did not say , They that come after me , but he ) with Fire and with the Holy Ghost . And as to that distinction formerly given by me , and others , that though the Apostles neither could nor did baptize with the Holy Ghost principally , yet instrumentally or ministerially , they might and did . But in answer to this , I say , where the Scripture doth not distinguish , nor give any ground of such a distinction , we ought not to give it : But the Scripture giveth no such ground ; and the Scripture phrase and manner of Speech is strictly to be observed in all such cases , so that we ought not to put our private glosses on Christ's Commandments : as it were a most absurd Distinction to say , though God created the World principally , yet Angels did create it instrumentally ; or to say , Christ redeemed the World principally by his Death and Sufferings , but the Martyrs redeemed the World , by their Deaths , instrumentally ; surely as these Distinctions are false and unwarrantable , so is that other about Baptizing with the Spirit instrumentally and ministerially . My reason why the comeing of the Lord mentioned , 1 Cor. 11. 26. is his outward Comeing ; because the outward practise of Breaking Bread , in the Supper , was appointed as a commemoration ( in a solemn way ) of his Body that was broken for us on the Cross , and of his Bodily Sufferings and Humiliation ? for he did not say , Take , eat this is my Spirit ; but This is my Body , and it was the Man Christ Jesus that said this ; therefore , as the practise of Breaking the Bread , with Prayer and Thanksgiving , and Eating it , and Pouring out Wine into the Cup , and Drinking it , was a solemn Commemoration of his Body that was broken for us , and his Blood that was shed for us ; so the believers being enjoyned to do it , untill his comeing again ; that Comeing again must needs signifie his Bodily Comeing ( for he was Spiritually come both then and in all Ages to the Faithful ) that the living and faithful Remembrance of his last coming might be preserved by that solemn Practise , and also the unspeakable benefit that the Faithful haveby his Sufferings ; for as Preaching by Words doth hold forth Christ Crucified by audible Signs to the Ears of the Faithful ; so do these outward things duly practised by visible and otherwise sensible Signs hold him forth to their Eyes , Smelling , Tast , and Feeling , that so the Remembrance of him by these so many doors , as it were may the more effectually enter into their Hearts , and make the deeper Impression upon them ; and it stands well with good reason that , what is represented to Mens Hearts of our Lord's Sufferings , by their Hearing , Sight , Smell , Tasting , and Feeling in the use of these signs instituted by himself , will more effectually affect their Hearts and Souls than what is done alone by the Hearing or Reading ; as in other cases , for Men to see a Tragedy of the real Sufferings of some noble Person acted before their Sight , is more than to read it , or hear a Report of it , and on this account it was that some ancient Writers called these outward Institutions verbum visibile , i. e the visible Word . My reason in general for both is , that it hath pleased . God of late ( since I have found the great opposition to this great fundamental Truth of the Gospel , that many among the People called Quakers have made , viz. the Faith in Christ crucified , and raised again &c. as a necessary thing to our Christianity and Salvation , let them pretend and profess what they will to the contrary ) to give me a further and clearer sight , and a more deep inward sense and consideration of the great benefit and advantage , the practise of these outward things ( when duly practised ) is to the preserving the Christian Doctrine and Faith in the World , as well as to divers other great uses and ends , they being as proper and effectual means in their kind and manner in conjunction with Preaching , to preserve the Doctrine and Faith of Christ in the World as Preaching it self ; and where these outward things are practised , the true Doctrine of them ought to be Preached ; but the Doctrine of them is like to be laid aside , when the Practise of them is not only discontinued , but opposed , and reviled , under the Names of beggarly Elements , worldly Rudiments , and carnal Ordinances . And I do boldly and freely , in the sincerity of my Heart , further declare , that it hath pleased God to give me to see , that the spring and rise of thatgreat Opposition that hath been , and is in many against these outward Practices , has been and is a secret Prejudice against the Doctrine of Christ crucified , and the mysterious working of an Antichristian and Diabolical spirit , designing to draw men from Name and Thing of Christianity , to Paganism and Deism , and at the next step to Idolatry , and Atheism . Howbeit , in many there is not this knowledge and sight of this Mystery of Iniquity . But many simple-hearted , and truly pious , and well-meaning Souls , have been led aside , to disown , and speak against the use of these outward Practices , being stumbled and greatly offended with the beholding the great abuse of them , and the undue and irregular way and manner of many their practising them , as it was said , that the Sons of Ely caused the Sacrifices of the Lord to be abhorred . But as the abuse of things , ought not to take away the due use of them , so where they are not duly practised , the simple want of them , ( as neither the simple want of preaching , where the Gospel is not outwardly preached ) I judge will not be imputed to them to be their Sin , it being generally acknowledged among sober judicious Christians , that it 's not the want of them , but the wilful neglect of them , where they can be duly had , that is a man's Sin , and hindrance to his Salvation . I adhere to the general rule of Christian Communion in this case , generally received and owned by all true Christians , that we ought to join in all external acts of Christian Religion and Worship , with all professed Christians , holding the Fundamentals of the Christian Religion , and maintaining nothing contrary thereunto , against whose sincerity we have nothing justly to object . If so in our joyning with them , in these external acts of Worship , nothing be required of us to be done , that is sin in the sight of God , to wit , that is any breach of any positive express command of God. Pag. 71. citing my Book , called Help in time of Need , concerning the Antichrist , mentioned 1 John 2. 18. this is Antichrist , who denys Christ the Son , come in the Revelation of himself in the Heart , for that coming of Christ in his Bodily Appearance at Jerusalem , Antichrist will not , does not deny , seeing to confess him so come , will never harm his Kingdom , provided Christ's Kingdom be not set up in the Heart . Here Note , These foregoing Words , For that coming of Christ in his Bodily Appearance at Jerusalem , Antichrist will not , does not deny , I Retract , as unsafely worded ; for though a sort of Antichrists may not deny , but confess , in Hypocrisie , to Christs outward coming ; as also they may confess in Hypocrisie , to his coming in Mens Hearts ; yet I am satisfied the true meaning of these words , 1 John 2. 18. compared with 1 John 4. 3. respects principally the coming of Christ in the Flesh , as he outwardly suffered in that Body of Flesh , and consequentially the spiritual Blessings and Benefits we have by that same , among which is his Spiritual coming into our Hearts ; and though a sort of Antichrists , and men of an Antichristian Spirit , may confess in hypocrisie , to Christ's outward coming , yet they neither do , nor can confess to him , as he did outwardly come , in sincerity of Heart . And it is the sincere Confession from the Heart to Christ , as he outwardly came in the Flesh , and to all the spiritual Blessings that men receive by him , as of his Light , Spirit and Grace in them , that is the Confession there meant ; for every one that truly , viz. with sincerity of heart so confesseth him , come in the Flesh ( whose Confession floweth from a Living Faith in him ) is of God , and whosoever doth not so confess him , but deny him so come , is of Antichrist ; and this denyal of Christ come in the Flesh , may be several ways , as 1st . to deny that he who did so come , is the Christ ; and thus the unbelieving Jews did , and do deny him . 2dly , To deny that he who did so come , was , and is , both God and Man , and that as such he is the Salvation of men , in whom they are to believe , and whom they are to call upon , and worship with divine adoration ; and thus the Mahumetans do deny him , and many who go under the Name of Christians , who deny that the man Christ is their Salvation , and the Object of Faith and adoration . 3dly . To deny the virtue and efficacy of his being a Sacrifice , by his Death , for the Remission of the sins of all Men , who ever shall be saved from the begining of the World , to the end of it . 4thly . To deny that all the Light , and Grace , and divine Influence of the Spirit , that any Man have , or ever had , is by Jesus Christ , who hath purchased and procured it unto them , by his most holy and perfect Obedience unto Death ; and in these three respects my late Opposers among the People called Quakers , are guilty of denying Christ come in the Flesh , as I have sufficiently proved against them in divers printed Books , particularly in my Narrative of the Proceedings at Turners-Hall , the 11th . of the 4th . Month , 1696. and in that called The Antichrists and Saddnces detected . For whatever seeming Confessions they give to the Man Christ without them , while they place Mens whole Salvation upon an inward Principle , and plead that Men may be saved eternally without all Knowledge and Faith of Christ without them , either express or implicite , [ As they do , particularly in that Antichristian and Abusive Book , containing many Antichristian Principles , and false Accusations against me , called Keith against Keith , for which I purpose , God willing , ere long , to call them to an Account . All their seeming Confessions is but a Judas Kiss , and a plain betraying the Christian Cause , into the hands of Infidels , Jews and Pagans . Pag. 195. Nor doth it follow , that because Confession in the adult , is necessary to Salvation , that therefore Baptism with Water is , seeing confession of the Truth may well consist without Water-Baptism , namely in a Holy Conversation , and profession of Christianity with the Mouth , as the Apostle said , With the Mouth Confession is made to Salvation . Here Note , 1. I still adhere to it with all charitable Christians , that Baptism with Water is not of equal necessity with Faith and Confession , unto Savation , for many of the Martyrs did nobly confess to Christ , who were put to cruel Deaths , before they could be Baptized ; and in that and in all other cases , where Baptism cannot be duly had , the votum Baptismi , i. e. the desire of Baptism is judged equivalent to Baptism by all charitable Christians . 2. That I said Confession in the adult is necessary to Salvation , by this it doth appear , that it is no new Doctrine in me so to affirm , this Book of mine , having been in Print for sixteen Years past , and which was approved by the Second Days Meeting , though in contradiction , to what they then approved , they have of late greatly blamed me , as guilty of broaching a new Doctrine , among the People called Quakers , for my saying , It is a necessary Duty , that every one among the Quakers , should give a Confession of their Faith , to Christ and his doctrine in the fundamental and essential parts thereof , before they can be owned to be Members of a Christian communion : This they extreamly cry out against , knowing that such a thing would discover the vile Errors , that are lodged among them . But until they do this , whatever great and high pretences they make to be the Church of Christ , and the only gathered Church , they can never be justly esteemed a Church of Christ . In my Book called , Truth 's Defence , &c. pag. 104 , 105. and as for the Word Immediate Revelation , seeing it is not any Scripture-phrase , no not in the case of the Prophets and Apostles , so far as I can remember , if the thing it self were granted , to wit , That God doth inwardly reveal , and speak his Mind , or shew his Glory , and glorious Presence in his Children , as he did in and to his Saints of Old ; so that the Saints do hear , see and perceive , also tast and savour , and feel after God himself , as he reveals himself in his Son by the Holy Spirit , the Controversie about the Name or Phrase should soon be at an end . Here Note , That sixteen Years ago I was for holding up no Controversies about the name , or term , Immediate Revelation ; though many among the People called Quakers , have earnestly and fiercely contended for that term , and some of them no doubt will much blame me , that I do not now contend for it : But why did they not blame me then , for my not contending about it ? are they become of late more Eagle-sighted , to see this , and other things they judge , to be errors in my Books , which they formerly did not see , or at least gave me no notice of ? then why do they blame me , that I have both of late seen , and noticed divers Errors in their Books , which formerly I had not seen , for want of due examination , nor noticed ? Pag. 170 , 171. Now if this were but received among those called Christians , that nothing should be required by one sort from another , as an Article of Faith , or Doctrine , or Principle of the Christian Religion , in common to be believed , but what is expresly delivered in the Scriptures , in plain express Scripture-terms , of how great an advantage might it be , to bring a Reconcilement among them , and to beget true Christian Unity , Peace , Love , and Concord . Here Note , Some of my late Opponents have brought this place against me , to prove me guilty of a contradiction , by my late practise of what they call my Imposing on them Unscriptural Creeds and Terms , as when I told them , they must believe in Christ without them for Salvation , as well as in Christ , or the Spirit of Christ within them , they have blamed this as Unscriptural , and have queried me , for express Scripture , to prove Christ without , and a Heaven without , and a Resurrection without , and a Day of Judgment without ? to whom I have Answered them , by again querying them , Where do they find express Scripture for an Earth without , or Sun , Moon , and Stars without us , or a Land of Judea without , or a Moses or David without us ? For though the Word without is not expressed , yet it is so easily and universally understood , in all these cases , as if it were expressed . And I still adhere to my former Advice , that nothing be required by one sort from an other , as an Article of Faith or Doctrine , in common to be believed , but what is expresly delivered in the Scriptures , in plain express Scripture terms , yet not so as every Word must be exprest , in so many Letters and Syllables , when there is no necessary occasion for it , for it may suffice , if a truth be exprest in such plain and easie terms , as are equivalent to Scripture terms , as when we say , Christ was born at Bethlehem , we mean that Bethlehem was a place without us ; and also that Christ was born without us ; and I confess , it had been as little needful to have mentioned Christ without us , or Heaven without us , &c. as Judea without us , or any other place , had not that wild Notion of many , who own no Christ without , nor Heaven , nor Resurrection , nor Day of Judgment without , but only within , occasion'd it . Pag. 191. The sacrifice of Christ's Death did truly extend for the Remission of Sins past , from the beginning of the World , Hence ALL THE BELIEVERS that lived under the Law , and Prophets , and BEFORE THE LAW , were saved by FAITH IN CHRIST , and had their Sins pardoned , not by the Offering of the Blood of Bulls and Rams , but by the Blood of Christ , who was to dye for them , and in whom they believed , and dyed in Faith , as is clear out of many places of Scripture , and especially the Epistle to the Hebrews ; and by virtue of Christ's Death and Offering once for all Men , all have had , or have , or shall have , a Day of Visitation , and offer of Grace through Christ , even these who lived before Christ came in the Flesh , in that prepared Body , as well as others ; and therefore all who finally perish , and are lost in whatever Age or Time of the World they lived , they must be accountable to Christ , who is judge both of quick and dead , and Lord of both , and they shall be punished with Fire of Hell , for neglecting and despising the Salvation offered by him . And although this is a great Mystery , and hard to be uttered , how this Gospel Invitation , and Visitation cometh unto all , and how all shall be accountable unto the Man Christ Jesus , on the score or account of his dying for them , Acts 10. 42. Acts 17. 31. Yet seeing the Scripture is so plain and clear for it , it is better to believe it , than curiously to dispute , how or after what manner it comes so to be . Here Note , 1. These foregoing Words , published by me in Print sixteen years ago , prove that I did not place our whole Salvation upon an inward Principle , excluding the Man Christ Jesus , from being jointly concerned with his Light , Grace and Spirit in men , as many called Quakers now do . 2. That I then held , that all who were saved in any Age of the World , were saved by Faith in Christ , as well before he came in the Flesh , as since ; and that by Faith in Christ , I meant the Man Christ , [ who is both God and Man ] who in the fulness of time , came in the Flesh , and shed his Blood for the Remission of their sins , is obvious to any intelligent Reader ; therefore my late Adversaries among a sort of Quakers , are most injurious to me , and false Accusers of me , who call this a new Doctrine of mine , to affirm that all who ever were saved , or shall be saved with Eternal Salvation , were saved by Faith in the Man Christ , [ either express or implicit ] even him that was in the Fulness of Time crucified for them . And it is but a trifling and nonsensical Objection in them , to argue against it , that they could not believe in Christ crucified , before he was crucified ; for it was one and the same Christ , that was to be crucified , and who was crucified in the fulness of time , the same yesterday , to day , and forever , who is the Lamb slain from the Foundation of the World , and a Priest forever , and who therefore by virtue of the Sacrifice of himself , that was to be slain in the fulness of time , made Peace betwixt Believers and God , as well before he came and suffered for the Sins of men as since , and on whose Account they had Remission of Sin , and the Holy Ghost to sanctifie them , and none had the Holy Ghost by union and indwelling , but such as had some degree of Faith in Christ , either express or implicit , as not only this Book called Truth Defended , but all my Books that treat on that subject plainly shew ; and particulary my Book called , The Presbyterian and Independent visible Churches ; all which I refer to the Reader 's serious consideration : And though my late Adversaries among the Quakers find great fault , with divers passages in the Book last mentioned , especially for asserting the necessity of Faith in Christ crucified universally either express or implicit , for Eternal Salvation , yet that Book before it was printed in America , had the approbation of them called Friends in the Ministry in Pensilvania , and was so well approved by the Quakers here at London , that some caused it to be Reprinted , and it was publickly sold in a Quakers Shop in George-Yard in Lumbard-street ; nor did I ever hear any exceptions against it , from any of them in England , until our late differences betwixt them and me began : And whereas I had formerly said , none but such who have Faith in Christ crucified , or who was to be crucified , had the Holy Ghost by union . To this some of my late Adversaries have objected a Quotation , I made in some of my former Books out of Plato and Plotimus , who did mention union with God , and a certain divine contact ; but it doth not appear , that these Gentiles had Faith in Christ , as above exprest . To this I Answer , That Plato who lived some hundred of years before Christ's Incarnation , had no Faith in Christ , so much as implicit , is more than they can prove ; for there are divers sayings in his Books that make it probable he had . There is less ground to think that Plotimus , who lived Two Hundred Years and more after CHRIST , and was contemporary with Origen , had Faith in Christ , seeing he writ against the Christians , therefore what things he said of Union with God , and the divine contact , and other high Expressions of the like nature might possibly be , not so much from his own experience , as from his Master Plato's Writings , or allow he might have had some true experience of a divine contact and union , in some transient way , like a glance or flash of Lightning ; yet this proves not that he , or any others , who never had any degree of Faith in Christ crucified , [ or that was to be crucified ] had that permanent and lasting Union with the holy spirit that the Saints and Believers recorded in the holy Scriptures had , [ which permanent and lasting Union , through the in ward residence and indwelling of the lively Spirit in the Faithful , is that which most properly deserveth the name of Union with God ] for it is most evident from the holy Scriptures , that none but Believers in Christ , even the Man Christ Jesus , have the holy Spirit by union , and inhabitation ; for which see and well consider the following places , Gal. 3. 2. 14. Ephes . 1. 13. John 7. 39. Acts 10. 43 , 44. Acts 26. 18. And it is great Ignorance in my late Opposers , not to understand , how though the spirit of God , who is holy , may and doth work and operate , in the Hearts of Gentiles and Unbelievers , yet he hath no inward residence , or abiding union in them , or communion with them , but such only who hath Faith in Christ . Another trifling Objection they have made , that because I have said , That all who had not the express knowledge of Christ before death , who are saved , had it either at Death , or after Death . From this they infer , I hold a sort of Purgatory , or transmigration . But behold these mens ignorance , doth it imply any Purgatory or Transmigration , to say , all that go to Christ in Heaven after Death , must have an express knowledge of Christ in Heaven , for so I expressed my sence in my Book , called The pretended Antidote , &c. pag. 115 , 116. Can it be supposed , that any Souls now in Heaven , can be without all express knowledge of Christ ; can they be with him , and yet not know him ? Hath not the least Saint in Heaven , more clear knowledge of Christ , than any living on Earth ? Suppose the Souls of Plato , and Socrates be in Heaven ( as far be it from me to judge the contrary ) are they still without all express knowledge of Christ . But if indeed they think there be no man Christ in Heaven , having any Bodily Existence , as some of my Opposers have affirmed , it s no wonder they think that the Saints in Heaven have no knowledge of him . Having performed what I promised in my Book called , A short List of the vile and gross Errors of G. W. &c. Printed in the Year 1695. concerning some Explications and Emendations , of some Words and Passage in my four Books above-mentioned , viz. Immediate Revelation , Universal Grace , The Rector Corrected , and Truth Defended : which four chiefly relate to matters of Controversie , I think fit to publish some other few Explanations and Emendations ( such as I see needful ) of some pages in my Book called , Help in time of Need. Help in time of Need : printed at London , 1665. pag 46. But now the Light hath shined forth in such clearness , that we have seen to the bottom of all Babylon's Treasures . And pag. 58. And we the Lord's People , called in derision Quakers , do witness this day of God come and broke up among us , in pure perfect brightness , to the fulfilling all these things aforesaid , every one in their measure , and yet more abundantly to be fulfilled . Pag. 62. And we have seen the Bride , the Lamb's Wife , adorned and trimmed , for the approach of her Husband , and the New Jerusalem descending from above , the Holy Gity coming down from God out of Heaven , having the glory of her God , and her Light is like unto a stone most precious , like a Jasper clear as Crystal , and we have seen the frame and proportion of this City , with the Walls and Gates of it ( within which our Feet have stood ) whose Builder and Maker is God , and there is nothing of man's work in it , but all purely of him . — And now the Lord hath made us Citizens of this City , and stones of this Building , even living stones — and the Builders are wise Builders — and the Ministry is spiritual , and so are the Ministers , men taught by God , — who speak because they believe , and are endued with Power from on High , and filled with the Holy Ghost . Pag. 66. And as the Ministry and Worship of the Church or House of God , among us , is spiritual , so is the Order , Discipline , and Government among us , and we witness the Lord's presence with us in our Assemblies , and the Head Christ in us ( whether few or many ) passing sound , righteous , and infallible Judgment concerning the Particulars that come before us . And pag. 74. And now what I have declared unto you , ( and the Manifestation of the Spirit of Truth will shew much more , even the perfect Pattern of the House of God in the Mount ) concerning these things , which are necessary and expedient , in order to a through , cleanly , and perfect Reformation , we the People of the Lord , called Quakers , have fallen upon them , being taught and directed by the Wisdom of God. Here Note , All these passages , so far as I did understand them , to respect the People called Quakers , as a visible Body of People , together with the generality of their Ministry , and general way of Worship , and Discipline , &c. I retract , and revoke , as being too large and ample a commendation of them , generally considered , and all other passages of the like nature , respecting the generality of that People and their Ministry , that may be found either in this Book , or any other of my Books whatsoever : and I freely and willingly acknowledge my weakness , and short-fightedness , in having so high and great an esteem of them generally considered . My zeal and fervour , I freely consess did carry me too far , even beyond the due Bounds , not only in the estimation I had of that People in general , but also in the Judgment and Thoughts I had of my own Attainments , though I dare not disown it but I do to God's praise , declare it , that I had great inward experience of the Lord's love and goodness at that time when I wrote that Book , which was a time of great Suffering unto me , being straitly confined in Prison , where I met with divers Hardships and Severities from Men , all which the Lord turned to my spiritual Advantage , and the spiritual Comforts and Refreshments where withal the Lord was pleased to visit my Soul , were exceeding precious unto me , as they are at this day , feeling at this present time , these of the same kind and nature by the good Spirit of the Lord , continued and renewed unto me , notwithstanding of the unjust and uncharitable Judgment of my late Adversaries against me , as if I were become a dry Tree , yet my Soul is alive to praise God , who hath preserved me to this instant , in the midst of many great and deep Exercises and Tryals , both inward and outward , one of the greatest of which hath been , and is , the envy and rage of such who have risen up in great enmity against me , for my telling them the Truth , and my faithful opposing the Errors and Evils that I have found among them ; and my trust and Faith is in God through Christ Jesus , that he will preserve me to the end , and disappoint and frustrate all their False Prophecies , bitter Curses , and lying Divinations they have poured out against me , and continue to utter both in print , and private Letters they send to me , for which I desire and pray sincerely unto God , that he may give them Repentance and Forgiveness . And being sensible , and truly convinced , that I had too far exceeded in the thoughts of my spiritual Attainments , not only then , but since ; therefore whatever passages are to be found either in this first Book , or any other of my later Books , that are justy offensive , on the account of my going beyond the due Bounds of my real growth and spiritual and inward state in the Truth , or of thinking of my inward Attainments and Calls , Services , Labours and Testimonies , beyond what I ought to have thought , or wherein either in this , or any other of my Books , I have seemed to my self , or professed to others , to have been acted by a purely divine impulse and motion to speak and write , I do freely and most willingly retract and revoke it , so far as any thing of the least mixture of mistake or untruth is to be found therein ; as I confess I have found some mixture in this Book , and in other my Books . And as in other things , I acknowledge my Mistakes , as to the People called Quakers in general , so in this , that was the general mistake among us , that their chief Leaders led us generally into , that the People called Quakers was the Church come out of the Wilderness . But for divers Years past , I have seen my Mistakes as to this , and the great Defects , Disorders , Confusions , and Imperfections I have found among them , and especially the ignorance , and great want of dne Qualifications in the generality of their Ministry , have given just ground to judge far otherwise concerning them . But yet I do affirm , that I have found divers that go under that Name , that have to my understanding and apprehension , made a good progress in spiritual Experiences , and other spiritual Attainments of Knowledge and Virtue . And I do still continue in my real perswasion , and belief , that there was a good Work of God upon the Hearts of many of that People , and his mighty Power did stir and operate in them , as I hope it doth in some continue to do unto this day . But greatly has the Power of Darkness and Error prevailed with many , especially their Leaders in great part to mislead them , and Presumption and Pride , earthly Lusts , and uncharitableness , in so highly condemning others , are Sins that did and do greatly prevail among them , and hath brought a great Cloud of Darkness over many of them , which I pray God to remove , and cause his blessed Light to shine forth more among them , and all others , and that he would be pleased to knit and unite the Hearts of all that sincerely love the Lord , to love one another , and make them of one Heart and Soul , that they may worship the Lord together in Spirit and in Truth ; that as the Lord is one , all his People may be one , which cannot otherwise be effected , but by the more powerful Coming and Appearance of the Lord Jesus Christ into their Hearts and inward parts , to prepare them for his last coming in Glory , without them , to receive them to his Heavenly Kingdom : Even so , come Lord Jesus , come quickly ; Amen . But notwithstanding of the particular passages in that Book , which I have retracted , I adhere to my Testimony I have given in the same , as in all my other Books , as to Matter and Substance , of many weighty things there delivered , and the good Advice I gave to my Country-men in that Book , I wish heartily they would duly regard . Pag. 63. And this Prophet Jesus Christ is nigh unto us , yea , more nigh than all the Men or Books upon the face of the Earth . And a little after . And the Bride rejoyceth greatly , because of the Voice of the Bridegroom himself : And now we need not-say , who will go down into the Grave , and bring up Christ to us ; or who will ascend to Heaven , to bring him down to us ; or who will go over the Seas , and bring us tydings of him from Jerusalem , when he suffered in the Flesh , him ( whose Name is the Word of God ) we of a truth witness near us , even in our Hearts , so that we need not either ascend , or descend , or go fouth , &c. Here Note , That this above-mentioned passage was brought by T. Ellwood , in one of his late printed Books against me , to parallel that Antichristian Doctrine of G. Whitehead , who said , in his Truth Defended , Answer to W. Burnet , The Quakers see no need of directing to pag. 110 , 111. the Type for the Antitype , viz. neither to the outward Temple , nor yet to Jerusalem , either to Jesus Christ or his Blood , knowing that neither the Righteousness of Faith , nor the Word of it doth so direct , Rom. 10. And a little after he saith , And where do the Scriptures say , the Blood was there shed for Justification , and that Men must be directed to Jerusalem to it ? Light and Life , pag. 59 , 60. But who seeth not , that my Words have no such tendency , as his , but are of quite another importance , as intimating that after we are brought to know God and Christ , by the inward Teaching of God and Christ in our Hearts , that perswadeth us , that Christ suffered in the Flesh at Jerusalem , and moveth us to believe the outward Testimony of the Holy Scriptures , concerning Christ's Death and Sufferings ; we need not say , who will go over the Seas , and bring us Tydings of him from Jerusalem , where he suffered in the Flesh , for all sincere Christians are well satisfied , with the Faith they have already of Christ , by the inward Testimony of his Spirit in their Hearts , that the Scripture-record of him is ture . So that they neither need nor seek any other ground of confirmation , to their Faith , either of an outward Voice from Heaven , or from beyond the Sea , from Jerusalem , where he suffered ; yea , a true Christian , and sincere Believer , who sincerely believes that Christ suffered for his sins at Jerusalem , and has the Faith of it wrought in his Heart by the Spirit of Christ in him , the Scriptures Testimony having been Instrumental thereunto , hath not so great and absolute necessity , of the Scriptures outward Testimony , as that his Faith must be lost , if the Letter of Scripture were quite taken away from him ; for though the Scripture be very useful and comfortable to him , yet if persecuting Infidels should rob him of the Bible , and all other Books , it followeth not , that they can rob him of his Faith. And that this is the importance and signification of my Words above-mentioned , is obvious to any intelligent unprejudiced Person . But the Question in debate there , betwixt G. W. and W. Burnet , was not about the manner how the Saints are taught , as whether more by an outward Teacher , or by Christ their inward Teacher , how to believe in Christ , or whether the Spirits inward Testimony , or the outward Testimony of the Letter of Scripture , or any outward testimony of Men is the more necessary , and greater ground of Confirmation to our Faith , but whether the Quakers see need to direct men , to Christ , as he suffered at Jerusalem , or to his Blood , as it was there shed for Justification ; and as G. W. his Words further clear his sense , he saith , Where do the Scriptures say , the Blood was there shed for Justification , and that Men must be directed to Jerusalem to it ? I need not insist to show how unparalel altogether is the quotation he takes out of my Book , to excuse the Antichristian Doctrine of G. W. But suppose I had been in the same Error with him , doth my Error excuse his Error ? But how impudent a wrester of my innocent Words is T. Ellwood , that to make me an Apostate from my former Principles , he fains me , so far to contradict my former Testimony , that I am now for sending to Jerusalem , to have Tydings of Christ brought from thence . But to discover him to be a shameless Forger , and false Accuser ( which are plain signs of his Apostacy from common Honesty , in this as in many other particulars ) I tell him and all his Gang and Fraternity of False Accusers , whose best Weapons to support their tottering Kingdom , are Lyes and Calumnies , I am now no more than ever , for sending to Jerusalem to have Tydings of Christ brought from hence , for I seek no other outward Testimony , not need any other , but that which began to be preached at Jerusalem by the holy Apostles of our Lord , above sixteen hundred Years ago , and from Jerusalem came to Britain , and many other parts of the World , and that the said outward Testimony is true , I am fully perswaded by the inward Testimony of Christ , the Living Word in my Heart , which praised be God my preserver , I am not gone from , neither in Principle nor Practise , but own it and embrace it with great joy and satisfaction ( that is infinitely more to me than all worldly treasure ) as much as at any time formerly , and I hope shall so be for ever . Therefore it is another absolute Forgery and Falshood in T. E. to charge me , as he doth , saying , But now being gone from the Word in his Heart , and turned against it , &c. But why doth he think I am gone from it , and turned against it , because I did blame G. W. his Antichristian Doctrine , in saying , It was contrary to Rom. 10. to direct Men to Jesus Christ , as he suffered there ; and to his Blood as it was shed there for Justification . Which is a gross abuse put upon Rom. 10. that doth direct us to Christ the Object of our Faith , as he rose from the dead , at Jerusalem , where he suffered Death , ver . 9 10. If thou shall confess with thy Mouth the Lord Jesus Christ , and believe with thy Heart that God raised him from the Dead , thou shalt be saved . And as for T. E. his poor evasion , in alledging it was a Typographical Error in G. W.'s Book , To for For , having formerly shewed the falseness of it , he having used the Particle To , in divers other places to the same effect ; and supposing it were to be read For , mends not the matter . I shall not any more insist on it here . As touching divers passages quoted by my late Adversaries , particularly Thomas Ellwood and John Pennington , out of some other of my Books , as The Way to the City of God : The Way cast up : Light of Truth , in Answer to R. Gordon ; or any others of the like nature and importance , which they have sought greatly to pervert , and misconstructure , on purpose to abuse me , and make their credulous followers think my late Principles contradictory to my former , touching Articles of Faith : I see no present need nor cause , to recite them particularly one by one , or to rescue and vindicate them by any large Answer , from their perversions and wrestings , the passages themselves in great part , as quoted by them ( abstractly considered from their perverse glosses ) sufficiently serve to clear me , that I remain constant to my former Principles , with respect to these great Doctrines of the Christian Faith , and will much more clear me , if they be read and considered , as they stand in my own Books , so that I think it worth mentioning , what an unprejudiced and judicious Person , that had read their several late Books against me , and the Quotations they have brought out of my Books , to prove me changed in my Principles , said both to some of themselves , and also to me ( He was not one called a Quaker , but of another Communion ) that instead of their thinking to do me a diskindness , so as to prove me changed from my former Principles , from those several Quotations they have brought out of my Books , ( they have , ( though contrary to their design ) done me a great Kindness , for these very Quotations prove , that I have been of the same Principles formerly , that now they blame me for , and which they commonly call Priests and Professors Principles . And seeing I have in divers late Printed Treatises , as in my Printed Letter to G. Croofe , at the end of his General History of the Quakers , and in my late Book called , Antichrists and Saddnces detected , given divers plain Explications of most of these , and such like Quotations brought by them against me , and shown the good Consistency of them with my present Faith , it would be a superfluous labour , to Reprint another Vindication of those Quotations , from their Perversions . And here in the close , I acquaint the Friendly and Judicious Reader , that if any of my above-given Explications seem to him in any degree strained beyond what the genuine sense of the Words will 〈◊〉 ( though I know not any one such ) I am freely willing that what he 〈◊〉 in any degree strained , he may take it , if not for a genuine and proper Explication ( if so be it is in the least inconsistent with the truth of the Holy Scripture ) to be my plain and free Retractation . For what I cannot fairly defend by Explication , I am freely willing to correct and amend by Retractation . As concerning the late abusive Books , published in Print against me , as well as the former , by T. E. and J. P. and others , containing vile Errors , in point of Doctrine , gross Perversions , base Slanders , trifling Defences in their own and others Vindication , I defer my larger Answer to them to another occasion , which I hope may be e're very long , if it shall please God to afford it unto me . Having thus far proceeded to explain , amend and retract those particular passages in my Books above-mentioned , which I judged my Duty so to do , from true Conviction , and out of real love to Truth , I conclude with my making a general Retractation ( which I do freely and humbly ) of all passages , either in my Books above-mentioned , or in any others of my Books , not mentioned in this Treatise , in so far , as they are not perfectly consistent with the holy Scriptures , and the divine Doctrines and Testimonies delivered in them ; and likewise I submit all that I have at any time given forth in Word , Writ or Print by way of Doctrine , in Religious matter to the Test , Touch-stone , and Rule of the holy Scriptures , as the greatest , the best , and most authentick Rule , and Standard of Truth , compared with all Testimonies , Writings , and Books of Men whatsoever , renouncing , revoking , retracting , disowning and denying whatever is contained in any of my former , or latter Books , that doth not perfectly agree with the holy Scriptures . Which general Retractation I make for this Reason , because it is possible that divers other particulars in my Books , which I have not observed , may need correction ; therefore until I see other particulars to need Correction , which how soon I see , I am ready to correct . I hope this general Retractation will suffice . And if any shall inform me , or show me either by Word or Writ , any particular passages , in any of my Books , that may need further Correction and Amendment , they being enabled so to do by a divine Illumination , I shall receive so most kindly , and as amost friendly Office , and judge my self greatly obliged to be thankful unto them . But if any presume or proffer , to make any seem Corrections in my Books , or pass Censures on passages in them , without a right understanding , or from a spirit of Prejudice , or a scossing , taunting , airy , Unchristian Spirit , as my late Adversaries have done , whereby they have shown , and continue daily to show , their great Ignorance and Perverseness of Spirit , they have their Reward , and they will but still more and more expose their Folly and Enmity : for indeed so blind with Ignorance and Prejudice my-late Adversaries have been , particularly Tho. Ellwood , and John Pennington , and Caleb Pusey , that the soundest Passages for most part in my Booke in relation to Doctrine , they have blamed and censured , though ge●●●●y such as most need Correction , they have past , without the least censure . However , as my great Comfort is , that both they and I shall stand e're long before the Supream Judge of the whole Earth , to whom I have committed my Righteous Cause ; and I do still commit it , and make my humble Appeal to him , acknowledging my many sinful defects and imperfections , for which I humbly beg pardon of God , for Jesus Christ's sake , and for all my other Sins , and hope for it , and have in measure the sense and Faith of it , being fully perswaded in my Conscience , both by the divine Testimony of the Holy Scriptures without me , and the divine Testimony of the Holy Spirit within me , and also by the concurrent Testimony of all true Christians in all Ages , of the truth of that doctrine God has raised me up to contend for , which three are as a threefold Cord that cannot be broke , that whatever my Imperfections are in managing this great Controversie , my Cause is Just , and my Heart is sincere before him , so it is a great comfort to me , that many throughout these Nations , far and near , have a good understanding of the present Case ; and though my Adversaries seek to overwhelm me with a thick Cloud of Infamy , grounded on Falshoods and Calumnies , yet the Truth and Integrity of my Testimony will overcome it all , and will shine forth , and be manifest , and the Generation to come of the Posterity of many of that People , who now account me their Enemy , and pour out Curses and Lying Prophesies against me , will regard my Testimony , and it will be a good savour unto them . This trust and hope I have in my gracious God , whose I am , and whom I serve ; and it is a considerable advantage unto me , that some of my greatest Adversaries have acknowledged , they have nothing against my Morals nor Doctrine ; and it is come under the Observation of many that hear them in their Meetings , how admirably they are changed of late , to preach the very same Doctrines , which formerly they have so fiercely opposed in all that were not of their way , and for which they have Excommunicated me ; but they cannot be judged sincere , until they plainly Retract their former Errors . And finally , with a free and willing mind , I make a general Retractation of all the hard Names , and uncharitable Censures , I have at any time , either by Word or Writ , past on any , differing from me in point of Judgment , that have not deserved them , humbly desiring their Forgiveness , wherein I have in that case justly offended them . And though I do ( with deep regrat ) acknowledge and blame my too great rashness , in giving hard Names , and passing uncharitable Censures on divers , with whom I have differed in point of judgment , being engaged in the heat of Controversie , and divers times provoked by the hard Names and uncharitable Censures , that some of my Opponents have given me ; which provocation I should not have given way to , but rather according to what the Scripture requireth , to have sought in meekness , to instruct them that opposed themselves , if God peradventure would give them Repentance ; yet I was never so uncharitable , as to think or judge that few or none were truly Pious , or of a true Christian Spirit , or that did belong to the true Church of Christ , but such as were of the same outward Profession with me ; for the Contrary I have several times signified in Print , and as I have been charitable in my Judgment , with respect to others with whom I have distered , in Controversal points , when I did think they held the Head , and built on Christ the true Foundation , though some part of what they built was but Hay , Wood and Stubble ; so it is my resolution , by divine assistance , to be yet more charitable in judgment concerning others that differ from me in the lesser matters , when they agree with me in the greater , and whose manner of Life and Conversation is suitable to their Christian Profession . But as for such who deny the Lord that bought them , and hold such Antichristian Principles , as oppugne the great Fundamentals of the Christian Religion , as I have sufficiently proved my late Adversaries to have done , the greatest and best Charity that I can extend unto them , is to deal roundly and plainly with them , and give them and their vile Errors , such sit and proper Names , as they deserve , and as the Scripture giveth to such , who were guilty of such vile Errors , in former times : But the nasty and unclean Terms , and Words , worse than Billingsgate , that some called Teachers among the Quakers , and some of which are my present Adversaries have given to their Opponents . I account it my mercy , that I never had the faculty of them , and yet so impudent have these my late Adversaries been , to accuse me for giving hard Words to such , unto whom they have given an hundredfold much harder : and I have this with other great advantages over them , that I have freely and willingly Retracted them , as well as other things that I saw cause and occasion for , which I find not that any of them in the least have done , and are not like to do , until their Crown of Pride come down , and they see themselves to be fallible men , having Infirmities and Defects like other Men , which I pray God , they may see , and find Mercy to Repent of all their Errors and Evils , before it be too late , and may have a. Heart given them of God , if not to follow me , as an Example , yet to follow the Example of other great Penitents , and obey the Command of God , that requireth every Man both to confess and forsake his Sins ; for he that hideth his Sins , will not prosper ; but if we confess our Sins , he is just and faithful to forgive us our Sins ; and to cleanse us from all Unrighteousness , G. K. THE END . Notes, typically marginal, from the original text Notes for div A47142-e420 Pref. Imm. Rev. Pres . Imm. Rev. Pag. 12. lin . 2. 2d Edit , Notes for div A47142-e5020 pag. 22. 
A47133	----	The deism of William Penn and his brethren destructive to the Christian religion, exposed and plainly laid open in the examination and refutation of his late reprinted book called, A discourse of the general rule of faith and practise and judge of controversie, wherein he contendeth that the Holy Scriptures are not the rule of faith and life, but that the light in the conscience of every man is that rule / by George Keith. Keith, George, 1639?-1716. 1699 Approx. 220 KB of XML-encoded text transcribed from 82 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A47133 Wing K156 ESTC R6589 12905983 ocm 12905983 95321 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47133) Transcribed from: (Early English Books Online ; image set 95321) Images scanned from microfilm: (Early English books, 1641-1700 ; 386:19) The deism of William Penn and his brethren destructive to the Christian religion, exposed and plainly laid open in the examination and refutation of his late reprinted book called, A discourse of the general rule of faith and practise and judge of controversie, wherein he contendeth that the Holy Scriptures are not the rule of faith and life, but that the light in the conscience of every man is that rule / by George Keith. Keith, George, 1639?-1716. [10], 152 p. Printed for Brab. Aylmer ..., London : 1699. Reproduction of original in British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Penn, William, 1644-1718. -- Christian-Quaker. Society of Friends -- Controversial literature. Authority -- Religious aspects. 2005-05 TCP Assigned for keying and markup 2005-11 SPi Global Keyed and coded from ProQuest page images 2006-09 Ali Jakobson Sampled and proofread 2006-09 Ali Jakobson Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion THE DEISM OF WILLIAM PENN , And his Brethren , Destructive to the Christian Religion , Exposed , and plainly laid open . IN The Examination and Refutation of his late reprinted Book , called , A Discourse of the General Rule of Faith and Practise , and Judge of Controversie . Wherein he contendeth ▪ That the Holy Scriptures are not the Rule of Faith and Life , but that the Light in the Conscience of every Man is that Rule . By GEORGE KEITH . LONDON , Printed for Brab . Aylmer at the Three Pigeons against the Royal Exchange in Cornhill , 1699. The PREFACE to the Christian Protestant Reader . Christian Reader , I Have been concerned more earnestly and amply to treat on this Subject in the following Treatise , to refute that grand Error of William Penn and his Brethren , who make it their great Fundamental , that the Light within , with respect only to its ordinary and common Discoveries given to all Mankind , to Christians , Jews , Mahometans and Heathens of all sorts , Protestants and Papists , is the general Rule of Faith and Life to them all : So that all under these several Denominations , are true and good Christians , and ought to own and acknowledge one another as Christian Brethren and Members of one Catholick or Vniversal Church , if they obey and walk according to the common and ordinary Dictates thereof , without all superadded Revelation External or Internal of Christ without , as God and Man in one Person . But their constant Practise doth evidently contradict their Principle , for though they have acknowledged , that such the Heathens who were or now are obedient to the common Discoveries of the Light within them , without all Faith in Christ without them , are their Christian Brethren ; and for the same reason they may conclude , Jews and Mahometans , who are obedient to their Light within to be such , yet generally they disown all Christian Protestants among whom they live , be they ever so Just and Sober , and obedient to their Light within them , if they come not under their Profession and Circumstances to be Christians : And thus as some have well observed , they Christianise the Heathens , and Heathenise the Christians , calling them all , the Worlds People , but themselves they call the Children of Light , the Elect People of God ; and say of themselves they are in the Truth , and none but they and their Deist and Heathen Brethren ; and perhaps the Quietists and Followers of Molinus ( whose Book they so much esteem ) among the Papists . This being their Fundamental and Capital Error , and the great Original and Spring of all their other Errors , that as so many Streams issue and proceed from it ; the which being plainly detected ( as by Divine assistance I hope I have done in the following Treatise ) it is greatly to be hoped ( to which I joyn my earnest and sincere Prayers to God Almighty in the Name of Christ Jesus ) that it may be a means to undeceive and recover from Error many of that People , if they will or dare give themselves the liberty to read it . The Book called , A Discourse of the General Rule of Faith and Life , by W. Penn ; to which this is an Answer , was first Printed in the Year 1673 , as an Appendix to his part of the Christian Quaker , and is now again reprinted in this present Year 1699 , which sufficiently sheweth , that W.P. and his Brethren are not changed , nor reformed from what they were so long ago ; though his and their late Pretences , That they own the common Principles of Christianity , and differ not much in Doctrine from the Church of England , have occasioned some to think them somewhat Reformed of late ; but it is their great Mistake , which the Fallacies of W.P. and others of his Brethren , by their late Fallacious Creeds , have led them into . Indeed I did not know but that it was a new Book , so litte had I read or considered the Contents of it , which by occasion of their reprinting it this very Year , I have been awakened , and as it were alarumed , to take special notice of , and strictly to examine , detect and refute , the which , whither effectually done or not , is left to the free and impartial Judgment of the Intelligent Christian Protestant Reader . Their printing it at this juncture , doth not a little argue their great Imprudence in laying themselves so open to be rank Deists , while they at the same time pretend to hold the Christian Doctrine , that is point blank incosistent therewith , and great boldness that they are not ashamed in the face of the World to say , and unsay , and to be profess'd Deists and Christians at once ; which is as great a Chimera or Impossibility , as for one and the same thing to be Horse and Man at once ; I mean not , one part Horse and another part Man , for such a Monster perhaps is possible , but to be in all the parts both Man and Horse , without all Redundancy or Deficiency of either ; which as impossible as it is to be in Nature , it is as impossible that W.P. and his Brethren can be both Deists and true Christians at once ; that they are Deists , the Book to which this is an Answer , doth sufficiently prove : And therefore notwithstanding all their late Pretences , till they retract that and their other former Books , true Christians they cannot be . ERRATA . PAge 35. Line 13. read imperfect . p. 43. l. 10. for regulus read regulans . p. 76. l. 2. for Iad r. and. p. 99. l. 12. for 13 r. 3. The DEISM of William Penn , and his Brethren , Destructive to the Christian Religion , Exposed , and plainly laid open . The Introduction . Shewing the great Importance of our knowing what the True Rule of Faith and Life is : And containing a Retractation of some Vnsound and Erronious Passages in some of my former Books about the Rule of Faith , yet no-wise so Erronious as the Doctrine of W.P. nor being of that Tendency , as his is , to introduce Deism . Page 3. HE saith , Since there are so many Faiths in the World , and perplex'd Controversies about them , that is greatly behoves every Man , if he contend for , then , first to know the True Faith that overcometh the World. Concerning the General Rule of Faith and Life , he is press'd to say something from that weighty Consideration , That Men Perish for want of it , and can no more arrive at Truth without it , than the distressed Mariner can gain his Port , who Sails without either Star or Compass . This his weighty Consideration is a plain Confession , That the not having a right and true understanding of the Rule of Faith , what it is , is of very dangerous Consequence , even no less than Perishing and Destruction to all such who want the true Knowledge of it , and set up another thing in the room of it . It may therefore be very necessary for W.P. to consider the Matter a little more weightily , that in case he himself have not the true Knowledge of the Rule of Faith and Life , in what danger he is of Perishing : And how , ( in this his Work , of labouring to bring all People under a Christian Profession , that give up to believe him , to another Rule of Faith and Life , than what is the true Rule indeed , ) If he persist in so doing , he will not only bring his own Blood upon himself , but the Blood of many others , that are and may be mislead by him . And whether he will yet better consider it or not , which I heartily wish , and pray , that God would be pleased to open his Eyes , and give him Repentance , and a better Understanding : It is a plain Case , That the true Knowledge of the true Rule of Faith and Life is very necessary , yea , so necessary , that the Danger for want of it is Perishing or Destruction . Yet I mean not , that every Error in Circumstance , about the true Rule , is of that Danger ; or that some loose and indeliberate Expressions , that some have used in Preaching or Printing , while their Meaning hath been more sound than their Words , even about the RULE , are of that Consequence . It hath happened to some well-meaning People , as it had happened to my self , that they and I have both spoke and writ unadvisedly : As in some other Matters , so in this , running along , or rather being carried along with the Stream of some of the ancient Friends , so called of the Ministry , in asserting , both in Speech and Print , too frequently , that the Spirit within , meaning the inward Evidence of the Spirit , as touching the great Matters of the Christian Faith and Practise , was the principal Rule of Faith and Life , wherein I acknowledge my Error and great Mistake , and do here particularly retract it , notwithstanding the general Retractation I have lately made , in my late Book called , G. K ' s Explications and Retractations . But tho' I was then in an Error , and under a great Mistake , in my way of wording the Matter , and darkned too much and clouded in my Understanding in that very Point , yet I crave leave of my Reader to shew , that even then my Error was not Fundamental , nor such as this is of W. Penn's and his Brethren , whose Error in the Case has carried them to plain Deism . My Mistake chiefly consisted in this , in confounding the Term Rule of Faith , with the Term Inward objective Medium , which I ought to have distinguished , for the Rule of Faith , is not ( properly speaking ) that formal object of Faith , called by some , Objectum formale quo , or objective Medium and Motive of Credibility , but the material Objects of Faith , to wit , all the Credenda or things in Scripture that ought to be believed , are the Rule of Faith : And therefore instead of saying , the Spirits inward Evidence and Testimony was the Rule of Faith , and principal Rule ; I should have said , it was the principal objective Medium of Credibility : Which as I then did believe and assert , so I do still , and hope never to retract it . And therefore while I continue adhering to this Perswasion , I remain ( as to the main ) the same I was in my Judgment , as when I wrote my former Books touching these Matters ; my chief Bent and Zeal being , against that which I judged a very Erronious Opinion , and Hurtful , held by some counted Learned Men , and which I judge still that so it is , to wit , That the inward Evidence of the Spirit in the Souls of the Faithful , to the Truths of the Christian Religion , is only Effective and not Objective ; and I pleaded warmly , that the Spirits inward Evidence , otherwise called Testimony , Witness , Inspiration , Illumination , or Operation in the Souls of the Faithful , is not only Effective , but Objective also , to wit , by way of formal Object , or objective Medium , and Motive of Credibility . And this I reckoned then , and do still , the greatest Certainty and Assurance , that the Scriptures are of Divine Authority , and infallibly true ; wherein I knew , and still know , I had the best Protestant Authors , both for Piety and solid Learning , on my side , as also my Feeling , and Experience ( to the Praise of God's Grace I say it ) in the Case hath confirmed me ; though I know some called Learned Men , who have more of that called Divinity Learning in their Heads , than in their Hearts , do contradict it ; yea , to a Degree of Ridiculing it , under the Name of Fanaticism and Enthusiasm , not well regarding the Authority of their worthy and judicious Ancestors , who in the Articles of the Church have expresly mentioned , the Feeling of the Holy Ghost in his Operations and Motions . But I erred in calling this either inward Feeling , or the Object of it , the principal Rule , for properly and rightly speaking , it is not the Rule of Faith ; but the principal Motive of Credibility . That which is only , strictly and properly speaking , the Rule of the Christian Faith , is the Doctrine of the Holy Scriptures ; especially respecting the great Fundamentals and Essentials thereof . To give a preference to the inward Operation of the Spirit , and his writing his Law in the Heart , to the same Law as writ on leaves of Paper ; and to the experimental part of Christianity , above all that can be outwardly told , or heard , or read . I think no true Christian will deny , but when it is ask●d , which is the greater Rule , the Inward or the Outward , they compare things that are not to be compared , that cannot be said to be either the greater Rule , or the lesser , which is , properly speaking , no Rule at all , but the moving or impulsive Cause , that moves and inclines me to take the Holy Scriptures to be my Rule , being infallibly true , and of Divine Authority . And whoever be yet in the same Mistake and Error that I then was in , God forbid that I should judge so uncharitably of them , as to conclude they err Fundamentally , for want of not giving right Names to things ; or not having so clear inward Idea's and Conceptions of them , when ( as to the main ) they mean well . I am bold to appeal to my Books from first to last , whither according to the Strain and Intent , in all that I have Printed on that Subject , I have not always acknowledged , that the Doctrine of Christ Crucified , and Remission of Sin by his Blood , and other Doctrinal Principles of Christianity , were absolutely necessary to be believed by us for our Eternal Salvation : And that the Doctrine of the Holy Scriptures , as outwardly conveighed to us , by Preaching or Reading , is the ordinary Means whereby God works Faith , and Conversion , and Regeneration , in them that shall be Saved : And that therefore so long as we live , we are not to lay aside either that , or any outward means of Grace and Salvation that God has afforded . And how far I have formerly denied , that the Scripture was the Rule of Faith , I meant , that as it was not the Letter or Writing , so nor the Doctrine , as simply and wholly limited and confined to the Letter . As if it should happen by Divine Providence , that a Person , or Company of Persons , should have the Holy Bible by Violence taken from them , or not have it in any Language they can understand , that therefore they are not in a possible State of Salvation : For though in God's ordinary way , the Letter or Leaves of the Book , since the Writing of the Scriptures , are as it were , the Repository , or Ark , where God's Law is preserved , and to which a Recourse ought frequently to be made , to read therein for daily Information and Instruction : Yet the Doctrine is not so limited , or confined to the Letter or Leaves of a Book , but that the same Doctrine may be well and soundly preached , and believed , where the Book either hath not come , or by Violence of Men has been taken away ; as it hath been reported , that Persecutors have taken away the Bible from some Faithful Martyrs of Christ ; but though they took the Letter out of their hands , they could not take the Word of God , to wit , the Doctrine and true Sense of it out of their Hearts . And so far as I can remember , it was never my Perswasion , what W.P. here layeth down in his Book , by way of Position , that the Light in every Man's Conscience , or the Dictates and Testimony of it , abstractly considered , from the peculiar Doctrines of Christianity , are the Rule of Faith to Christian Men. If any shall find that or the like Doctrine in any of my Books , on the first Intimation of it , I declare I shall ( by God's help ) be ready to retract it , and condemn it as most Erronious , and as a Fundamental Error ; for it is plain Deism , of which I have not the least remembrance that ever I was guilty , as W.P. hath now plainly manifested his Deism , in this Book I have under Examination . Section I. The Definitions of General Rule and Faith , given by W.P. not to be allowed , because there is no such General Rule and Faith , as he defineth . BEfore he comes to hs Arguments , he gives us his Definitions of General Rule and Faith. By General Rule ( saith he ) we understand that constant Measure , by which Men in all Ages have been enabled to judge of the Truth or Error of Doctrines , and the Good or Evil of Thoughts , Words or Actions . Answ . Here he undertakes to define a thing , that by the Definition of it , plainly demonstrates , That it is not in being , nor ever was in any Ages of the World , ever since the Distinction betwixt God's Church and the World came to be . I say , ever since that Distinction , all Mankind , in all Respects , Cases and Conditions , never had one General Rule ; so his Definition is , as if one should define a golden Mountain , or something that never yet hath been , since the Distinction above mentioned . Possibly in Adam's Family , for some time , ( God only knoweth how long ) all Men belonging to it , had one Rule universally , but it is more than he can prove , that this was only the Light in every of their Consciences , by its common Discoveries ; for Adam himself had special Revelation , ( whither by outward Vision , and an outward Voice , or only by internal Inspiration , is not necessary at present to determine ) which taught him to expect Salvation by the promised Seed of the Woman ; and this Doctrine no doubt he preached to his Family . That the Light , or common discovery of the Light , in every Man's Conscience , may be called a General Rule of Moral Justice and Temperance , called by Paul , ( Rom. 1. 19. ) the Law writ in the Heart , may and ought to he granted , but this General Rule did not extend , nor doth , to be the Rule , or a Rule of the Faith of Remission of Sin , by the Blood of the promised Seed of the Woman , the Lamb of God that was to be slain , and should take away the Sin of the World. And seeing the Light in every Conscience teacheth nothing of this Faith , that in Scripture is called the Faith of God's Elect , and the common Faith , to wit , of the Faithful in all Ages . Therefore W.P. in the very entry of his Work , maketh a great Stumble , and useth a great Fallacy , as if all Mankind , ever since the Dispersion of the Nations , to this day , had one general Rule of Faith and Life , and that was the Light in every Conscience , abstractly consider'd from all External Helps and Means , both of Knowledge and Faith. Let W.P. tell us , whether the Light by its common discovery in every Man's Conscience , taught or gave the Command of Sacrificing . If he say , God , or the Spirit that is God , taught them to Sacrifice , he shifts the Question , which is not what God did teach by special Revelation , but what he did teach Men generally in all Ages , by common Illumination , the Dictates of which are in great part generally the same , to all Men in all Ages , but so is not that either of Sacrifices or Circumcision , or many other things that God commanded to some and not to others , and to some in one Age and not in another , such a general Rule of Morality or moral Justice has been , is , and ever will be , in the World : But what is this to the Rule of the Christian Faith , which for Substance is the same with the Faith of all the Fathers , Noah , Abraham , David , & c. ? It is easie to espy W. P's Design in this his Undertaking , if he can prove that there is but one General Rule of Faith and Life to all Mankind , the next step is , by good Consequence , that all Mankind ought to have but one Faith , and one Religion , and that is Deism and Paganism with a witness . The one Faith that the Scripture mentioneth , is not one Faith of all Mankind , but one Faith of God's Church , which is called the Faith of God's Elect , when that Blessed Time shall come , that the Gospel shall be outwardly preach'd to all Nations , as our Saviour hath foretold it shall be , it is justly hoped that there will be a General Rule of Faith and Life to all Mankind that then shall live , but to talk of such a thing now , and to define a thing which is not , and write a Book about it , is like T. More 's Vtopia . Page 4. He is as Unsuccessful and Fallacious in his Definition of Faith : By Faith ( saith he ) we understand an Assent of the Mind , in such manner to the Discoveries made of God thereto , as to resign up to God , and have dependence upon him , as the great Creator and Saviour of his People . This Definition of Faith , indeed , suits well with the Definition of his General Rule of Faith. But there are many parts of Mankind , that have not only a Faith in God , as the great Creator [ the Faith here only defined by him ] but have a Faith in Christ too , and in God the Saviour and Redeemer , considered as in the Person of a Mediator , who is both God and Man , by which Faith in Christ , they have a most firm Faith in God , grounded upon God's Promises , which are all Yea and Amen in Christ And here in W. P's Definition of this Pagan and Deist Faith , he supposes that which will not be granted to him , viz. That any ever had such a Faith in God , as to resign up to God and have dependence upon him , as the great Creator and Saviour of his People , without all Faith in Christ , considered as God-Man . If by the Saviour of his People , he means such a Saviour as saves them with eternal Salvation , and makes them Heirs of God , and Co ▪ heirs with Christ ; I say without all Faith , either explicit or implicit . That some of the Gentiles who endeavoured to live up to some Moral Principles , discovered to them by the Light in their Consciences , and the Improvements that their reasonable Faculties made , being enlightned thereby , by viewing the Works of Creation and general Providence , had a kind of Faith and Hope in God , that prompted them to expect Temporal Blessings , and some Temporal Rewards , from the Observation they could make , that Divine Providence did ordinarily bestow such Blessings upon Men that were morally honest , may , and ought to be granted : But this is not the Faith of God's Elect , and of the Heirs of eternal Salvation , that is grounded upon the Faithful Word of God , and his Faithful Promises first delivered to his Holy Prophets and Apostles , and by them to us , even such a word of Faith , as that , It is a faithful saying , that Jesus Christ is come into the World to save Sinners , 1 Tim. 1.15 . For to him gave all the Prophets witness ( as Peter preached to Cornelius ) that whoever believeth in him , should receive remission of Sins , Acts 10.43 . God's Promises come not to Men , nor ever came to them , by the common Dictates of the Light within , whither they call it God , or the Word , or the Spirit , there are diversities of Operations , Gifts and Ministrations , inward as well as outward of one God , one Lord , and one Spirit , who is over all , in all , and through all . It is but a faint Hope and Faith , that Men can have in God , without the Promises , and without all special Revelation . The knowledge of God's Goodness , discoverable by the Light in every Conscience , in the Works of Creation and Providence , may give Men , that are morally honest , some probable Faith , that he will be favourable to them : But the infallible ground of certainty , concerning eternal Life and Salvation , none ever had , or can have , without the Promises and special Revelation . For all the Light and Knowledge that the Ephesian Gentiles had , in their meer Gentile State , Paul told , That at that time they were without hope , and without the Promises , and aliens and strangers to the common-wealth of Israel , Eph. 2.12 . An indigent Man , that knows a good Man , that is able to help him , yet he is not sure that he will help him , unless he has his promise , and some particular intimation of his mind ; but if he have that , then his Faith hath sure footing . But the Faithful have not only God's Word and Promises , but confirmed by his Oath , that by two immutable things , they might have strong Confidence , and Hope , that is , as an Anchor , sure and stedfast , and which enters within the Vail , whither the Fore-runner hath gone . But there is nothing of this sort of Faith , that I can find , as any-wise necessary or essential to the Religion here described in this Treatise of W.P. but pure Deism , and at best refined Paganism all along , as will further appear in what follows . I find in Page 50 of the same Treatise , a quite differing Definition of Faith , which if not plainly contradictory to the former , is very disingenous and full of Equivocation ; but whatever way it be taken , if he adhere to it , and allow it to be a proper Definition , ( where the Definition it self , in the parts of it , ought to be essential to the thing defined , and such as the thing defined cannot be without , ) it yields as sufficient Argument , against his Position , That the Light in every Man's Conscience is the Rule of Faith. His Definition is this , Faith is yielding up to the requirings of God's Spirit in us , in full assurance of the Remission of Sins that are past , through the Son of his love and Life everlasting . Several things are faulty in this Definition : First , That he confounds the Effect , or Concomitant of Faith , with Faith it self ; for the yielding up , or Resignation to God's Requirings , is rather an Effect or Concomitant of Faith , than Faith it self , especially in the present case , as it hath respect to the Rule which determines what is to be believed , or assented unto , upon the Credit of Divine Authority . Secondly , That he makes Remission of Sins to be antecedent and prior to Faith , which is the Error of the Antinomians , and plainly contradictory to the Scripture , that holds forth both Repentance and Faith , to be necessary Requisites , in order to Forgiveness . Thirdly , That he makes full Assurance of Remission of Sins to be of the Nature of Faith , whereas there is a Faith of Adhesion , that is , true Faith , that many of the Faithful have , who have not arrived to that full Assurance . But that which I principally notifie in this his last Definition , is , That he makes this full Assurance of the Remission of Sins , to be through the Son of God's love . Where , that the Equivocation and Fallacy may be discovered , I ask him , what he means by the Son of his Love , through which this Assurance if Remission of Sins is obtained ; If he means by the Son of his Love , only the Light within every Man's Conscience , it is a palpable Equivocation , and inserted on purpose to deceive the Christian Readers , who generally by Mens having Remission of Sins through the Son of God's Love , do understand the Son of God's Love to be the Word Incarnate , to wit , Jesus Christ God-man , as he died for our Sins , by his Death to purchase to us the Pardon of them . But this sense of the words , which is the true Scripture sense , and the sense of all true Christians , W.P. doth not admit , if he adhere to what he hath said , both here and in his other Books ; for in his Serious Apology , Page 146. he saith , in behalf of himself and Brethren , That that outward Person that suffered at Jerusalem , was properly the Son of God , we utterly deny . And here in this Book , he makes it not any of the absolute Necessaries , in Religion , but some considerable Matters superadded , P. 44. That God was manifested extraordinarily in the Flesh , that he gave his Life for the World ; that such as believe and obey his Grace in their Hearts , receive Remission of Sins , and Life everlasting . But which way soever he understands these words , The Son of God's Love , seeing he makes the Rule of every Man's Faith , not to be the Words of God , declaring his Promise of Forgiveness , as outwardly delivered in the Holy Scriptures ; but the Light in every Man's Conscience ; he is bound to give us some better proof than his simple Affirmation , That the Light in every Man's Conscience , or indeed in any Man's conscience , reveals to him God's Will to forgive Sins , without all special Revelation or Declaration of God's Will , as contained in the Holy Scriptures , seeing the Holy Scriptures do hold it forth , as one of the great Secrets and Mysteries of God's Will declared to Men , by the special Revelation of the Holy Spirit , through his Holy Prophets and Apostles , even Remission of Sin , and Free Justification , by Jesus Christ , through Faith in him , and not by any Works , or Obedience , that either the Jew did perform to the outward Law , or the Gentile did perform to the Law writ in the Heart . When Peter preached Remission of Sin , by Faith in Jesus Christ , whom the Jews hang'd on the Tree , to Cornelius , he confirm'd this Doctrine , not from the eternal Precepts in every Man's Conscience , or the common Dictates of the Light in every Man , but from the general Testimony of the Prophets , Acts 10.43 . To him ( said Peter ) give all the Prophets witness , that through his name , whosoever believeth in him , shall receive Remission of Sins . But according to W. P's Doctrine , the Apostle Peter should have said , To him the Light in every Conscience , gave the Dictates of that Light in every Conscience witness , That whosoever gave up to the Requirings of the Light in them , [ without all Faith in Christ God-man without them ] shall receive the Remission of their Sins . And seeing whatever is the Rule of Faith must teach us , all that is needful to Salvation , by it self , as W.P. argueth , he must prove that the Light in every Man's Conscience , dictateth to him this Proposition , That is thou shalt confess with thy mouth , the Lord Jesus , and believe in thine heart , that God hath raised him from the dead , thou shalt be saved , Rom. 10.9 . Or if it doth dictate some other way than this , then that and the like places of Scripture , contradict the Dictates of the Light within . But that this Proposition laid down Rom. 10.9 . is no Dictate of the Light within in Mens Consciences , is evident from W. P's plain Confession , P. 32 , 33. who saith , That the Light within should tell us , that Christ suffered Death and rose again is not needed , inasmuch as an account of that is extant in Scripture . Whereby it plainly appears , he holds it not needful to our Salvation , to believe that Proposition Rom. 10.9 . seeing the Light within , that is the Rule of Faith , doth not reveal it , and such Revelation is not necessary ; and consequently according to him , the belief of that Proposition , Rom. 10.9 . is not necessary to any for Salvation . And if that be not necessary , by the same method of Argument ( according to W.P. ) nor is the belief of all the other parts of Scripture necessary to Salvation , which are not the common Dictates of the Light in every Conscience . The only use of the whole Scripture , according to W.P. is meerly Historical , which though perhaps true , is nowise necessary to our Salvation to believe the truth of it ; but we are left at liberty , to believe or disbelieve all and every part of what is contained in the Scripture , without any danger to our Salvation ; excepting these few absolute necessaries , that the Light within every Conscience teacheth us , as well as the Scriptures . But none of all the twelve Articles of the Apostle's Creed , according to the true Sense of Scripture , or the common received Sense of all true Christians , are taught by the Light within , without the external Revelation of the Scripture ; therefore according to W.P. the belief of none of these twelve Articles is necessary to our Salvation . The which being the plain Import of W. P's Doctrine laid down in his Book , whither it be not Plain Deism appearing with open face , I appeal to all sincere Christians . Section 2. His Arguments from Scripture , that the Light in every Man's Conscience , is the Rule of Faith and Life , Answered . HE begins with his Proofs , Page 4. That the Light in every Man's Conscience , is the general Rule of Faith and Life , from Matt. 11.27 . and 1 Cor. 2.11 . he argues , That because the Father cannot be known , but by the Revelation of the Son , and Holy Spirit , consequently that Light , metioned John 1.3 . or Spirit , must have been the general Rule of Mens Knowledge , Faith and Obedience , with respect to God. Answ . His Consequence is denied , he gives no proof of it ; yea it is manifestly false ; and to discover its Fallacy , observe how he confounds the efficient Cause , and Author of Knowledge and Faith , with the Rule , which he ought to distinguish : He might as well argue , no Man sees what hour it is on a Sun-dyal , but by the Sun , and consequently the Sun , and not the Dyal , is the Rule whereby he knows the hour . Page 5. His next Argument is , from Eph. 5.13 . Whatever makes manifest is Light , therefore the Light in the Conscience is the general Rule . Answ . The Consequence again is denied , it has the same defect as the former , as will appear by forming the like Argument , Whatever makes manifest an outward object to our Eye , is some outward light of Sun , Moon , or Candle , &c. Therefore that alone , without the object manifests it , and also without the Organ of sight , who sees not the Fallacy of this Argument , and as much he may see the Fallacy of the other . The next place of Scripture he argueth from , is Rom. 1.19 . which he falsly quotes , as I have observed , he hath misquoted this place , both here and in pag. 21 , for thus he quotes it . WHATEVER might be known of God , was made manifest within , for God who is Light hath shewn it unto them . But let the place it self be considered , and it saith not , WHATEVER , but what is to be known of God is manifest in them ; to wit , the Gentiles or Heathen Nations , who had not the peculiar Doctrines of the Christian Faith revealed to them , or Preached among them . And that the words , what is to be known of God , cannot be meant of WHATEVER can or is to be known of God was manifest in them ; as the Text doth not say it , so it is a manifest Falshood : It cannot be said of the best Christians , ●hat whatever is to be known of God , is made manifest in them ; for the best know but in part , and there is still more to be known of God , even in the best of Christians , than what is at present revealed , or made manifest in them . And it is very evident from the following words , what Paul meant by that saying , What is to be known of God ; or as it is in the Greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . viz. The Eternal power and God-Head , which was made manifest , partly by the things made or created without Men , and partly by some Divine Illumination within them . But doth it therefore follow , that because those Heathens had some knowledge of the Eternal Power and God-head , that therefore they knew all the fundamental Princiles of the Christian Religion ? By no means , more than it followeth , that W.P. knoweth some things of England , and some other Countries , partly by History , and partly by his sight of them , therefore he knows the whole Earth , so far as it is habitable . He brings another Proof , That the Light in every Man's Conscience is the Rule of Faith and Life , from Micah 6.8 . He hath shewed unto thee , O Man , what is good , and what God requireth of thee , &c. Which ( saith he ) could not be , without the Light of his Son shines in Man's Conscience ; therefore the light of Christ in the Conscience , must needs have been the General Rule , &c. Answ . His Consequence is again denied , which he doth not prove , it has the same defect with his foregoing proofs , that he confounds the Author , and Efficient cause of Faith , with the Rule , which is the instrumental Cause thereof . But let it be further considered , what the following words are , not mentioned by W.P. here , and let them be compared with the foregoing words , Ver. 7. Will the Lord be pleased with Thousands of Rams , or with ten Thousands of Rivers of Oyl ? shall I give my first born for my transgression , the Fruit of my Body for the Sin of my Soul ? Ver. 8. He hath shewed thee , O Man , what is good ; and what doth the Lord require of thee , but to do justly , and love Mercy , and walk humbly with thy God ? And it will appear , that the words at least have a Comparative Sense , as intimating that Justice , Mercy and Humility , or Humble walking with God , are more acceptable to God , and the greater things of God's Laws , than all outward Sacrifices were . But doth it therefore follow , that God did not require those outward Sacrifices then to be offered up , or that God did not require Faith in the People of Israel , that he did Command them ? And if such a Faith was then required of them , which the common dictates of the light in every Conscience did not teach them but special Revelation ; by the like reason , it can be proved , that the Faith of Christ the great Sacrifice , as he was outwardly to be offered up , of which all the outward Sacrifices were Types , was also required by the Lord from that People , the which Faith , all the faithful then had , and by which Faith , they received the remission of their Sins according to Acts 10 ▪ 43. But seeing the Light within every Man gives them not this Faith , nor teacheth it them , it evidently follows , that the Light within every Man is not the Rule of the Christian Faith ; it may be further said , that the words Micah 6.8 , 9. if they were to be understood , with respect to meer Heathens and Gentiles , who have not the External Word , might imply , that no more is required of them , than those general things which the Law or Light in them doth teach them , and is the only Rule they have ; but these words seem not to be spoke with respect to meer Gentiles , but rather to them that were by Profession the Church of God ; and though neither Faith nor Repentance , nor many other Evangelical Virtues and Duties are there expressed , yet without doubt they are implyed , as well as where Faith is only exprest , in many places of Scripture , Love and other Virtues are implyed . And indeed by the like Fallacy W.P. might infer , that our whole Religion consists in practiseing the Duties of the 2d . Table from James's words , Pure and undefiled Religion is to visit the Fatherless and the Widow , and to keep unspotted from the World. And that Consequently he that doth this , though he practise none of the Duties of the First Table , he has Religion enough , yea though he have no Faith in God , no fear of him nor Love to him , if he be Charitable , and temperate , as it has been reported some Atheists have been . Page 5. His next Argument is , It was by this Law , that Enoch , Noah , Abraham , Melchisideck , Abimilech , Job , Jethro , &c. walked , and were accepted , as saith Jreneus and Tertullian , they w●re Just , by the Law written in their Hearts , then was it their Rule too , and in that Just State Answ . This Argument hath several defects in it . 1. To argue from a Law or Rule of Moral Justice , to a Law or Rule of Faith in Christ the promised Messiah , without which Faith there is no promise of Eternal Life and Salvation in all the Scripture . Secondly , That he Jumbleth Abimelech and Jethro , ( none of which were prophets ) with Abraham , and others that were Prophets , and had extraordinary Revelation , concerning the Messiah . Thirdly , That he makes no distinction betwixt what the Light or Word did reveal commonly in all Men , by the common Illumination , and what that same word did reveal to the Prophets , and by them to the Faithful , by special Revelation and Illumination . And indeed all his Arguments are in great part built on this Fallacy , of not distinguishing , but confounding the common or general Illuminations , given to all Men , from the special and extraordinary given to some . That the common Illumination of the Divine Word , was to the Patriarchs , Abraham , Noah , &c. a Law , or Rule of Justice is granted ; but that it was to them a Law , or Rule of Faith , whereby they believed in the promised Messiah , is denied , for that was a special Revelation , that was the Law or Rule of that Faith , and not the common Illumination , though both common and special , were and are from the same Divine Word ; yet this hinders not their Distinction ; as all the Creatures of God have one Creator and Author of their Being ; yet this hinders not , but that the Creatures are widely distinct one from another . Section 3. His first and second Arguments , that the Scripture is not the Rule of Faith and Life , Answered . Page 5. IN the next place he pleads , that the Scriptures cannot be the Rule , arguing thus , Arg. 1. How can they be the general Rule , that have not been general . Answ . He is still guilty of confounding and jumbling things that ought to be distinguished . 1. None saith , that the Scriptures are a general Rule : If by a general Rule , he means a Rule actually obliging all Men whomsoever , for the Scripture obligeth none but such , who either have them , or at least can by some possible means have them . 2. It is granted , that the Law or Illumination that is in all Men , is the general Law , or Rule of Justice and Morality to all Men. But what then , will it follow , that Christians have no other Rule , but that of moral Justice ? 3. He ought to have distinguished , betwixt the general Law , or Rule of Justice given to all Mankind , and the general superadded Law , and Rule of Christian Faith and Practise , given in general to Christians ; but for want of this distinction , he deceives himself , and seeks to deceive others , with fallacious Arguments . Page 6. He brings an Objection thus , But granting that the Light within were so , [ viz. the general Rule ] before Scripture was extant , yet , &c. Answ . He supposeth that to be granted , which ought not to be granted , viz. That the common Illumination before Scripture was extant , was the Rule of the Faith of all the Faithful , who lived and died in the Faith of the promised Messiah , by whom they believed to have Remission of Sin and eternal Life . This is altogether denied , for this Faith they had not by the common Illumination , but by special Revelation given to some by Prophesie , and to others by means of their Prophesies . Page 6. His Quotations out of Gentile Authors , as Thales , Pythagoras , Socrates , &c. prove no more at most , but that they acknowledged an inward Law , Rule and Principle , of Justice and moral Virtue placed in Mankind : But what saith all this , to prove that all Mankind had , or have , a Law or Rule of the Christian Faith ? Nothing at all . Page 8. Arg. 2. He makes a fresh Assault , to prove that the Scriptures are not the Rule of Faith and Life , &c. His Argument is this , If now the Rule , then ever the Rule ; but they were not ever the Rule , therefore they cannot now be the Rule . That they were not ever the Rule , is granted . That they are not therefore now the Rule , I shall prove ( saith he ) thus : If the Faith of God's People , in all Ages , be of one Nature , then the Rule but of one Nature : But clear it is , Heb. 11. the Faith has been but of one Nature , consequently the Rule but of one Nature . In short , If the Holy Ancients had Faith , before they had or wrote Scripture , they had a Rule , before they had or wrote Scripture . Answ . His whole way of arguing here , is extreamly weak , to detect which , let him consider , when it is commonly said , the Scriptures are the Rule of Faith , it is not meant simply and barely the written Letter , but the Doctrine delivered in or by the written Letter , is the Rule , which at other times is thus expressed , the Word of God contained in the Scriptures of the Old and New Testament , or the revealed Will and Mind of God , delivered to us by Scripture , is the Rule of Christian Faith , &c. And seeing the Doctrine of Faith in the promised Messiah , and of eternal Salvation , through Faith in him , is the same , in the Essentials and Fundamentals of it , now as then , and then as now without any substantial Variation ; it is evident , that as the Doctrine now committed to writing , is the same it was before it was in writing , the Rule is still the same , and the Faith is the same , for Substance and Nature ; for the different manner of conveying the Doctrine , makes no essential Difference , either in the Doctrine , or Faith , and consequently nor a different Rule . As when the Doctrine is delivered by Preaching or Writing , to one Nation in one Language , and to other Nations in other Languages ; yet the Doctrine may be still the same : Nor doth it change the Nature of the Doctrine , that some had it by Prophetical Inspiration and Revelation , without any external Mediums ; and others had it by and through some external Mediums , as by means of the Ministry of Faithful Men faithfully conveyed , through the several Ages , the Spirit of God inwardly by his secret Inspiration , moving the Faithful to believe the Doctrine preached to them by such Faithful Men. And here I would have him to consider his great default , in not distinguishing the Inspirations of God's Spirit , the want of which leads him into so many By-paths , as if all Divine Inspirations were Prophetical , and of the same Nature , with what the Prophets and Apostles had , as Prophets and Apostles ; whereas the Scripture plainly distinguisheth the various Gifts , Operations , and Ministrations , of one and the same God , Lord and Spirit ; all which may be accounted Divine Inspirations : Are all Prophets ? said Paul , 1 Cor. 12.29 . intimating they were not all Prophets , who yet were true Saints and Believers , all which had the same Spirit inspiring them all , but not the same manner and kind of Inspirations , but far differing ; the Prophetical Inspirations taught them the Doctrine of Faith without all outward teaching of Men ; but the Inspirations of other Faithful Men , who were not Prophets , did teach them the same Doctrines , by means of outward teaching of Men. Section 4. His third , fourth and fifth Arguments , Answered . Page 9. Arg. 3 HE frames a new Argument here , which he sets out in a two-fold Dress ; I shall produce it in its best Dress ; and thus it is , Such as the Faith is , such must the Rule be ; but the Faith is ( as before ) Inward and Spiritual , therefore the Rule must be Inward and Spiritual , which no meer Book can be . Answ . Here he takes his Consequence as granted , without any offer of proof ; but it is altogether Fallacious : If by the term Such , he mean such every way , and in all respects , and Universally such , it will Infer the greatest Blasphemy , ( ad Hominem ) as to argue thus , Such as the Faith is , such must the Rule be ; but the Faith is an Act , or thing that had a beginning in Time , therefore the Rule is an Act or thing that had a beginning in time ; and that Rule , according to him , being the Word and Spirit of God , which is God , therefore God ( Absit Blasphemia ) had a beginning in time . If by the term Such , he mean not such universally , but only in some respects , as because the Faith is true and certain , therefore the Rule is such , his proposition is granted , but then the Consequence would not follow , that because the Faith is inward , the Rule is only inward , no more than it will follow , that because my sight of an object , is in my Eye , that therefore the Object is no where but in my Eye . He grants , that until the Son came , the Law outward was a Rule , pag. 19. and yet all those Holy Ancients who lived before the Son came , had the true inward Faith , therefore they had the true inward Rule , and not the outward Rule , by his Argument , which destroyeth his former Argument . His Syllogism Transgresseth a certain Rule in Logick , The major Proposition in the first Figure , must not be particular . Page . 8.9 . As to his Authorities and Testimonies , out of Justin Martyr , and Clemens Alexandrinus , to prove that the Word and Spirit is the only Rule of Faith , that Socrates and Heraclitus were Christians as living with Christ the Word . It may be supposed that Justin Martyr and Clemens Alexandrinus , might thhink that they had Faith in the promised Messiah , as Abraham , had , nor hath W.P. proved the contrary ; and if they had that Faith , the Rule of that Faith was the same as to us , to wit , the Doctrine of Faith , which is still the same whither given by prophetical Inspiration , or by an outward Ministry . His Quotation out of Eusebius , affirming that Abraham , and the Ancient Fathers were Christians , and his defining a Christian to be one , that by the knowledge and Doctrine of Christ excels in Moderation of Mind , in Righteousness and Continency of Life , &c. has not the least weight to confirm W. P's . most false Doctrine , viz. That Deism and Christianity are but one and the same thing , and have but one and the same Rule , to wit , the Light as with respect to the common Illumination ; for Eubseius in the definition of a Christian , makes the Doctrine of Christ that whereby he excels in those Vertues . But can W.P. prove , that the Doctrine of Faith in Christ , as God-man , for remisiion of Sin , and Eternal Salvation , was no part of the Doctrine of Christ , according to Eusebius's Sense . Page 9. Arg. 5. He proceeds to a new Argument , against the Scriptures being the Rule . If the Scriptures were the general Rule , they must have always been a perfect Rule , ever since they were a Rule , but this ( saith he ) is impossible , since they were many hundred years in Writing , and are now imperfect also as to number . How then are they the perfect Rule ? And if imperfect ( saith he ) How can they be the Rule of Faith , since the Rule of Faith must be perfect ? Answ . This Argument surely is very imfect , as well as offensive , so openly to charge the holy Scriptures with imperfection . Is the common discovery by the Light within given to all Mankind , a perfect discovery of all things necessary , given to all at once ? He grants , It is not , comparing the Light within to a School-master , that first teacheth the Children to Spell , before he teach them to Read , Chr. Quak Page 18. what if all or much that was either spoke or writ by prophetical Inspiration , was not at first extant , this doth no more argue , that the Scriptures are imperfect , than that it argueth , that because our blessed Lord from the dimensions of a Child increased to the dimensions of a Man ; that therefore he was imperfect when a Child , whereas a Child and a Man have the same essential perfections : And in like manner , the Doctrine of the Christian Faith , concerning the remission of Sin , and Eternal Salvation , by the promised Messiah , was the same , and had the same essential perfections from the beginning of the World , and in all Ages , as it has now . And one Tenth part , yea perhaps much less than one Hundred part of the Writings of the Holy Scriptures , do perfectly contain all the essential parts of the Christian Doctrine , which yet makes not the other parts superfluous . I would fain know , if God Almighty had given to W.P. but an Estate of one hundred a Year , might not that without more have been a full enough provision for him ; doth it therefore follow , that the other Hundreds he hath beside , are superfluous ? Besides , If not only , the number of the Books of the Holy Scriptures is increased , beyond what it was at first , and for many Ages after , but that divers very profitable Doctrines have been super-added , to the fundamental , and some new Commandments given by God Almighty to latter Ages , that were not at first given . Doth this argue any imperfection in the Commands of God ? But that new Commands were given , to some in one Age , that were not given to others in former Ages , W.P. I think cannot deny , yea that to Abraham , the Commandment of Circumcision was given , in the Ninety Ninth Year of his Age , the Scripture Testimony is plain ; Doth it therefore follow , that the Commands formerly given him , or the Promises , or his Faith before that time was lame and imperfect ? If adding new Commands by God himself , to what was formerly given by him , doth not make the body of God's Commandments imperfect , nor doth adding to the Rule of Faith , by Divine Authority , make the Rule as first given imperfect : Yea W.P. grants , page 2. That though Men in all Ages had some knowledge of God , yet not upon equal discovery . And in his Christian Quaker , page 18. Things are necessary in reference to their proper times , that may be requisite to morrow , which is not to day . If then all Men have not the same discovery , they have not the same general Rule . Section 5. His sixth Argument , taken from the Imperfection of the Scriptures , Answered . IT is greatly worth our noticeing , after that W.P. hath argued against the Scriptures being the Rule , because they were not all given at once , but at sundry times , whence he infers their Imperfections , and consequently that they are not the Rule of Faith and Life . Yet in Page 22 , he makes the new Creature , or new Creation , to be the Rule , and on the Margent quoting , Gal. 6.16 . As many as walk according to this Rule , or in this Rule , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and Phil. 3.16 . he saith it must be understood , Let us walk in the same Attainment ; and he saith , The Rule mentioned Phil. 3.16 . is spoken of the Measure of Attainment . Pray consider how his Argument here , for the new Creature and Measure of Attainment , being the Rule of Faith and Life , quite overthroweth his Argument , against the Scriptures being the Rule , because as he suggesteth , they are imperfect , they were not all given at once . That one Age of Christianity should have one Rule , and another Age another Rule , he makes it very absurd , p. 24. But is the Measure of Attainment the same in all Christians , and in all Ages ? I suppose he will say nay ; then by his own Argument , the lesser Attainment in some Ages and Persons is imperfect , and therefore cannot be the Rule of Faith. And will he say , the new Creature has the same Stature in all Christians ? Or will or can he say , That the new Creature is so perfect in him , that nothing is to be added to it ? If nay , then by his own Argument it is imperfect , and therefore not the Rule . And whereas he quotes Drusius on the Margent , to prove from Gal. 5.6 . that Faith that works by love is the Rule , that is according to him , Faith is its own Rule , for the subject of his Discourse is , What the Rule of Faith is , which one time he makes to be Faith it self , p. 22. another time Christ himself , and the Spirit ; a third time neither this nor that , but the Testimony of the Spirit , Internal Revelation and Inspiration , the eternal Precepts of the Spirit in Mens Consciences , there repeated and declared , p. 25. But again , How can the new Creature be the General Rule , seeing all Men have it not who have the Scriptures ? If because the Scriptures are not general , they are not the Rule , as W.P. argueth , by the like reason the new Creature is not the Rule , because not general , and consequently by his way of reasoning , all unregenerated Persons have no Rule at all . But if unregenerated Persons have a Rule , who have not the new Creature brought forth in them ; then by his own way of arguing against himself , one part of Mankind , to wit , the Regenerated , have one Rule , which is the new Creature ; and the other part , to wit , the Unregenerated , which is commonly the greater part , have another ; but that , according to him , is absurd , for then all have not one and the same general Rule , which he contends they ought to have . That there is a general Rule of Moral Honesty and Justice given to all Men , the same which Paul calls , The Law writ in the Hearts of the Gentiles , is granted ; but that there is a general Law or Rule of Faith , concerning Salvation by Christ Crucified , is denied . Section 6. Whither the new Creature , mentioned Gal. 6.16 . is the Rule of Faith : And whither the Doctrine is the Rule to the new Creature , or the new Creature the Rule to the Doctrine ; and which is the prior or principal Rule . AS touching these places of Scripture , quoted by him , touching the Rule , as Gal. 6.16 . Phil. 3.16 . 2 Cor. 10. 13 , 15. none of them all say , either that the Light within , or the new Creature , is the Rule of Faith and Life ; nor doth he give any proof by any true Consequence that it is . And here by the way , W.P. should be put in mind , to prove what he asserts by plain Scripture , without Consequences , which his Brethren commonly allow not of ; but when any of their Opponents argue with them , by Consequences , however so fair , they will not allow of them : And yet throughout this whole Treatise of W.P. he brings not one Argument from express Scripture to prove his Matter , but proceeds all along by Consequences , not one of which is fairly and truly inferred , as will appear in the thorough Examination of them . The Rule mentioned Gal. 6.6 . hath a plain and easie reference to the Proposition laid down by the Apostle in the foregoing Verse , which is this , That in Christ Jesus , neither Circumcision availeth any thing , nor Vncircumcision , but a new Creature . This Proposition laid down by the Apostle , in so many express words , is an excellent Rule , and one of the many excellent Rules appertaining to the Christian Religion , the intire body of which Rules , is deservedly called the Rule ; and well might the Apostle say , As many as walk according to that one Rule , which is very comprehensive , Peace be upon them ; for he that duly walks according to that Rule , will be careful to walk according to all the other Rules appertaining to the Christian Religion , whereof that one is a main . But let it be granted , that in some sense , the new Creature may be allowed to be a Rule ( as I see no hurt to allow it in some sense ) and a Law to him , or them in whom this new Creature is wrought , or brought forth ; for even those Gentiles , which did the things contained in the Law , are said by Paul , Rom. 2. to be a Law to themselves : Which did shew the Work of the Law writ in their Hearts : Then surely much rather every regenerate Person , by reason of his new Nature , may be said to be a Law or Rule to himself , according to that saying of Boetius de Consol . Phil. Quis legem det amantibus ? Major lex amor est ipse sibi . The love of Virtue is greater than any Law that can be expressed or laid down in words . But how ? as Law there is understood not properly , a Law or Precept informing the Understanding , but Metaphorically , as it is an inward power , having a mighty impulse upon the Will of a good Man ; even as the love of Vice is a mighty Law , that acts with a mighty impulse on the Will of a bad and vicious Man : Hence as the one may be understood to be ( even in the Scripture sense ) the Law of the Spirit of Life in Christ Jesus , so the other may be understood to be the Law of Sin and Death , LAW in both these respects being understood not properly but Metaphorically , as when we commonly say , God Almighty the great Author and Creator of Nature , hath given a Law to the Nature of every thing , as weight to Stones and Metals , whereby they are moved downwards , and levity to Fire , whereby it is moved upwards ; but whither these Motions proceed from an inward or external Cause in these natural bodies , is not the proper matter of Debate here , only the instance is given to shew , that LAW hath commonly a Metaphorical Sense as well as proper , and so hath the word or term Rule . And I suppose W.P. though perhaps not much acquainted with School-distinctions , hath heard of the distinction of a Rule into Regula regulus , and Regula regulata , i. e. the Rule ruling , and the Rule ruled , at least of the primary and secondary Rule ; for he hath allowed in this Treatise , that the Scriptures may be called a Secondary Rule , at least in several parts of them . And why may not much rather the new Creature , or work of Sanctification , be called a Secondary Rule ; and the Doctrine of the Christian Religion , consisting of many excellent Precepts and Promises , and other Gospel Truths , the Primary Rule ? Yea , that it is so , is evidently proved , because the new Creature it self , to wit , the Work of Regeneration and Sanctification in the Souls of the Faithful , is instrumentally wrought by the Form of Doctrine contained in the Holy Scriptures , the Spirit of God , ( working by and with the said Form of Doctrine ) being the principal Agent and Efficient , according to Rom. 6.17 . Ye have obeyed from the heart , that Form of Doctrine which was delivered unto you , or as the better Translation is out of the Greek , unto or into which ye were delivered , the word translated Form is Type , signifying Pattern , Mould or Frame , according to the Fashion of which a thing is made , as when a piece of Clay is formed by the Potter , by the Frame to which it is applied , or Wax receiveth the Impression of the Seal ; or a Vessel of Brass , Tin , or Silver is framed by the Mould into which it is cast . Now as the Mould or Pattern , whereby any Vessel is framed , is prior to the Vessel , and the shape or fashion of the Vessel , is posterior to the Pattern or Exemplar , according to which it is framed , even so the new Creature is posterior to the Form of Doctrine contained in the Holy Scriptures ; and this evidently proves , that the Doctrine contained in the Holy Scriptures , being the same that was extant in the Church of God , before it was committed to writing , hath the precedency and priority in point of a Rule to the new Creature ; so that the Doctrine , to wit , the doctrinal Word and Words of God , given by God and Christ to the Holy Prophets and Apostles , and by them to other Men , who by means thereof are converted , and inwardly renewed , regenerated and sanctified , through the Operation of the Holy Spirit , as the principal Efficient , is the Rule to the new Creature , and not the new Creature the Rule to the Doctrine : Hence it is that the Word of God , to wit , the doctrinal word , or word of Doctrine , is by a Metaphor called Seed in Scripture , for of Seed , Plants , Trees and Animals are produced . And seeing according to Scripture , Faith is wrought by hearing the Word outwardly preached in God's ordinary way , and that Word is the Doctrine of the Christian Religion , given originally by God and Christ , to the Prophets and Apostles , and by them to us , it evidently follows , that Faith , or the new Creature , is not a Rule to the Doctrine , but the Doctrine is a Rule to the Faith , and consequently the Doctrine is the primary Rule of Faith and Life , but not that Faith and Life is the primary Rule , or any Rule at all to the Doctrine , even as in natural Generation the Seed is before the Birth and Fruit , so is the Doctrine before the Faith , and before the Person that is the Believer or Saint , and regenerated Person , as such , and before the Church , for the Word and Doctrine doth not depend on the Church , nor is built on the Church , but the Church depends on it , and is built thereupon , Eph. 2.20 . Jesus Christ himself being the chief corner stone , and great Foundation of both . Section 7. The Rule of the Christian Faith , must be a Doctrine which sets before our Minds , all the Credenda , or things necessary to be believed in certain Propositions , concerning which , the Mind of Man can give a Judgment , Affirmative or Negative . AGain , that the Doctrine is the most perfect Rule , being compared with the new Creature or work of Sanctification , is evident , because so far a Man is said to be the more sanctified and redeemed , the more that his Faith , Love , Hope , Humility , Patience , Temperance , Justice , and other Virtues , comes up to a Conformity to the precepts of God and Christ faithfully declared to us in the Holy Scriptures . And notwithstanding the high pretentions of some among the People called Quakers to perfection , yet I appeal to W. P's Conscience , if he can or dare say , or think , that his Sanctity , or Virtues come up to a full Conformity to the Holy precepts delivered in the Holy Scripture . Is his Faith as great , as the Doctrine given us in the Holy Scripture requires it to be ? Is his Love as perfect perfect and compleat ? Is his Meekness , Patience and Humility , Justice , Temperance and Piety equal to the heighth , breadth , depth , and length of all God's Commands , even as outwardly delivered in the Holy Scriptures ; I trust he hath so much discretion as to say nay ; then let him not exalt his Sanctity , or Work of the New Creature wrought in him , above the Sanctity of the Holy Doctrine , and precepts of God and Christ contained in the Holy Scripture , making his Sanctity , or New Creature in him , superior or primary Rule to the Doctrine ; but let the Doctrine have its due place , to be a superior and primary Rule , to his Sanctity , or work of the New Creature wrought in him ; let his Faith and Love , and other Virtues ( if he hath them ) be Ruled by the Doctrine of the Holy Scriptures , and subjected thereunto , but let not the Doctrine be subjected unto his Faith and Virtues , which are far inferior to the Purity , Spirituality and Holiness of the Doctrine . But if he will say , the New Creature in him , is the greatest , and highest , and most perfect Rule , whereby to square his Faith and Life , it followeth that he is arrived at the highest pitch of Holiness , for what can be beyond , or above the highest and most perfect Rule of Sanctity ? But again , the greatest Sanctity ( that is possible ) of Men , or Angels , simply considered , could not have given the knowledge of Christ's Incarnation , and of our Redemption by him , without a divine Revelation ; therefore the Sanctity or New Creature in the Holiest of Men , could not be to them a Rule of Faith , as touching these Mysteries . If he will say , there is a higher and more perfect Rule of Sanctity , than the New Creature wrought in him , let him tell us what it is , if not the Doctrine delivered in the Holy Scriptures , the Laws , Precepts and Commandments delivered there . If he say the Light within , or Christ and the Spirit within , is that highest and most perfect Rule of Sanctity . To this I answer , The Spirit , or Light within , abstractly considered , cannot be properly a Rule ; I say abstractly considered from the Doctrines and Precepts delivered by the Spirit , whither internally , without any external Medium , or externally by some external Meidum . Nothing properly can be a Rule of Christian Faith , as in respect of the peculiar Doctrines of the Christian Religion , but that Doctrine which sets before our Minds , certain propositions of Truth , to which the Mind can and ought to assent from sufficient Motives of Credibility , which W.P. from his own definition of Faith must allow . For he defines Faith ( Page 4. ) to be an assent of the Mind in such manner to the discoveries made of God thereto , as to resign up to God , and have dependance on him , as the great Creator and Saviour of his People . [ Where Note that he wholly passeth by , Christ Considered , as God-Man , from being concerned in the object of Faith , and so his Faith is no other , but the Faith of a meer Deist . ] Now seeing he defines Faith to be an assent of the Mind , to certain discoveries made of God thereto , &c. These discoveries must be certain propositions set before the Mind , in some form of Words mentally conceived and apprehended ; for the Nature of the Mind , or intellect of Man is such , that it cannot Judge what is true or false , but as the truth is set before it in certain propositions consistng of Words , at least internally conceived and apprehended ; for the assent of the Mind , is a Judgment of the Mind formed , whereby it Judgeth this or that to be true ; and if it be a true Judgment , it must have some proposition consisting of words , concerning which it is enabled either to affirm or deny what is really true ; as the Mind cannot assent to this great truth , that God is not a Body , but by a negative proposition consisting of some words , which is a negative Judgment ; nor can it assent to this other proposition , that God is a Spirit , but by an affirmative proposition , consisting of some words , at least Internally conceived , [ called by some Idea's ] which is an affirmative Judgment ; and therefore so far as Faith is an act of the intellect , and an assent of the Mind , it must needs have some Words , at least internally proposed to it , whereby it is capable to give an assent to the Truth of what it Judgeth ; and seeing in matters purely of Faith , the Mind is not capable of giving an assent to the truth of them , without some sufficient motives of Credibility , as that they are given of God , who is a God of Truth , and cannot lye nor deceive . From these Considerations it is evident , that as there can be no assent of the Mind or intellect without words , or Idea's , so there can be no Faith without them , and consequently that the Rule of Faith must be certain propositions consisting of words and sentences , such as God delivered to the Prophets , and which are recorded in Scriptures , such are , That the Word was made Flesh , that a Virgin should Conceive and Bare a Son , and that Son should be the Saviour of the World ; that by his Death he should reconcile us unto God ; That he should rise again from the Dead , on the Third Day , and ascend into Heaven ; and that he should there remain , appearing in the presence of God for us , our mighty Advocate and Intercessor until he come again , to Judge the Quick and the Dead , &c. How can the Mind of Man assent to these great Truths , without words , at least Internally conceived ; if he cannot , as every intelligent Person must acknowledge , then those very words , as they lye in a certain series and order of propositions , are the Rule of his Faith. But seeing these words have no self-evidence , but the evidence of the truth of them depends on the veracity of God , the Original Author of them ; the next thing to be enquired into is , what is the great and most principal motive of Credibility to move , and effectually perswade the Mind , that they are the Words of God ; surely he who believes that there is a God , cannot but assent to this proposition , that whatever God hath said is true , that all the Words of God are Words of truth , it hath as immediate evidence to him , that has the least true knowledge of God , as that the whole is greater than the part . That then which is only requisite to move the Mind of Man to assent to any words delivered to us , as the words of God , is to have a sufficient motive of Credibility given us , why we should believe them to be indeed the words of God. That the Prophets and Apostles knew , that all the words they delivered to Men , as the words of God , were infallibly the words of God , is generally granted by all that own the Truth of Divine Revelation , the manner of their Conveyance to their Understanding , being with such a Divine Power , Majesty and Glory , and making such a Divine Impression on them , as infallibly assured them ; and this many times without all Miracles proposed to their outward Senses . Section 8. That the Faithful have as good Assurance of the Truth , and Divine Authority of the Holy Scriptures , by the ordinary Inspirations of the Spirit , in the use of the outward Means , as the Prophets had by Extraordinary and Prophetical ; The Distinction betwixt them , explained . THE great Question therefore that remains now to be considered and resolved is , Whither the Faithful cannot have , and actually have not , as good Assurance , in respect of all Fundamentals and Essentials of the Christian Faith at least , that the words delivered by the Holy Prophets and Apostles , were the Words of God , as if they had received them in the same way and manner , as the Prophets and Apostles received them , which was without any external Medium , such as the Ministry of Men and Books , whereas the way that we now receive those words , is by some external Medium , to wit , the Ministry of Men and Books . I shall not here insist upon the external Motives of Credibility , taken either from so many Thousands of the best and wisest of Men , in the several Ages of the World , since the words were committed to writing , who have received and embraced them , to be what really they are , even the Words of the Living and True God , or such as are taken from the Words themselves , as outwardly delivered , such as the Simplicity , Purity , Majesty and Efficacy of their Doctrine , the Harmony of the several Parts , the fulfilling of the many Prophecies contained in them , the many other incomparable Excellencies of them , the wonderful Effects they have had on many Thousands and Millions of Men , in being instrumental to their Conversion from Idolatry and Ungodliness , to true Piety and Sanctity ; all which are of great weight , to convince the Reason of Men ; but because all this doth amount to no more but a rational Conviction , and doth not beget a Divine Assent or Perswasion , Therefore I conclude with all Orthodox and Sound Christians , that our full Perswasion and Assurance of the Infallible Truth , and Divine Authority of them , is from the inward Work of the Holy Spirit , by his Internal and Supernatural Illumination , Inspiration , and Revelation , and secret and most inward Teaching in our Hearts , by sensible and perceptible Impressions , Sealing to the Truth of them , upon our Hearts and Minds . And here I think fit to guard against a two-fold Extream , that I find too many run into , both greatly and dangerously erroneous ; the one is of some , that grant indeed , that the Spirit doth inwardly operate in the Souls of Men , and more especially in the Souls of the Faithful ; but this Operation , or Agency and Efficiency of the Spirit , they will have it only to be effective , and no-wise objective ; that is to say , no-wise perceptible , or sensible to the Soul , in which the Spirit doth so operate : Hence it is , that some of them have called this Internal Operation of the Spirit even in the Faithful , Medium incognitum assentiendi ; the which Assertion being so repugnant to the Scripture Testimonies in many places , that hold forth the Spirits internal Operations and Virtues to be as sensible , upon the internal and spiritual Senses of Souls , in any good degree , inwardly quickned and made alive to God , as the Operations of outward Light , Heat , Cold , or the most affecting Objects of Sight , Taste , Smelling and Feeling , are upon our outward and bodily Senses ; and also being so contrary to the Experience of many Thousands of true experienced Christians , I shall not insist here any further to refute it . The other as dangerous and erroneous Extream is of such , of whom is W.P. and his Party , as plainly appears by what he layeth down in this Treatise , and oft elsewhere in his Books , who hold , That the Manner and Kind of the Spirits Internal Inspirations , Revelations , Illuminations , and inward Teachings , is the same with that which the Prophets and Apostles had ; that is to say , that whatever ( they think ) they have a Divine Knowledge and Faith of ; the words , which are necessary to be the Rule and Medium , to the obtaining this Knowledge and Faith , must be given them , as they were given to the Pen-men of the Holy Scriptures to wit , without the external Medium of the Holy Scriptures , and without any external Teaching whatsoever ; and that therefore their Faith and Knowledge , so far as it is Divine , hath no dependence on the words delivered in the Holy Scriptures ; but whatever they know or believe , by a Divine Knowledge and Faith , it is wholly from words inwardly given them from the Spirit , without all outward conveyance of Men or Books . Hence it is , that W.P. calls his and his Brethrens Rule of Faith and Life , the eternal Precepts of the Spirit in Mens Consciences ; but as for the Precepts and Words outwardly delivered in Scripture , they are but to him , what Pythagoras , and other Philosophers quoted by him , Page 6. judged of other Writings , to wit , liveless Precepts : Hence many of his Party have presumed to call them , a Dead Letter , Death , and Carnal . Yet Page 25. he is so yielding and seemingly kind to the Scriptures , that he grants them to be a subordinate , secondary and declaratory Rule . Such a subordinate , secondary and declaratory Rule ( saith he ) we never said , several parts of Scripture were not . Here observe for all his professed kindness to the Scriptures , he will not allow all the parts of Scripture , but only some parts of it , to be so much as a subordinate , secondary and declaratory Rule : though even the Ceremonial Precepts , he has as great reason to believe them to be the Words of God , and consequently a Rule of Faith , though not of Practise ( as touching the external Types ) as truly as any other parts of Scripture . But seeing every subordinate and secondary Rule , pre-supposeth a primary Rule , which hath no dependence on the Secondary ; though the Secondary is wholly from the Primary , as the Transcript is wholly from the Original ; but the Original is intirely compleat and perfect without the Copy or Transcript ; it is evident that according to him , he hath all what he thinketh to be a Divine Knowledge and Faith , wholly from his primary Rule , and nothing from the Scriptures , which he calls the Secondary , for the Excellency of the primary Rule is , that it teacheth all that is to be divinely known or believed , without the need or help of any secondary Rule , otherwise it should not be primary , nor should the Scriptures in that case be a subordinate Rule but co-ordinate , and of equal Dignity , Necessity and Use with what he calls the Primary ; for whatever is a primary , full , adequate and perfect Rule , such as he will have only the Light within , or by whatever other Name he designs it , it must propose to him all the Credenda and Agenda , i. e. all things he ought to believe and practise , without any other Rule whatsoever : And yet in Contradiction to his own Doctrine he grants , p. 25. That by and through the Scripture , as some Instrument , this great and universal Rule ( which he will have to be , the living , spiritual , immediate , omnipresent , discovering , ordering Spirit of God ) may convey its directions . Judge Reader , if this be not a Contradiction to his former Doctrine , and a great Impertinency , surely as he who hath the Original , has no need of the Copy , nor great use of it for himself ; so if W.P. have such a perfect compleat primary Rule that teacheth him , without Scripture , all what he ought to know , believe or practise , I cannot understand of what great use the Scripture can be unto him , or at least it is of no necessity to him , this primary Rule hath taught him all before-hand , otherwise it is not primary . If it be objected , That the Prophets and Apostles had the Spirits inward Teachings , to be their primary Rule , in what they delivered as Prophets and Apostles , and yet they made use of the Scriptures , such as were penned before them . I answer , Because neither the Prophets ▪ nor Apostles were taught in all things , that they believed and practised , by the Spirits inward Teachings , as the primary Rule ; but only , in what they spoke or writ as Prophets and Apostles , in other things which they had not by Prophetical Inspiration ; the Scripture , what was then extant of it , was the primary Rule to them , as well as to others of the Faithful , who were neither Prophets nor Apostles . Section 9. That the Doctrine of the Holy Scripture is the Rule of Faith , which Faith , the Spirit of God , being the principal Efficient , begets and works in the Faithful , by the Doctrine , which is the Instrument of the Spirit . That it brings Confusion , and derogates from the Spirit , to make the Spirit the Rule . Arg. 6. ANother of W. P's great Arguments , to prove , that the Scripture is not the Rule of Faith , p. 13. is , How shall I be assured ( saith he ) that these Scriptures came from God. If with the Spirit that gave them forth , which searcheth the deep things of God , ( a measure of which is given to me to profit withal ) then it is most congruous , to call the Spirit , by way of Excellency , and not the Scriptures , the Rule . I answer , denying his Consequence , It is indeed allowed , that it is congruous , for that cause , to call the Spirit the principal efficient and moving Cause , together with Christ , and God the Father ; but most incongruous , false and pernicious , to make him to be the Rule ; which is so far from giving the due Honour and Excellency to the Spirit , so to do , that it derogates from his Honour and Excellency ; for it confounds the efficient Cause with the Instrument , and is as absurd as to say , the Square , or Carpenter's Rule , that the Carpenter works with , that is but of Wood , is the Carpenter himself , which is extreamly false ; it is no derogation from the Spirit , to say , that he useth the Rule or Instrument of his own preparing , whereby to frame and fashion us , according to his good pleasure , as the Carpenter useth his Square or Rule , to frame his pieces of Wood to put into a Building . And for the better clearing of the matter , a little further , when all Orthodox Christian Writers say , that we are assured , that the Scriptures came from God , with , or by the Spirit that gave them forth ; they mean not , that the Spirits inward Testimony or Witness to the Divine Authority of the Scriptures , is any new or repeated Testimony of the Words and Doctrines of the Scripture , which is not necessary , but only by way of putting a Seal on a Deed or Bond , together with the Hand or Subscription of him that gives the Deed or Bond ; which Hand and Seal confirms the Truth of the Bond ; yet it doth not tell what the Contents of the Deed or Bond is , nor is it necessary it should , the Deed or Bond it self tells the Contents of it . And to use the Schools Distinction a little in the case , The Doctrines and Words contained in the Holy Scriptures , are the material object of Faith , to wit , quod Creditur , i e. what is believed ; but the Spirits inward Testimony , Seal or Impulse , and Motion , which carrieth in it a peculiar Evidence , that none knoweth , but he who hath it , is the formal Object of Faith , to wit , propter quod Creditur , that inward Motion and Influence , Impression and Influence of the Spirit , that sensibly and perceptibly moveth the Faithful to believe the Truth of the Scriptures , as being the Words of God. Nor is this Controversie , about the Rule of Faith and Life , a Logomachy , or strife of words , as some may ignorantly suppose , but a most material Case , and of most dangerous Consequence , to exclude the Scriptures , which are the great and blessed Means that God has appointed us , for begetting true Faith , Knowledge and Obedience in us , through the mighty Operation of the Spirit of God. But if what the Spirit of God hath appointed us to be the Means and Instrument of our Knowledge , and Faith , and Practise , and the Rule whereby to discern Truth from Error , Right from Wrong , with the Spirits internal Illumination , we prove neglectful of it , to wit , of the Holy Scriptures , in the frequent use of them , by Reading , Hearing , Meditation and Prayer , we provoke the Holy Spirit to depart from us , and to leave us to our vain imaginations , and Satan's suggestions and delusions , to be received by us as Divine Revelations , and Inspirations , as hath happened to many , to their unspeakable hurt . Again , as the Spirit , nor yet his Internal Inspiration , or Illumination , and Revelation , is not the Rule of Faith , but the principal efficient of it , and his Internal Inspiration , Illumination and Revelation , is the Objective Medium , moving the Mind to assent to the truth of the Doctrines contained in the Holy Scriptures , but not the Rule of Faith , nor the Material object of it , so nor is the Spirits Internal Illumination , Inspiration and Revelation , the Rule of Interpretation of Scripture , but that which enlightens the understanding , and opens the Spiritual Eyes of the Mind to understand the Scripture , or so much of it at least as contain the fundamental Doctrines of Christianity , and beget a Saving , Sanctifying and Savoury knowledge of them , without any other Rule than the Scripture it self ; for as when our Eyes are opened , and receive outward Light , to see an object , we need no new object , whereby to see the Object proposed , but that our sight be strengthned , and enlightned ; so in receiving a Spiritual Understanding of Scripture truths , we need no other Rule , either outward or inward , but the Scripture it self ; only we need the Spirits inward Illumination , Inspiration , and Revelation , to assist and help us to a Saving Understanding of them , by way of an objective Medium . Section 10. His seventh Argument , against the Scripture being the Rule of Faith ; from his arguing , That they are obscure , and have not the Method of a Rule , Answered . Page 10. Arg. 7. ANother Reason he gives , which he calls his Third Reason , is , From the obscurity of them that they are not plain but to the Spiritual Man ; they seem not in their own Nature and frame , to have been compiled and deliver'd as the general Rule , and intire Body of Faith , but rather Written upon particular occasions and emergencies , the Doctrines are scattered throughout the Scriptures , insomuch that those Societies who have given forth verbal Confessions of their Faith , have been necessitated to toss them to and fro , search here , and search there , to lay down this or the other Principle . Besides here they are Proper , there Metaphorical ; in one place literally , in another Mystically to be accepted . And after diverse other words of Complaint , against their being the Rule , he concludes , Thus Peter said of Paul's Writings , that in many things they were hard to be understood , therefore not such a Rule which ought to be Plain , Proper and Intelligible . Answ . Reader : What think'st thou of this sort of Language , in derogation from the Holy Scriptures ? What if I should say of W. P's and all his Brethrens Writings , what he here saith of the Scriptures , That they are neither Plain , Proper , nor Intelligible , would he not account that saying , a derogation from them ? If this be not to prefer the Friends Writings to the Scriptures in these Mens esteem , let the impartial Judge , most of which have the advantage above the Scriptures , by his arguing , The Scriptures were Writ upon particular occasions , but some of their Books at least designedly Writ , in the Scriptures , the Doctrines are scattered here and there , but in W. P's and G. W's Books , the Doctrines and Principles are in excellent Order , and lye together . Paul's Writings in many things are hard to be understood , and beside they were originally Writ in Greek , which many understand not , and we have not the Autographa , but Copies , and of these great variety and difference , as he argueth against the certainty of the Scriptures , upon the foundation of all others that are not one with them , in making the Spirit the Rule of Faith. P. 23. But we have the Autographa , or at least the first Printed Copies of G.W. and W.P. without any variation , or difference in matter ; and which is a great advantage , their Writings are the Dictates of the Holy Ghost , originally in English ; whereas we have nothing of the Scriptures originally in English , but the whole is a Translation very imperfect , and differing from other Translations both of English and other Languages , and which is best , the unlearned know not at all , and even the learned many times are not certain ; all which give the advantage by very far , to the Writings of the Friends above the Scriptures , upon the supposition , that they are the immediate Dictates of the Holy Ghost , as these Men do not suppose , but positively affirm many of them to be ; especially such as they say , are given forth from the Spirit of Truth . But suppose divers parts of the Scripture were writ upon particular occasions , and emergencies , as to Men , yet many other parts were writ designedly and intentionally for general instruction to all the faithful ; and these so writ , contain all the essentials and fundamentals of Christian Faith and Practice , and even these writ upon particular occasions and emergencies seemingly to Men accidental or occasional ; yet with respect to God , were designed by him for a general good , without whose wise and all-ruling provividence nothing can happen . What seemed more occasional than Joseph's being sold into Egypt ? yet God Almighty had a glorious design in it , though he was neither the Author nor Approver of their Envy who sold him . But is it any prejudice against the Scriptures being the Rule , that they must be searched , to find out the Doctrines contained in them : Or that some places are hard to be understood , though all the fundamental Doctrines necessary to Salvation , are sufficiently plain , to all the Faithful who are Spiritually enlightned to understand them . Do not the like Objections as much , and rather much more , lye against the Light within all Men , being the Rule of Faith and Life ? For excepting the common Principles of Moral Justice and Temperance , all other things relating either to Faith or Life , with respect to the peculiar Doctrines and Precepts of the Christian Religion , are not to be found at all , in the Light within every Man , abstractly and by it self considered . Otherwise if W.P. think's they are , let him tell me , what one peculiar Doctrine of Christian Religion , or peculiar Precept of it , distinct from Deism , or Gentile Religion , has the Light within him taught him ? If he say , to believe that there is one great God Almighty , that Commands him to be Honest , Just and Temperate ; I say , these are not peculiar Doctrines and Precepts of Christianity , but common to it with Deism . And if he hath no other Principles or Precepts taught him by the Light within , but what every Deist , Mahometan or Jew , who are Enemies to the Christian Faith have , then let him speak out yet more plainly , though I think he has spoke very plain already : If the Light within him , has taught him any other Principles or Precepts , than what Deists , Jews and Mahometans have , let him tell us , that he may convince us , that the Light within every Man is the Rule of Faith , and not the Scriptures without ; but let him not only tell us so , but give us some effectual Reason , to convince any ratinal Man , that the Light within him only has taught him that peculiar Principle and Precept of Christian Religion , without the Scriptures being so much as Instrumental in his being so taught : For all Orthodox Christians , by affirming the Scriptures to be the Rule , they give no more to the Scriptures but to be the Instrument of the Spirit , in giving all Saving knowledge and Faith of Divine Truth , and if he allow them in God's ordinary way , to be the Instrument of the Spirit , in giving him , and us all , the Knowledge of Christian Doctrines and Mysteries peculiar to the Christian Religion , he has all this time been fighting with his own Shadow ; for if so , he agrees with them all , from whom he seeks so much to differ , and writ against . That the Spirit of God can reveal in every Man , all necessary Truth , is granted by all Christians ; but the Question is not , what he can do , but what he doth , in God's ordinary way of working . Section 11. His eighth Argument answered , That the Scriptures cannot give Faith , therefore they are not the Rule of Faith. And his ninth tenth Arguments answered . Page 11. Arg. 8. HIS fourth Argument , as he numbers them , against the Scriptures being the Rule , is , Because the Scripture cannot give Faith , therefore is cannot be the Rule of Faith. Ans . The Consequence is denied , and he gives no offer of proof for it ; his Argument is as weak , as to argue , a Carpenter's Rule or Square cannot build a House , therefore it cannot be a Rule or Instrument for him to work by in building a House . This his way of arguing , destroyeth all use of service of Instruments and secondary Causes ; the like Failure hath his arguing against the Scriptures being the Rule of Practise , Arg. 9. Because it cannot distinguish of it self in all Cases , what ought to be practised , and what not . Well ; but what if it cannot of it self , as the Carpenter's Rule cannot of it self as measure one piece of Wood more than another , without the hand of him that useth it ; doth it therefore follow , that the Rule cannot do it , when applied by the Hand of the Man himself ? Page 12. This ( saith he ) was the Case of Christ's Disciples , who had no particular Rule in the Old Testament , for the abolishing of some part of the Old Testament Religion ; on the contrary they might have pleaded for the perpetuity of it . For instance , God gave Cirumcision as a Sign for ever . Answ . By his favour he is mistaken , in saying they had no such particular Rule , for the abolishing ( he should rather have said , expiring of ) some parts of the Old Testament Religion : Let him read Jer. 3.16 . and 31.31 , 32. compared with Heb. 8.8 and he may find the contrary , the word for ever in the place mentioned by him , in relation to Circumcision , and other Jewish Types , signified not to the end of the World , far less endlesly , but for a certain limited time , as the Jews themselves confess at times it so signifies ; yea , and some of the most judicious of them have confessed , they were to cease before the end of the World. In his tenth Argument he but too much gratifies his Deist Brethren , and Profane Atheists by his bringing their and other Popish Arguments , against the Scriptures being the Rule , Page 13. As that they are not in the Original , because that is not extant , nor in the Copies , because there are Thirty and above in number , and it is undetermined , and for ought we see ( saith he ) indeterminable . And the variety of Readings among those Copies , amount to several Thousands . And if the Copies cannot , how can the Translations ( saith he ) be the Rule ? And so goeth on , disputing against the Translations being the Rule . And then argueth against their being the Rule , from diverse of the Books of Scripture being rejected by some , and received by others ; all which Pleas both of Deists and Papists , have been abundantly answered by Protestant Writers ; see Dr. Till●tson's Book , called , The Rule of Faith , in answer to J.S. a Papist , whole Arguments against the Scriptures being the Rule of Faith , are so much of the same sort with these here of W.P. as if he had taken them from him . And the inward Testimony of the Spirit sufficiently asserted to the Truth and Divine Authority of the Holy Scriptures , without taking away from them their due Honour , Use and Service , of their being the Rule of Faith and Life , in all things necessary to Salvation ; which yet W.P. labours to rob them of , under a pretence of exalting the Spirit , but really is a degrading and dishonouring both , as is above proved ; beside the great Mischief it causeth , in casting all People , who believe W.P. and his Party , loose from the Scriptures , that Satan may have the more advantage over them to deceive them , as he hath wofully done ; for if the whole Scripture , and every part of them , be not to them the Rule of Faith , they may chuse what to believe , and what not to be believe ; and to believe no more than what the Spirit within ( which as it may be , and often is not the Spirit of God ) teacheth them to believe ; for they may hence infer , since the Spirit , that is the primary Rule , teacheth them not to believe any such Doctrines , or Precepts , it is but Spurious and Apocryphal , and no part of the Secondary Rule , as sometimes they are pleased to call it ; though the distinction of primary and secondary Rule will not be found in their first Authors , for then the Spirit was the only Rule , and the only Means , and the Scriptures were Carnal , and the dead Letter , and li●eless Precepts , as W.P. seemeth to call them , else why doth he quote Philo , and Phythagoras , and others , that called all outward Precepts such . Section 12. His eleventh , twelfth and thirteenth Arguments answered . Arg. 11. HIS eighth Argument is , That the Scriptures are not the Rule of Faith and Life , because they cannot be the Rule in their Translations , Page 26. Supposing the ancient Copies were exact , it cannot be the Rule to far the greatest part of Mankind . Indeed ( saith he ) to none but learned Men ; which neither answers the Promise relating to Gospel-times , which is universal ; nor the Necessity of all Mankind , for a Rule of Faith and Life Ans . Why not in their Translations , by the help of the Spirit , as above declared ? It may be supposed , that W. P's Learning is not so great , that he needs not the Translation , as well as other Men ; it is well known , that the Translations , and all the various Copies and Readings , make not the least Alteration in any of the Fundamental or Essential Doctrines of Christianity ; yea , scarcely in any ( much material ) whatsoever . Arg. 12. His ninth Argument is , from those voluminous Discourses of Cases of Conscience that are extant among us : For ( saith he ) had the Scriptures been as Sufficient [ Note here his fling at their Sufficiency ] as the Nature of the Rule of Faith and Life requireth , there had been no need of such Tracts . Answ . This Argument equally fighteth against the Light within being the Rule of Faith and Life , for if it actually doth all that the Nature of a Rule of Faith and Life requireth , then pray , What need had there been of so many Tracts of the Quakers Writings about Doctrines and Principles , as well as Cases of Conscience , which have amounted to a prodigious Number within these Fifty Years , seeing all Men have the same Light within them , to be the same Rule in all : Is not that sufficient without any of these Tracts ? If W.P. say it is because the Authority of the Light within is much gain-said among Men , and the Dictates of it grievously perverted and made contradictory ; If both Parties , even among the Quakers themselves , may be believed , G. F and his Party , when alive , and now W. P's and G. W's Party , judging that which John Story and his Party believed to be the Dictates of the Light within , to be the Dictates of a False Spirit , and they judging the like of them . Therefore Books and Tracts have been multiplied among themselves . And as good and much better reason can be given , why so many truly pious and edifying Tracts have been written by many Godly Men , to vindicate both the Sufficiency of the Spirit , and true Light within , in all the Faithful ; and also the Sufficiency of the Scriptures without ; this as the Rule , and that as the principal Teacher , Agent , and Efficient , working with and by the Rule , and yet none of the two , how much ever sufficient , excluding the Lord Jesus Christ God-Man without us , from being our All sufficient Saviour , each being sufficient in their own order and manner of acting . As concerning such Gentiles , to whom the offer of Faith has not been made , neither by Men nor Writings , none say , that the Scriptures are a Rule to them ; but as they have no outward Rule of Christian Faith , so nor doth it appear , that they have the Christian Faith it self ; If any have it , they have it not by the common Illumination , but by some miraculous and extraordinary manner , unknown to us . And how God disposeth of the more Sober and Virtuous among them , doth not at all reach the present Controversie , which is not , whither the Scripture be the Rule to all Mankind , that ever lived , or now live , but whither it be the Rule of Faith and Life , to them who have them , or may have them , by some possible means . Page 16. Arg 13. Whereas he saith , Doth not your own Language and Practise prove its ( viz. the Scriptures ) Insufficiency to that end , at what time you both exhort to , and go in secret to seek the Mind of the Lord in this or that important Affair ? Why do not you turn to Chapter and Verse for satisfaction , if the Scripture be appointed of God for the General Rule . Ans . This Argument hath also as great force , or rather much greater , against the Light within being the General Rule ; for do none of the Friends both exhort to , and go in secret to seek the Mind of the Lord , in this or that important Affair ? Why do they not turn to the Light within to be forthwith without all Prayer , or waiting , informed and satisfied ? If they do not , yea , if W.P. do not , both he and they are wofully deceived , by neglecting Prayer , and waiting on God , to receive Satisfaction in this or that important Affair ; but if they find their need both for Prayer , and waiting for direction , then let him answer his own Argument , and make due Application . But to give a positive and direct answer , if it be either a matter of Doctrine or Precept , that any Christian wants due Instruction and Direction in , they may both Pray , and Read , and search the Scriptures , and Meditate , Iad wait for God's inward Illumination and ●nspiration , to give them a right Understanding , and they may expect it will be given them , if they sincerely seek it , and use all due Endeavours and Means to attain it , one of which is , to consult and use the Advice of others , whom they have cause to judge , Spiritually , more enlightned than themselves . If it be in Cases that are neither matter of Doctrine , nor Precept , but where the matter is by it self indifferent , and neither simply commanded nor forbidden , as many such Cases there are , they may and ought to pray and wait for direction , and it may please God to give it to them , by some secret Motion , Impulse or Impression of his Holy Spirit , which may sufficiently satisfie them , without making that impression , Motion or Impulse , the Rule of either Faith or Obedience , seeing the Matter is neither a Matter of Doctrine nor Precept , wherein either Faith or Obedience , as touching that particular is concerned , but a Motion or Impulse simply from God , upon the Will , cannot be properly called a Rule , because , as is above-said , a Rule , properly speaking , is a Form of Words and Propositions , either outwardly expressed , or inwardly conceived , to which the Intellect either assents or dissents : And if any true Christian finds such a motion , or impulse on his VVill , if after examination he find that it doth not incline him , to any thing either contradictory to Scripture , or true Reason , he is in no great danger to yield to it ; and if he do not yield to it , upon just suspicion or fear , that it is not of God , it will not be charged to be a Sin upon him ; for nothing is Sin , but a Transgression of God's Law. Page 19. The Law outward ( saith he ) as a Rule was but as Moses , till the Son came , the Servant abideth not in the House for ever , the Written Law held its place , but till the inward Rise in more Glory and Brightness , or rather , till People became more capable of being turned to it , and living with and in it . Answ . Had not Mankind generally the Light within them , under Moses ? How comes it then , that it was not the Rule to them , and did not dismiss the written Law ? But if there be no written nor outward Law given by Christ under the Gospel , then all that he taught outwardly , and for which he sent his Spirit upon the Apostles , to bring it all to their Remembrance , and to move them to commit it to Writing , Yea , the whole New Testament Writings must be dismissed , and turned out of the Church , the House of God , as was Ishmael and his Mother out of Abraham's House because by his most false Arguing , the written Law given by Christ , and the Holy-Ghost , under the New Testament , is as much the Servant , as the Old Covenant was . O the Vanity and Folly of this manner of Arguing , which wholly makes void Christ's Prophetical and Kingly Office , as he was outwardly sent in the Flesh , by the Father , to give a more full and clear discovery of the way of Salvation , as the great Prophet , and to give forth his Royal Laws , to the Church under the New Testament , as King and Head thereof ! But he further enlargeth upon this Argument , P. 17. telling us , There are a Thousand Cases , in which the Scripture cannot be our Plain and distinct Rule and Guide : And he adds on the Margent , There 's not laid down in Scripture , any general Rule , how to answer before Magistrates , and to act in times of Sufferings . To which I answer , First he doth not well to confound Rule and Guide ; it is granted the Spirit of God is the Guide , Teacher and Leader of the Faithful ; but it doth not therefore follow , that the Holy Scriptures , i. e. the many excellent Instructions , Precepts and Examples given us therein , for the Government of our Life in all Estates , are not the Rule which the Holy Spirit useth as his Instrument , to Guide us , in all parts of our Duty . But he might have told us some of those Thousand Cases , in which the Scripture cannot be our plain and distinct Rule , whereby to know either our Duty to perform it , or what is prohibited , that we may avoid it , though we have the inward assistance of God's Spirit to enlighten our Minds ; and set before them , on all necessary occasions and emergencies , such Scripture Precepts and Prohibitions , as suit with the present occasions . But if the cases be of things in themselves simply indifferent , i. e. neither commanded nor forbidden , either by any Precepts of God , or Just Precepts and Laws of our Superiors , we are left to our choice , according as our rational Faculties , and Christian Prudence , shall direct us , a due regard over all being had , to the Glory of God ; and that whatever we do , be done in the Spirit of true Love and Charity ; which are general Rules plainly given us in the Holy Scriptures ; the particular application of which in all particular Cases , whither in relation to Superiors , Inferiors or Equals , the Holy Spirit by his special Illuminations in our Hearts will teach us , as we faithfully pray and wait for them , without the need of any other general or particular Rules , than what already are given us in the Holy Scriptures , Therefore in opposition to this extravagant and rash Assertion of W. P , that there are a Thousand Cases , in which the Scripture cannot be our plain and distinct Rule ; I affirm , that there is not one Case , respecting our Duty either towards God , our selves or our Neighbours , but plain Instructions , and Precepts are given us in the Holy Scriptures concerning the same ; but we still need the Grace and Guidance of God's Holy Spirit , to give us the Spiritual discovery of them , and to enable us rightly to practise them . Surely David had a far better and greater esteem of God's Laws , Precepts and Testimonies , even as outwardly delivered by Moses , and also by himself , than W.P. hath ; concerning which he said Psal . 119.24 . Thy Testimonies also are my delight and my Counsellors . Though David was a Prophet , yet , as King over the People of Israel , he was commanded of God , to write him a Copy of the Law of God , in a Book , which was to be with him , and he was to Read therein all the days of his Life , that he might learn to fear the Lord his God , to keep all the words of that Law , and these Statutes to do them , &c Deut. 17.18 , 19 , 20. And yet David was highly illuminated and inspired , far above W.P. or any of his Brethren , but the written Law , was to be the Rule of his Actions as well as of other Men. Nor could David have excused himself from taking the written Law , to be the Rule of his Life , because he had it in his Heart ; and if it could be no excuse to David , nor can it be to any Christian now , [ King or Subject , ] that because they have the Law writ in their Hearts , and the Spirit put in their inward parts , according to God's promise in the New Covenant , that therefore the Laws of God , both of the Old and New Testament ▪ that are of a Moral concern , even as outwardly delivered do not bind them , which is in very deed to take away the Authority of the Holy Scriptures , and make void the Prophetical and Kingly Office of Christ , yea and the Office of the Holy Spirit also ▪ who inspired the Holy Pen-men to commit them to Writing . And it is no less extravagant and rash in W.P. to assert , that there is not laid down in Scripture any general Rule how to answer before Magistrates , and to act in times of Sufferings ; for though no particular words are given us , limiting and determining us what to say , yet the general matter of our Duty is plainly laid down in Scripture , what and how to answer before Magistrates , as that of Peter and John , Acts 4.19 . How that it is better to obey God than Men , and that of the three Children to King Nebuchadnezzer , Dan. 3.17 , 18. And how to act in Times of Suffering , we have both excellent commands and examples in Scripture , as Mat. 10.28 . 1 Pet. 2.20 . 1 Pet. 4.16 . Luke 23.34 . Acts 7.59 , 60. But seeing he doth so peremptorily require a general Rule , to suit all Cases , as well as all Persons of Mankind , otherwise it could not be general , which yet he will have it to be , what those dictates or Revelations of the Light in every Conscience are of Jews , Mahometans and Christians , that can give such plain directions , to all Persons in all Cases , which the Scripture cannot give , I desire him to tell at least some of them , If he doth not , it is a sign he cannot , and that consequently his Argument is vain , for the Light or Spirit abstractly considered without all Revelation can be no Rule . Section 13. His fourteenth Argument ( which he calls his eighth ) answered . Page 120. AFter he has given Thirteen Reasons , and all false ones enough , as I think I have sufficiently shewed , he comes to that he calls his eighth reason after his former Thirteen at least : Why the Scriptures cannot be the Rule under the New Covenant which is this , Christ the Spiritual Leader of a Spiritual Israel , writeth his Spiritual Law in the Heart , as Moses , the outward Israel's Leader , writ the Law upon Tables of Stone . This was God's Promise , and the priviledge and blessing of the New Covenant , that as the outward Jew had an outward Law for a directory , the inward Jew should have an inward Law for his directory ; and as the outward Jew had an outward Priest , at whose Mouth be ought to seek the Law , so the Jew inward and Circumcision in Spirit , has an inward and Spiritual High-Priest , whose Lips preserve knowledge , at whose Mouth he is to receive the Law of Life . The King , Ruler , Judge , Law-giver , High-Priest , Law , Rule , are all Spiritual so the Scriptures inform us . My Kingdom , said Christ , is not of this World. Again , the Kingdom of God is within , Luk. 17.20 , 21. I will write my Law in their Hearts . They shall be all taught of me . Heb. 8.10 . quoting Rev. 21.3 . Joel 2.28 . Tit. 2.11 , 12. Job . 32.8 . Rom. 1.19 . [ And here again he falsly quotes the words , Whatever may be known of God , &c. ] Gal. 5.16 . 1 John 1.7 . Isa . 2.5 . Rev. 21. 23. Gal. 6.15 , 16. as also he quotes unduly 1 Cor. 12.7 . putting a measure of the Spirit for a manifestation of the Spirit . Answ . 1. If the Light within be a general Rule to Mankind , then the outward Israel had it as well as the inward Israel ▪ Where is then the distinction , and difference betwixt the one and the other ? 2. If the Rule of the inward Israel be within , and the High-Priest within , then as the inward Israel , has no Rule , to be the Rule of their Faith and Life , but the Light in the Conscience , so they have no High-Priest without them but only within them , that is , the Light in the Conscience ; and so there is no High-Priest without us , nor no Heaven without us , into which the Man Christ Jesus is gone ; nor King Christ without us , but only within us ; for to say he is both without us and within us also , will spoil W. P's Argument altogether , and mar his Analogy , betwixt the Law without under Moses , and the Law within under Christ , the High-Priest without then , and the High-Priest within now . If he grant there is a High-Priest without us , and who is also King , as well as Priest , ( and that he is more without us than within us , as all true Christians believe , who have not the fulness within them , but receive of his fulness , and Grace for Grace , and therefore that fulness is in the Man Christ without them ) he must also grant , that the Law and Rule of Faith is as well without us as within us , and so his Argument is spoiled , but that he will be loth to grant , for then the fundamental Principle of him and his Brethren is pluck'd up by the Roots , by confessing to the Man Christ , a High-Priest without us , or King without us , which will necessarily infer the Law and Rule of Faith delivered us by Christ without us , is not within us only , but without us also , as Christ the Law-giver is . Thus we see for Love of their ( supposed ) Rule of Faith only within them , W.P. and his Brethren , who approve his Book , abandon and reject utterly any Christ , High-Priest , or King without them , as also he has done in his Christian Quaker , where he will have P. 97. The Lamb without ( in the Passover ) to shew forth the Lamb within , ( to wit , the Light in the Conscience ) but not the Lamb Christ without , as he was outwardly slain . And yet W.P. for all this , hath said in his late answer to the Bishop of Cork , That the Quakers ▪ differ little in Doctrine from the Church of England , setting aside some School Terms . And in his answer to the Bishop of Cork , P. 97. he saith , We [ i. e. he and his Brethren ] plainly and intirely believe the Truths contained in the Creed , commonly called the Apostles Creed . But possibly some fallacy is latent here also , as if he had said , they believe the Truths Contained in the Jews Talmud , or Turks Alcoran , for doubtless there are some Truths contained in them both , but many Falshoods , and so he may think there are in that Creed , for all his seeming fair Confession to it , and I offer to prove they have disbelieved them all . But how this consists with their having only their High Priest , King and Prophet within them , as they have the Law and Rule of their Faith only within them , as W.P. here doth Argue , I leave to the intelligent to Judge , and whither this palpable contradiction bewrayes not their great disingenuity , considering that they will not grant , that they are in any one point changed , in their Faith or Doctrine , from what they were ever since they were a People but as God and Truth is the same , so his People , to wit , ( the Quakers ) are the same , as they have in so many express words lately Printed , in the Book called the Quakers Cleared , &c. 3. As concerning the several places of Scripture quoted by him , that he brings to prove , the inward Teachings of God , Christ and the Holy Spirit , and God's writing his Laws in the Hearts of the Faithful , all this is granted by all Sound Christians , but that is not the true State of the Controversie betwixt the People called Quakers , and their Opponents . But the true State of the Controversie is this , whither the inward Teachings of God , of Christ , and of the Holy Spirit , come to believers , without all outward means , and without all outward Ministry and Service of Men or Books ; and whither the Law , and Rule of Faith , that Believers have in them , put in them , yea , and writ in their Hearts by the Lord himself , is without all outward Instruction , and Teaching , or Service of Men , or Books ; or whither the Law , and Rule of Faith and Practise within , in respect of all the peculiar Doctrines and Precepts of the Christian Religion , be not ( so to speak ) a Transcript , or Copy from the Law , and Rule of Faith , without us , as delivered in the Holy Scriptures , which therefore may be called the Original as to us , though that Original Law and Rule without us , came from an inward Original in the Holy Prophets , and in the Man Christ , and his Holy Evangelists and Apostles , which yet had a higher Original , to wit , the Archetypal Law , as it was in God , before the Copy or Transcript of it came to be in the Prophets , and from them , committed to writing outwardly , and from that outward writing , transferred and transcribed into the Hearts of the Faithful , where it becomes an inward Law , or Rule in them : And thus the Faithful have the Law and Rule of Faith both without them and within them ; first without them , in the Holy Scriptures ; next within ▪ them , put in them by the Lord in their Hearts , by means of outward Instruction , as Preaching , Reading , &c. And if the Question be asked , Whither is best , to have it without them , or within them ? I answer , to have it both ways is very necessary ; for in God's ordinary way of working ▪ we cannot have it within us , if we had it not first without us , no more than we can have Food within us , if we had it not first without us ; for as our outward and bodily Food , that nourisheth our Bodies , comes into our Bodies from without us , by the Door ( so to speak ) of our Mouth , so the wholsome Doctrine of eternal Salvation by Christ our Blessed Saviour and Redeemer , ( by means of which our Souls and inward Man are nourished , being accompanied with the Divine Influences of the Grace and Spirit of God and of Christ ) comes into our Souls , by the Door of our outward Hearing and Reading in the Holy Scriptures . Again , though there be ever so good Food , and ever so Plentiful , without us , yet if we receive it not within us , it neither doth nor can nourish us : And as the clean Beasts under the Law , did chew the Cud of what they did eat , for their Nourishment , so the Faithful , what they outwardly hear and read of God's Word in the Holy Scriptures , must meditate upon inwardly , for their Spiritual Food . Thus the great necessity of having the Law and Word of God both without us and within us , the Rule of our Faith and Life is evidently apparent , so long as we live in these mortal Bodies : And therefore God hath appointed , and Christ hath given an outward Ministry , together with his other Gifts and Graces , to his Church , to continue to the end of the World , and to his last coming . But again , if it be asked , Is there not an Internal word , Voice or Teaching of Christ , distinct from the outward word , Voice and Teaching , that outwardly soundeth in our outward Ears . I answer , There is , but in God's ordinary way , it works in the Faithful , accompanying the outward word ; and by means thereof , the which inward word , Voice and Teaching , ( properly and strictly speaking ) is not any singular , new or differing Form of words , but rather a Divine Power , Light and Life , quickning , enlightning and strengthning the Understanding and Heart of Man , Spiritually and Savingly to understand the Divine Doctrines and Mysteries of the Christian Faith , outwardly delivered in the Holy Scriptures ; and not only so , but giving the Souls of the Faithful , at times , a Divine Sense , Sight and Taste of God's Divine Power , Love and Life , called in Scripture , A tasting of the heavenly Gift , and of the good Word of God , and of the powers of the World to come ; which Sight , Sense and Taste , and Spiritual Feeling , is indeed beyond all that can be either uttered with the Mouth , heard with the Ear , or conceived in the Mind , in or by any Form of words , as the outward Sight , Sense , Taste and Feeling of outward delightful Objects , is beyond all words , and report of them , as the Scripture saith , Eye hath not seen , nor Ear heard , nor hath it entred into the Heart , to conceive the good things that God hath prepared for them that love him . But ( as saith the Apostle Paul ) God hath revealed them to us ( to wit , to the Faithful ) by his Spirit , 1 Cor. 2.9 , 10. Isaiah 64.4 . viz. in an earnest and first Fruits , the Harvest and full Fruition being reserved for the future State. And here again , if it be asked , what is the Rule , whereby to know surely the true Divine Enjoyment , as above described , from the false and counterfeit , that may be nothing other than Satan's Transformings ? I answer , It is improper in this Case , to ask what is the Rule of Faith or Practise , because this high Divine Enjoyment , is ( properly speaking ) neither an Act of Faith nor Practise , though it is a proper Consequent and Concomitant of sound Faith , and godly and virtuous Practise ; for as in the exercise of the outward Sight , Hearing and Taste , no Form of words can be a Rule to a Man , to teach him how to See , Hear or Taste , but the sound Disposition of the Organs of those Senses , and the due Application of the Objects , is all that is requisite to enable a Man to know what he certainly Sees , Hears and Tasts ; so when the Spiritual Senses of the Soul , are awakened by the quickning Power of God , and the Mind fitly and duly disposed , whatever Divine and Spiritual Objects are presented to that Soul and Mind , it naturally and necessarily apprehends them by its Spiritual Senses , which are as it were the Spiritual Organs of the Inward and Spiritual Man ; the best and fittest Disposition of the Soul and Mind , making it capable for such Divine Enjoyment , is , Internal Purity of Heart , as our Saviour hath taught us , saying , Blessed are the pure in Heart , for they shall see God ; that is , always accompanied with a sound Faith , grounded upon the sound and wholsome Doctrine of the Holy Scriptures : And though no Form of words can be a Rule , a Priori , whereby to discern true Enjoyments from false and counterfeit , yet a Posteriori , that is , by the Consequents and Effects , they may soon and quickly be discerned , if duly examined by the infallible Rule of Faith and Life laid down in the Scriptures , even as a Posteriori ; or consequentially , a Man may know , whither what ( he apprehends ) he seeth , heareth , or tasteth outwardly , be real or imaginary . Section 14. Diverse places of Scripture explained , and rescued from his Corrupt Glosses and Interpretations . BUT before I finish my Answer to this his last Argument , I think fit to take notice , how he has perverted , misconstrued , and misapplied all and every one of the places of Scripture above recited out of his Page 21 , to prove that the Light in every Man's Conscience , is the Rule of Faith and Life to every Man , and that without any necessary super-addition without or within Men , be they Jews , Mahometans , Infidels , Christians , they have all but one and the same Rule of Faith and Life , as they have one and the same Creator . For indeed not one of these places are to be understood , as with respect to that part of Mankind , that lived or now live in pure Heathenism , or Gentilism , but such as were or are professed Members of God's Church as the Jews were , when our Saviour was bodily present on Earth ; and as the Christians were and now are , excepting that one place Rom. 1.19 . which as I have above noted , he falsly quotes , rendring it , Whatsoever may be known of God ; which as the English Translation doth not so word , nor doth the Greek bear it , and the Falseness of it I have above described ; as for the saying of our Saviour , My Kingdom is not of this World ; which is the first of those Quotations above given : Can it be supposed , that by his Kingdom there , he meant nothing but the Light in every Man's Conscience , he offers not the least proof of it ; the Kingdom of God , and of Christ , in Scripture , ( otherwise called the Kingdom of Heaven ) hath diverse significations , sometimes it signifies his Church , that is called a Kingdom of Priests , sometimes his Rule and Government in and over his Church , by his Laws , and Precepts , and Power of his Spirit and manifold Gifts and Graces , and sometimes the Gospel , with the Blessings thereof , that is , the Doctrine of the Gospel ; as where Christ said to the Jews , The Kingdom should be taken from them , Matt. 21.43 . as hath been accordingly fulfilled , though still they have the common Illumination of the Light within them ; and sometimes it signifieth his Kingdom of Glory in the future State after Death . This next Quotation is out of Luke 17.20 , 21. The Kingdom of God is within you ; which also he falsly quotes , leaving out the word you , so making it universal , to serve his Design , for a Proof that the Light in every Mans Conscience , is that which is meant by Christ in this place , the Kingdom of God. I grant God has an universal providential Kingdom in and over all his Creatures , and more particularly in and over all Mankind , according to Psal . 103.19 . and his Kingdom ruleth over all , or in all ; and that his providential Kingdom among Men , is administred in great part , by means of the common Illumination in and over all Men ; but the Kingdom , as it is here understood Luke 17.20 , 21. is not his providential Kingdom , but a new Administration of the Gospel , that many were looking for , and expecting , which made the Pharisees ask , when the Kingdom of God should come ; surely as they meant not to ask when his providential Kingdom should come , or when should Men begin to have something to reprove or convince them , for common Sins in their Conscience ; nor did Christ mean it so , but of some more excellent Dispensation by his Doctrine and Preaching , which the Pharisees had heard as well as others ; and therefore it might well be said to be not only among them , as some translate it , but even in them , to wit , the Doctrine of the Kingdom , together with which some inward Seed of Light might have been sown in some of their Hearts by his Ministry , beyond and above the common Illumination ▪ But what proof is this , that the Gentiles had the Kingdom of God in them , in this Sense , who never to this day heard Christ , or any of his Ministers , nor received any Gospel Doctrine , by any outward Testimony , by voice or writing . And Heb. 8.10 . compared with Jer. 31.33 . and all the other places do wholly respect that part of Mankind , to whom the Gospel is outwardly preached , and for most part such who did believe it , or were in due time to believe it , as that noted place Titus 2.11 , 12. by the Grace of God , that had appeared to all , cannot be understood , the common Light or Illumination in all , because v. 13. it was such a Grace , that taught such who gave up to be taught by it , and obey it , to look for that blessed Hope and glorious Appearance of the great God , and our Saviour Jesus Christ , who gave himself for us [ to dye for us , that by his Death , and precious Blood outwardly shed for us ] he might redeem us from all Iniquity . Now can W.P. or any of his Deist Brethren , prove that any Jew , Mahometan , Heathen , or Deist , that obey the Dictates of the Light within , are taught thereby to look for this glorious appearing of Jesus Christ , when he shall come in his glorified Manhood , to judge the Quick and the Dead , for that no doubt is the glorious Appearing here meant , the most Obedient of his Jewish Mahometan Brethren to the Light within them , and the most strict and exact Deists here in England will tell him , they believe no such thing , their Light within them hath taught them no such Faith nor Hope ; yea , Cornelius that was a most excellent Gentile for Virtue , and I suppose in his Gentile state surpassed for Piety and Virtue , the best Deist in England , was not taught by the Light that was formerly in him in his Gentile state , to believe Remission of Sin through Faith in Jesus of Nazareth , whom the Jews hanged on a Tree , &c. but was informed by the Angel , to send for Peter to preach this Jesus to him ; nor did the Angel direct him to the Light in him simply for Information , but to the Apostle Peter without him , that by means of his Ministry he might receive the Christian Faith , and the special Illumination of the Holy Ghost , as accordingly was fulfilled . And as to the words Jer. 31.34 . compared with Heb. 8.11 . they shall not teach every Man his neighbour , and every Man his Brother , saying , Know the Lord : For all shall know me , from the least to the greatest . This Promise doth only belong to the Children of the New Covenant , to wit , the Members of Christ's Catholick Church , and not to all Mankind , therefore cannot be meant of the common Illumination in Heathens and Infidels , nor of many Thousands living under a visible Profession of Christianity , who are not so taught of God , that they need not a Man to teach them ; or to say , know the Lord , for to be so taught is a high State , and the words have their full and perfect accomplishment in the future State , though in part here ; and comparatively , they have their present fulfilling , as often indeed many places of Scripture have a comparative meaning Besides , that it is granted , that that high degree of Divine knowledge above described , that is , a divine enjoyment of God , by Spiritual Sensation , Sight and Taste , one Man cannot teach it to another , for it surpasseth all words , either uttered or conceived ; as one Man cannot teach another that is Blind to see , or Deaf to hear , or that hath not his Taste , to Savour ; though as to the Doctrinal knowledge , he may teach him , and by means of that Teaching , be made instrumental , by the blessing and Grace of God , to open his Spiritual Eyes , and excite those Spiritual Sensations in him . And what though Christ left nothing in Writing by himself , for the Rule of Faith and practise , as W.P. argueth , what his Apostles and Evangelists committed to Writing by his Inspiration , was sufficient , why it should be received to be the Rule of our Faith , that is , the outward Instrument , whereby Faith is wrought in us , and whereby we may be helped , through the Spirits inward Illumination and assistance , how to discern what we are to believe to be true Doctrine , and what we are to practise . But it 's very strange what he further saith , That had he intended the Rule of his followers to have been a written Rule , [ note , a written Rule ] he would have left it upon record , with all punctuality , this must be believed and that done , on pain of Eternal Death . His words plainly import , as if such punctuality had not been recorded , but as if People who read the Scriptures , or hear them ever so truly expounded , were left at liberty to believe this or the other thing , or not belive it , though written and commanded ; and also to do or not do , without any danger of Damnation ; whereas the plain words of our Saviour are recorded by Mark 16.16 . He that believeth not shall be Damned ; believeth not what ? surely both what Christ Preached , and what his Apostles and Evangelists were inspired to write , by his Spirit , to whom those Writings should come , for others to whom they have not come , their Sins against the Law and Light in their Consciences , are sufficient to render them without excuse . But ( saith he ) nor did his followers write in the method of a Rule . How knows he that ? Is he so great a Master of Method , so as that he can prove , they write not in the Method of a Rule ? What saith he to Christ's Sermon on the Mount , and his other Sermons recorded by the Four Evangelist's , which alone , though we had no other parts of the New Testament , are a sufficient Rule both of Faith and Life , which yet makes not the other parts superfluous : It is a good saying , Abundance of the Law breaks not the Law ; as God's ways are not as Man's ways , so God's Method , in delivering us the Rule of Faith and Life , is not as Man's Method . And what saith he to Luke , who ( Luk. 1.13 . ) declareth , that having had perfect understanding of all things from the very first , it seemed good to him to write them in Order ; and said John , ( John 20.31 . ) These are written , that ye might believe , that Jesus is the Christ , the Son of God , and that believing ye might have Life through his Name . It is strange that a Quaker should argue against the Scripture being the Rule of Faith and Life for wanting the Method of a Rule , who may be thought very improper Judges of Method , being so immethodical themselves both in Writing and Preaching , and cry out against others for Method ; and yet now the Scriptures must be rejected from being the Rule of Faith and Life , for not being writ in the Method of a Rule , If W.P. must be believed , whereas the best skilful in the Method of Teaching , both pious and learned , have not only greatly esteemed , but highly admir'd the Method of the Scripture , even when it seems least to have Method , and most especially , the Method of our Saviour's Sermons recorded in the Four Evangelists , and of that most excellent form of Prayer he taught his Disciples . And if the Scriptures must be rejected from being not only the Rule of Faith and Life , but a written Rule ( as his express words above noted are , though in contradiction to himself , who elsewhere calls them a Rule , but not the Rule ; now he will neither have them to be the Rule , nor a written Rule ) for want of the Method of a Rule , he may quarrel against diverse parts of God's Creation , as not being placed in that Method and Order , that his Wisdom thinks meet . Sure I am , some Atheists have argued at such like rate , against the Worlds being Created by an infinite Wisdom and Goodness , because , as they imagined things lye in great disorder , throughout the visible World , here a spot of the Earth fruitful , there a great part of it unfruitful , and uninhabitable ; some parts have too much Water that drown the dry Land , overflow Cities , fruitful Fields and pleasant Meadows ; other parts are scorched with drought and uninhabitable for want of Water ; other large parts not fit for Habitation for Cold. Also the Providences of God towards Mankind are greatly disputed by Atheists , because of that seeming disorder and want of method , in things and Events that happen to Men of all sorts , virtuous Men neglected , oppressed , afflicted , and vitious Men exalted , honoured and praised . It is a great Default in W.P. thus to argue against the Scriptures , for want of Method , as being the Rule , wherein he too much resembles the Atheists arguing against the Ways and Methods of Divine Providence , from thence concluding there is no Rule of Divine Providence in the World , as W.P. concludes , there is not the Rule of Faith and Life in the Holy Scriptures . Section 15. Whither the Laws and Precepts of God and Christ , as written in the Holy Scriptures , do bind the Faithful to Obedience . W.P. his absolute Necessaries of Religion , no other but what are generally owned by Infidel Jews , Mahomitans , Deists , and the greatest Hereticks . HAving thus finished my Answers to his Arguments against the Scriptures being the Rule of Faith and Life , yea , not only against being the Rule , but a Rule , as above noted , in contradiction to himself , who sometimes calls them a Rule , to wit , a Subordinate , Secondary and Declaratory Rule ; but yet he will not allow this to the whole Scripture , but that several parts of it are so , that is , so much of it as Heathens and Deists have taught them by the Light within , to wit , Precepts of Moral Honesty , &c. but Salvation by Christ Crucified , and Remission of Sins by his Blood , is not taught them by their Light within ; therefore this Doctrine of the Scripture is not so much as a Secondary Rule to W.P. and his Deist Brethren ; the unsoundness of which Distinction I have above shewed , I shall now briefly point at some other Impertinencies in his Book now before me , and so conclude . Page 25. We confess ( saith he ) the reason of our Obedience , viz. to the Precepts written in the Scriptures , is not meerly because they are written , for that were legal , but because they are the Eternal Precepts of the Spirit in Mens Consciences . Here divers things need Correction ; First , I know none that ever said , that the reason of our Obedience to those Precepts , is meerly because they are written , but chiefly and principally we are obliged to believe and obey them , being the Commands of God : but though the reason of our Obedience to them , is not meerly that they are written , yet being now written , and the Wisdom of God having so appointed it , that they should be written , and the Writers being inspired to that very purpose , to write them for our Instruction , and that we should believe them and obey them ; we ought both to believe them and obey them , as they are outwardly written ; otherwise , if their deliverance to us by writing , have no Influence on us to believe them , and obey them , we may wholly disregard them as such , and only mind those eternal Precepts of the Spirit , as he terms them , in the Consciences of Men , to wit , Jews , Mahometans , Heathens , Deists . Again that he saith , It is legal to obey them , meerly because written I see not how it was legal , for the Law did not command them to obey them meerly as written , but because they were the Commandments of God ; but to reject them , as having any Influence on us , or laying any Obligation on us as written , is to reject Christ's Prophetical and Kingly Office , a part of which was to inspire his Evangelists and Apostles to commit them to writing . But again , That nothing is to be obeyed for a Rule , or the Rule , but the eternal Precepts of the Spirit in Mens Consciences , as he affirmeth . This indeed makes a very short and near way to Heaven , were it as true as short and near . He seems to give us an account what these eternal Precepts are , Page 44. But most Perswasions ( saith he ) are agreed about the absolute Necessaries in Religion , from that Light and Witness God has placed in Man's Conscience , viz. That God is , that he is a Rewarder of them that diligently seek him ; that the way of God is a way of Purity , Patience , Meekness , &c. without which no Man can see the Lord. Answ . Note well , Reader , these few things , That every Deist , Jew and Mahometan , that are sober and rational , will acknowledge , are all the absolute Necessaries in Religion , that he lays down . But how falsly doth he alledge that most Perswasions are agreed , that these , without all the Articles peculiar to the Christian Faith , ( as concerning the Holy Trinity , the Incarnation of the Word , the Satisfaction of Christ , by his Sacrifice on the Cross to Divine Justice , &c. in a word , all the twelve Articles of the Apostles Creed ) are all the absolute Necessaries in Religion . Is the whole Christian Catholick Church of Christ throughout the World , in all Ages , no considerable part of Mankind , having Religious Perswasions ? Or if they are , let him tell us , what part of Christ's Catholick Church ever held , or doth now hold , that none of all the twelve Articles of the Apostles Creed , or few of them , are the absolute Necessaries in Religion , together with other Moral parts relating to Moral Virtues . I think he can tell us scarce any , but such as may be justly doubted , or disowned to be Members of the Church of Christ . If he bring in himself , and his Party and Deist Brethren , he but begs the Question , to say , they are a part of the Christian Church , while they deny the great Fundamentals of her Religion to be absolutely necessary . But let us hear him further in the same Page , he saith , Nay they accord in some considerable Matters super added , as some of them speak , that God was manifested extraordinarily in the Flesh ; that he gave his Life for the World ; that such as believe and obey his Grace in their Hearts , receive Remission of Sins , and Life everlasting . First , It is needful he should explain what he means by these words , That he gave his Life ; whither the Life of the Man Christ without us , or the Blood , which is the Life , and that Life is the Light within , as he hath been heard to preach , and is according to his Books . And what means he by the word believe ? Whither to believe , that Christ died for our Sins , and rose again ? Well , in Charity I will suppose this to be his meaning , otherwise he would greatly equivocate ; but still all this belief is none of the absolute Necessaries in Religion , they are some considerable Matters superadded ; Superadded to what ? To the Scriptures . Nay , they are the chief Doctrines of the Scriptures . Therefore again I ask , Superadded to what ? Why to the Light within its Dictates . But are they necessary to be believed , since they are supernumerary , and superadded to the Dictates of the Light in every Conscience ? Yea , saith W.P. Page 35. where the History has reached , and the Spirit of God has made a Conviction upon the Conscience . Well then , If they are necessary to be believed , where the Spirit of God hath made this Conviction upon the Conscience ; this Conviction is not the Effect of the general Light in every Conscience , but somewhat superadded ; and therefore the general Light in the Conscience , is not the perfect and compleat Rule . But what if the Spirit make not this Conviction upon the Conscience of some , who have the Scripture , which he calls the History ? Is he sure the Spirit will make it , or doth make it , on every Conscience to whom the History reacheth ? If he say yea , he throweth down his Fabrick with his own words ; for if so , this Conviction made by the Spirit of God on the Conscience , must be a part , yea , the greatest part of the Rule of Faith , to all who have the Scriptures ; because the Scriptures hold forth many more things to be believed and practised , than these few eternal Precepts , as he calls them , of the Spirit in the Conscience . And though W.P. here seems to render them excusable , to whom the Doctrine of Christ's Death hath reached , and yet believe it not , on whom the Spirit of God hath not made a Conviction . Yet in his Treatise of Spiritual Liberty , he calls it a loose Plea , to pretend want of Conviction for not obeying G. F's Orders , and tending to Ranterism . But if he shall say , the Spirit doth not work this Conviction upon many that the History reacheth , as his words import , then they are left at liberty , whither to believe them at all , without all Sin or danger . Thus we may see what sort of Faith he and his Brethren have , of the Articles of the Creed , viz. An unnecessary Faith , to have it , or not have it , is all a Case , if they have it not , it is not their Sin , their primary Rule the Light within them , tells them nothing of it . But then why should the Secondary Rule tell them any of these things ? As there is nothing in the Copy but what is in the Original , so there is nothing in the Secondary Rule , the Scriptures , at this rate , but what is in the Dictates of the Light within ; and therefore all that is to be found in the Scripture , that is not in the Dictates of the Light within ▪ is not so much as the Secondary Rule . Thus we may see of what little value the Scriptures are and must be with him and his Party , by this his way of arguing and answering Objections . But note , Reader , how in his foregoing words I have faithfully quoted , he makes the believing and obeying God's Grace for Remission of Sins , and Life everlasting , to be none of the absolute Necessaries of Religion , but superadded , as some of them speak . Here is Obedience to God's Grace made as unnecessary by W.P. as Faith in Christ , as he was outwardly manifest in the Flesh . What thinks G.W. and his Brethren of this Doctrine ? Is it not plain Antinomianism , yea plain Ranterism ? Section 16. The Scriptures are not certainly known and believed , upon the Foundation of W.P. and his Party among the Quakers , but are upon the Foundation of all Orthodox Christians . The Question wrongly stated by W.P. about the Sufficiency of the Light or Spirit of God within , which is not what he can reveal , but what he doth reveal , without the outward Means of Instruction . Page 23. HE labours to turn off that Objection against him , of his arguing from the uncertainty of the Scriptures , that they cannot be a Rule of Faith and Life , by answering , The Scriptures are uncertain upon their Foundation , but not upon ours . We would have them received ( saith he ) upon the Spirits Testimony and Evidence which gave them forth . I answer , And so would all true Christians ; but the difference is great , in the way and manner of their and his defining this Testimony or Evidence , which he and his Brethren will have wholly to be by Prophetical and Apostolical Inspiration , the same in Specie and Kind with what the Prophets and Apostles had , giving them a new repetition of the same Articles and Precepts , and all this only from the Light within , as it is a common dispensation to all Mankind ; the falsity of which , common experience , as well as the Testimony of Scripture doth sufficiently prove ; for if the , Light within them doth de novo , give W.P. and his Brethren , the Revelation of all or most of these peculiar Doctrines of Christianity , why should they have it more than Jews , Mahometans , Deists and Heathens , many of whom they account have been , and are faithful and obedient to the Dictates of the Light within them . Besides if more be revealed to the Quakers by the common Light within , than to other parts of Mankind , who have not the Scriptures ; they must needs grant , their Rule of Faith is more large and full , than that in others ; and consequently not being so perfect in others , as in them , it is no general Rule of Faith , for thus he argued against the Scriptures . But if the Scriptures , are so wholly uncertain upon the foundation of other Christians , and so certain upon the foundation of the Quakers , from their pretence to the same divine Inspiration that the Prophets and Apostles had , they would wonderfully oblige the Christian World , If we could believe them , to tell us , from their infallibility , what Translations are best ; or rather to give us a new Translation by divine Inspiration ; and which of all the Copies , and various Iections are truest : but that this is a groundless and empty brag , is too apparent , while their ignorance , and gross perversions of Scripture , and false Interpretations , are greater than any other in Christendom , as can easily be proved . But in contradiction to all this , that the Scriptures are certain , upon the Quakers foundation , from the divine Inspiration , and Revelation that the Spirit has given them of their Truth , much or indeed most of all this is again denyed by W.P. telling us , in answer to that Objection Page 32. This Light you speak of , could not tell you , which way Sin came into the World , that there was an Adam and Eve , that they fell after that manner , and that Sin so entred the World , that Christ was born of a Virgin , suffered Death , and rose again , &c. He roundly answereth , that inasmuch as an account of those things hath been already revealed , and is extant , therefore any new Revelation of such things is not needed . I answer , How not needed ? and yet certain to you , upon the Spirits inward Evidence and Testimony , and to none but you , and such as you , who pretend to the same Revelations with the Prophets and Apostles ? However , seeing he grants , he and his Brethren have no Revelation from the Light within them , That Christ was born of a Virgin , suffered Death , and rose again ; therefore he must needs confess , all these things concerning Christs Birth , Death , Resurrection , are uncertain to them , and so no matters of their Faith. And then seeing other Christians believe these things upon an inward Evidence and Testimony of the Spirit , though not by the same Revelation in Kind or Specie with that of the Prophets and Apostles ; yet by way of Seal to the truth of them , as above explained , the proper consequence of which is this , that all these great things recorded in Scripture , concerning Christ's birth of a Virgin , his having dyed for our Sins , his Resurrection , Ascension and Intercession for us in Heaven , are altogether uncertain upon the Quakers foundation , because as W.P. confesseth not inwardly revealed to them , which yet are certain upon the foundation of all true Christians , to wit , the inward Testimony and Evidence of the Spirit , by way of sealing to the Truth of them , as by an objective medium , as above explained . But why are not these things , concerning Christ's Birth , Death , revealed to the Quakers by W. P's confession ? Why ; because they are not necessary to be believed , they are none of the Eternal Precepts of the Spirit in the Consciences of all Men , Teaching some few things of owning a great God Almighty , and some few moral Principles , of Temperance and Justice , as doing as we would be done by ; this is the Quakers Evangelium Eternum , their everlasting Gospel , whatever is more is unnecessary and Superfluous . Page 32. He saith , To say the Light or Spirit could not do it , [ viz. reveal that Christ was born of a Virgin , suffered Death , and rose again , &c. ] is blasphemous as well as absurd : Answ . I know none that saith , the Spirit or God and Christ considered as the Light , could not do it ; but that 's not the Question , what the Spirit could do , or what the Light within , taking it in the highest Sense , as to signifie the divine Word , could or can do ; but the proper state of the question is , whither the Spirit , or Light within , hath given , generally any such Revelation of these things ; which if he hath not given , and that to all Men , then to be sure , even by W. P's confession , such Revelation is no part of the Rule of Faith , for it is not what God who is Light , or the Spirit can reveal , but what he hath revealed that is the Rule of Faith , and doth ordinarily reveal . And seeing the Quakers , as W.P. hath granted , have no inward Revelation of these things , viz. That Christ was born of a Virgin , &c. It is no part of their Faith , or Creed , for the Rule of their Faith hath not taught it them . If any have said , the Light within every man cannot reveal these things , they do not mean by the Light within , either Christ or the Spirit , but that common Illumination that is in all Men , that is neither Christ nor the Spirit , but yet is a gift of Christ and of the Spirit . Section 17. His Proofs out of the Fathers , and Primitive Protestants , for the Spirits being the Rule of Faith , all Fallacious . An Instance of Calvin ( quoted by him ) in some Passage of his Institutions , expresly to the contrary . Whither the Esseni , Pythagoras , Clinias , and the Scythians , before our Saviour's Incarnation , thought Swearing unlawful , from the Light within . AS for these , many Authors some Fathers , and other late Protestant Authors , that he quotes in confirmation of his Assertion , viz. That the Scripture is not the Rule of Faith and Life , but the Light in every Conscience ; none of all these quotations , which I have diligently read and considered , say any such thing , viz. That the Scriptures are not the Rule of Faith and Life , or that the Light in every Conscience is that Rule . Either he is very ignorant , and unacquainted in Calvin and Beza's wriings , and other Protestants , or very unfair to quote them , when he cannot but know in his Conscience , if he be acquainted with them , that all those Protestant Authors did Zeolously contend , that the Scripture was the Rule of Faith and Life , and though they did Zealously assert the necessity of the Spirits Internal Evidence and Testimony , to Seal to the Truth of the Scripture , and give the understanding of it , yet none of them all that he has quoted say , or hold that the Spirit , or Light in every Conscience is the Rule of Faith and Life ; I rememno such Doctrine taught by them , and yet I suppose , I know their Doctrine , as well as he ; and were it needful , I could produce sufficient Testimonies from their Books , that he has manifestly wronged them ; but he who takes so great liberty to wrest the Scriptures , no wonder if he make bold to do the same with these Mens Writings . His Quotation out of Calvin is this , Inst . Lib. 1. Cap. 8. It is necessary the same Spirit that spake by the mouth of the Prophets , should pierce into our Hearts , to perswade us that they faithfully delivered that which was committed to them of God. This doth not prove that Calvin denyed the Scriptures to be the Rule of Faith , having expresly taught that they were . But to shew how little acquainted W.P. is with Calvin's Doctrine in this point , [ whom he hath quoted for him , to prove that the Scripture , or written word , is not the Rule of Faith , but the Light in every Conscience , or the Spirit abstractly considered from the written word ] or how unfair and fallacious in so doing , if acquainted with his writings , I shall give some passages out of his Institutions . That is , in English . For when the mind of Man , for its weakness , could by no way come to God , unless helped and assisted by his Holy Word , it was necessary that all Men , the Jews excepted , did walk in vanity and error , because they sought God without the Word . Thus we see , according to Calvin , how necessary was the Word of God , to wit , the Doctrine outwardly delivered of God to Men , by the Holy Prophets , to bring them to God , out of error and vanity , for by the Holy Word , it is manifest , Calvin meant not the Light within , which all Mankind had , as well as the Jews , but the outward Word of Doctrine delivered by the Prophets , according to Psal . 147.19 ▪ He shewed his Word unto Jacob , &c. The which external Word , he calls , Sect. 1. Aliud & melius adminiculum , i. e. another and better help , which was necessary , to direct us rightly to the Creator of the World , comparing it with whatever other helps God had given to Mankind , ( without them or within them , ) which he calls , Communia illa Documenta , those common Documents , the which external Word , ( he saith ) is Rectior & certior ad ipsum Cognoscendum nota , i. e. a more right and more sure Mark , whereby to know him , which also he calls , the Rule of the Eternal verity , and cap. 9. Sect. 1. l. 1. inst . He calleth them Nebulones i. e. Knaves , and chargeth them with Nefarious Sacriledge , that divide the Word , to wit , the external Word from the Spirit , which God hath Joyned together by an inviolable Bond ; and in the Title of that Chapter , he calleth them Fanaticks , and saith , They overthrow all the Principles of Piety , who despising the Scripture , ( to wit , considered as the Rule ) flee over to Revelation , pretending to be taught by the Spirit , without the external Word . Where it is evident , he doth not mean , that whoever are taught by the outward Word , are sufficiently taught , without the Spirit ; but that whoever are taught Savingly , to know God as the Creator , or Christ the Redeemer , they are taught of the Spirit , with and by the external Word , as the instrument of the Spirit which he hath given to us , for a Rule of Faith and Life , not that it 's the Rule to the Spirit , but the Rule to us of the Spirits giving and preparing , and which he perswades us to be Truth , by his secret operation in us . And as unfair and fallacious as W.P. hath been , in wresting , misapplying and abusing Calvin's words , to prove that he was not of another Mind , than W.P. viz. That the Scriptures is not the Rule of Faith and Life , he is as unfair , absurd and fallacious in his quoting other late Protestant Authors , as Bish . Jewel , Dr. Ames , Dr. Owen , all which are sufficiently known by their Books to be of a contrary Mind , as much , as one thing can be to another : The Quotations indeed taken out of those Authors , prove , that they did assert the necessity of the Spirits inward Operation , in the Souls of Men , to perswade them , to believe the Truth of the Scriptures , and the necessity of his Internal Illumination , to give the Saving understanding of them , as particularly the quotation given out of J. Calvin instit . lib. 1. c. 8. who gives the Sense of all those Authors , and indeed of all true Christians , viz. It is necessary , the same Spirit , that spake by the Mouth of the Prophets , should pierce into our Hearts , to perswade us , that they faithfully delivered that which was committed to them of God , which he illustrates by the word Obsignare , elsewhere in that Book , that is , by Sealing to the truth of them ; but this does not prove that this inward Obsignation of the Spirit is the Rule of Faith , even in Calvin's sense ; or that the Scripture was not that Rule . Page 36 It 's strange that W.P. should bring a proof against the Lawfulness of Swearing , from the Conviction of the Light within some Jews , long before Christ came , to wit , the Esseni , that when the Scriptures of the Old Testament made it lawful to Swear , in some Cases , ( if W.P. believes that the Spirit of God did Dictate these Scriptures ) that the same Spirit in the Esseni should teach them that it was unlawful , even while the Mosaical dispensation was yet standing . But how proves he that the Esseni did think Swearing unlawful , from a Conviction of the Light within them , when others of the most faithful of the Jews , both then and before that time did Judge Swearing Lawful , and that from the declared and revealed Will of God , in the Old Testament , that came from the Light within , in Moses and the Prophets , that was in force until Christ suffered , as to all the other parts of it . If he will allow , that the eternal Precepts of the Spirit in the Conscience , command one thing to some , and the quite contradictory to another , surely at this rate , the Light within must be a very uncertain Rule , for by this Concession , one may take the liberty to say , his Light within commands him to Kill , to Steal , to commit Adultery , though the same Light in another forbids it . I had thought , that by the Eterprecepts in the Conscience , W.P. had meant , those unchangeable Precepts , and Laws of Justice and Temperance , &c , which in all Ages have been the same to all Men , and will ever be the same to all , so long as the World lasteth . But now it seems , even the Precepts of Light within are not Eternal , but Temporal , and may be changed , and one may be commanded to Swear , or permitted without Sin to Swear , and another forbidden . But there are two things that W.P. in his instance of the Esseni ( that would not Swear , which he quotes out of Josephus and Philo. That they shun Oaths worse than Perjury ; for they esteem him Condemned for a Lyer , who without it is not believed , ) should prove , neither of which he hath done : First , That they held it Unlawful in any Case to Swear , even when called before Authority , for it may rather be thought , it was common Swearing they were against , [ a thing that was too ordinary among the Jews , ] seeing the Law did allow Swearing in a Judicial way , Levit. 5. that was then in force . Secondly , Suppose they were against all Swearing , that they had this from the Light within them , it is much more probable , it was an erronious Opinion in them , which could not proceed from the Light within , otherwise it had contradicted the standing Law of God without , then in force , which not only allowed Swearing , but commanded it upon necessary Occasions . And as idle and impertinent are his Instances of Pythagoras , the Scythians in King Alexander's time , and Clinias , all which lived some hundreds of Years before Christ came in the Flesh . Now if Swearing was lawful by the Law of God among the Jews in those Ages , How can we suppose it unlawful among the Gentiles , since I know not one Instance can be given , that the Light in any Gentile did condemn what the Light within , or Law of God without , in the Jews , did justifie , for this were to set Light against Light ? It 's nothing to the purpose , if some in these ancient Times were against Swearing , but the Question is , Whither it was the Light in them that taught them so ; or rather , whither it was not an erronious Opinion , like that of not eating Flesh , said to be taught also by Pythagoras , was that ( thinks W.P. ) from the Light within ? If so , How does the Light in him allow him to eat it , and to take his liberty in diverse things , that the Severity of Pythagoras's Doctrine did not allow ? What if any now should say , that the Light within them forbids them to eat Flesh , How could W.P. convince them of their Error ? If he bring Paul's words , or any other Scripture words to his Conviction , may he not answer , that the Scripture is not the Rule of his Faith , and W.P. hath confirmed him , by his late Book that saith the same ; and if the Light within , in the Esseni , might contradict the Scripture of the Old Testament , why may not the Light within in a Quaker , contradict the Scripture of the New Testament , both being given from the same Spirit ; and the Scripture of the Old Testament , as binding to the Jews , before Christ's Incarnation , as the Scripture of the New Testament is to the Christians since . And how can W.P. prove , that Poligamy is against the Light within ? It is granted , that the New Testament forbids it . But what then ; by W. P's Doctrine , the greatest things in the New Testament , are not necessary absolutely to be believed , but upon Conviction of the Spirit , i. e. upon a new Revelation , as that Christ was born of a Virgin , dyed for our Sins , &c. And he plainly tells us , Any such new Revelation is not necessary : If this be not to turn People loose , and to run them into great Confusion , Light against Light , and Spirit against Spirit , while the Holy Scripture is denied to be the Rule of Faith and Life ; yea , a Rule , I leave to the Sober and Intelligent to judge . Section 18. A Correction of a Saying of W.P. Scandalous and Offensive to Christian Ears , That Men are not like to be informed of the Knowledge and Experience of the New Birth , from our Saviour's words to Nicomedus , John 3. Nor can that Scripture be my Rule ( saith he ) in that heavenly travel , &c. Neither can any other Writing whatever . Page 29. HERE I find one passage more in this book of W. P's , that I am sure greatly derogates from the Scriptures , and is justly offensive to Christian Ears . Having quoted our Saviour's words to Nicodemus , that he saith may be credited Historically , that unless a Man be born again , he cannot see the Kingdom of God , John 3. But what is that ( saith he ) to the Knowledge and Experience of the new Birth , that they are never like to be informed of there : Nor can that Scripture be my Rule in that heavenly Travel , respecting the many and wonderful Trials and Exercises , that are to be met with in the way to it . Neither can any other Writing whatever . This Only is the Office of that Spirit and Word Immortal , by which we are begotten again . I answer , Here he excludes not only that place above mentioned , but the whole Scripture , from being instrumental to our Information , and plainly denies that any can be informed of it there ; this is indeed to make it not only not the Rule , but not a Rule in this great case . But his assertion is extreamly false , the place quoted ( John 3.3 , 5. ) informs us of the necessity of Regeneration ; and the following words informs us , of the way and manner how it is wrought , to wit , by the Spirit , as the principal Efficient , and by Faith in the Son of Man , as the Instrumental cause ; v. 14 , 15 , 16. and this Faith is wrought instrumentally , by the Words and Doctrine of the Gospel , called by Paul , ( Rom. 6.17 . ) The Form , or Pattern , of Doctrine , whereunto the believing Romans were delivered , as the Mettal that is melted into the Mould , that frames it into a Vessel . And will W.P. say , that his and his Brethrens Preaching and Words , inform People nothing of Regeneration , nor of the manner of it , and the several steps in the progress of it . If not , their Preaching so much of the New Birth , and the manner of it ( at least as they think ) is very unprofitable ; but if they think their Preaching profitable , to inform concerning Regeneration , and manner of it , then their Preaching must be better than the whole Scripture . Had he said the Scripture without the Spirit cannot guide or direct us in the way of Regeneration , nor be instrumental towards it , without the same , he had not been to blame , all true Christians say the same ; but to exclude the Scriptures , that is , the Word and Doctrine contained in the Scriptures , from being so much as an Organ or Instrument in the hand of the Spirit , as the Spirit giveth Efficacy to it , is extreamly false and erronious , and contradicts the Scriptures Testimony , and the Experience of Thousands , who can set to their Seal , that the Spirit of God has made the Scriptures , to wit , the Word and Doctrine delivered in them , Instrumental , both to their Conviction and Conversion . Surely James was of another mind than W.P. who said , That the Faithful were begotten of the Will of God , by the Word of Truth , and Peter said , They were made Partakers of the Divine Nature , by the exceeding great and precious Promises , ( which are to be found in the Holy Scriptures ) through the Operation of the Divine Power . And as false it is , what he saith , That Experience ( to wit , of the New Birth , ) must go before all Doctrinal Scripture : Meaning the Doctrine delivered in the Scripture , which was the same before it was written : This is to set the Cart before the Horse , as the Proverb is , or the Fruit before the Seed ; Are Men regenerated in Blindness and Ignorance , or rather are they not renewed in Knowledge ? And this Knowledge , doth it not presuppose some doctrinal Principles , of which Men must be first convinced ? Has the Doctrine of the great Love of God , in sending his Son into the World outwardly to dye for us , and inwardly to enlighten us , no Influence on our Regeneration ? Was Adam regenerated , before God gave him the Promise of the Womans Seed , after his Fall ? by his Assertion it must be so , which is wonderful Ignorance ! Is he so little acquainted with the Holy Scriptures , as not to have seen the Lineaments , Steps and Progress of the New Birth , fairly delineated , and the whole manner of it , as clearly as any Country can be delineated in the fairest Map , with all the several Roads ; but as the Map can be of no use ; to a blind Man , though to a seeing , it is of great use ; so to a Man whom the Spirit of God has in some measure enlightned , the Scriptures are as serviceable , as a Map to a Traveller , yea , and much more , they are really the Instrument of the Spirit , both for convincing and converting Men , and the Rule according to which the Spirit leads them , in the various steps of it . It is granted , That the Experience of Regeneration , in whom it is wrought , is much more than any verbal account of it by the best of words , and gives a Man in some respect , a more satisfactory Knowledge of it , than any Man can have by Scripture words , or any words whatsoever , who is not himself regenerated , as the sight of a Country is more , and gives a Man a more satisfactory account of it , than all verbal Descriptions or Maps can do , to him that never was in the Country . Yet this proves not , but that the Geographical account of that Country by words and Maps , truly and accurately given , by Men of great Wisdom and Sincerety , is of great Service and Advantage , both to Strangers who desire to see the Country and live in it , and also to them that already live in it . And for all the great Conceit that W.P. has of his knowledge of the great Mystery of Regeneration , by his Experience , of which he denieth , That the Scriptures have given him any Information : Yet he is very ignorant of it still , if he be of his former mind , as he wrote in his Preface to R. B's Works , That Regeneration is a greater Mystery than God manifest in the Flesh . Had W.P. consulted Scripture , it would have better informed him , and to be sure , the true Experience of Regeneration , never taught him any such horrid and extreamly false Assertion . Page 31. He saith , The knowledge of those Prophesies of Christ's Sufferings , was by extraordinary Revelation , not falling within the ordinary Discoveries , that are absolutely necessary to Man's Salvation , by which he shews his Power and Faithfulness that he is God , and can foretell , and will bring to pass . But therefore must there be an extraordinary Light or Spirit , and not rather an extraordinary Sight and Sense from one and the same Light and Spirit in them . Answ . First , this quite overthrows his Notion of a general Rule , that must be one and the same to all Mankind ; for if the Prophets had extraordinary Revelation , concerning Christ's Sufferings , which other Men have not that extraordinary Revelation , was the Rule of their Faith touching that matter , which could not be the Rule of Faith to them , who had no knowledge of that thing . Secondly , Though the inward extraordinary Revelation , given to the Prophets concerning Christ's Sufferings , was not necessary to others of the Faithful , who were not Prophets , for their Salvation ; yet the Knowledge and Faith of them was necessary to Salvation by some other means , to wit , by having the Doctrine , given to the Prophets by extraordinary Revelation , preached , or conveyed to the Faithful by the ordinary outward means of Instruction ; which differing manner of conveyance makes not any difference in the Doctrine , nor yet in the Faith of it , for Matter and Substance . Thirdly , That he makes the Faith of Christ's Sufferings , none of the absolute Necessaries to our Christianity and Salvation , because not given to us , as it was to the Prophets by extraordinary Revelation . This plainly gives us a new and fresh Instance of his Deism and Paganism , appearing with open face ; for if the Faith of Christ's Sufferings be not necessary to our Salvation , because we have it not given us by extraordinary Revelation , as the Prophets had ( which is a false Consequence ) by the same reason , not one of the twelve Articles of the Apostles Creed , or any of the other Creeds , called the Nicene and Athanasian , nor any one of the peculiar Doctrines and Articles of the Christian Faith , are necessary to our Salvation , though we hear them daily preached , or may daily read them in the Holy Scriptures , because by his false Inference , not given us by extraordinary Revelation ; and at this rate no more Faith is necessary to our Salvation , than what any Infidel Jew , or Mahometan , or Heathen may have , by the common Dictates of the Light in every one of their Consciences abstractly consider'd , without all means of outward Instruction by the Holy Scriptures , which is a plain undermining of the whole Christian Religion , and introducing Deism and Paganism in its room , and is really a degree more remote from Christianity , than any Pelagianism or Socinianism . Fourthly , Whereas he querieth , Must there be therefore an extraordinary Light or Spirit , and not rather an extraordinary Sight or Sense , from one and the same Light and Spirit in them . I answer , Taking Light and Spirit in the highest sense , to signifie God , Christ , or the Holy Spirit , it will not infer another Light or Spirit , but another Illumination , Inspiration and Revelation , as well as another Sight and Sense , proceeding from one and the same Spirit , and from one and the same Light , originally according to the Doctrine of the Holy Scripture , that teacheth there is diversity of Operations , Administrations and Gifts , but one God , one Lord , and one Spirit . But the words and terms Light and Spirit sometimes in Scripture , signifie some Internal Act of Illumination , and Operation , and Gift of the Spirit ; as when we read of the seven Spirits of God in Scripture , and that God is called the Father of Lights , this doth not signifie seven real distinct Spirits of God , but seven Gifts or Virtues , and Operations of one and the same Spirit : And because there are several sorts of Illuminations , proceeding from one Light originally , which is God , and the Divine Word , therefore they are called Lights ; and in this sense ( fully agreeable to Scripture ) the Prophets and all the Pen-men of the Holy Scriptures , may be said to have had an extraordinary Light and Spirit , as well as an extraordinary Sight , that others of the Faithful had not , or now have not , and yet the Faith the same for Matter and Substance [ for extraordinary Revelation , may be called extraordinary Light well enough ] and also the Faithful may be said to have an extraordinary Light and Spirit , that no Infidel Jew , Mahometan , Heathen , or meer Moralist , Deist , or meer Formal Professor of Christianity hath , to wit , in respect of the diversity of the kinds and sorts of the Illuminations , according to the differing subjects , that of the Prophets differing from that of other Faithful Men that were not Prophets , who yet had the same Faith , though not conveyed by the same manner of Illumination , and the Illumination of the Faithful differing from the common Illumination , given in common to Mankind , which in the respects above-mentioned , may be said to be three several Lights and Spirits , according to the three several subjects , all which are but originally one and the same ; like to which we have an Example in the Beams of the Sun , that remaining the same in their nature , yet according to the differing Mediums and Subjects of reception , seem wonderfully diversified , so that passing through Glasses of several colours , as green , red , blew and yellow , the Beams or Rayes , will have these differing colours , which diversity proceeds not from the nature of the Sun-beams , but the differing Mediums and Subjects ; and thus also the same Influence of the Sun , melteth Wax and hardneth Clay ; and operating on a Field where Barley is sown , contributes to produce a Crop of Barley ; but operating on a Field where Wheat is sown , contributes to produce a Crop of Wheat , from the differing Seeds and Subjects it works upon . Section 19 ▪ His Definition of the Judge of Controversie , lame and fallacious , as his Definition of the general Rule and Faith ; in what Sense the Spirit is the Judge of Controversie , quoad nos , i.e. as to us . THus having gone through , and examined all that I have observed in his Book , giving his Reasons and Arguments , That the Scripture is not the Rule of Faith and Life , but the Light in every Conscience ; and having shewn the Weakness , yea the Falsity of them , I thought it not necessary to take notice of his Enlargements and Amplifications on his several Arguments , but answer to the Argument it self , wherein its strength seemed to lye . I shall be brief in my Examination and answer to his second part , to wit , concerning the Judge of Controversie , for , because it hath such a necessary Connexion with the former , the former being clearly discussed , the latter will easily be determined . Page 39. He gives us his explanation , what he means by these Terms , Judge and Controversie , A Judge ( saith he ) is one that has not only power to determine , but discerning to do it rightly . Controversie is a debate between two parties , about the Truth or Falshood , to be determined by that Judge . But as he wrongly stated the Question in the first part , about the Rule , so here he is very short in stating the Controversie about the Judge . It is without all Question , among all that own that there is one great God Almighty , that he is the Great and Supreme Judge , of what is Truth and what is not , universally , and that most perfectly and infallibly ; and all that believe in Christ and in the Holy Spirit , do own that Christ and the Holy Spirit , together with the Father , are that Supreme Judge , as they are one and the same Supreme God ; and not only so , but all true Christians own , that Christ , as the Son of Man , has all Judgment committed to him , and is both Head and Judge in his Church . Now that wherein W.P. is short in stating the Question here is , that he doth not assign the true Rule , whereby the Judge , to wit , God , Christ and the Spirit , doth give forth a definitive Judgment , to be understood and received , by the Members of the Church of Christ . Neither God , nor Christ , nor the Holy Spirit , need the Scripture , to give a Judgment , as to themselves , their knowledge of what is Truth , and what is not so , is wholly independent from the Scripture , but the Question is to be thus stated , What Rule , Standard or Measure , God , Christ and the Spirit has given to the faithful , in particular , and to the whole Church in general , since the Doctrine of the true Faith was committed to writing , whereby they may understand , and know , the true Judgment and determination of God , and Christ , and the Holy Spirit , the Supreme Judge of Controversie . True it is , that the Law-giver is the best interpreter of any point that may concern his own Law , and therefore as God is the Law-maker , so he is the Supreme Judge and Interpreter of his Law. But as an Earthly Law-giver , suppose an Earthly King , with the consent of the great Counsel of the Nation , gives forth his Laws to his Subjects , if any Controversie arise about the true sense of those Laws , the King and his Counsel that made those Laws , is to determine the Controversie by the Laws themselves , one part of the Law serving as a Key , to open what is hard to be understood in another part of it . Thus it is in this Nation , and commonly in all Nations , for the Law is supposed to be such a perfect Law , Intire and Compleat , that the Sense of it needs not be given by giving forth any new Law , to give the sense of the former ; nor ought any Subject to presume to give his private Interpretation of the Law , by any private Gloss or Sense , which he cannot demonstrate from the Law it self ; and as it 's thus , as to the Laws of Men , how much more is it so , as to the Laws of God ? The Laws of Men indeed , receive frequently new Additions and Alterations , and yet this cannot be done , but by Publick Authority : But the Law and Rule of Faith and Life , that God has given to the Faithful , and to his Church , now under the New Testament , is so full , perfect and comprehensive , that is , fully Sufficient without any Addition ; and if it can be supposed , that it may please God to give forth any new Laws to his Church , it must be allowed , that there must be the same Evidence , and ground of receiving them to be such , as was given for the Old Testament by Moses , and for the New Testament by Christ . Now had W.P. fairly stated the question , he should have stated it thus , Whither the Spirit of Christ , ( whose Judgment and Determination is all one with that of Christ and the Father ) doth give his Judgment to the Church , and the Members of it , by any other Law or Rule , Measure or Standard , than what is already to be-found in the Holy Scriptures , whether relating to Articles of Faith , or positive Precepts of revealed and instituted Religion , by Christ and his Apostles in the New Testament . Or whither the Spirit gives this Judgment , not by the Doctrines and Precepts contained in the Scriptures , but by the common discoveries and Dictates of the Light within every Man's Conscience , which are commonly the same , and of the same extent in all Mankind , be they Jews and Mahometans , and Painims abroad , or Deists at home here in England or elsewhere : Or lastly , whither by any new particular Discoveries , Revelations or Dictates , and new Precepts of the Spirit , not formerly given , either to Mankind in general , or to the Church in particular . To the first , all sound Christians agree . The Second is , the sence of W.P. and those of his Brethren of the Second Days Meeting that have approved his Book . The third is , the sence of some of the chief Teachers and Leaders , that first arose among the Quakers , that did affirm , they had new Commands given from the Spirit , by immediat Revelation from Heaven , some of which are neither the common Dictates of the Light in every Conscience of Mankind , nor to be found in the Scriptures , either expresly , or by any necessary consequence from them . And indeed the first Teachers and Leaders amongst that People , did not think it worth while , to prove their Doctrine , or warrant their Interpretations , by consequences from Scripture ; but the general proof was , This is the Word of the Lord unto you ; for G.F. ( see his Journal ) plainly told , that when he first came forth , he was commanded of God , to say thee and thou to every Man to whom he spoke , and not to put off his Hat to any : Also the setting up of Womens Government in their Meetings , distinct from the Men , by the more devout sort , who did think , and still think , that G.F. was a Prophet , as immediately sent as Moses , or any other , is Judged to have been by a Divine Authority and Power in G.F. without any dependance on Scripture Rule , or seeking to fish it by consequence from Scripture . And pray what need is there to bring Scripture proof , for any thing that Men either believe or practise , either by consequence or express words , seeing that is not the Rule of either Faith or practise , but the Light in every Conscience , as W.P. saith here in this Book , or some New Revelation , or discovery , that neither Jews nor Turks , nor other Deists have , nor all Christendom , but only and alone , the People called Quakers . But if these new Revelations be their Rule in the Case , it quite overturns W. P's Fabrick , of setting up a general Rule of Faith and Life in every Man's Conscience . For a new Revelation , that only one part of Mankind hath , cannot be a general Rule . W.P. makes not the Light within ( which he will have to be the Spirit , or God himself , or Christ in every Man , ) abstractly considered from the inward discoveries , Dictates and Precepts there delivered , to be the general Rule , which he calls the Eternal Precepts of the Spirit in the Conscience , and the Noble precepts writ in Man's Heart , Phrases that he has borrowed from some Heathen writers , as Pythagoras and Sophocles , and which are to be owned in their place , to be such , and to be a general Rule of Moral Justice and Temperance , as is above owned ; but not either the general Rule of the Christian Religion , with respect to its peculiar Doctrines , and Precepts , nor indeed so much as any Rule at all in that state ; nor indeed is it at all proper to call the Spirit the Rule in his Sense , but rather the Dictates and discoveries of the Spirit , which W.P. calls sometimes Revelation , to wit , Internal , and the Internal Testimony of the Spirit , Eternal Precepts and noble Laws writ in all Men's Hearts ; for the Spirit abstractly considered , from all Internal and External discovery , Revelation and Testimony , teacheth Men nothing at all , and therefore can be no Rule to them , as such . And seeing W.P. hath cast away the Holy Scriptures from being the Rule of Faith and Practise even to us Christians , that is , all and every one of the peculiar Doctrines and Precepts of Christianity , that are to be sure no part of those Eternal Precepts and Laws writ in all Mens Consciences , not one of them , nor all of those peculiar Doctrines and Precepts , are so much as a part of the Christians Rule of Faith and Life ; for if it were , then the Christians , the Deists , the Mahometans , and Infidel Jews , should not have one general Rule of Faith and Life , which he contends for . Page 41. He proposeth an Objection , and pretends to solve it . Obj. But is not the Scripture the Judge of Controversie . [ He should rather have made the Objection run thus , Is not the Scripture the Rule , whereby the Spirit of Truth , who is properly the Judge , doth by his inward ordinary illumination in the Faithful , determine the Controversie , in all the necessary things of Salvation ? Yea , and also in many other things , though not absolutely necessary , yet very profitable . ] He Answers . How can that be , since the Question most times arises about the meaning of Scripture ? I reply , yet still the Scripture is the proper Rule to determine the Controversie , even when the question ariseth about the meaning of the Scripture ; because what seemeth obscure in some places of Scripture are , opened and made plain by other plain places of Scripture , treating on the same Subject , that are as a Key to open them , with out any other Rule than the Scripture it self ; only there is need of the Spirits Internal Illumination and assistance to help us to use that Key , especially in reference to the saving knowledge of them . He proceeds in his answer to the Objection , saying , Is there any place ( to wit , in Scripture ) tells us , without Interpretation , whither the Socinian or Trinitarian be in the right , in their differing Apprehensions of the Three that bear record , &c. Also the Homousian and Arian about Christ's Divinity , or the Papists or Protestants about Transubstantiation . If then things are left undefin'd and undetermined , I mean literally and expresly in the Scripture , and that the Question arises about the Sense of words , Doth the Scripture determine which of these Interpreters hit the mark ? From all which he concludes , that not the Scripture , but the Interpretation must decide the Matter in Controversie , and that Interpretation must be given from the Spirit of God , to be a true and infallible Interpretation . Answ . Seeing that Interpretation , according to W.P. cannot be given from the Spirit , without an extraordinary Revelation , the things in Controversie , being such ( according to W. P's Phrase and Confession , P. 31. ) as fall not within the ordinary Discoveries , that are absolutely necessary to Man's Salvation ; and that W.P. also grants , that he and his Brethren have no such extraordinary Revelation , for it is not needful , being none of the absolute Necessaries to our Salvation , P. 33. It evidently follows , that neither W.P. nor any of his Brethren , nor indeed any other Men now living whatsoever , have any certainty whither the Socinian or Trinitarian be in the right ; that is , whither Christ is God , and whither Christ had any Existence before Mary ; and whither Christ be in any of the Faithful , yea or nay ; yea W.P. hath no certainty of this Fundamental Principle , that Christ is in him , or in any of his Brethren ; the great reason of their Assertion , that Christ is in them , being , that Christ is God ; so that if it be not certain from Scripture , that Christ is God ; and if the Socinian Doctrine should prove true , that Christ is only a Man , it will evidently follow , ( as I think W.P. will grant ) that it is utterly false that Christ is in any Men whatsoever ; and that that Light that is in Men , even the most Faithful , is not Christ ; for how can that , which is only a meer Man , and a meer Creature , [ as the Socinians say that Christ only is ] be in all Men. Again , If it cannot be determined from Scripture , without extraordinary Revelation , ( which W.P. grants , neither he nor his Brethren have , as touching these Matters , ) whither the Arians or the Homonsians be in the right ; it evidently followeth , that neither W.P. nor his Brethren , are certain , whither the word mentioned John 1.1 . be any other than a meer Creature ; and consequently they are not certain , but that they themselves are Idolaters , who give any Divine Worship to Christ , as he is that Word . Also if it be not certain from Scripture , whither the Papists or Protestants be in the right about Transubstantiation , without extraordinary Revelation , according to W. P's way of arguing , If the Papists should happen to be in the right , and W.P. by his Confession , knoweth nothing to the contrary but that they are , he and his Brethren should be guilty of horrid Contempt and Blasphemy , to call that which is the Body of Christ , nothing but Bread. And is not this Assertion of W.P. a fair Inlet to Popery , that the Scripture doth not determine expresly , without Interpretation , and that Interpretation cannot be had without new Revelation , whither the Papists Doctrine of Transubstantiation be true ? So that to him at present , it is a Matter of Indifferency ; and if W.P. should turn Papist , or suppose him to be one , when he declares himself , he needs only pretend a Revelation for that and all the other Matters in Controversie betwixt Protestants and Papists , to justifie him , and prove him to be no Changeling . And at this rate of W. P's arguing , not only all the peculiar Doctrines of Christianity are wholly uncertain , and Papists , Socinians and Arians , and other the worst of Hereticks , that oppugn the Christian Doctrine and Faith , may happen to be in the right , and these called the Orthodox to be in the wrong ; but the great Fundamental of the Quakers is overthrown , and rendred uncertain also ; yea , this very Position , that he laboureth so much to establish , That not the Scriptures , but the Light in every Man's Conscience , is the Rule of Faith and Life to every Man. For this Position of his , is not literally and expresly in the Scripture ; so that according to W.P. not the Scripture , but his and his Brethrens Interpretation must determine this Controversie ; and this cannot be done without extraordinary Revelation , it being none of those things that fall within the ordinary Discoveries of Men , to wit , that the Light in every Man's Conscience is Christ , and God , for then Christ would be God , and the Socinians would be Blasphemers that deny him so to be . By all which it evidently appears , that this Argument of W.P. not only renders all the peculiar Doctrines of Christianity meer Scepticism and Uncertainty ; but the great Fundamental of the Quakers , as concerning the Light being Christ in them , and the Rule of their Faith , to be equally Scepticism and Uncertainty . But that he saith , Christ's Divinity is left undetermin'd in Scripture literally and expresly , is false ; for it is in several places literally and expresly affirm'd that Christ is God , and that and many other Truths suppose not literally and expresly mentioned in Scripture , yet by good and necessary Consequences , without all extraordinary Revelation from plain places of Scripture , can be certainly inferred . And if he will not allow that there is any certainty by arguing from the Scriptures , by Consequences of true Reason , his whole Discourse in this his Book that I am now answering is disallowable , for he has not brought one place of Scripture , that literally and expresly saith , the Scripture is not the Rule of Faith , or that the Light in every Man's Conscience is ; and he doth not pretend to extraordinary Revelation in the Case ; and if he did of shall , he must give us leave to distrust him , until he bring sufficient Evidence for it , which I believe he will never be able to do : Yea , the Falsity of his Reasonings by way of Consequence , to prove his Position , That not the Scripture , but the Light in every Man's Conscience is the Rule of Faith and Life , is evidently apparent , from the answers already given . And suppose he should pretend to extraordinary Revelation in the case , and that that is the ground of his Certainty , and Rule of his Faith , even that Pretence destroyeth his Fabrick ; for seeing all Men have not that extraordinary Revelation , it cannot be a general Rule . If he say , The common discovery that every Man hath , teacheth him sufficiently without either Scripture or extraordinary Revelation , That the Light in every Man's Conscience is the Rule of Faith. I answer , How can that be , unless it were a self-evident Proposition , as that the whole is greater than the part ; and if it be a self-evident Proposition , why hath W.P. taken so great pains to prove it ? Men commonly think it needless , to prove any self-evident Proposition , and properly speaking , it is impossible to be proved . But if his said Position has no self-evidence of the Truth of it , how shall it be proved ? not from Scripture , for that would make the Scripture the Rule ; nor from Humane Reason , for that would make Humane Reason the Rule , which W.P. seems not to set up for the Rule . It is granted , that the Light in every Man's Conscience , in respect of some Moral Principles of Justice and Temperance , has a Self ▪ evidence , and so far is a Rule ; but that it is the Rule of Faith to Christians is denied ; and by whatever Medium he proveth it , that must be his Rule , by his manner of arguing , which runs him into the like vitious Circle as the Papists are run into , when they prove the certainty of Tradition by the Church , and the certainty of the Church by Tradition ; so W.P. proves , that the Light within is the Rule of Faith by the Scripture , and the certainty of the Scripture by the Light within . Section 20. His Proposal of the way , to determine all Controversie destructive to the Christian Religon , le ts in Deism and Heathenism to overspread the World , a Remedy worse than the Disease . His misrepresentation of sound Protestants , and false and uncharitable Judgment of them . Several Scripture places , that prove the Doctrine of the Holy Scriptures to be the Rule of Faith and Life , to all Christian People . I Confess he hath one very notable and plausible Answer to an Objection made by himself P. 44. were it as true , as seemingly fair and plausible . The Objection is this , How will this determine Controversie , ( viz , to cast away the Scriptures from being the general Rule of Faith and Life , and to set up the Light in every Man's Conscience , according to the general Discoveries it gives to all Mankind ) and allay the Fury of Debates that are on foot in the World. He answereth roundly , Nothing like it , if Men adhere to it . But first were it true . it would have this mischievous and yet most necessary Consequence , that the Christian Religion would be utterly lost , so far as it hath any peculiarity , or peculiar Dignity , Worth and Advantage , above Deism or Paganism . A rare Cure indeed , that W.P. here prescribes to all Christendom , to heal their Breaches , and end the Disputes and Controversies betwixt the worst sort of Hereticks , and the most Orthodox Christians ; and betwixt Papists and Protestants ; such a Remedy here prescribed by him , is worse than the Disease . He saith , Most Perswasions ( he should have come out more plainly with his Expedient , saying , most Hereticks , Arians , Nestorians , Sabellians , Eutychians , and them of the opposed side called Orthodox , yea , Papists and Protestants ) agree in his general Rule of Faith and Life , that is , they own the common and general Dictates of the Light in the Conscience , and so doth the civilized part of the whole World of Mankind , and agree about what he makes the absolute Necessaries , viz ▪ That God is , that he is a Rewarder of them that diligently seek him ; that the way of God is a way of Purity , Patience , Meekness , &c. without which no Man shall see the Lord. Now all Hereticks commonly ( few I think excepted ) own these Generals , and many of them have Moral Lives ; Is this enough to their eternal Salvation , though they deny the Lord that bought them with his precious Blood , as he outwardly suffered on the Cross , on this pretence , that their general Rule set up here by W.P. teacheth them nothing of any such Lord that bought them , with any Blood outwardly shed for them ? Is not this the ready way to open the Flood-gate , and to let in Deism and Heathenism , to over-run not only England , but all Christendom ; and not only to destroy the Protestant Christian Religion , but any remains of Christian Doctrine that are in the Popish Countries ? But from this Cure of W.P. we have all great cause to pray , Good Lord deliver us . But nor would this Cure he proposeth , be successful upon the Hypothesis of his general Rule , if universally received for a Rule . The Heathen Philosophers , many of whom professed and owned the Light in every Conscience , as it did enlighten their Reason , yet how many great Controversies were there among them notwithstanding , and oft great Heats and Animosities . And if this Cure of W.P. be so effectual , how comes it , that it has not healed the breaches and great Controversies , that have been on foot these Forty Years , chiefly about G. Foxes orders , his party contending that they were the Dictates of the Light , both in G.F. and all his followers : the other party as strongly denying it , that they were any Dictates of the true Light within ; and let W.P. tell us , when any such Controversie arises , which are the true Dictates of the Light and true Spirit , abstractly considered from the Scripture , what shall be the Cure in that Case ? He seems indeed to give an answer to this in Page 42. Answ . By the same Spirit as well said Gualt . Cradock , the way to know , whither the Spirit be in us , is its own Evidence , and that is the way to know it in others too ; and the Man that hath the Spirit , may know the Spirit in another . There is ( saith he ) a kind of Sagacity in the Saints to this purpose . To this I answer , where the Spirits Doctrine , which is the Doctrine both of Christ and the Father , goeth along with the Spirit , according to Isaiah 59 21. and many other places of Scripture , there is a great Truth in it ; but whatever Spirit either teacheth another Doctrine , or draweth Men away from the necessary belief of Christ's Death in the Flesh , in being a Sacrifice for our Sins , and other Fundamental Principles peculiar to Christianity , is not the true Spirit of Christ , whatever Unity or Sagacity W.P. and his Brethren may think they have , to know it in one another , while he and they make nothing to be the Rule of Faith , but the Light in every Conscience ( John 2.9 . ) which teacheth not this Doctrine of Faith , nor proposeth this great Object of Faith , to wit , Christ Crucified to the Conscience , they destroy all necessity of that Faith , as concerned in our Salvation : However with plausible shews , he and they will say it is necessary , where the History , as he terms it , has reached ; but how ? not for Salvation , but historically , as we believe the History of Alexander or Julius Cesar , or as W.P. and his Brethren pretend to believe G. F's Journal . The Difficulty that he moves P. 41. about Interpretation of Scripture , is easily resolved , without any new material object of Faith , if the Spirit of God be acknowledged inwardly to enlighten the Understandings of the faithful , and that they faithfully receive the same , it will infallibly , give to all the Faithful , so much of the true knowledge and Faith of all Scripture Doctrine , as is necessary to Salvation . Page . 46. As unfair and fallacious as he hath been , in his Definitions and Arguments about the Rule of Faith and Life , no less unfair and fallacious is he , in his representing many Orthodox and sincere Protestants , as if they Judged the Quakers for their asserting an unerring , certain , or infallible Judgment in things necessary to Salvation . This is a very unfair representation of them : The Question lyeth not about an unerring certain and infallible Judgment , given by the Spirit of God to all the faithful , in the things necessary to Salvation , which they fully assert . But the Question lyeth here , whither they have this infallible Judgment , either by the common Discoveries and Dictates of the Light in every Man's Conscience , or by any new discoveries of the Spirit , abstractly and seperately considered from the Scriptures ; so that the Doctrine , as delivered in the Holy Scriptures , is not the Rule , or Instrument , whereby the Spirit works or begets this infallible Judgment in them , in all the necessary things of Salvation , [ which ●et are more and others , than those assigned by W.P. ] to wit , Faith in Christ crucified , and raised again , and other fundamental Doctrines of the Christian Religion . A Second part of the question is , Whither all , or any of the Quakers , when met in their Yearly Meetings , or any other Meetings , or the most enlightned among them , have an infallible Judgment given them in all things , as their chief Teachers have asserted ; so that they are not only infallible in the most necessary things , but in other things ; Yea , in all that they have given forth , either in Preaching or Writing , as the Word of the Lord , and with an Authority the same in kind with the Prophets , as W.P. doth in the Conclu●ion of this Book , where he pretends that he has a Message to tell them , and that from the Spirit of the Lord God of Truth , and that is , Page 48. That Men unregenerated , for all their external imitations , of the Ancients in some Temporary and figurative parts of Worship , will never be accepted . But this is no extraordinary Revelation , it is a Doctrine that is daily taught , and generally believed among all true Christians , that never were under the profession of Quakers . But the fallacy is here , that all are unregenerate in his Sense , who own , that what they are taught and helped to believe know or practise , is by the Doctrine contained in the Holy Scriptures , as the Rule of their Faith and Life , and Instrument of the Spirits preparing and giving them , the Spirit himself being the principal efficient . Author and Cause , and primary principle of their Knowledge , Faith and Practise . Yet all this is Judged by W.P. here in his Conclusion , to be nothing , but a literal Knowledge , Historical Faith , and outward Religion , that is but as the Old Heaven , that are to be wrapt up as a scroul , and the Old Wine and Bottles that belong not to the Kingdom of God. For which Uncharitable and False Judgment , I heartily pray God that he may forgive him , and giving him a better understanding , and reclaim him , ( if it be the blessed Will of God ) from those most dangerous errors he is intangled in , and especially from this , that is the foundation of his other errors , to wit , his Deism and setting up the Light within , or Spirit , or whatever he calls i● , abstractly and seperately from Christ's Doctrine and Words , even those divine Oracles and Words which the Father gave to Christ , and Christ gave them , by his Holy Spirit to the Apostles , John 17.8 . And by the same Holy Spirit , by means of the Apostles writing has given to all the faithful since ; thus dividing what God and Christ have Joyned together , surely this cannot be the true Light nor Spirit in him , or his Brethren , that leads away People from hearing the true Shepherds Voice , either as it is outwardly sounded in the outward Ministry of the Word , outwardly Preached , or as it is inwardly sounded and Eccho'd by the Holy Spirit , in Teaching the faithful to believe the same Doctrine , that is outwardly delivered in the Holy Scriptures . My Sheep , said Christ , hear my Voice ; they that draw from Christ's Doctrine , being the Rule of Faith and Life to every true Christian , draw from the Spirit of Christ , and from his Voice , whatever seeming pretences they fallaciously make , to exalt the Spirit , by rejecting that Instrument , to wit , the Rule of the Holy Scriptures , by which the Spirit doth both enlighten the faithful , and beget Faith and Hope , and Love in them , by the precious Oracles and Testimonies therein contained ; and also doth refresh , quicken and comfort them , If the Spirit , and his divine influences be the Wine that refresheth and cherisheth them ; the Scripture so to speak , are the Flagons that convey it to them , according to the words in the Song , Cant. 2.5 . Stay me with Flagons , comfort me with Apples , and many other plain Testimonies of Scripture , that hold forth in God's ordinary way the Doctrine of the Holy Scriptures , as outwardly delivered , to be the means ( and therefore the Rule ) by which the Spirit doth both Teach , and also Quicken , Comfort and strengthen them ; such as these following places , which I recommend to W.P. and his Brethrens Consideration , Psal . 19.7 , 8 , 9 , 10 , 11. Prov. 6.23 . Psal . 119. 4 , 5 , 6 , 18 , 49 , 50 , 105. Psal . 147.19 , 20. Isaiah 8.20.59.21 . John 10.3 . John 17.8 , 20. John 20.31 . John 5 39. Acts 10.44 . Rom. 16.17 . Rom. 16.25.26 . Gal. 3.2 . Eph. 1.13 . 1 Thes . 1.5 . 1 Tim. 4.16 . 2 Tim. 1.13 . 2 Tim. 2.20 . 2 Tim. 3.15 , 16 , 17. 28th of the First Month , 1699. G. K. FINIS . Notes, typically marginal, from the original text Notes for div A47133-e530 Nam cum humana mens pro sua imbecillitate , pervenire ad Deum nullo modo queat , nisi sacro ejus verbo adjuta & sublevata , omnes tunc mortales , exceptis Judaeis , quia Deum sine verbo querebant necesse fuit in vanitate atque errore versari . Calvin Instit . Lib. 1. c. 6 . S. 4 . 
A47151	----	The heresie and hatred which was falsly charged upon the innocent justly returned upon the guilty giving some brief and impartial account of the most material passages of a late dispute in writing that hath passed at Philadelphia betwixt John Delavall and George Keith : with some intermixt remarks and observations on the whole. Keith, George, 1639?-1716. 1693 Approx. 57 KB of XML-encoded text transcribed from 12 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47151 Wing K174 ESTC R14236 12937437 ocm 12937437 95819 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47151) Transcribed from: (Early English Books Online ; image set 95819) Images scanned from microfilm: (Early English books, 1641-1700 ; 717:14) The heresie and hatred which was falsly charged upon the innocent justly returned upon the guilty giving some brief and impartial account of the most material passages of a late dispute in writing that hath passed at Philadelphia betwixt John Delavall and George Keith : with some intermixt remarks and observations on the whole. Keith, George, 1639?-1716. Delavall, John, d. 1693. 22, [1] p. Printed and sold by William Bradford, Philadelphia : 1693. Signed: George Keith. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- Controversial literature. 2005-05 TCP Assigned for keying and markup 2005-06 Apex CoVantage Keyed and coded from ProQuest page images 2005-07 Judith Siefring Sampled and proofread 2005-07 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE Heresie and Hatred which was falsly Charged upon the INNOCENT Justly returned upon the GUILTY . Giving some brief and impartial Account of the most material Passages of a late Dispute in Writing , that hath passed at Philadelphia betwixt John Delavall and George Keith , With some intermixt Remarks and Observations on the whole . Printed and Sold by William Bradford at Philadelphia , Anno Dom. 1693. Heresie and Hatred justly returned on the GUILTY , &c. NOtwithstanding the many tendious and vexatious Disputes and Controversies that have been among us of late concerning Doctrines and Principles of Religion , one Party affirming , and the other denying , yet at other times in publick , Thomas Ll●yd and Party , have endeavoured to cast a Mist before the People to make them believe , That there is no difference in Doctrine betwixt them and George Keith . But on the 11th of the 10th Month , 1692. being the first Day of the Week , in the Publick Meeting at Philadelphia before several Hundred People , John Delavall silenced that pretence , by accusing me of being guilty of Works of the Flesh , in two particulars , viz. Heresie and Hatred ; using this as an Argument why I should not be heard , but my Ministry stopt and denyed : The Heresie whereof he accused was , That I have been heard to affirm , That the Light within is not sufficient to Salvation without something else . This he undertook to prove to be a Heresie , but not from any one place of Scripture , but from Friends Books , and particularly from a passage in W. Penn's part of the Book called , The Christian Quaker , where he saith , The Talent is in it self sufficient . Next , he undertook to prove me guilty of Hatred , because , as he said , I had revi●ed Friends , and falsly accused them in divers things . But did not prove his Charge in any one particular . And the said John Delavall hath divers times accused me in publick Meeting , That he would prove me to be no Quaker , both from my own Books and the Books of Friends . To which I replyed , That to prove me to be guilty of Heresie , and to be no Quaker , he ought first to begin with the Scripture , and prove me guilty of Heresie from the Scripture , and then let him proceed to prove it from my own and Friends Books . Sam. Jenings replyed in the publick Meeting , We are not to prove it from Scripture , but from Books Friends ; for the Question betwixt us and G. K. is not , who is the best Christian , but who is the best Quaker . G. K. answered , If I am a good Christian I am a good Quaker , seeing the Quakers own themselves to be nothing else but true Christians . And also seeing , that we profess to own the Scriptures , and prefer them to all other Writings , ye ought to begin with the Scriptures , and from them prove me to be guilty of Heresie . John Delavall did further accuse me , That my Heresie and Error was in a Fundamental Doctrine of the Quakers , in saying , The Light within is not sufficient without something else . G. K. answered , I am glad to find the Controversie at last come to this plain issue , that ye and we differ in Doctrine , which ye would not acknowledge publickly before , but generally said , ye had nothing against my Doctrine , but against my Passion , &c. But now it plainly appeareth , that ye have against my Doctrine , and that ye and I differ Fundamentally . But however , John Delavall hath not proved it from any Friends Books , that I am guilty of Heresie ; for tho' William Penn saith in the Coristian Quaker , That the Talent or Light within is sufficient in it self to Salvation , yet he doth not say , it is sufficient without the Man Christ Jesus , and what he did and suffered for us on Earth , and without his present Intercession and Mediation for us in Heaven , which is that something else that I have affirmed to be necessary to our Salvation , together with the Light within , as one entire cause of our Salvation ; and I can and dare appeal to William Penn in the case , who I hope is a living man , Whether his words bear any such sence , as J. D. would impose upon them , to prove me guilty of Heresie in a Fundamental Doctrine of the Quakers ? And for his Charge of Hatred , I told them , That it was no sin nor evil to hate mens Errors and Hypocrisie , and to bear a zealou . Testimony against them ; nor is it any Reviling to use sharp words of Reproof against the Guilty , unless ye will prove that I have falsly accused you in any thing , which ye can never do , tho' they have falsly accused me , as I can prove ; and therefore both the Heresie and Hatred lyeth at your door . And ye have not been short in giving hard words against me , but have far exceeded me , as can well be proved . It may be further observed , that several first Days one after another John Delavall brought to the publick Meeting his Pocket full of Books , interrupting me in my Testimony , and read passages out of the same , pretending he would prove by my own Books , that I contradicted my former Doctrine . To which I have answered , That it was an act of incivility that both J. Delavall and his Brethren were guilty of , ( as well as a Breach of the chief Fundamental Law of this Province , that requireth , That no man be disturbed in the practice of his Religion , tho' of a differing Perswasion , if he profess to believe in Almighty God ) for them first to leave us , and then again to come in upon us , and in such a rude manner to interrupt and oppose me in my peaceable Testimony ( sometimes crying out , We have heard an old Priest handle such a subject better than thou does ; other times , Who does not believe this ? what need thou preach this to us ? And then again at other times , many of them at once calling out , This is airy Doctrine George , this is not according to antient Friends . ) though I have interrupted none of them , nor intend to do ; but on the contrary we sent a proposal to their Monthly Meeting , for them and us-to confer about it , and see if we could accomodate the matter so as to prevent so great Confusion ; and all the answer we could get , was , That the Spirit of the Lord could not be limitted ; thereby making the Spirit of God the Author of so great Confusion as hath happened amongst us , that a Person of Note , living in New-York Province coming into the Meeting , compared it to a Bull-baiting . And I then told them further , That seeing John Delavall did proffer to prove me to contradict my former Doctrine , and to be no Quaker , I was most willing , and did desire that a day might be appointed for a Publick Dispute , wherein he might have opportunity to prove his Charge , if he could . To which John Delavall positively assented , without any reservation , restriction , or proviso ; but sometime after being put in mind of it by me , in a Letter to him , he declined it , by making excuse , that he would dispute with me in publick , providing he had the consent of his Brethren . And on a First Day , some time after I pressing J. D. to perform his Promise , Thomas Lloyd said , He would not permit a publick Dispute , lest it should occasion a Tumult . But let the impartial Reader judge , whether this was not a meer Evasion , seeing they so constantly on a first day made Interruptions and Oppositions to me and my Testimony , which caused greater Confusion than ever was like to happen at a Dispute . Therefore seeing that they declined a Dispute , to prove their Charge , I writ a few lines to J. Delavall , That whereas he had charged me to be guilty of Heresie and Hatred , desired him to make good his Charge against me . In answer to which he writes a Letter , dated the 16 of 10 Month , 1692. in which he doth acknowledge ( but very mineingly ) that he had charged me with Heresie and Hatred , and doth positively say , [ This being a Difference in a Fundamental Doctrine ] withal promising to send in writing , what he had to say on the first head , viz. That the Light within as not sufficient without something else , which he calls Heresie . And in another Letter of his , bearing date the 3d of 11 Month , ( referring to his Paper he sent me the 24th of 10 Month , ) he saith , Wherein I have fully proved thee to differ in a Fundamental Doctrine from thy former , and other Friends Writings . And further to prove me guilty of Heresie , in the said Letter , he giveth his sence of the word Heresie , as intended by him , when mentioned in the publick Meeting . It is the same ( saith he ) as the Fathers ( so called ) defined it : Heresie is a mis-belief of some points of Faith , contrary to the Doctrine universally received in the Church . To this his Definition of Heresie , out of the Fathers ( so called ) as he alledged , I replyed to him , in a Letter bearing date the 2d of 12th Month , That his Definition of Heresie seemeth rather to be taken out of some Popish Writer , than any approved antient Fathers ( so called ) further adding , That the best way to know what Heresie is , is to examine it by the Spirit of Truth within , and the Testimony of the Scripture without , and to lay most weight on these two . But what hath been the universal Testimony of the Church in all Ages , or what it is at present , is far more hard and difficult in many things to determine , and too tedious to enquire into . But however , I doubt not but I have more the Consent of the Universal Church for me , than against me , in this particular . And in his said Paper , bearing date 24 of 10 Mo. 92. wherein he alledgeth , That he hath fully proved me to differ in a Fundamental Doctrine from my former and other Friends Writings , he spendeth most of his Paper , containing about a Sheet and a half in Writing , citing particular Testimonies out of mine and other Friends printed Books , and Particularly my Book of Universal Grace , pag. 7 , 3 , 4 , 18 , 56 , 83 , 94. and G. ● 's Book , called , The Mystery of the great Whore , Epist to the Reader , by E. B. & p. 19 , 20 , 21. and W. Penn in his part of the Christian Quaker , p. 36 , 85 , 86. and G. Whitehead in his part of the Cor. Quaker , pag. 13 , 31. and Rob. Barclay in his English Apology , printed 1678 , pag. 101 , 112 , 115 , & p. 96 , 97. To this I replyed in two Sheets of Writing , in a very Friendly way , in complyance with J. D's expectation , having said in his Paper , That he expected my Friendly Reply , wherein I tell him , that I have diligently read over again and again all these Testimonies collected by him , out of mine and other Friends Books , and have diligently weighbd and considered them , and find not the least inconsistency with them , and my late or present Doctrine , either in print or by word of mouth , nor with the Assertions he draweth from them , rightly understood ; As 1st , That this Light wherewithal every man is enlightened with , is Christ Jesus ; 2dly , That it is the very Grace of the Gospel , and Object of the Faith thereof ( viz. chiefly , as with respect to the second Ministration thereof , the which lyeth hid within the first ) 3dly , That by Belief in the Light , and Obedience thereunto , Salvation is obtained . And I further said , As I can freely appeal to such of them as are alive in the Body , whether their sense of their words bear J. D's Construction , so I can sincerely say , it is a gross mistake of his , the Construction he puts upon my words , cited by him out of my said Book of Universal Grace . And for a Proof that John Delavall had put a wrong Construction upon my words , as if my present Assertion , ( viz. That the Light within is not sufficient without the Man Christ Jesus , and his Death and Sufferings , and Mediation , &c. which is that something else ( as J. D. hath confessed ) is understood by me ) did contradict the Doctrine in that Book , I did refer for my Vindication to my said Book of Univers . Grace , 1st part stating the Controversie , N. 3 , 4 , 6. and ans . 10 25 Obj. To which J. D. hath not given any Reply . And because the said places to which I have referred for my Vindication , are so plain and evident . I earnestly recommend them to the Reader to weigh and consider at their full length , and only shall give a hint of things therein contained at present , for brevity's sake . In the 3d perticular of the first part , I treat largely of the Two inward Ministrations of the Light within , viz Law and Gospel , and that both in Jews and Gentiles universally , and how the Gospel lay hid within the Law , as within a Vail , even as the Holy Place and the Holy of Holies was within the outward Court But this Distinction given by me of the Two inward Ministrations of the Light , as laid down in my said Book that hath been in print about 22 Years past , J. D. accuseth as a Novelty , as also my other Distinction of Salvation begun and perfected , according to the first and succeeding measures of more Light and Grace , further to be given , sufficiently hinted at , N. 6. 1 part of said Book . And in the answer to Obje . 25. of said Book , I am so far from asserting the sufficiency of the Light within , so as to exclude the Man Christ , and the benefit of his outward Coming , Obedience , Death and Sufferings from having a part in our Salvation ( together with the Light within ) that I do expresly joyn them together , plainly affirming , That they are both sufficient and useful and necessary in their own kind and way , consummating , and being consummated in one another . It can hardly be construed to be inadvertency in J. D. but rather a winfull & deliberate Omission in him , thus to pass by what made so clearly to vidicate me , in my said Book , that so he might seem to have some Colour to pervert my words to a contrary sence from what was ever intended by me . And whereas J. D. hath said in his Paper , That he doth friendly intreat me , not to put a wrong Construction on his words , for accusing me of Heresie , as 〈◊〉 he and his Brethren did exclude the Man Christ Jesus from having any part in our Salvation ; and doth oft earnestly affirm , both in his first and second Paper , That neither he nor his Brethren exclude the Man-Christ from having a part in our Salvation . To this I did answer , in my first Paper , That seeing he doth blame my Assertion , as being a Heresie , That the Light within is not sufficient to Salvation without something else , he must needs hold the Antithesis , or Contradictory , viz. That the Light within is sufficient without any thing else , that is to say , in other equivolent Terms , without any thing [ beside ] [ more ] or [ other ] as the English Particle [ Else ] doth signifie : but this Assertion excludes wholly the Person of Christ , both the body , and Fullness of Light , Grace and Truth that dwelleth in him , and his Death and Sufferings , &c. all which are somwhat else , i. e some-what other , or beside , or more , than the measure of Light in us , tho' Christ within and without is still but one Christ . And I did inform or put him in mind , that Contradictory Propositions lie not betwixt two Particulars , as some and some , but betwixt one Particular and the other Universal , the one affirming and the other denying . And therefore for J. D. to say , The Light within is sufficient without some-what else , is no Contradiction , for the Light within is sufficient without Thousands of some things else , but yet not without any or every thing else , for then it would exclude the Man Christ , and his Death and Sufferings , from having any part in our Salvation . I further told him , That it could not be said , that the Man Christ was the Light in us , otherwise than by a figurative Speech of a Synecdoche or Netonyme or Allegory . And whereas John Delavall did mainly blame my Assertion , That the Light within is not sufficient without something else , i. e. the Man Christ Jesus , 1st . Because I said in my Book of Universal Grate , That the Light ( viz. within ) is the immediate Object of the Christian Faith : 2dly , That I said , It is inseperable from God and Christ , as the Beams of the Sun are inseperable from the Sun. To this I replyed , That I did not say , the Light within is the [ Only ] Object ; and tho' the Light within , and the Man Christ without , and the Fullness of Light that dwelleth in him , be inseperable one from another , yet the one is not the other ; for things may be inseperable , and yet the one not be the other , whereof I gave divers Instances , as Faith and Repentance are inseperable , yet Faith is not Repentance : Remission of Sin and Sanctification are inseperable , yet Sanctification is not Remission of Sin , but some-what else ; and Christs glorified Soul and Body are inseperable , yet his Body is not his Soul : The Godhead and Manhood of Christ are inseperable , yet the Godhead of Christ is not his Manhood : The Measure and Fullness are inseperable , yet the Measure is not the Fullness : The River and Ocean are inseperable , yet the River is not the Ocean : The Beams and the great Body of the Sun are inseperable , and yet the Beams are not the great Body of the Sun : Also , the glorified Saints in Heaven and Christ are inseperable , yet they are not Christ , but Christ is some-what else . Moreover , I told him in my former Paper , that G. F. E. B. and W. P. do all distinguish betwixt the Measure and Fullness in the Testimonies mentioned , withall citing a Passage in T. Ellwood's Book , called , The Foundation of Tythes shaken , pag. 238. saying , Nor do the Quakers ascribe Salvation to the following the Light within , but they ascribe Salvation to Christ Jesus , to whom the Light within leads those that truly follow it . And he hath another observable Passage , pag. 240. If any one expects Remission of Sins by any other way than the Death of Christ , he renders the Death of Christ useless . Thus T. Ellwood . And surely the Death of Christ is something else than the Light within . And W. Penn in ans . to Faldo , p. 192. saith , The Light within is not God , but of God. And neither R. Barclays words , cited by J. D. nor any others hold forth the sufficiency of the Light , without the Man Christ Jesus , that something eise that I always affirmed to be concerned in our Salvation , together with the Light within . And whereas J. D. in the last Leaf his first Paper layeth down six Heads , which he saith , he is willing to controvert with me . To this I replyed , that the four first of these Heads I will not controvert with him , for they are a part of my Testimony , and always owned by me , rightly understood ; and for the two last , I will readily controvert with him , after the Controversie about the Light is ended . And in my first Paper I did further inform J. D. That my assertion , viz. That the Light within is not sufficient without something else ; that something else being the Man Christ Jesus , and his Obedience , Death and Sufferings , Resurrection , Ascention and Mediation for us in Heaven , doth no wise infer the Light its being not sufficient ; and for J. D. to think it doth so infer , proceedeth from either his great Weakness or Inadvertency , not considering the Signification of such or the like enunciative Propositions , giving divers full Examples , and particularly he that saith , Man is not sufficient without the Grace of God , to work out his Salvation , doth not deny man to be sufficient or able to do it , with and by the help of Gods Grace ; and therefore , he who saith , the Grace of Christ or Light within is not sufficient to save us without the Man Christ , doth not deny the Grace and Light of Christ is sufficient , together with him . I further saying , That as God infinitely wise hath ordained divers concurring Natural Causes to produce one Natural Effect , all subordinate to him , the first and highest Cause ; so to effect our Salvation he hath ordained divers concurring Causes , some without us and some within us , and every one sufficient and able in their manner and way of working , to answer to the end and effect , all in Harmony together . And because J. D. in his former Papers had not stated aright the matter of Difference betwixt him and me , as concerning the sufficiency of the Light within to Salvation , therefore I did state my Perswasion concerning the sufficiency of the Light , and also concerning the Scriptures being sufficient to afford us words whereby to express our Faith in all matters of Christian Doctrine , in twelve several particulars . To which , as yet , J. D. hath sent no particular Reply ; therefore as to that the matter rests at present . And this is a brief account of the most material Passages in the first Paper that J. D. sent to me , and in the Reply that I made unto his said first Paper . In answer to my first Paper , which was writ in a very fair & friendly manner to John Delavall , he sendeth me a second Paper , by way of Reply , containing many bitter Expressions , unfriendly Reflections and false Accusations , too tedious here to relate , but which will sufficiently appear , if the Paper happen to be printed , most grosly mis-applying that place of Scripture to me , Ezek. 18. 24. as if I were turned a wicked man ; And why ? Because of my zealously opposing his and their Anti-christian Doctrine , and detecting their Hypocrisie , Ignorance and Errors , even as Friends in England were called wicked men for their opposing and detecting the Ignorance , Errors and Hypocrisie of their Opposers . To my former Reply , that I said , The Light , ( viz. within ) is not the [ Only ] Object of Faith , J. D. doth answer , in his second Paper , That little less is affirmed by me , pag. 6. where I blame our Adversaries , that they do not hold it ( viz. the divine Illumination of Christ within ) to be the immediate Object of the Christian Faith. To this I answered , in my 2d Paper , That to say the Light within is the immediate Object of the Christian Faith , is not to say , it is the Only Object of the Christian Faith , excluding the Man Christ Jesus , and his Death and Sufferings , Resurrection , Ascention , and Mediation for us in Heaven , which are owned generally by Friends , yea , and by J. D. though in Contradiction to himself , to be also the Objects of our Christian Faith , seeing he expresly granteth , That he and his Brethren do believe in the Man Christ Jesus , and citeth R. Barclay , saying , It is damnable Unbelief not to believe these things where declared . ☞ Note , R. B. in his printed Letter to H. Paets , a Dutch-man , doth distinguish betwixt the material and formal Object of Faith , granting that Christs Death and Sufferings , Resurrection , Ascention and Intercession , &c. with other parts of Christs Doctrine , are the material Object of Faith , but affirming , that the divine Revelation of the Light within is the formal Object thereof : And therefore if J. D. were not blinded with Prejudice , he would see there is not the least Inconsistency here . And tho' the word Object is not a Scripture word , yet it is used not only by R. Barclay , but by J. Burnet , see his Collection , printed 1691. in his Answer to Ja. Barry , pag. 212. where he says expresly , Therefore we expect he should inform in what Gospel he hath to preach to them Christ dyed not for , and what Object of Faith he hath to lay down for them to believe in ; for Faith must have an Object : Or whether they do not press it as a Duty upon all to believe ? and then let us know their Method of Distinction , who preach not the Gospel to every one ; for sure there can be no Gospel of Glad Tidings to them Christ dyed not for . Thus John Burnyeat : Where it is plain , that he understandeth Christs dying for all to be the Object of our Faith , and a Doctrine of the Gospel , as well as that he doth inwardly enlighten all , as it was of that Gospel which Paul preached , as it doth plainly appear from 1 Cor. 15. 1 , 23. Rom. 10. 8 , 9. 1 Cor. 1. 23 , 24 , 25. and many other places . And I put J. D. in mind how at the School-house Meeting , about 12 Months past , he brought the fore-cited place , Rom. 10. 9 , 8. in opposition to T. Lloyd , his Father-in-Law , to prove that it was not sufficient to Salvation , to believe only in the Light within , but to believe also that Christ dyed & rose again ; And to this , as to other things , I expect his particular Answer . And I say still , that Christs inwardly enlightening all , is a Doctrine of the Gospel , and the Object of our Faith , as well as that Christ dyed for all . But I was so far from denying Christs coming the Flesh , and his Death and Sufferings , to be any part of the Object of the Christian Faith , in that Treatise of Universal Grace , cited by J. D. that pag. 92. I particularly mention Christs Coming in the Flesh , his Miraculous Birth , his Doctrine , Miracles , Sufferings , Death , Resurrection , Ascention , &c. as being things of the Christian Faith and Religion , which the Light within brings us to own ; and the same upon the matter is confessed by J. D. in both his Papers : How then am I guilty of Heresie , for saying the same that J. D. saith ? To my saying , that J. D. his blaming my Assertion , as being Heresie , ( viz. That the Light within is not sufficient without something else ) doth oblige him to hold the Antithesis or Contradictory Assertion , That the Light within is sufficient without any thing else . J. D. Replyeth , That is but my Consequence , and none of his words . To which I replyed , That some affirm , they heard him say so , in so many words ; but suppose he did not say it , yet seeing he hath accused me of the former , the necessary & unavoidable Consequence of his words makes it to be his , and to deny this , is to be guilty of the greatest Trifflig and Non-sence that ever I knew in any pretending to common Reason . His scurrilous Reflection upon me , as abusing my School-Craft , as he calls it , I pass over , not valuing it , being conscious of my sincerity , and which I freely leave to the Impartial to judge . For a Proof that W. Penn layeth not our whole Salvation upon the Light within only , as sufficient without the Man Christ Jesus , I did cite W. P. in answer to J. Faldo , part 1. pag. 243. J. Faldo charging it upon the Quakers , That they expect to be saved by the Light within only . W. P. answers in behalf of the Quakers , This is a wicked Suggestion against us ; see also his following words . And as I said to J. D. in my 2d Paper , Now let the Impartial Reader judge , who hath any thing of common Reason , Whether by these words W. Penn doth not plainly declare his Mind , That we are not saved by the Light within without something else ? For as the word Only is exclusive , so are the words Without something else . And here let it be noted , that John Delavall finding that he could not make good his Charge against me , viz. his accusing me of Heresie for saying , The Light within is not sufficient without something else , he goeth about ( most sillily ) to change the state of the Question ; for whereas the state of the Question was , Whether the Light within was sufficient to Salvation without something else , viz. without the Man Christ Jesus , and his Death and Sufferings , and present Intercession for us in Heaven , he goeth about ( not so slyly as sillily ) quite to alter and change it to another Question , altogether different from the former , as Whether any can be perfectly saved & made perfectly happy without all knowledge and faith of the Man Christ Jesus without us , and of his Death and Sufferings , & c ? To which I have answered him in my second Paper , That these two are quite differing Questions ; for if this last should be granted , yet it still remaineth , that the Light within only , without the Man Christ Jesus , doth not save any ; for even many who do not know him , nor believe in him ( having some measure of sincerity under the first Ministration of the Light within them ) receive the benefit of his Death , and Sufferings , and Mediation ( by the general acknowledgment of all that ever I have formerly known of the People called Quakers ) at least in some measure to begin a good work in them , as is clear in the case of Cornelius , before he received the Knowledge and Faith of Christ crucified and raised again ; and therefore , as I have told J. D. he will sooner wash an Ethiopian until he be white , than he can prove me guilty of Heresie or Error , for affirming , The Light is not sufficient without something else , either according to Scripture or sound Friends . But to say , The Knowledge and Faith of Christ , both as he is God and Man , and as he dyed for our sins , and rose again for our Justification , and is our Mediator in Heaven , even the Man Christ Jesus , is necessary to finish and perfect the Salvation and Eternal Happiness of all that shall be Eternally saved , This doth no wayes derogate from the sufficiency of the Light within , for the Light within being God and Christ , is abundantly sufficient to reveal this Knowledge and Faith in all them who shall be saved , and that either without or with means , as God pleaseth , tho' in Gods ordinary way of working , he maketh use of outward means ; and therefore if any have not the Knowledge and Faith of Christ crucified , as outwardly , this doth no more prove , that the Light is not sufficient in it self , than if any have not the Faith and Obedience of the Light inwardly , doth prove that the Light is not sufficient ; for as J. D. hath confessed in his first Paper , Faith and Obedience are the blessed Effects produced by the sufficiency of this Light in all his true Followers ; So that Faith and Obedience , with respect to the Light , are not the Cause of its Sufficiency , tho' it Then only comes to be sufficient to us , when we believe in it , and obey it . And thus , what J. D. affirms with respect to the Light within , I affirm also , with respect to the Man Christ without us , as he dyed and rose again , and is our Intercessor in Heaven ; for , as not to believe in the Light within , is no argument of its Insufficiency , so not to believe in the Man Christ without us , is no argument that the Light within is not sufficient to mens Salvation universally , because the Light within being a real measure of the eternal Word , Christ Jesus , can as easily reveal the Faith of the Man Christ without , and of his Death and Sufferings , &c. as it can reveal the Faith of Christ within , both which J. D. doth acknowledge to be necessary to all such to whom it is preached or declared , for their Eternal Salvation . John Delavall's silly Taunt and Reflection , That I cause him not to staggar by my profound Logick , ( as he terms it ) I regard not , furd●r , ( as I told him in my 2d Paper ) but to take notice of his scoffing Spirit , more like Ishmael than a true Christian or true Minister of Christ : I used no profound Logick in the case , but one or two of the easiest and plainest Rules in that called Logick , belonging to the Rudiments of it , and as I told him , true Reason teacheth it , without all Art of Logick ; but J. D. in meddling with that he calleth my Logick , hath shewed his profound Ignorance in common Reason . His accusing me of Pride , Fury and Rage , I told him , is one of the Unclean Streams that flow from his Unclean Fountain ; & so I pass it , with other his scurrilous Reflections and false Accusations . I also told him , his positively charging me with that he calleth my late modelled Doctrine of the Revolutions , is a base and vile Forgery and Calumny , which I have sufficiently answered in my printed Treatise , called , Truth and Innocency , &c. I never made that ( vulgarly ) call'd the Revolutions , any matter of my Christian Faith , and no man living can justly say , that ever I did : I can defend my Christian Faith without the Doctrine of the Revolutions , as well as all other true Christians can , who are of the same Faith with me concerning the Necessity of the Knowledge and Faith of Christ crucified , to mens perfect Salvation . Nor hath the Doctrine of the two Ministrations , and of Salvation begun , and Salvation perfected , a dependance on the Revolutions , so called , whether true or false ; for what hath a dependance on another , is the Effect of that other ; but the two Ministrations of the Light within , and the Work of our Salvation , both in its beginning and finishing , have no other Cause but God , and Christ , and the Spirit , and therefore wholly depend thereupon . And I freely at any time proffer to defend my Perswasion and Faith concerning the Two Ministrations , and Salvation begun and finished , without running either to the Papist's Purgatory , or the Hypothesis of the Revolutions ; and let John Delavall or any of his Associates , try their strength , whether they can drive me , by the force of their Arguments to any such pinch or strait , as he doth basely infinuate against me in his 2d Paper . And his Accusations in this particular do not only strike against me , but G. F. E. B. W. P. all whom I can prove to hold the distinction of two inward Ministrations of the Light , and two states of Men , answering thereunto , the first of which G. F. calleth , The state of the first Adam , which he was in before he fell , which he calleth , A state of danger , where he may fall again , but to come to Christs stature , and to him before the World began , who is first and last , beginning and ending , such shall know a state that will never fall ; see his printed Epistle , 1666. directed , To be read in all the Assemblies of the Righteous ; and concerning this second state he saith further , Christ that never fell is a state beyond Adam , and he is to be heard and folowed that never fell , and in him are People to sit down , who is the Rest , and Peace , and Life , who destroyeth the Devil and his Works , and maketh an end of Sin ; now this being manifest and known in all , then the Lamb is known to have the Victory . And a little after , speaking of this second state , he saith , And here , as you live in the Seed , Christ Jesus , your Election you know before the World began , and Reprobation since the World began . And these two states W. Penn plainly distinguisheth in his part of the Chr. Quaker , calling the one that of the Law , the other that of the Gospel , the one that of a Servant , the other that of a Son ; and E. Burrough saith , pag. 56. of his Works in folio , The Law must have its thorow Operation , before the Gospel be witnessed . It is therefore manifest that John Delavall is greatly Ignorant , as in the holy Scriptures , so in the Quakers Principles , so to fault my Testimony concerning the two Ministrations , and Salvation begun and Salvatiom finished , which perfect Salvation ( according to G. F. ) belongeth only to the second State and Ministration . And whereas J. D. in his 2d Paper maketh an Essay to show , That Propositions may be Inconsistent , that are not strictly Contradictory the one to the other , giving an Instance in four Examples . To this I have answered , That all these are Contradictory , being either betwixt definite Particulars , or such as contain necessary matter of Truth and Falshood , and therefore are strictly Contradictory ; but Propositions betwixt Indefinite Particulars , as some and some , are never Contradictory nor Contrary , nor have the least Inconsistency , when the matter of them is not any necessary Truth and Falshood , but are both True , as is the present case in our Debate ; for as it is true , That the Light within is [ Not ] sufficient without something else , that something else being the Man Christ Jesus , and his Death and Sufferings , and Intercession for us in Heaven , so is it also true , That the Light within [ Is ] sufficient without thousands of some other things else . And if Jo. Delavall think not himself obliged ( by the Law of Dispute ) to show the Antithesis or strict Contradictory Proposition held by him , ( which is most proper ) if he have not renounced all use of common Reason , he must show the Proposition that is ( if not Contradictory ) at least contrary or inconsistent therewith ; but it hath none other than that I mentioned to him in my first Paper , viz. That the Light [ is ] sufficient without [ Any ] thing else ; and this he must needs hold , unless he resolveth wholly to unman himself ; for it is the nature of all Indefinite particular Propositions , that they have no contrary but what is strictly Contradictory , as is our present Case . And in my 2d Paper I put him in mind of the common Proverb , Let not the Shoe-maker go beyond his Last , not that I upbraid him with his Ignorance in the Art of Logick , but for his Pedantick Vanity , that he would seem to know what he is as ignorant of as a Child . To his saying , We never differed about the meaning of the Particle [ Else ] I told him , he is grosly dis-ingenuous ; for he knoweth the contrary in his Conscience ; and he may remember , how that not long ago , when I was declaring in the publick Meeting , That the measure of Christs Light in us , was not sufficient without the Fullness , that dwells in the Man Christ Jesus , and the Fullness was something more than the Measure , Sam. Jenings , in the publick Meeting interrupted me , most uncivilly , as he hath at other times done , ( tho' I have never interrupted him , nor any of them ) and he cryed out , Thou sayest , George , the Fullness is something [ more ] but is it something [ else ? ] To which I answered , Yea , it is something else ; and therefore if J. Delavall had any thing of shame-facedness left in him , he might be asham'd of his Dis-ingenuity and dissimulation in this particular . To his blaming me for saying , The Man Christ was the Light in us , was a figurative Speech of Synecdoche , Netonyme or Allegory . I answered him , That seeing he blames me for this , according to him , the Man Christ is within us , wholly , both Soul and Body , without all figure , with all his Fullness ; which is as gross a Doctrine as the Papists is concerning the Man Christ being in the consecrated Cake . And I told him , that Christ , as God , was in us , without a figure , but not as Man , without some figure or figurative Speech of Synecdoche , Netonyme or Allegory . And as to his Citation out of one of my Books , That where it is said in Scripture , that Rock was Christ , I denyed it to be a Figure ; my sence is plain , being in opposition to them who say , That Rock was not really Christ , but only a Type or Figure of him : Whereas I affirmed , That Christ was really with the Church in the Wilderness , and not only Typically & Symbolically or Figuratively ; and so is Christ really now with and in his Church . And he blames me for giving some Examples of the Figure Synecdoche , used in common Speech , as if I did apply them to Christ in us ; but I made no Application , and yet if I had , the Scripture , I told him , useth the like ; for what is to be understood in Scripture by the Revelation of the Lords Hand or Arm in us , but the measure of his Life ? And as in Scriptare , Christ is compared to a Garment that the Saints put on , and is their Cloathing from Head to Feet , so he is said to put them on ; and Shoes in Scripture have a spiritual signification , as in Cant. 7. 1. How Beautiful are thy Feet with Shoes ! And the Prodigal at his Return to his Fathers House , had Shoes put upon him , Luke 15. 22. And it was the Life of Christ that cloathed the Prodigal at his Return to his Fathers House , from his Head to his Feet ; and therefore the Scripture useth the Figure of Shoes in a very high sence , tho' this is as a strange Doctrine to John Delavall's profound Ignorance , who yet professeth himself to be a Master in the Israel of his Ignorant Associates and Hearers , who ( belike ) is the best and ablest they can find to controvert with G. K. to prove him a Heretick , for his sound Christian Doctrine , well warranted both by Scripture , and sound Quakers , yea , and all Christians every where ; for let all Professions in Christendom be searched , and it will not be found that ever any of them ( owned to be true Christians ) condemned it as an Heresie or Error , to say , The Light within is not sufficient to Salvation without something else , to wit , the Man Christ Jesus ; for as I told J. D. I never knew any hold Salvation by the Light within only , excluding the Man Christ Jesus , but Jeffery Bullock , whom G. VVhitehead has well refuted , see his book , call'd , Judgment fixed , pag. . where he says , Thou who seest not the Consistency betwixt Salvation by the Light within , and the Man Christ Jesus , art gone from the Light into Imaginations ; and so ( by G. W's Judgment ) are John Delavall and his Brethren that call it Heresie to say , The Light within is not sufficient to Salvation without the Man Christ Jesus ; wherein John Delavall and his Apostate Brethren fall in with Jeff. Bullock , for proof of which see the Judgment of their Monthly Meeting at Philadelphia , that cleareth T. Fitzwater and condemneth me , for saying , The Light is not sufficient without something else , which we have caused to he printed , with our Answer to it . Now I do boldly say , these men are fallen from the Fundamental Principle of the Quakers in this very particular , and are guilty of Heresie themselves , and yet would lay their Brat ( Whore like ) at my door , but I return it to him and them . And notwithstanding that John Delavall hath made an absolute and positive Appeal to antient Friends in Old England , to determine in this case , I cannot easily be perfwaded , that after they have fully heard the Case truly stated betwixt J. D. and me , that ever they will approve his Doctrine , but on the contrary , if they hold to their former Principles , as I am charitable they do , they will condemn it , and blame his so medling , and all them that adhear to him , notwithstanding of his Fawning and Flattery , whereby he seeketh to have their favour for his professed Subjection to their Determination , which if it prove a Contradiction to what he at present thinketh is the dictate of the Infallible Spirit in himself , it shall be seen what manner of Person he is , and how unfit to teach others , that is not truly taught himself in one of the first Principles of the Christian Doctrine . And notwithstanding his fawning to have favour with Friends in England , he could not do a worse thing to render Friends Odious , both in England , and every where else , to assert it as the Quakers Principle , To be a Heresie and Error in a Fundamental Doctrine , to say , The Light within is not sufficient without something else , that something else ( as confessed by him ) being the Man Christ Jesus without us , and his Death and Sufferings , and Intercession ; for if the generality of Professors in Christendom believe this to be the Quakers Doctrine , there cannot be a more mischievous Stumbling block laid in their way , to hinder People generally fróm joyning in Society with them . Therefore I hope God will put it into the hearts of faithful Friends in England , and else-where , zealously to withstand this most pernicious Anti-christian Doctrine of J. Delavall and his Associates , that say , It is a Heresie to assert ( this sound Christian Doctrine ) That the Light within is not sufficient to save men , without the Man Christ without us ; for if fo , then either there is no Man Christ without us , or he is no Saviour to us at all , and hath only the bare and empty Title of a Saviour , to wit , the Man Jesus of Nazareth . And tho' J. D. hath again and again asserted , That by his so accusing me , he doth not exclude the Man Christ Jesus in the Outward , from having a part in our Salvation ; yet who can believe him , but he that can believe the greatest Contradiction , which no man ever can do , that has not lost his common Sense and Reason , and is not become a Brute in Understanding . Beside , if he doth not exclude him from having a part in our Salvation , as neither do I , but include him , then in what part of my Assertion lodgeth the Heresie , that he hath charged upon me , for saying , The Light is not sufficient without something else , I confessing , that by something else , I neither understand Humane Learnning , nor the Letter of the Scripture , nor outward Preaching , as absolutely and universally necessary , but the Man Christ Jesus ? And as great a Contradiction is it in J. D. to blame me for charging him , That he holdeth the Measure to be sufficient without the Fullness ; for if he holds not this , he must needs hold , That the Light within is not sufficient without the Fullness , that is something else than the measure of the Light within , or then he must hold two Contradictory Propositions to be false , as thus , It is false to say , The Light is [ Not ] sufficient without the Fullness , And It is false to say , The Light [ is ] sufficient without the Fullness . Which is an absolute Contradiction to all common Reason of Mankind ; and I do solemnly say , that of all the Adversaries I ever had to do with in Dispute , I never met with a more Ignorant or more Unreasonable Adversary . And tho in a Letter to me ( wherein he is concerned with some others ) he falsly chargeth me , as being either Crased , &c. I appeal to all Impartial Readers of common Reason , Whether ever they heard or knew a man that seemeth more Crased than he . And to me it seemeth a Judgment of God upon him , to be so bewildered and confounded in his common Sense and Reason as a man , for daring to oppose so great a Christian Truth asserted by me , a poor Servant of the Lord , and to call it Heresie , he having signally , and more than ordinary appeared but of late to joyn with me in the same Testimony , as I told him in my former Paper , how by his charging me with Heresie , he had unministred himself . To which he returns not any thing of sollid Answer , but instead thereof a silly jest , not worth mentioning And thus the Scripture is fullfilled in him , Because they received not the Truth in Love , God gave them up to strong Delusions , to believe Lyes . To his saying , in his second Paper to me , My Answer , that things which are inseperable , yet are distinct , giveth me no Relief . I answered him , I need no Relief in the Case , my Examples were proper and pertinent , as that Faith and Repentance are inseperable , and yet we are not saved by Faith without Repentance , which he in his Ignorance laboureth to render Ridiculous , by the Addition of his own words , making them a Tautology . But he altogether passeth by my Example how Christs Godhead and Manhood are inseperable ; and yet it is most congruous and proper to say , The Man Christ cannot save us without his Godhead , which Christ taught himself , expresly saying , I can do nothing of my self , i. e. without my Father . Also , it doth no more infer that I deny the sufficiency of the Light within because I say it is not sufficient without the Man Christ without us , than it inferreth , that he that saith , John Delavall is not a Man without his Soul , denyeth J. D. to be a Man ; Or , J. D. is not sufficiently honest without honest dealing , denyeth J. D. to be sufficiently honest ; Or , because Rich. Hubberthorn said , Christ is not Christ without God , that Christ is not Christ ; see his Collection , pag. 29. As for his other Collections of Testimonies out of mine and other Friends Books , in his second Paper , added to these in his former , as I said before , I find none of them inconsistent with my present Doctrine , and if he think they do , I shall freely consent to it , if he please , that he may expose them to the World in Print , or any other Papers he hath sent me , that so Impartial Readers may judge betwixt us . To his charging me , with Gratifying some ill affected to the Government , and my Contentious Behaviour in Church and State ; I have answered him , His Accusation i● grosly false and malitious , and I reject it as such ; I have no way medled with the Government , but have born my faithful Testimony to Friends antient Principle , against the use of outward Weapons . It is no new thing for innocent men to be charged with being Enemies to Government , by men of his and their Spirit and Stamp ; so were Friends charged in old England , at their first appearance , and particularly G. F. and so were the Protestants in Germany , and else-where , by the Papists . In a third Paper I sent John Delavall , in answer to his Letter , bearing date the 3d of the 11 Month , I did argue with him at great length , That if because Christ without and Christ within are inseperably one Christ , therefore it may be said ( according to him ) that it is sufficient to preach Christ within ; as he and many of his Brethren argue , and that it is a Heresie to say , The Light within is not sufficient without something else , viz. the Man Christ Jesus . By the same Argument , It is sufficient to preach Christ without , and it is a Herefie to say , The Man Christ is not sufficient to Salvation without something else , viz. the Light within . And therefore by John Delavall and his Brethrens way of Argument , all these who have only preached Christ without , have been in the right , and all Friends who have blamed them , for not preaching Christ within , are blame-worthy ; Why ? Because Christ within and Christ without are inseperably one Christ . But to this , and many other things in my three Papers , I have received no Return . And as I have told him , I desire not further to Dispute with him thus in private , that is to little purpose , but am willing to commit to publick View , partly what is already past betwixt us , or what may further pass , reserving some other weighty things , I sent him in my former Answer , to another occasion , as I may have Convenience . In the mean time let it be remembred , that he hath not brought one place of Scripture , in all his Papers , whereby to convince me , that I am guilty of Heresie in the matter he accuseth me . And seeing the matter is come to this plain Issue , that they have now publickly charged me and my Friends joyned with me , of being Guilty of Heresie , which formerly they did rather whisper and mutter in Corners , and that it now openly appeareth in the face of the World , that they accuse that to be Heresie , which is a Fundamental Doctrine of the Christian Faith , received , as we can prove , by Geo Fox , George Whitehead , William Penn , and the best of Friends , as well as by all Christians in the whole World , it evidently appeareth , and most necessarily followeth , that the Heresie is theirs , and they are Hereticks , and therefore our Seperation from them is just , and is a necessary Duty , we having oft admonished them before , in private Conferences and Meetings , the Scripture saying , An Heretick , after the first and second Admonition , Reject . And thus having cleared my self of Heresie , the Hatred ( no more than the Heresie ( he sought to fix on me ) doth not at all belong to me , and therefore I return both upon him , as his Due , until he Repent , which I can truly say , I sincerely wish and desire . George Keith . THE END . The Printer's Advertisement . THat notwithstanding the various Reports spread concerning my refusing to Print for these that are George Keith's Opposers , These are to signifie . That I have never refused , but often proffe●ed to Print any thing for them , and do now again signifie , that if John Delavall or any other of his Brethren have any thing to print , I am most willing to do it for them ; not that I want to beg their Work , I need it not , but to leave them without Excuse , that if they be any way wronged or falsly charged by what is published in Print to the World , they may have equal priviledge to Vindicate themselves as Publickly ; though I have little cause to make this Offer to them , considering their many Abuses to me . W. B. 
A47155	----	A just vindication of my earnest expostulation, added to my book, called The Antichrists and Sadduces detected, &c. directed to the pious and learned, in the Church of England, and among the dissenters, against the trifling exceptions of Edward Pennington, which he calls Some observations, etc. Keith, George, 1639?-1716. 1696 Approx. 25 KB of XML-encoded text transcribed from 4 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47155 Wing K178 ESTC R14235 12937432 ocm 12937432 95818 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47155) Transcribed from: (Early English Books Online ; image set 95818) Images scanned from microfilm: (Early English books, 1641-1700 ; 717:15) A just vindication of my earnest expostulation, added to my book, called The Antichrists and Sadduces detected, &c. directed to the pious and learned, in the Church of England, and among the dissenters, against the trifling exceptions of Edward Pennington, which he calls Some observations, etc. Keith, George, 1639?-1716. 7 p. Printed by J. Bradford ..., [London : 1696] Caption title. Signed: G.K. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Penington, Edward, 1667-1701. -- Some brief observations upon George Keith's earnest expostulation. 2005-05 TCP Assigned for keying and markup 2005-06 Aptara Keyed and coded from ProQuest page images 2005-07 Mona Logarbo Sampled and proofread 2005-07 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A Just Vindication Of My Earnest EXPOSTULATION , Added to my Book , called The Antichrists and Sadduces detected , &c. Directed to the Pious and Learned , in the Church of England , and among the Dissenters , against the Trifling Exceptions of Edward Pennington , which he calls Some Observations , &c. PAssing by his Unchristian and Uncharitable Censures , of my being guilty of Pride , Ambition , Malice , &c. and Monopolizing Knowledge among the Quakers ; which last he goes to prove , with a lying Story he takes out of a lying Book , published against me , saying , It seems he told a Friend of ours in America , If you serve G. K. so , G. K. will leave you , and then ye shall wander about for lack of Knowledge , and shall not find it : Which is an abominable Falshood : And this and the like false Accusations , are the best Armour , these my Adversaries have to Fight against me , as also his falsly charging me , with imposing fond Notions , and Unscriptural Creeds upon them ( but what he calls so , were no other , then some of the great Fundamentals of the Christian Religion , the Denyal whereof I have sufficiently proved them guilty of , in the Meeting at Turners-Hall , 11th . of the 4th . Month , 1696. and in the Printed Narrative of the Proceedings there ) I think fit to give some brief Reply , to his Charge , p. 4 , 5. where he saith , I once gave a different Character of their Learning and Piety too , to whom I directed that Expostulation , for which he citeth some Passages in a Book of mine , called Help in time of Need. Printed above 30 Years ago . But none of these Passages prove , that I did judge there were none among them all , Pious and Learned , for indeed I was never so uncharitable . This Man who will needs print Books , had need to go to School to learn that from Particulars to the Universal , the Consequence is not good . What I said against the Philosophy then taught , in the Colleges of that Nation , many learned and Pious Men in both Nations , will assent to be true , to wit , the Jesuit Philosophy ; for that was it which was then taught , and which I learned almost Word by Word out of Jesuit Authors : And since that time , both that College , and I suppose all the other Colleges in both Nations , have changed that sort of Philosophy , out of their dislike to it , as I my self had done , before I was a Quaker . But what if I should blame the Philosophy that is now taught in all the Colleges ? Is there no other good Learning , but that called Philosophy ? He has but little Learning , that so argues . What I then said against Schools and Universities , was against the ill Constitution and great Abuses in them at that time , but not against Schools , well and duly constituted , as neither was Luther , whose Authority I cited against them . Next as to what I said concerning Prelacy , and Lording Bishops , ( for so I cautioned it ) in that Book . Neither doth this prove , that I did conclude there could be no pious Bishops ; for within a few Lines , in that very page , I did own there were some Bishops in Queen Mary's Days , to whom the Lord had a regard , according to their Faithfulness to what they saw ; by Lording Bishops , it is obvious , what I meant , even the same that is meant 1 Pet. 5. 3. being Lords over God's Heritage . But doth this prove , that I did judge there are none to be found Pious and Learned among any here in England , Episcopal or others . Even , Bernard , Thauler , and T. Kempis , with divers others that lived in the Church of Rome , many Protestants as well as I , have esteemed both Pious and Learned . Indeed I have to my Experience , found such great Lording and Tyrannical Imposition in George Whitehead , and William Penn , with their Lording Brethren of the Yearly Meeting , 1695. as I never found in any of the Bishops , either English or Scottish ; for by none of them was I ever Excommunicated : but by the Former I was Excommunicated , for bearing my Faithful Testimony against most Vile Errors , opposing the Great Essentials of Christianity , that I found among them . But however , to take away all Shadow of Clamour against me , on the account of any hard or uncharitable Censures I had formerly at any time passed on any of the several Professions of Protestants , whether Espiscopal or Dissenters of all sorts , or on the account of the hard and uncharitable Names I have at any time given to any of them , that were not deserving them . I have oft by Word of Mouth freely and openly acknowledged my Rashness in so doing , and in my Book of Retractations , shortly to be published , I revoke and retract them All that I have said or writ , or printed at any time against any , that did not deserve the same , though it were easie for me to prove , that they who now thus accouse me , have far exceeded me , in giving hard Names , and passing hard Censures upon the Ministry of all Protestant Professions differing from them . But the things is so evident , that it were to waste Paper , to prove it , That they have generally called them Thieves , Robbers , Conjurers , Witches , &c. But let them own and declare , whether notwithstanding these hard Censures and Names , they have given generally to all Dissenting from them , of all Professions of Protestants , do they extend this severe Censure to all and every one of them ? Are all and every one of them Witches Conjurers Thieves , Robbers , the Pest of the World , the Bane of Soul and Body of the Universe , Idle Gormandizing Priests , &c. the unlovely Epithets . they have given Dissenters from them , both Episcopal and Nonconformists , in general , do they make no exception ? Is all Britain become such a Sodom , that there are not ten Pious or Righteous Persons to be found in it among all the Millions that dissent from them ? If they will affirm it is so , their uncharitableness is detestable ; but if they will allow , that some Righteous and Pious Persons are to be found among them , then why do they quarrel with me , for allowing the same , and that there are Learned Men among them , far beyond any stock of Learning any of the Quakers lay claim to , I suppose they will not gain-say ; what is then my Trespass , for allowing that there are such in the Church of England , and among the Dissenters , when they do the same ? And whereas they say , pag. 6. Hath he ever retracted this ? If not , what encouragement have ye to become his Journey-Men , to work under him ? To the former I say , I have both by Word and Writ , and is designed by me to be in Print very shortly , retracted all the hard Censures and Names that I have at any time given to any , who have not deserved them , as is above-said . But what a base Insinuation is it in them , that I would have any of the Pious and Learned of the several Protestant Professions , to become my Journey-men to work under me ? Is there any thing like this in my Expostulation with them ? O shameless Men ! Have ye no better Weapons to fight against me , but such Lying Insinuations ! Let my Exp●stulation be examined , and nothing of that sort will be found . Nay , I have not desired any of their Assistance to defend me ( I am content they let me stand or fall to my own Master ; for my Trust is , that God will uphold me ) but my Expostulation was with them , and my Serious Invitation unto them , by their Pious and Learned Writings , to oppose and refute those Vile Errors , boldly avouched and publickly broached in the late Printed Books of some Leading Men , among a Gang and sort of Quakers . He saith , He shall digest the Matter he proposeth to treat upon into ten Heads . But what indigested matter he brings forth to his and their shame , whom he defends , I think to take some notice . The first Head is my representing the Quakers , as worse than Papists . On this Head he is guilty of gross Untruth and Falshood in two Particulars . 1. That I represent the Quakers as worse than Papists . But the very Words he cites cut of my Expostulation clear me , I charge not the Quakers indefinitely , or universally , but a sort and gang of them , if he be such an Idiot to make no distinction betwixt a part and the whole , how is he fit to print Books 2. That he makes me represent them , I so charge , absolutely worse than Papists : Whenas I cautioned my Words thus , — Vile Errors not only as bad as any Popery , but much worse than the worst of Popery in DIVERS RESPECTS .. Observe , in Divers Respects : I said not absolutely , and in all respects , but in divers respects . And this I can very easily prove . And as to his Insulting Queries , to answer to some of them ; which Answer will comprehend an Answer to them all . Do we promote Errors , ( saith he ) worse than worshipping a piece of Bread as God ? I say , that 's a Transition from the subject of the Controversie betwixt them and me , to another foreign subject , viz. Transubstantiation ; it seems this bold Novice has not leareed that Maxim , Verba sunt int●lligenda secundum subjectam materam , i. e. Words are to be understood according to the subject matter If I say , this is not one of these respects , wherein I have charged them , this Junior Sophister is at a non-plus . But seeing I have clearly proved that G. W. has Destroyed the true Object of the Christian Faith and Worship , by denying Christ to be either God or Man , as I have shewed in my Narrative , and , That it is needful to our Salvation , to believe in Christ as he suffered at Jerusalem . These mens Error may be justly thought equal to that of the Papists , in that very respect , if not to exceed it . The adoring a false Christ within , is fully as great Idolatry , as the Papists adoring a piece of Bread without . And it is a false Christ within , which they adore , who set up a false Notion of Light within , and a false Lying Spirit that hath led them to Vilifie and Reproach the Man Christ Jesus without them , and boldly to slight his precious Blood , and call Christ without , glorified in the Heavens , an imagined God beyond the Stars , that is denyed by the Light within ; therefore that Light within , that denyeth Christ without , who is the true Christians Saviour , and who is both God and Man , is not the true Light , but a Lying Spirit of the Devil . And let sincere Christians judge , whether is the greatest Idolatry , to worship the Devil within , or a piece of Bread without ? I am sorry they give me this occasion to detect them ; but since they will needs give it , it is fit they be answered . And the same or like Answer will suffice to his Queries , about worshipping Images , Praying to Saints and Angels , Merits and Purgatory : And as to Merits , I am sure most Papists are more sound than some of them ; for whereas Papists generally profess highly to value Christ's Merits , and own their first Justification to the Merit of Christ's Obedience and Righteousness without them : William Penn hath called this Doctrine , A Doctrine of Devils , and an Arm of the Sea of Corruption , deluging the whole World. In vain are all his shufling Aggravations against me , upbraiding me with my being changed in my Opinion , of what these Quakers were : I have owned it again , and again , that I am changed in my Opinion of them ; but how doth this prove me an Apostate , or ill man ? Are they all ill Men , that have the same Opinion of them as I now have ? And as I have formerly told them , they have changed their Opinion of me , as much as I have of them , so that in that respect , they have no advantage against me . I own it , they deceived me , they were the Deceivers and I was the Deceived ; and which was worse , let the Intelligent judge . But now I bless God , I am undeceived in them , I know them better : And what would they have more ? The Second Head , hath nothing in it worth noticing , but their Unjust charging me with Malice , both with respect to them , viz. that Gang of Quakers above-mentioned , and with respect to such whom I directed my Expostulation unto , their Application of that place in Acts 21. 28. against me , is very Abusive and Shameless . The Jews cryed , Men of Israel , help . But against what ? against Paul , and the worthy Name of Christ which he bore Testimony to . Did I make any such Cry , to help against that worthy Name , or any true Professors of it , by my Inviting them to oppose the Vile Errors that are contrary to it ? But how doth he prove that I am malicious to the Pious and Learned in the Church of England , or among the Dissenters ? They , and not he , nor his Gang are a fit judge of this . Am I malicious either to the one or the other , to tell them , I would not have the Bapists out-do them , in Zeal for the Christian Faith ? Is it not an evident Argument of my love to them ? His base Insinuation , that I would stir up Persecution against them , seeing I had so fairly cautioned against any such Jealousie , both in this Expostulation , and in my Printed Narrative , I think not worth the least regarding . The Third Head , so far as it contains a false Reflexion on me , I shall not notice , but in so far as it tells a most impudent Untruth , with respect to the People called Quakers , I cannot omit it ; for whereas I have said , That many of their chiefest Teachers , have with great boldness provoked such as differed from them , to publick Disputes . This he denyeth to be true : But with what Face of Brass could he deny it ? That is a thing so notoriously known , which thousands both of the Church of England and Dissenters , can testifie . But the Colour he would put upon it is , That what they did , was to clear themselves , and to detect the Abuses put on them . As if they had been only on the defensive part , in all the publick Oppositions they made in Congregations , and elsewhere ; whereas it is abundantly known , they were the first Aggressors , and first of all began to charge all the Ministry in the Nation , with being False Teachers , Hirelings , holding false Doctrines ; and though it were to carry Water to the Sea to prove it , yet let but their own Books in Print , particularly George Fox's Journal , and Edward Bou●oughs collected Treatises , bear witness to any such Novices among the Quakers that know it not . And was G. F's Primmer , to the two Universities , which he himself could not read , and his Battle door , containing Words of many Languages , of which he knew not one Letter , only to clear the People called Quakers . The Fourth Head contains nothing but repeated Recriminations and Reflections against me , already Answered ; except that in the latter part of it , they propose it , Whether it would not be most equal and reasonable for them , viz. such to whom I have directed my Expostulation , to begin with me , by calling me forth to a publick hearing upon my former Books . To this I Answer , that I am most willing they do , and what I cannot justly and safely defend of any passages in my former Books , I will fairly retract . But whereas they upbraid me again , and again , with contradicting my former Doctrines and Principles , as to Articles of Faith , I cannot find that they have proved it against me in one particular . But that they to whom I directed my Expostulation , should begin with me , I suppose they will not think so proper , because whatever just Offence I have given to any of them , my late Adversaries of that Gang among the Quakers have far exceeded me , and they have that which casts the Ballance as to them , that they justifie all they have said , and printed against them , to every tittle , to maintain their Infallibility ; which I have not done , but in divers things I confess my Mistakes , and wherein I have justly offended any , I humbly ask their Forgiveness . The Fifth and Sixth Heads , having sufficiently Answered them both in my Narrative and Expostulation , I see not the least cause to say any thing unto , but leave them to the Readers impartial Consideration . Only I take notice of the bold Untruth he chargeth me with , of my proposing the disturbing of their Meetings ; for I cautioned it expresly , that what should be done to refute their Vile Errors , might be done at the end of their Meetings , or at other set times ; and this is more regular , than what divers of them have done , to make Opposition in the Meetings of others , before their Meetings were ended , as Jacob Talner lately did , in one of our Meetings , who is one of their Preachers : And seeing they justifie what some of them did , by way of publick Opposition , to clear themselves , and to detect the Abuses put on them , and that they allow this to be equal and reasonable , and no trespass against the Civil Peace ; and that many , or rather indeed all of other Professions , do judge that the Quakers have misrepresented them , and put Abuses on them , why should they not think it fair , that these of other Professions , who think themselves injured by them in point of Doctrine , should have freedom in publick , to their Faces , to clear themselves . And why should not I also by the same Argument , have full Liberty to clear my Innocency , and detect the Abuses they have put upon me , and that Face to Face , without any breach of the Civil Peace ? Was the taking away the Preachers Hour-glass with G. F. justified , but a clearing themselves ? And Solomon Eccles coming into a publick Assembly , here in London , all besmeared with Mans Excrements , and one that got on the Pulpit , and began to sow and stitch with a Needle ? The Seventh Head , is nothing but an unjust Insinuation , That I would excite the Civil Authority against them , and that I would fain instruct the Civil Authority , what their Duty is in this Case . But they bringing no Proofs of their Charge against me , it were a superfluous labour in me to Answer them on this Head. I am very hopeful that as formerly I have had the Countenance of some in Civil Authority , in my publick Opposition to their Vile Errors , so I may have the like for the future . Their Insinuation , That such Encouragement of any in the Civil Authority , would be a breach of an established Act of Parliament , is so silly and ignorant , that it deserves not the least Consideration . The Eighth Head is a bare-faced Calumny , My high Opinion of my self in setting up for Director , both of Church and State , in Methods to be used for the preservation of the Protestant Religion . Doth any honest Man , that proposeth his humble Opinion , what may be good for both the Protestant Religion , and State of the Kingdom , deserve such an unworthy Character ? Is not the like commonly practised from time to time , without the least offence ? Had not divers of the Teachers among the Quakers , particularly G. F. the Younger , given far greater occasion to be judged , having a high Opinion of himself , in what he printed of Advise to the King himself , viz. Charles the Second , and what others have Printed of the like Nature , and what G. F. the Elder , and E. B. have printed to Parliaments ? In the Ninth Head , whereas they charge me , with being either grosly insincere , or else very ignorant of the Law in such Cases , which deeply affects both Persons and Estates , by Imprisonments , Fines , and Pillory , viz. because I said , If Order were given by them , bearing Authority in this Nation , that all such Books of them , as contain Vile and Abominable Errors were suppressed , they viz. my Opposers among the Quakers should have no Cause to complain . To this I Answer , 1. Were not by the same Argument they insincere or ignorant , who have charged not only some of their Brethren , but differing from them in Punctilio's of their Church-Government and Women's Meetings , as in particular Christopher Taylor his charging William Rogers with high Blasphemy , in a Printed Book of his , but also in charging with Heresie and Blasphemy , many of the Ministry in the Nation , reputed Orthodox by Civil Authority ? But , 2dly , must not their Vile Errors and Heresies be opposed , and the Authors of them witnessed against , and warning given against them , otherwise all that do so , must they be reckoned Persecutors and Malicious . O ye partial Judges , why judge ye so partially and insincerely that in another , wherein ye are so guilty your selves ? If that were any Guiltiness , to call Error and Heresie by their true Names . In their Tenth , and last Head , they labour to state the Case betwixt their Books , and my Books , from Pensilvania , as far different , and that my Books were justly suppressed by them , here at London , they think it was but common Prudence , to hide the Bone of Contention , lest my quarrelsom Books , as they are pleased to call them , should infect some with the same Spirit of Discord . But they plead hard , that their Books should not be supprest . To this I Answer , 1. Had it not been more honesty in them , as well as Christian Prudence , to have disowned these gross Errors , which I evidently proved against them in Pensilvania , out of their own Letters and Manuscripts , as well as by other Proofs , than to have hid and cloaked them , and Excommunicated me , for my faithful opposing them . 2. But where is the far different case ? why they should suppress my Books , and the Civil Authority should not suppress theirs ? Why ? my Books would have been a Bone of Contention , to infect some with the same Spirit of Discord . But must not the Truth be contended for ? Are we not commanded to Contend earnestly for the Faith once delivered to the Saints ? and such was the contention of my Books , and of my Spirit . The case indeed , I confess , is very different , but to their great disadvantage , and to my great advantage . They did well , they think , to suppress my Books , lest some Discredit or Reproach should fall on them , if it should be known , that any of them did hold such Principles , which all true Christians abhor , being contrary to the Essentials of Christianity . But their Books must have free and full Scope to pass current through the Nations , that have been a far greater Bone of Contention , and tending not only to bring Infamy upon all other Christian Professions and Professors , but Reproach and Contempt upon the Person and Doctrine of our blessed Saviour , and his holy Prophets and Apostles , as not only I , but others have made clearly to appear , and may be yet made more to appear in due time . His idle Story , about the Revolutions , which they have so nauseously repeated , and which I have oft fully Answered ; to answer it any more , would be a needless Repetition , therefore I let it pass with his other Impertinencies and Calumnies , not worth the noticing . But were I inclined to retort his idle Story of Erasistratus against me , on the Hypothesis of the Revolution , ( or Transmigration ) I might say these my late Adversaries , who place all upon the Inward Principle , excluding the Man Christ Jesus from being our Saviour , are the old Stoicks , Epicureans , Pelagian Brittains redivive , and other Ethnick Philosophers , who bitterly opposed the Christian Faith. But though they have not their Souls , I am sure they have their Heathenish , Antichristian Principles . G. K. THE END . London , Printed by J. Bradford , in New-street , without Bishops-gate , near Hand-Ally , 1696. 
A47158	----	A looking-glass for all those called Protestants in these three nations Wherein they may see, who are true Protestants, and who are degenerated and gone from the testimony and doctrine of the antient Protestants. And hereby it is made to appear, that the people, called in derision Quakers, are true (yea the truest) Protestants, because their testimony agreeth with the testimony of the antient Protestants in the most weighty things wherein the Lord called them forth in that day. Particularly, with the testimony and doctrine of William Tindal, who is called a worthy martyr, and principal teacher of the Church of England;faithfully collected out of his works. By George Keith. Keith, George, 1639?-1716. 1674 Approx. 33 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-07 (EEBO-TCP Phase 1). A47158 Wing K180 ESTC R218561 99830143 99830143 34593 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47158) Transcribed from: (Early English Books Online ; image set 34593) Images scanned from microfilm: (Early English books, 1641-1700 ; 2032:15) A looking-glass for all those called Protestants in these three nations Wherein they may see, who are true Protestants, and who are degenerated and gone from the testimony and doctrine of the antient Protestants. And hereby it is made to appear, that the people, called in derision Quakers, are true (yea the truest) Protestants, because their testimony agreeth with the testimony of the antient Protestants in the most weighty things wherein the Lord called them forth in that day. Particularly, with the testimony and doctrine of William Tindal, who is called a worthy martyr, and principal teacher of the Church of England;faithfully collected out of his works. By George Keith. Keith, George, 1639?-1716. Tyndale, William, d. 1536. [8], 32 p. [s.n.], London : printed in the year, 1674. Caption title on p. 1 reads: Some clear testimonies unto the truth, (as it is owned by the people called in derision Quakers collected out of the works and books of William Tindall martyr. Running title reads: A looking-glass for Protestants. Reproduction of the original in the Friends House Library, London. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Tyndale, William, d. 1536 -- Early works to 1800. Society of Friends -- Early works to 1800. Protestants -- Early works to 1800. Quakers -- Early works to 1800. 2003-01 TCP Assigned for keying and markup 2003-03 Apex CoVantage Keyed and coded from ProQuest page images 2003-04 Olivia Bottum Sampled and proofread 2003-04 Olivia Bottum Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion A LOOKING-GLASS For all those called PROTESTANTS IN THESE Three Nations . Wherein they may see , who are True Protestants , and who are degenerated and gone from the Testimony and Doctrine of the Antient Protestants . AND Hereby it is made to appear , that the People , called in derision Quakers , are true ( yea the truest ) Protestants , bccause their Testimony agreeth with the Testimony of the Antient Protestants in the most weighty things wherein the Lord called them forth in that day . Particularly , with the Testimony and Doctrine of William Tindal , who is called a Worthy Martyr , and Principal Teacher of the Church of England ; Faithfully Collected out of his Works . By GEORGE KEITH . London , Printed in the Year , 1674. THE EPISTLE To the Impartial Readers unto whosoever hands this may come . COme all you called Protestants in these three Nations of England , Scotland and Ireland , whether you be of the Faith and Principles of those called Episcopalians , or whether you be Presbyterians so called , or Anabaptists , or Baptists , or Independents , or of any other Name or Denomination , Behold a Looking-Glass for you all , whereinto , if you will look , you may see , whether ye be true Protestants , or not . You do all indeed lay claim to the Title of Protestants ; But as they were of old , who called themselves Jews , but were not ; so in this day , there are many who call themselves Protestants , but are not , for they agree not with the Antient Testimonie and Spirit of the Protestants , but are exceedingly degenerated from them , both in Life and Doctrine , who if they had been true to the Protetant Cause , for which God raised up the first Protestants , above one hundred years ago , had not only retained the Life and Doctrine of the Antient Protestants , but had advanced further , and gone beyond them both in largness of Discoveries , and Purity of Life , for at that time , it was but as the Twy-light , or Dawning of the Day , so that they had not attained unto so clear and perfect discoveries of Truth , as were afterwards to come : but oh , how have the most of them all , who in this day are called Protestants , not only been deficient in advancing and carrying on that Testimony and Cause for which the Lord raised up the Primitive Protestants , but are fallen exceeding short of them , yea degenerated and back sliden from them in those weightiest and most material things , which they bore Testimony unto in their day , as they were called forth of th Lord , and furnished by him , not only to appear for his Truth in Words , but with a most noble and invincible Courage to Seal it with their Blood , among whom William Tindal was one of the most Eminent , whose Works and Labours , by the Blessing and Grace of God , were of great use to propagate knowledge unto the people of these Nations in that day , wherein Ignorance and Darkness so much abounded . This William Tindal , was a man not only of a pious and good Life , but well Learned , as appeareth in that he Translated the Bible , both the Old and New Testament , so called , out of the Tongues in which they were originally writ , into the English ; whose Translation is the first English Translation that is extant , and a good work it was in that day , and of great service among the peolpe , which made the Romish Clergy so angry ( who would have still hoodwinck'd the People in Ignorance ) that they ceased not until they got him burnt , who suffered Martyrdom for the Truth , in West Flanders , in the days of Queen Mary ; But above all , he was a Man endowed with a good measure of the Spirit of God , and taught of God , as both his own Works , and the History of his Life Recorded by Fox in his Martyrology , doth sufficiently make manifest unto any who have a Spiritual discerning : and if there be any things found in his Works , which Answer not perfectly to the Truth , it is to be imputed to the Darkness and Ignorance of that time , which God wincked at ; nor should these things , which were given him , as Testimonies from the Lord , to bear in his day , be the less esteemed and received , because of any Weakness or Imperfections , as touching some things , wherein he might be swayed by the darkness of that time in which he lived ; But rather we should be thankful unto God for his Mercy , in that he lighted such a Candle , and set it on a Candlestick to shine as a Light in a dark place , while Darkness was so thick throughout all the Land. I could cite the Testimonies of many other Witnesses , who sealed their Testimony with their Blood unto the Truth , both in England and Scotland , and also in other places . But this being done partly by others formerly , and as it may please the Lord so to order it , it may yet be done more largly , only at this time I found my self moved in the Zeal of the Lord , to give forth this small Treatise , being a faithful Collection of the words of the aforesaid William Tindal , extracted by me , out of his Printed Works with my own hand , without adding unto , or diminishing from them , so much as one word , only the Titles I have added before each Purpose , by way of Index . My design is to make it known , that we , the People in derision called Quakers ▪ are truest Protestants ; for all , who have any knowledg of our Principle , whether by reading our Books , or hearing our Declarations , cannot but see , that those Testimonies of William Tindal are more agreeable unto our Principles , than unto those of any other People in these three Nations . Some clear Testimonies unto the Truth , ( as it is owned by the People called in derision Quakers collected out of the Works and Books of William Tindall Martyr . CHAP. I. Concerning Christs dying for all Men. In his Prologue upon the Prophet Jonas . WE be all equally Created , and Formed os one God our Father , and indifferently bought and redeemed , with one blood of our Saviour Jesus Christ. CHAP. II. Concerning both the Law and Gospel , being in Mans heart . In the same Prologue upon Jonas . AS the Law which fretteth thy Conscience is in thy heart , and is no outward thing ; even so seek within thy heart the Plaister of Mercy , the promises of forgiveness in our Saviour Jesus Christ : according unto all the ensamples of Mercy that are gone before . And with Jonas let them that wait on Vanities , and seek God here and there , and in every Temple , save in their hearts : go and seek thou the Testament of God in thy heatt ; sor in thy heart is the word of the Law , and in thine heart is the word of Faith in the promises of Mercy in Jesus Christ ; so that if thou confess with a repenting heart , and knowledge ; and surely believe that Jesus is Lord over all sin , thou art safe . CHAP. III. Concerning the outward and inward part of the Scripture . In the same Prologue . THE Scripture hath a Body without , and within a Soul , Spirit , and Life ; it hath without , a Bark , a Shell , and as it were , an hard Bone , for the fleshly minded to gnaw upon ; and within it hath Pith , Kernel , Marrow , and all sweetness for Gods Elect , which he hath chosen to give them his Spirit and to Write his Law , and the Faith of his Son , in their hearts . CHAP. IV. Concerning the Heathen , that they had the Spirit of God , and that Pharoh had the Spirit of Grace , before his heart was hardned . In his Prologue upon Matthew . ANd Paul Writeth Rom. 1. that the Heathen because when they knew God , they had no list to honour him with Godly living ; therefore God powered his Wrath upon them , and took his Spirit from them , and gave them up to their hearts lusts to serve sin , from Iniquity , to Iniquity ; till they were throughly hardned , and past Repentance . And Pharoh , because when the Word of God was in his Country , and Gods People scattered , throughout all his Land ; and yet he never loved them , nor it ; therefore God gave him up : and in taking his Spirit of Grace from him , so hardned his heart with covetousness , that afterward no Myracle could convert him , hereunto pertaineth the Parable of the Talents . CHAP. V. Concerning Good works through working of the Spirit of God , how that they help to continue us in the favour and Grace of God. In the same Prologue . LEt us Arm our selves with this remembrance , that as Christs works justifie from sin , and set us in the favour of God ; so our own deeds through working of the Spirit of God , help us to continue in the favour and the Grace , into which Christ hath brought us ; and that we can no longer continue in favour and Grace , than our hearts are to keep the Law. CHAP. VI. Concerning a believer , and spiritual Man that is renewed , how he needeth no outward Law. In his Treatise on the Parable of the wicked Mammon . AS thouneedest not to bid a Tree to bring forth Fruit , so is there no Law put into him that believeth , and is justified through Faith ( as saith Paul in the first Epistle to Timothy chap. I. ) neither is it needful : for the Law of God is Written and Graved in his heart , and his pleasure is therein . And in another Treatise of his , called the Obedience of a Christian Man. He now that is renewed in Christ keepeth the Law , without any Law written , or compulsion of any Ruler , or Officer , save by the leading of the Spirit only . Chap. Obed. of Subjects . CHAP. VII . Concerning Faith , how that the true Faith , is a feeling Faith. In his Answer to Sir Tho. Mores Dialogue , 1530. THere are two manner of Faiths , an Historical Faith , and a Feeling Faith. The Historical Faith hangeth on the Truth and Honesty of the Teller , or on the Common Fame and Consent of many : as if one told me , that the Turk had wone a City , and I believed it , moved with the Honesty of the man : now if there comes another that seemeth more Honest , or that hath better perswasions that it is not so , I think Immediately that he lyed , and lose my Faith again . And a Feeling Faith is , as if a man were there present when it was won , and there were wounded , and had there lost all that he had , and were taken Prisoner there also . That Man should so believe that all the World could not turn him from his Faith : even likewise if my Mother had blown on her Finger , and told me that the Fire would burn me , I should have believed her with an Hystorical Faith , as we believe the Stories of the World , because I thought she would not have mocked me : and so I should have done , if she had told me that the Fire had been cold , and would not have burned : but assoon as I had put my Finger in the Fire , I should have believed , not by reason of her , but with a feeling Faith , so that she could not have perswaded me afterward the contrary . So now with an Historical Faith , I may believe that the Scripture is Gods , by the teaching of them , and so I should have done , though they had told me that Robinhood had been the Scripture of God , which Faith is but an Opinion , and therefore abideth ever fruitless , and falleth away , if a more glorious reason be made unto me , or if the Preacher live contrary . But of a Feeling Faith , it is written , John 6. they shall be all taught of God , that is , God shall writ it in their hearts with his Holy Spirit , and also teftifieth Rom. 8. The Spirit beareth record unto our Spirit , that we be the Sons of God ; and this Faith is none Opinion , but a sure feeling , and therefore ever fruitful , never hangeth it of the honesty of the Preacher , but of the Power of God , and of the Spirit : and therefore if all the Preachers of the World would go about to perswade the contrary , it would not prevail no more than though they would make me believe the fire were cold , after that I had put my finger therein . Of this ye have an ensample , Job . 4. of the Samaritanish Wife , which left her Pitcher and went into the City , and said , come and see a man , &c. but when they had heard Christ , the Spirit wrought , and made them feel , whereupon they came unto the Woman and said , We believe not now , because of thy saying , but because we have heard our selves , and know , that he is Christ , the Saviour of the World : for Christ's Preaching was with Power and Spirit , that maketh a man feell and know , and work too , and not as the Scribes and Pharisees preached , and as ours , make a man ready to cast his gorge to hear them , rave and rage as mad men . CHAP. VIII . Concerning the Inward Preaching , Teaching , and Speaking of the Spirit of God , unto the Soul , and inward reading and hearing , and that true Believers believe the Principles of their Faith , not because they are written in books , but because they are inwardly taught by the Spirit of God. In the same Treatise of his Answer to Sir T. Moors Dialogue . WHen thou art askt why thou believest that thou shalt be saved by Christ , and of such like principles of our Faith , answer thou wottest and feelest that it is true , and when he asketh how thou knowest that it is true , answer , because it is written in thine heart ; and if he ask , who wrote it , answer the Spirit of God ; and if he ask , how thou came first by it , tell him , whether by reading in Books , or hearing it Preached , as by any outward Instrument , but that inwardly thou wast taught by the Spirit of God ; and if he ask whether thou believest it not , because it is written in books , or because the Priests so Preach , answer no , not now , but only because it is written in thine heart , and because the Spirit of God so Preacheth , and so testifieth unto thy Soul ; and say , though at the beginning , thou wast moved by Reading or Preaching , as the Samaritans were by the words of the Woman , yet now thou believest it not therefore any longer , but only because thou hast heard it of the Spirit of God , and read it written in thine heart . CHAP. IX . Concerning the feeling of the working of the Spirit , and that none ought to think that his Faith is right , who hath not this feeling . In his Parable of the wicked Mammon . HOW dare a Man presume to think that his Faith is right , and that Gods Favour is on him , and that Gods Spirit is in him , when he feeleth not the working of the Spirit , neither himfelf disposed to any godly thing . And again , where the Spirit is there is feeling : sor the Spirit maketh us feel all things ; where the Spirit is not there is no feeling . CHAP. X. Concerning Justification . How to be justified , is to be made inwardly righteous , good and holy ; and when he pleadeth , that we are not justified by works , he meaneth by warks , the outward works ; but doth not exclude inward righteousness , Regeneration , and Sanctification , from having any place or respect in our Justification ; but doth indeed include it . In the Parable of the wicked Mammon . SO now by this abide sure and fast , that a Man inwardly in the heart , and before God , is Righteous and good , through Faith only , before all works : Notwitstanding , yet outwardly and openly before the People , yea , and before himself is he Righteous through the work : that is , he knoweth , and is sure , through the outward work , that he is a true believer , and in the Favour of God , and Righteous and good , through the mercy of God ; that thou mayest call the one , an open and outward Righteousness ; and the other , an inward Righteousness of the heart ( so yet ) that thou understand by the outward Righteousness , no other thing , save the Fruit that followeth , and and a declaring of the inward justifying and Righteousness of the heart ; and not that it maketh a Man Righteous before God , but that he must be first Righteous before him in the heart ; even as thou mayeft call the Fruit of the Tree the outward goodness of the Tree , which followeth and uttereth the inward natural goodness of the Tree . Again in his Answer to T. Mores fourth Book . That thing which maketh a Man love the Law of God , doth make a Man Righteous , and justifieth him effectually , and actually ; and maketh him alive , as a Workman , and cause efficient . CHAP. XI . Concerning the Sabbath . In his Answer to T. More his first Book . AND as for the Sabbath a great matter ! we be Lords over the Sabbath , and may yet change it into the Monday , or any other day , as we see need : or may make every tenth day Holy-day , only if we see a cause why , we may make two every Week , if it were expedient , and one not enough to teach the People . Neither was there any cause to change it from the Saturday , than to put difference between us and the Jews ; and lest we should become Servants unto the day , after their superstition . Neither needed we any Holy-day at all , if the People might be taught without it . CHAP. XII . That Magistrates may Preach , and that every Man that is well taught may Preach , or Teach , in case of necessity ; as when the ordinary Preachers are ignorant , and Preach false Doctrine , and that Women may Teach . In his exposition on Mat. 5. ALL Kings and all Rulers are bound to be Salt and Light , not only in example of living , but also in Teaching of Doctrine unto their Subjects , as well as they be bound to punish evil doers . Doth not the Scripture testifie that King David was chosen to be a Shepherd , and to feed his People with Gods Word ? It is an evil School-Master , that cannot but beat only ; but it is a good Schoolmaster , that so teacheth , that few need to be beaten . Again , moreover every Man ought to Preach in word and deed unto his Houshold , and to them that are under his governance . And though no Man may Preach openly , save he that hath the Office committed unto him ; yet ought every Man to endeavour himself , to be as well Learned as the Preacher , as nigh as it is possible . And every Man may privately inform his Neighbour ; yea , and the Preacher and Bishop too , if need be : For if the Preacher Preach wrong , you may , any Man , whatsoever he be , rebuke him , first privately ; and then ( if that help not ) to complain further ; and when all is proved , according to the order of Charity , and yet no amendment had : then ought every Man that can to resist him , aud to stand by Christs Doctrine , and to jeopard Life and all for it ; look on the old ensamples , and they shall teach thee — when we have proved all that Charity bindeth us , and yet in vain ; then we must come forth openly , and rebuke their wickedness in the face of the World , and jeopard Life and all thereon . And in Answer to T. M. 1. Book . If Baptism be so necessary , as they make it , then love thy Neighbour as thy self , doth teach Women to Baptize , yea and to teach , and to rule their Husbands too , if they be beside themselves . Again , in his Answer to Mores 4 th Book . If a Woman learned in Christ , were driven into an Isle , where Christ was never Preached , might she not then Preach and teach to Minister the Sacraments , and make Officers ? the case is possible , shew you what should let , that she might not , love thy Ncighbour as thy self , doth compell . CHAP. XIII . Concerning Philosophy , how it is not needful to understand the Scripture . In his Parable of the Wicked Mammon . MAny are not ashamed to rail and blaspheme , saying how should he understand the Scripture , seeing he is no Philosopher , never hath seen his Metophysick . Moreover , they blas pheme , saying , how can he be a Devine , and wo tteth not what is subjectum in Theologia . Nevertheless as a man without the Spirit of Ariristotle or Philosophie , may by the Spirit of God understand Scripture , even so by the Spirit of God understandeth he , that God is to be sought in all the Scripture , and in all things , and yet wotteth not , what meaneth Subjectum in Theologia , because it is a term of their own making . CHAP. XIV . Concerning Hereticks , that they should not be corporally punished . WHereas T. More alledged that S. Paul gave two Hereticks to the Devil , which tormented their flesh , which was no small punishment , and haply he slew them : W. Tindall answereth , " O Expounder of the Scripture ! like Hugo Charensis , which expoundeth Hereticum hominem de vita , take the Heretick out of his life : we read of no pain that he had whom the Christians Excommunicated and gave to Sathan to slay his flesh , save that he was ashamed of himself and repented , &c. A Testimony of John Frith , another English Martyr , against outward and bodily compelling and punishing of them that believe not aright . In his Answer to the Lord Rochester Bishop . To say that Christ would have his Disciples to compel men , with Prisonment , Fetters , Scourging , Sword and Fire is very false , and far from the mildness of a chaste Spirit , although my Lord approve it never so much ; for Christ did forbid his Disciples such Tyranny , yea rebukes them , because they would have desired , that Fire should descend from Heaven and consume the Samaritans , which would receive not Christ : but with Violence will God have no man compelled unto his Law. Paul also testifieth , 2 Cor. 1. that he had not rule over the Corinthians , as touching their Faith. And again , As no man can search the heart , but God only , so can no man judge or order our Faith but God only through his Holy Spirit . Collected faithfully by me G. K. out of the Works of W. Tindall and John Frith , who are called Worthy Martyrs , and Principal Teachers of the Church of England , in the Title Page of the Book Printed at London by John Day , Anno 1573. COme hither all you called Episcopalians , Presbyterians , Independents , Baptists , and any others , and let us try your Faith , whether it be the same , with that of the Antient Protestants , as also we are willing , that our Faith be put to the tryal , that it may appear , whose faith is most agreeable to the faith of Antient Protestants and Martyrs ; one of the most eminent whereof was this William Tindal : who above one hundred years ago , was a principal Teacher of the Church of England , and died a Martyr . 1. First , his Faith was , that as we are all Created of one God , so we are all indifferently bought with one blood of our Saviour Jesus Christ , so tbat Christ his shedding of his blood , is as universal for men , as the work of their Creation : and this is our Faith who are called Quakers , to wit , that Christ hath tasted death for every man , and that he hath dyed for all according to the Scriptures . But whether is this your Faith yea or nay ? 2. Secondly , his Faith was , that both the Law and the Gospel , are in the Hearts of Men , and is none outward thing , and that we should seek within our hearts the Plaister of Mercy , yea that we should seek the Testament of God in our hearts , and the Word of the Law , and of Faith , and that we should let them go who seek God here and there , and in every Temple save in their hearts : and this is our Faith , who witness unto the Words in the Heart , and bid people seek God within them , and Christ within , and not without them , in Temples made with hands , or outward Observations . But whether is this your Faith , yea or nay ? 3. Thirdly , his Faith was , that the Scripture had a body without , a bark and shell , and as it were a hard bone , but within it had a Soul , Spirit and Life , &c. and this is our Faith , who say , the Letter killeth , and the Letter of the Scripture is not the Word , but the Life is the Word that is within , and is no outward thing : But whether is this your Faith yea or nay , who say the Letter is the Word , and deny the Word originally to be in the Heart ? Fourthly , his Faith was , that the Heathen once bad the Spirit of God , and that Pharoah , before his heart was bardened , had the Spirit of Grace , and this is our Faith who say , the true Light which is Spirit , doth enlighten every man that cometh into the world , sufficiently unto Salvation , and that a manifestation of the Spirit is given unto every man to profit withal . But whether is this your faith yea or nay ? who deny the saving Light of Christ to be Universal . Fifthly , His Faith was , that Good-works through working of the Spirit of God , are absolutely needful to continue us in the favour of God , and in a justified state , and this is our Faith , but whether this is your Faith yea or nay , seeing many of you say , David continued in the favour of God , and justified , while he committed Murder and Adultery . Sixthly , His Faith was , that a Believer needed no outward Law nor Rule , for he keepeth the Law , by the leading of the Spirit only , and this is our Faith , but whether is this your Faith , yea or nay , who say the Scripture , ( which is outwardly ) is the only Rule , and will not acknowledg the Spirit within to be the Rule . Seventhly , his Faith was , that the Scriptures are to be believed that they are of God , because of the Inward Testimony and teaching of the Spirit of God , and that the true Faith is a feeling Faith , & a sure feeling , & who have this Faith , are taught of God himself , as immediately as when a man is taught that the fire is hct , by putting his finger in it , here the fire teacheth him immediately , that it is hot , and he needeth no man to tell him , and this is our Faith in all these parculars , who witness unto the immediate Teachings of God by his Spirit in our hearts . But whether is this your Faith yea or nay , who deny spiritual feeling and sense to be essential to true Faith , telling people they must not seek to live by spiritual sense and feeling , but by Faith ; as also telling them , that Faith may be without assurance . This is contrary to , Will. Tindall his Faith , and contrary to the Scriptures Testimony , which calleth Faith and Guidence , a Seeing , a Handling , all which imply both spiritual Sence and Assureance . Eighthly , His Faith was , that men were to believe the Principles of their Religion , not because they are written in books but because they are inwardly taught by the Spirit of God , and this is our Faith , but whether is this your Faith , yea or nay , who say , the Scriptures are the formal object of Faith , and the first Rule or moving Cause by way of object , to make us believe , and who say , immediate Revelation is ceased , and is not the general priviledge of all true Believers . Ninthly , His Faith was , that the Working of the Spirit was to be felt , and was to be known by feeling , and that none should think his Faith right , who hath not the feeling of the Spirit , and this is our Faith , but whether is this your Faith , yea or nay , who deny tbe feeling of the Spirit , properly so called , and mock and deride us when we speak of feeling , and when ye ask us , how know ye that you are moved & led by theSpirit to such things , we answer , by our feeling , which bath certainty , and evidence in it that is sufficient . This Answer ye reject , as Fanatical , Heretical , and what not ? Tenthly , His Faith was , that men are justified by an inward Righteousness wrought by the Spirit of God in the bea rt : and this is our Faith , but whether is this your Faith , yea or nay , who deny that any are justified by an inward rigbteousness in their hearts , although wrought in them by the Spirit of God. Eleventhly , His Faith was , that the first day of the Week , was not commanded by God to be kept boly , but the Church keepeth that day , because of convenience for instructing the people , and worshiping God : and this is our Faith , but whether is this your Faith , yea or nay , who say , that day is of Gods commanding to be kept as a Sabbath . Twelfthly , His Faith was , that Magistrates may Preach , and every man may Preach or Teach , who is taught of God , in case of necessity , and that Women may teach : and this is our Faith , but whether is this your Faith , yea or nay , vvho would monopolise it unto the Clergy , or a certain order of Literate Men. Thirteenthly , His Faith vvas , that Philosophy and School . learning was not needful to understand the Scripture , nor to be a Preacher or Divine : and this is our Faith , but vvhether is this your Faith , yea or nay , who lay so great stress upon Philosophy and School-Learning , that ye permit none to be Preachers , or Doctors of Divinity who have not them . Fourteenthly , His Faith vvas , as also the Faith of John Frith , another Principal Teacher in England , and Martyr , that Hereticks were not to be punished with Prisonment , Fetters , Scourging , Sword and Fire : and this vvas the Faith of many others in that day , and this is our Faith ; but vvhether is this your Faith , yea or nay , whose chiefest Arguments against us , the people in derision called Quakers , have been Prisons , Banishings , Scourgings , spoiling of Goods , and such like carnal and violent ways . Writ by me George Keith , one of these People , in derision called Quakers , who am a true and cordial Protestant . The End. 
A47124	----	The arguments of the Quakers, more particularly, of George Whitehead, William Penn, Robert Barclay, John Gratton, George Fox, Humphry Norton, and my own arguments against baptism and the Supper, examined and refuted also, some clear proofs from Scripture, shewing that they are institutions of Christ under the Gospel : with an appendix containing some observations upon some passages in a book of W. Penn called A caveat against Popery, and on some passages of a book of John Pennington, caled The fig leaf covering discovered / by George Keith. Keith, George, 1639?-1716. 1698 Approx. 335 KB of XML-encoded text transcribed from 61 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). 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A47124) Transcribed from: (Early English Books Online ; image set 101541) Images scanned from microfilm: (Early English books, 1641-1700 ; 845:8) The arguments of the Quakers, more particularly, of George Whitehead, William Penn, Robert Barclay, John Gratton, George Fox, Humphry Norton, and my own arguments against baptism and the Supper, examined and refuted also, some clear proofs from Scripture, shewing that they are institutions of Christ under the Gospel : with an appendix containing some observations upon some passages in a book of W. Penn called A caveat against Popery, and on some passages of a book of John Pennington, caled The fig leaf covering discovered / by George Keith. Keith, George, 1639?-1716. [8], 89, [23] p. Printed for C. Brome ..., London : 1698. Errata: p. [23] Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Keith, George, 1639?-1716. Whitehead, George, 1636?-1723. Penn, William, 1644-1718. Barclay, Robert, 1648-1690. Gratton, John, 1641-1712. Fox, George, 1624-1691. Norton, Humphrey, fl. 1655-1659. Penn, William, 1644-1718. -- Seasonable caveat against popery. Penington, John, 1655-1710. -- Fig leaf covering discovered. Society of Friends -- Doctrines. Baptism -- Early works to 1800. Lord's Supper -- Early works to 1800. 2005-05 TCP Assigned for keying and markup 2006-01 SPi Global Keyed and coded from ProQuest page images 2006-03 Judith Siefring Sampled and proofread 2006-03 Judith Siefring Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion The ARGUMENTS OF THE QUAKERS . More particularly , Of George Whitehead . William Penn. Robert Barclay . John Gratton . George Fox . Humphry Norton , And my own , AGAINST Baptism and the Supper Examined and Refuted . ALSO Some clear Proofs from Scripture ; shewing that they are Institutions of Christ under the Gospel . WITH An APPENDIX , Containing some Observations upon some Passages , in a Book of W. Penn , called , A Caveat against Popery . And on some Passages of a Book of John Pennington , called , The Fig Leaf Covering Discovered . By George Keith . 1. John 4.1 Beloved , believe not every Spirit , but try the Spirits whether they are of God. Chrysost . Homil. on Matthew . If thou hadst been without a Body , God had given the things naked , and without a Body , but because the Soul is planted in the Body , he gives thee intelligible things in things sensible . London , Printed for C. Brome at the Gun at the West-End of St. Paul's Church-yard . 1698. TO THE READER . DIvers Weighty Reasons have induced me to this Undertaking . One whereof chiefly is ; that whereas most of these Men , have not only run out with bitter Invectives against these Divine Institutions ; but have Fathered their Bold Opposition to them upon the Holy Spirit , ( as they commonly do their other Gross Errors ) a Witness whereof , is W. Penn , in his Book against Thomas Hicks , called , Reason against Railing ; who saith in p. 109. concerning these Institutions , We can testifie from the same Spirit , by which Paul Renounced Circumcision ; that they are to be rejected , as not now required . Now if upon due Tryal , their Arguments they have used , and still use against them are found to be Vain and Invalid , Grounded upon gross Wrestings and Perversions of Holy Scripture ; and that it be proved by sound Arguments , that they were , and are true Divine Institutions under the pure Gospel Dispensation ; not only their too Credulous Followers ; but the Teachers themselves , such of them as are alive , may have occasion to reflect upon the Spirit , which had acted their first Leaders to oppose those things , as well as other great Truths of the Gospel ; and thereby discern that it was not the Spirit of God , but a Spirit of Untruth , and may judge it forth from among them , and be humbled before the Lord for entertaining it . Another Reason is , ( which is indeed my chiefest Reason ) That whereas I had formerly been Swayed and Byassed by the undue Opinion I had of their chief Teachers and Leaders , who had Printed Books long before I came among them , as being greatly indued with Divine Revelations and Inspirations ; and that I too Credulously believe their Bold and False Asseverations ; that what they had said and Printed against the outward Baptism , and outward Supper , was given forth from the Spirit of Truth in them ; by means whereof , I had been drawn into the same Error , ( as many other well meaning , and simple Hearted Persons have been , and still are by them ) to oppose these Divine Institutions , and have in some of my Printed Books used some of the same Arguments which they had used ; I having in a Measure of Sincerity ( I hope ) Repented , and been humbled before the Lord , for that my said Error ; whereof I have given a Publick Acknowledgment in Print , in my late Book , called , George Keith's Explications and Retractions ; and wherein I have not only Retracted my Errors in Relation to outward Baptism and the Supper ; but in Relation also to divers other Particulars therein mentioned ( but withal holding close to my Testimony in all Principles of Christian Faith and Doctrin , delivered by me in any of my former Books ) I judged it my Duty , ( besides my Publick Acknowledgment and Retracttation of the Error ) to endeavour according to the Ability given me of God , of a better Understanding , to undeceive and reduce from the said Error , any into whose Hands my Books have come , Treating on that Subject ; who have been deceived , or hurt by them . For as the Law of God requireth Restitution for any Wrong done to a Neighbour in Worldly Matters ; so I judge it no less requireth the like in Spirituals . And as the Law required an Eye for an Eye ; the Gospel requireth , that whom we have in any degree been accessory to Blind , or Misinform their Understandings , we should labour to our outmost Ability ( after we are better Enlightened our selves ) to Enlighten and duly Inform them ; so far as God shall be pleased to make us his Instruments in so doing , to whom it chiefly belongs . Know therefore , Friendly Reader ; that what Arguments I have used in any of my Books against the outward Baptism and Supper , particularly in that , called , Truth 's Defence ; and in another , called , The Presbyterian and Independent visible Churches in New England , and elsewhere brought to the Test , Cap. 10. and in another , called , The pretended Antidote proved Poison ; and in another , called , A Refutation of Pardon Tillinghast , who pleadeth for Water-Baptism , its being a Gospel Precept . As I hereby declare them to be void and null ; so I do in this following Treatise shew the Nullity and Invalidity of them ; by answering not only them , but divers others of other Persons ( together with them ) as above named in the Title Page of this Treatise . And so far as the Arguments are the same , which both they and I have used ; one Answer will serve to both ; though I never was so blind , as not to see the Weakness of divers Reasons of some of their Great Authors against these Institutions . But the Truth is , divers of their Weakest and most Impertinent Arguments . I never heard nor read , till of late , that Providence brought to my hand some of their Books I never heard of before . The CONTENTS . SECT . I. Containeth a Correction of R.B. his great Mistake ; That the Eating Christ's Flesh , John 6. hath no Relation to Christ's outward Flesh . The Quotation of Augustine vindicated from his Mistake . SECT . II. Containeth a Vindication of B Jewel's words , on Jos . 6.1 , 2 , 3. from the Great Misconstruction that W. Penn hath put on them , contrary to B. Jewel's intended Sense . R.B. his Arguments to prove that the Flesh of Christ , John 6.53 . hath no Relation to his outward Flesh , Answered . SECT . III. Containeth a Correction of two Unsound Assertions of R.B. concerning Christ's Flesh and Blood. SECT . IV. Sheweth R. B's Mistake , in saying that both Papists and Protestants tye the Participation of the Body and Blood of Christ to the outward Sign of Bread , &c. And his other Mistake ; that the whole end of the Paschal Lamb , was to signifie the Jews , and keep them in remembrance of their Deliverance out of Aegypt . The true Sense of Paul's words given ; The Bread which we break , &c. 1. Cor. 10.16 . SECT . V. Sheweth R.B. his Mistake ; as if the Cup of the Lord , and Table of the Lord , 1. Cor. 10.21 . did not signifie the use of Bread and Wine , &c. His Reasons against it proved invalid . His Argument from the Custom of the Jews using Bread and Wine at the Passover , Answered . His other Arguments , from the supposed difficulties about the time of practising it ; the sort of Bread and Wine to be used , &c. Answered . SECT . VI. Sheweth R.B. his Mistake , that the Eating in these Words , Take , Eat , &c. do this in remembrance of me , was their common Eating . The continuance of the Supper , Argued from 1. Cor. 11.23 . &c. That the coming of Christ , meant in these Words , until he come , is his outward and last coming at the end of the World. SECT . VII . Containeth three Reasons , That by his coming , 1 Cor. 11.26 . is meant his outward coming . SECT . VIII . Containeth three other Reasons for the same . R.B. his Argument from the Syriack Translation , in 1. Cor. 11.26 . &c. Answered . SECT . IX . Containeth R.B. his last Argument against the outward Baptism and Supper , Answered , respecting the Power to Administer them ; as whether Mediate or Immediate . The Collective Body of the Protestant Churches , may by Allusion , or an Hypothesis , besaid to answer to the Church of Sardis ; which was not blamed for Idolatry , but otherwayes . An Advice to all sincere Christians , agreeing in Fundamentals , to own one another as Brethren . SECT . X. Sheweth , that many in the Protestant Churches , can give greater Evidence of their true inward Call to the Ministry , than many of the Teachers among the Quakers . Want of due Administrators , no Argument against Baptism and the Supper . An Advertisement , concerning W. Del's Book against Baptism . Good Advice to the Quakers , concerning those Institutions . SECT . XI . Containeth some Arguments of G. Fox , and Humphry Norton , with their Answers , and some dreadful Words of Humphry Norton , against our Saviour's last coming ; though the Man was highly commended by E. Burrough and F. Howgil . Great Teachers among the Qaukers . SECT . XII . Containeth some Scripture Proofs , shewing that Baptism and the Supper are Institions of Christ . PART I. SECT . I. An Impartial Examination , and Refutation of their Arguments against Water-Baptisme . IN a Book of George Whitehead's , whose Title is , The Authority of the true Ministry in Baptizing with the Spirit , and the Idolatry of such Men as are doting about Shadows and Carnal Ordinances ; [ here note his severe Charge ] p. 13. he bringeth three Reasons or Arguments to prove that in the Commission which Christ gave to his Discipless , in Matth. 29.19 . Mark 16.18 . Water-Baptisme was not intended , but the Baptisme of the Spirit . His first Argument is , If the Baptisme which Christ commanded in Matth. 28.19 . Mark 16.16 . was a Baptisme , without which a Man cannot be saved ; then it was not the Baptisme of outward Water , ( for Water-Baptisme is not of necessity to Salvation , neither is there any stress for Salvation laid upon is ) but it was that Baptisme , without which Men cannot be saved , which Christ commanded , Matth. 28. therefore not Water-Baptisme , I prove ( saith he ) the Minor Proposition thus : No man can be saved without being Baptized into the Name of God , and his Son Christ Jesus , for his Name is the Word of God by which Salvation comes , and by no other Name , and the Lord is one , and his Name one , and it was into his Name , that the Disciples were commanded to Baptize People . Ans . Here G. Whitehead would appear to be some body in Logick ( though it is judged by many of his Brethren to be little better than a piece of the black Art ) but he has in this sufficiently discovered his Ignorance , both in true Divinity and true Logick . The Fallacy of his Argument is in this apparent , that in his supposed Proof of that he calleth the Minor Proposition , he confoundeth Baptisme into the Name , and the Name it self , for saith he , his Name is the word of God by which Salvation comes . But though Salvation cometh by the word of God , and none can be saved without that Word , yet it doth not follow , that none can be saved without such a Baptisme as the Apostles did Baptize with into the Name of that Word ; for as they were to Baptize into the Name of the Lord Jesus Christ , and in the Name of the Father , &c. So they were to Teach in that Name , but this proves not that they were not to teach outwardly , and they were to work Miracles in that Name ; it doth not therefore follow that they were not to work outward Miracles visible to Men's outward sight . Again , G. Whitehead useth the Name word of God , in a too narrow and limited Sense ; for the full Name of Christ is not the word only , but the word made Flesh , or the word having assumed the true Nature of Man , and that by the Name of Christ here is understood the Name of the Man Christ who was Crucified , is clear from Paul's words to the Corinthians : Was Paul Crucified for you , or were ye Baptized into the Name of Paul ? Signifying , that they were Baptized into the Name of Christ Crucified , which hath a necessary Relation to the Man Christ , and to Christ considered as truly as Man , as God , and thought the word is a Name proper to the Son , yet it is not the Name either of the Father , or of the Holy Ghost , for that were to confound , and wholly to destroy the distinction of the Relative Properties of Father , Son , and Holy Ghost , which was the Sabellian Heresie ▪ The Minor thereof of his Argument is Fallaciously proved by him , and his Assertion is false , viz. That the Baptisme without which Men cannot be saved was the Baptisme which Christ Commanded to the Apostles , if by the words cannot be saved , he means , absolutely impossible ; for he hath not in the least proved that it was not Water-Baptisme which Christ Commanded ; but whereas his Argument seemeth to depend on this , that becomes Water-Baptisme is not absolutely necessary to Salvation , therefore Christ did not Command it . But he should learn better to distinguish things absolutely necessary to Salvation , and things necessary in some respect , and very profitable , though not of absolute necessity , and the like distinction G. Whitehead must allow with respect to his and his Brethrens Ministry , Preaching , and Writing which they suppose Christ has Commanded them , and yet he will not say his and their Ministry Preaching and Writing is absolutely necessary to any Man's Salvation . Besides it doth absolutely contradict G. Whitehead's declared Principle concerning the Sufficiency of the Light within every Man to Salvation without any thing else ; to affirm that Men could not be saved , unless the Apostles had Baptized them according to Christ's Command , even supposing it had been the Baptisme of the Spirit , which the Apostles had been Commanded to Administer , for this World have made the Salvation of Men depend upon the Ministry of Apostles , and their Successors in the outward Exercise of their Spiritual Gift of Preaching and Prayer ; now before the Apostles Administred this Baptisme ( suppose it be that of the Spirit ) the Men to whom they were sent had the Light in them , which was sufficient to Salvation without any thing else , according to G. Whitehead's Doctrine , and consequently without all Ministry of the Apostles ; and had they never heard or seen the Apostles , or any other Men , had they given due Attendance and Obedience to the ●ight within , that that would have saved them ( according to G. Whitehead's Divinity ) without any other Baptisme , outward or inward , that the Apostles could Administer unto them . SECT . II. Next , as to his second Argument from that in Mark 16.16 . He that believeth and is baptized shall be saved ; these words do not prove that this was not Baptisme with Water ; for its a true Assertion , he that believes and is Baptized with Water shall be saved ; but it will not prove , that therefore Baptisme with Water is of absolute necessity to Salvation , the most it proveth , is , that Baptisme with Water , when and where it can be duly had is a means of Salvation , as outward Hearing , and Reading in the Holy Scriptures are means of Salvation , yet not of such absolute necessity , but that Men may be saved without them ; even as it may be truly said , he that believeth , and frequenteth the Meetings of the Faithful shall be saved , and yet in divers Cases Men may be saved without frequenting such Meetings , as when they are hindred by Sickness , or Imprisonment , or some other Restraint , as when living in a Country where no such Meetings are to be found , and that the Baptisme mentioned , Mark 16. is not that which is of absolute necessity to Salvation , is evident from the following Words , where the word Baptized is omitted ; for Christ did not say , he that is not baptized shall be damned , but he that believeth not shall be damned ; the varying of the Expression sufficiently proveth that he did not mean the inward Baptisme , but the outward ; and whereas not G. Whitehead , but W. Penn , and R. Barclay , argue from the Particle in Greek , that signifieth in English into , that therefore it must be the Baptisme with the Spirit , it is indeed very weakly and fallaciously argued , for the same Greek Particle is found Acts , 8.16 . where it is said , that these of Samaria , who were Baptized into the Name of the Lord Jesus had not received the Holy Ghost , when so Baptized , till for some time after , that Peter and John came unto them , the Greek Particle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same here , and in Matth. 28.19 . And any who have but a little skill in Greek know , that the Greek Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath often the same signification , with the Greek Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and signifieth as well in , as into , so that their so arguing is built on a Grammatical Quibble that is altogether groundless . And for them to argue , that it was not Water-Baptisme , which Christ commanded to the Apostles , Matth. 28.19 , because of the words Baptizing into the name , &c. with as much colour of reason they might argue , that when in James 5.14 . It is said anointing them with Oyl in the name of the Lord , that the anointing there meant was not an outward anointing but an inward , and that the Oyl was not outward but inward . Again , whereas G.W. saith on this second Argument , for the Saints were saved by that Baptisme , which was not the putting away the filth of the Flesh , but the answer of a good Conscience , 1. Pet. 3.21 . Therefore it was not Water-Baptisme which Christ commanded in Matth. 28. &c. I answer , that doth no wise follow that therefore it was not Water-Baptisme ▪ SECT . III. AND because I find that Robert Barclay in that Chapter of his Printed Apology , reprinted by his Son Robert Barclay at London , 1696 , doth much insist upon this place in Peter , as if it did effectually prove that Water-Baptisme is no Gospel Institution , and it is a common Text the Teachers among the Quakers bring to oppose Baptisme with Water ; therefore I think fit the more fully to examine the Arguments brought by him from this place against it . But in the first place , I do apologize for my medling to answer or correct any Passages in the Books of R. Barclay , whom as I did greatly love and esteem , and who , I believe , was one of the foundest Writers ▪ among the People called Quakers , so I do truly honour his memory , believing that as to the main , he was a true Christian , though in divers things , he was byassed and misled , as I also was , by the too great esteem that he had , and too great credit he gave , ( as I also did ) of those called his Elders , whose gross perversions and misinterpretations of Holy Scripture , we both did upon their Authority take for Divine Inspirations , and I hope it may be a just Apology to me , and defence against the injurious Clamours of some , that may and will object it against me , as a breach of Friendship , to censure or correct any thing of that my deceased Friend : That I do no otherwise in this Case ; than I would be done by ; for , if after my decease , ( as well as before ) any Friend of mine should censure and correct any Passages in any Books of mine that did justly need such Censure and Correction , I and all that love me should take it , as a true act of Friendship ; it being the best way to cover the Faults of our Friends , or were it of our Parents , to correct them , and though Men may be dear to us , yet Truth ought to be more dear ; nor do I thus censuring and correcting what I judge amiss in R.B. on these Heads , do any more wrong to him , than I do to my self , whom I have impartially censured , and now again do , freely declaring ▪ whatever I have said , or writ any where against Baptisme with Water , and the Outward Supper , as being no Gospel Institution was erronious , and which therefore I retract and correct . And where I have used divers of the same Arguments , which G.W. and R.B. hath used , which I find R.B. hath been more large upon than I have any where been in any of my Books ; therefore I shall rather consider these Arguments as brought by him , than by me , especially for this cause , that he is jugded by many of the Quakers to have writ more forcibly against these matters than most have , or then I have done . R.B. thus argueth from 1 Pet. 3.21 . ( see pag. 16. of his Sons Edition called Baptisme and the Supper substantially asserted ) The Apostle ( saith he ) tells us first negatively , what it is not , viz. not a putting away of the filth of the Flesh , then surely it is not a washing with Water , since that is so . Answer , That the Baptisme there described is not a putting away the filth of the Flesh is granted , but it doth not follow , that therefore it is not Water-Baptisme , for though ordinary washing with Water is a doing away Bodily filthiness , yet Baptisme with Water is not , not ever was , nay not John's Baptisme with Water ; for John did not say that he baptized his Disciples to wash away the filth of their Bodies , but unto Repentance . The description of Baptisme here given by Peter , is taken from the end , as is very common both in Scripture and elsewhere , to describe a thing from its end ; now the end of Water-Baptisme , as it was commanded by Christ , . Matth. 28.19 . was not to put away the filthiness of the Flesh , but to signifie the inward washing by the Blood and Spirit of Christ upon the Soul and Conscience , the which when so washed is a good Conscience , and the effect of that inward washing is the answer of a good Conscience , and indeed to me it is evident , that Peter in this description of Baptisme first negatively , what it is not , doth refer by way of comparison to the legal purifyings under Moses Law , by Blood , and the Ashes of an Heiser with Water sprinkling the Unclean , which as the Author to the Hebrews saith , sanctified to the purifying the Flesh , Heb. 9.13 . and yet even this washing was not to cleanse the Body from natural filth , but from the legal uncleanness that Men had on divers occasions , as when they touched a dead Body they were legally unclean , and because of that they were not to come into the Tabernacle , until they were cleansed with this Water of purifying sprinkled on them . But the Baptisme with Water under the Gospel , had not that but a greater signification , and being duly received had a greater and more noble effect ) viz. to signifie the spiritual cleansing by Christ , and to be a means of Grace , far greater than under the Law. Again p. 17. He thus argueth , If we take the second and affirmative definition , to wit , that it is the Answer or Confession of a good Conscience , &c. then Water-Baptisme is not it , since as our Adversaries will not deny , Water-Baptisme doth not always imply it , neither is it any necessary consequence thereof . Answ . This Consequence also is not good , because though Water-Baptisme in the literal sense strictly taken , without any Metonymy is not the answer of a good Conscience , as the Lamb was not the Passover , but a signification of it , yet the Lamb is called in Scripture the Passover , by a Metonymy of the Sign put for the thing signified , that is very common in Scripture , as in other Authors , so the Baptisme with Water , metonymically may be called , the answer of a good Conscience , being the thing signified thereby . That he saith , their Adversaries will not deny , that Water-Baptisme doth not always imply it , neither is it any necessary consequence thereof ; in that he was under a mistake , for they will say , and do say , that Water-Baptisme doth always imply it , to such as duly and worthily receive it ; and that it is always a necessary consequence or concomitant thereof upon due and well qualified Receivers . And if nothing appear to the contrary by words or actions , but that the receivers are duly qualified ( tho' some of them be not such really ) yet in the judgment of Charity , even according to Scripture rule , they are called such , as Paul calleth these of the Churches to whom he writ Saints , and yet no doubt all were not real Saints in the Churches , though by Profession they were such . Again , whereas pag. 18. he argueth thus : Peter calls this here which saveth the Antitypos , the Antitype , or the thing figured , whereas it is usually translated , as if the like figure did now save us , thereby insinuating , that as they were saved by Water in the Ark , so are we now by Water-Baptisme , but this Interpretation ( he saith ) crosseth his sense . Answ . His Argument from the Greek word used by Peter , viz. Antitypos ( he should have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the neuter gender ) is indeed altogether weak and groundless , as if it only signified the thing and could not be understood of the Figure of the thing , the contrary whereof appeareth from Heb. 9.24 . where the holy Places made with hands are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. the Antitypes of the true , which are truly translated the Figures of the true holy Places made without hands . Again , whereas he argueth , that Water-Baptisme is not meant ( p. 19. ) in 1 Pet. 3.21 . that the Baptisme there mentioned , is said to save us ; but Protestants deny it to be absolutely necessary to Salvation . Answ . Nor hath this Argument any force , for though it is not absolutely necessary to Salvation , yet that it is in God's ordinary way , where it can be duely had , and by whom it is duely received one of the ordinary means of Salvation ; it is truly said to save as the Doctrine of the Gospel outwardly Preached by the Ministry of Men , is saving by way of means , and as the Holy Scriptures are said by Paul to be able to make wise unto Salvation , through Faith in Christ Jesus , and said Paul to Timothy , 1 Tim. 4.16 . Take heed unto thy self , and unto thy Doctrine , continue in them , for in doing this , thou shalt both save thy self and them that hear thee : And as concerning the means of Salvation , though all of them , when really given of God , are very profitable , yet all are not alike necessary , nor alike given , nor afforded unto all ; some , yea , many never perhaps heard the Gospel truly Preached unto them by the Voice of Man , yet having the Scriptures read unto them , that hath proved an outward means of their Salvation , the Lord working inwardly by his Grace and Spirit , to make the same effectual to them . And as at times the Book of the Holy Scriptures supplieth the defect of a Vocal Ministry , so at times , a Vocal Ministry doth supply the want of the Book of the Scriptures ; and thus , though Baptisme and the Supper outwardly administred are means of Grace and Salvation , when duly received , yet they are not so necessary , as the Doctrine of the Gospel , as outwardly delivered by Men , and the Books of the Holy Scripture . If any shall object , that it is better to keep to the literal Sense of the words in Peter , than to run to the Metonymy , which ought not to be done , but in case of necessity ; I answer what way soever , the Baptisme in 1 Pet. 3.32 . be taken , as suppose for the Baptisme of the Spirit , yet such whoso take it must run to a Metonymy , for the inward Baptisme of the Holy Spirit , is not the Answer or Confession of a good Conscience , otherwise than by a Metonymy of the Cause , for the effect . The Answer or Confession of a good Conscience , being the effect of the inward Baptisme and operation of the Spirit , and not the inward Baptisme it self . And indeed such Figures and Metonymycal Speeches are very frequent in Scripture , to which for not well adverting , many are drawn into most false Interpretations of Scriptures , and most hurtful Errors , as the Papists by taking the words of Christ , this is my Body , in a mere literal Sense , without any Metonymy . To conclude upon this Argument , the most that with any colour or shadow of Reason can be inferred from this place , in 1 Pet. 3.21 . is that Water-Baptisme alone , neither doth , or can save any without the inward Baptisme , or operation of the Spirit ; all which is readily granted , nor yet doth the inward Baptisme , though joyned to the outward save , without any thing else , but both the inward Baptisme , and outward do save us , as Peter plainly declareth by the Resurrection of Jesus Christ from the Dead , nor need the inward and outward Baptisme be strictly called two Baptisms , more than England , and a Map of England , are called two England's , or the Law writ in the Heart , and the same writ in Paper , are two Laws . And thus I hope I have fully examined and answered to the Argument , both of G. Whitehead , and R.B. from 1 Pet. 3.21 . as the impartial intelligent Reader may perceive . SECT . IV. THE third Argument used by G. Whitehead , is the same for Matter that is used by R.B. in the Treatise above cited , p. 30. which they bring from Paul's words , 1 Cor. 1.17 . where Paul said , that Christ sent him not to baptize , but to preach the Gospel . The reason of that Consequence ( saith R. B ) is undeniable , because the Apostle Paul 's Commission was as large as that of any of them . And whereas it hath been answered to this , by them who holds that Baptisme with Water is a Gospel Institution , from Matth. 28.19 . that the Sense of Paul's words is , that he was not sent principally to Baptize , not that he was not sent at all , as where it is said , Hos . 6.6 . I desired mercy , and not sacrifice . But this parity R.B. doth except against , because this place is abundantly explained by the following words , and the knowledge of God more than burnt-offerings . — But there is no such words added in that of Paul. And against this manner of interpreting Paul's words , he thus argueth , else we might interpret by the same rule all other places of Scriptures , the same way , as where the Apostle saith , 1. Cor. 2.5 . That your faith might not stand in the wisdom of men , but in the power of God , it might be understood , it shall not stand principally so . How might the Gospel by this liberty of interpretation be perverted ? Ans . As we are not to Interpret all other Places of the like Phrase so , else great harm would follow in giving false Interpretations of Scripture , so we ought to Interpret diverse places of Scripture , so , to wit , by adding the word , only , or more , or principally , otherwise the like harm would follow , as where it is said , 1. John 3.18 . — Let us not love in word , nor in tongue , but indeed and in truth , and Rom. 2.13 . For not the hearers of the law are just before God , &c. John 14.24 . The word which you hear is not mine , but the Fathers which sent me . Matth. 15.24 . I am not sent , but to the lost sheep of the house of Israel , John. 4.42 . We believe not because of thy saying . Matth. 10.20 . It is not ye that speak , &c. In these and diverse the like places of Scripture , the word principally , or more , or rather , though not expressed , is understood , and there is a good Rule whereby to know when any such word , when not expressed , is necessarily understood , as when without any such word understood , or implyed , when not expressed , it would contradict some other place of Scriptures , or any true consequence from Scripture , or true Reason , as is manifest in the present Case , for Paul telleth , in the same Chapter , that he Baptized some of the Church of Corinth , which he ought not to have done without a Commission ; for as to what is alledged , that he and others did Baptize by Permission , and not by Commission , as when he Circumcised Timothy , it was by Permission , and not by Commission , which conceit I grant I had formerly entertained as well as R.B. being swayed by the assumed Authority of them we esteemed our Elders , pretending they did so Interpret the Scriptures by Divine Inspiration . But finding their Pretences to be palpably false in many other things of greater weight , occasioned me to examine their pretended Inspirations in this also , which ( I desire to praise God for his true Illumination ) I found to be false . Now that Paul's Circumcising Timothy was not by Commission , is certain , because sometimes afterwards he did earnestly oppose the practice of it , but we never find that he , or any else in Scripture opposed the practice of Baptisme with Water , or spoke so slightly of it , as he did of Circumcision ; he did not say , if any of you be Baptized , Christ should profit you nothing , as he said , if any of you be Circumcised , and he submitted to Baptisme himself , and received it . Acts 9.18 . compared with Acts 22.16 . Though I find that W. Penn calleth it in question , whether this was Baptisme with Water , which bespeaketh as great inadvertency in him , as when he had printed in his Christian Quaker , that Jesus Christ was born at Nazareth . And as for Paul's saying , he thanked God he Baptized none of the Corinthians , but such and such , it only proveth that he judged Preaching to be his principal work , as indeed it was ; for had he Baptized all to whom he Preached , and who were Converted by his Ministry , it would have been too great a hindrance to his Preaching ; and as Paul Preached to many whom he did not Baptize , so did the other Apostles ; therefore we find not either Peter , or John , or any of the other Apostles after our Saviour's Resurrection , Baptized all to whom they Preached , but left it to be done in great part by others ; and whereas some have argued , that if Baptisme had been a Gospel Precept , Paul would not have said , he thanked God he had Baptized so few of them : This Argument hath no force , for he did not thank God , simply that he did not Baptize , but that he had Baptized so few of them , lest they should say , he had Baptized in his own Name , which sheweth , that the occasion of the Division that was among the Corinthians at that time was about Baptisme , and that they had too much an eye to those who had Baptized them , so as to denominate themselves after them . And whereas , R.B. saith , p. 32.33 . Let it from this be considered how the Apostle Excludes Baptizing , not Preaching , though the abuse ( mark ) proceeded from that , no less than from the other ; for these Corinthians did denominate themselves from those different Persons , by whose Preaching ( as well as from those by whom they were Baptized ) they were Converted ; as by the 4 , 5 , 6 , 7. and 8 Verses of the third Chapter may appear . Ans . But that the Preaching of these different Persons was the occasion of this Division among the Corinthians , doth not appear from the Verses Cited , nor any where else , for Paul , and Apollo Preached the same Doctrine to them ; but we no where find that there Preaching occasioned any Division ; but suppose it had , on the supposition , that some of the Corinthians might esteem the Preaching of the one , more powerful than the Preaching of another ; yet that proves not that Paul Excluded Baptizing ; the most it proves , is , that he preferred , his Preaching to his Baptizing , as being the greater and more principal Work enjoyed to him . Page 33. And yet for to remove that Abuse ( saith R.B. ) the Apostle doth not say , he was not sent to Preach , nor yet doth he Rejoyce that he had only Preached to a few , because Preaching being a standing Ordinance in the Church , is not because of any Abuse that the Devil may tempt any to make of it , to be forborn by such as are called to perform it by the Spirit of God. Ans . All this is exceeding weak Reasoning , and proceeds upon a false Supposition ; that because Baptisme was abused , therefore it was simply to be forborn , or laid aside ; no such thing appears mentioned in Scripture ; for though Paul Baptized but a few of the Corinthians , he did not tell them that few were Baptized by any others . But the contrary appears from his words , that all the believing Corinthians were Baptized , though not by him , yet by some other , 1 Cor. 1.13 . If some of them had not been Baptized at all , it had been improper for him to ask them were they Baptized in the Name of Paul ? And though Preaching be the greater Ordinance , as practised by the Apostles , and is not simply to be forborn , yet occasions might and may happen that might cause it to be forborn at some certain time and place : As suppose , some had certainly informed Paul , that if he Preached at such a place , and at such a time , some that did lay wait for him , would lay hands on him and kill him ; on this Advertisement , who will say , but Paul might feel in himself , not only a Liberty to forbear going to Preach at such a place , and at such a time , but even a Necessity laid on him not then to go ; for we find , that not only Paul , when he understood that some sought his Life , did seek to escape ; but our blessed Lord himself for a certain time did withdraw from such as sought his Life , because his time to suffer was not then come . And as in that case , upon such certain Information , Paul might have lawfully forborn to have Preached to People at that place when his Life was in danger ; so the Report being confirmed , that such a Design was laid against him , he might have lawfully rejoyced and thanked God , that he did not go to Preach at that place , at that time . And many the like Examples might be brought to prove , that Preaching it self may Lawfully be forborn , though not simply , yet at some occasion which might render the forbearance of it at some certain place and time , both Lawful and Necessary ; and suppose a Preacher did foresee that his Preaching at such a place , at such a day , should occasion by accident some Schism or Division among sincere Professors of the Christian Faith , he might very lawfully forbear to do it at that time , yea it were his Duty to forbear , and he might very justly rejoyce and thank God , that he did not Preach to them in that place , and at that time ; this needed not to have been so largely insisted upon , but for their sake , who through their great Ignorance and Prejudice ) lay so great stress on this sort of Argument ; as because Paul thanked God , he had Baptized but a few of the Corinthians , therefore Baptisme is no Gospel Institution ; the weakness of which consequence , I suppose is sufficiently manifest : On the contrary a good Argument may be brought for Water-Baptisme , that seeing the abuse of it at Corinth , or any where else , was no cause or occasion of laying it aside to any , but that it was universally practised on Believers in the Apostles Days , insomuch that it cannot be instanced where any Church , Family , or Person that did believe was not Baptized , that therefore it was practised by Divine institution , and not by Permission , such as Circumcision was ; for neither Circumcision , nor any other Jewish Rite was universally practised , as Baptisme was ; the abovesaid Argument , taken from Paul's words , he thanked God he Baptized none but such and such , I find used by W. Penn , in his Book , called Reason against Railing , p. 110. to which let the above mentioned Answer serve . But I find some new Arguments used by G. Whitehead , in his Antidote , to prove that Baptisme with Water was not commanded to the Apostles , Matth. 28.19 . p. 120. Lo I am with you always , to the end of the World ( saith he ) what for ? to enable them to Baptize with Water ? No that many can do without him , or the least sense of his Presence . Ans . Of all the Arguments I ever heard against Baptisme with Water , this is one of the weakest , and too much favouring of Profanity , that ( saith he ) many can do without him , but can they do it in Faith without him , and in true Obedience to his Command ? This Scoff of his , has equal weight against John's Baptisme , when in force , which he grants was with Water ; and thus , as G. Whitehead argueth , John could , and did Baptize without Christ's inward Presence , and the least sense of it , and it has the like force against all External Acts of Religion commanded of God , both under the Law and Gospel ; for all External Acts simply considered , as such without regard to Faith , or the inward Frame of the Mind , can be done as much without Christ , as Baptisme with Water ; but none of them can be done as they ought without him . Hath G. Whitehead forgot Christ's Saying to his Disc●●les ; without me ye can do nothing ; that he hath so boldly contradicted him , to say , they could Baptize with Water without him . This is more Prophane and Scandalous , than what Samuel Jennings said at a Monthly Meeting in Philadelphia , for which he was reproved by diverse in the Meeting , and of which there is an account in Print . To do our own Business as Men , we need not the help of the Spirit , but to do God's Business we need it : But here according to G. Whitehead , when John Baptized with Water , which was God's Business , it being commanded of God , he could do that without him . Another Argument of his in the same Page , is , It is not go Teach , and then Baptize them with Water , but go teach all Nations , Baptizing them ; and there was a Divine and Spiritual Baptisme immediately attending and present with their Ministry . Ans . This Argument is also weak , and grounded upon a Quibble , because it is not said , go Teach , and then Baptize , but go Teach , Baptizing , &c. Because the word Baptizing is a Participle ; but this hath not the weight of a Feather , it is so light , and yet with such light airy Stuff have deceived many : For as the word Baptizing is a Participle , both in the Greek and English ; so the word Translated go , set before Teach , in the Greek is a Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 going ( or having gone ) Teach . Now by the like Argument , because it is not said , first go , and then Teach , but going , Teach ; therefore every foot of their way , where ever they went through , tho' they were not in sight or within hearing of any People , before they came to them , they were to Preach ; and by the like Argument , where it is said , Mark. 1.5 . And , were all Baptized of him in the river of Jordan , confessing their sins . It is not said , they first Confessed , and then were Baptized , or they were first Baptized , and then Confessed , according to G. Whitehead , in the very first instant art of Baptizing , they confessed their Sins , and neither before nor after . But that there was a Divine and Spiritual Baptisme that attended their Ministry to some , will not prove that they did Baptize them with the Divine and Spiritual Baptisme , which was the Work of God , and of Christ , and promised by Christ to the Apostles and other Believers ; but was never commanded them to give it to others . His Third Argument , is from Gal. 3.2 . Received ye the spirit by the works of the law , or by hearing of faith , &c. he therefore that ministreth to you the spirit , and worketh miracles among you ; doth he it by the works of the law , or by the preaching of faith ? Ans . He taketh it for granted ; that by him that worketh Miracles among them , and Ministreth the Spirit unto them , is to be understood , Paul , or some other Man , by whom they were Converted ? But Paul it could not be , for the words being in the Present Tense , implyeth a present Ministration of the Spirit , when Paul wrote that Epistle unto them ; but Paul was then at Rome , as the end of the Epistle sheweth ; nor was it any other Man , because they were already Converted , and had received the Spirit , before he writ that Epistle unto them . Therefore it is most proper to understand this ; he to be Christ , who is the only furnisher and supplyer of the Spirit , together with God , unto the Faithful ; the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is rendred Prebens Suppeditans , by Pasor , and doth properly signifie the Principal Efficient from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dux chori the Captain of the Chorus ; but this is Christ who supplyeth and giveth the Spirit to the Saints , and neither Paul , nor any other Man. And that the Apostles were Ministers of the Spirit , doth not signifie that they gave the Spirit , or Baptized with the Spirit , but that they were assisted and guided by the Spirit in their Ministry ; and that God accompanied their Ministry with his ( not their ) giving the Spirit unto such who believed their Doctrine . SECT . V. I Proceed in the next place , to examine all the other Arguments I find used by W. Penn , and R. Barclay , against these Divine Institutions that seem to have any shadow of weight . The First Argument I find used by W. Penn , in his Reason against Railing , in p. 107. is , first , saith he , we know , and they confess that they were in the beginning used as Figures and Shadows of a more hidden and Spiritual Substance . 2. That they were to endure no longer than till the Substance was come . Now the time of the Baptisme of the Holy Ghost , Christ's only Baptisme therefore called the one Baptisme , has been long since come , consequently the other , which was John 's , was fulfilled , and as becomes a forerunner ought to cease ; the like may be said of the Bread and Wine ; for as there is but one Baptisme , so there is but one Bread. This same Argument for Matter , but in different words , is used by R.B. in the above said Treatise , p. 7.8 . Answ . The Conclusion they both draw , viz. that John's Baptisme is ceased , may be granted , and yet it will not follow that Water-Baptisme , as it was practised by the Apostles and other Ministers after Christ's Resurrection and Ascension is ceased ; seeing there is great ground to distinguish betwixt John's water-Baptisme , and the Apostles , in divers weighty respects ; as first the Man Christ , after he rose from the Dead , having all Power given him in Heaven and in Earth , Commissioned the Apostles to Baptize , and that with Water , as shall be afterwards proved more fully , but John had not his Commission from the Man Christ , &c. 2. John did only Baptize them of his own Nation , and was only sent to Israel , but the Apostles Commission reached to all Nations . 3. John though he taught them to believe in him who was to come , to wit , Christ ; yet he required not Faith in Christ , as any condition to qualifie his Disciples to receive his Baptisme ; but the Apostles required Faith in Christ Jesus in all the Men and Women , as a condition qualifying them to receive their Baptisme . 4. We do not find that the Holy Ghost was given or promised , to them who received John's Baptisme , but the promise of the Holy Ghost was given to such as did duly and worthily receive the Apostles Baptisme , therefore John's Baptisme was called the Baptisme of Repentance . 5. It seems greatly probable , that some who had received John's Baptisme were again Baptized with the Apostles Baptisme , Acts 19.3.4 , 5 , 6. But whereas they both argue , from John's Words , I must decrease , but he must increase ; it hath a further understanding , than barely as in relation to John's Baptisme , for it is said , John 4.12 . that Jesus made and Baptized more Disciples than John , tho' Jesus himself Baptized not , but his Disciples ; thus , John decreased , and Christ increased , when both Water-Baptismes were in force , that Christ had more Disciples than John , even when John was living , at which he rejoyced ; and as the number of Christ's Disciples increased above the number of Johns , before John's decease , so still after , and will encrease ; and so will the Glory and Honour of Christ encrease above John , to the end of the World. But whereas they both argue , as they think so strongly both against Water-Baptisme , and the outward Supper , because of the Scripture Phrase , one Baptisme , and one Bread , which I confess did formerly carry some weight with me , and I have so argued in some of my former Books ; but I have sufficiently seen the weakness of that Argument , as well as other Arguments brought both by them and me , against these Divine Institutions . But let it be considered , how things are said to be one in divers senses and acceptations . God is one in the highest sense , yet this doth not infer that there is no distinction of the Father , Son , and Holy Ghost , in their relative Properties , which are incommunicable ; and Christ is one , and yet this doth not prove that Christ hath not two Natures , one of the Godhead , another of the Manhood most gloriously united . 3. Faith is one , yet there are divers true significations of Faith in Scripture , as 1. the saving Faith , 2. the Faith of Miracles which every one had not who had the saving Faith , 3. Faith objectively taken for the Doctrine of Faith , either as it is outwardly Preached or Professed , as in Rom. 1.5 . Gal. 3.2 . Acts 24.24 . Now if one should argue , because the Scripture saith , there is one Faith , Eph. 4.5 . that consequently there is but one Faith , and that is the Doctrine of Faith outwardly Preached and Professed , and consequently deny Faith as it is an inward Grace and Virtue of the Spirit in the Hearts of true Believers , his Argument would be false , so on the other hand , if another should argue , true saving Faith , that is , of absolute necessity to Salvation , is an inward Grace or Vertue of the Holy Spirit in the hearts of true Believers ; and therefore there is no Doctrine of Faith to be Preached or Professed , his Argument should be also false , and as false is this way of reasoning , that because the Baptisme is one , therefore that one Baptisme is only the inward of the Spirit , excluding the outward Baptisme of Water , or as to say therefore it is only the outward Baptisme of Water , excluding the inward Baptisme of the Spirit . Now , as the one Faith mentioned Ephes . 4.5 . Suppose is meant the inward Grace or Virtue of Faith in the hearts of all True Believers , doth not exclude the Doctrine of Faith , outwardly Preached and Professed ; so nor doth the inward Baptisme of the Spirit , suppose there meant , Eph. 4.5 . exclude the outward Baptisme of Water , both being true and one in their kind , as the inward Grace of Faith is specifically one in all true Believers , but numerically manifold , even as manifold as there are numbers of Believers , so the Doctrine of Faith is one in its kind , though consisting of many parts ; therefore to argue as W. Penn doth , that Baptisme is one in the same sense as God is one is very inconsiderate , which would infer that though God is one in specie , yet that there are as many Gods numerically as Believers . And notwithstanding that in Ephes . 4.5 . it is said there is one Baptisme , yet it is not said there or elsewhere , that there is but one Baptisme ; for another place of Scripture mentions Baptismes in the Plural Number , Heb. 6.2 . And indeed as weak as their Argument against Water-Baptisme is from the Scripture words one Baptisme ; no less weak is their Argument against the outward Supper , practised with Bread and Wine , in commemoration of our Lord's Death , because of the Scripture words , one Bread , 1 Cor. 10.17 . for in that same verse , Paul tells of one Bread in a very different signification , even as far as the Church of Christ is not Christ ; we ( said he ) being many are one Bread ; but doth it therefore follow that there is no other Bread than the Church ; nay , for they are all partakers of that one Bread , which is Christ , and there is a third Bread that he mentions in the same Chapter , which is neither the one nor the other , one Bread , and that is the outward Bread that they did eat , v. 16. the bread which we break , is it not the Communion of the body of Christ ? Even as Christ said concerning the outward Bread ; that it was his Body , to wit , Figuratively ( so by the like Figure it was the Communion of his Body ) but not the Body it self , which too many have been so foolish , as to imagine , that the outward Bread was Converted into Christ's real Body , and as if Paul had foreseen that many would become so foolish and unwise , as so to imagine ; therefore to caution against any such folly , he had said , I speak as to wise Men ; judge ye what I say . But whereas , many of the People , called Quakers , by Bread , in that part of the Verse ; the Bread which we break , is it not the Communion of the Lord's Body ? Will have to be meant , not the outward Elementary Bread , but the Body of Christ it self , in this they are under a great mistake ; for that would render the words to have a most absur'd Sense , as to say , the Body of Christ is the Communion of his Body ; but the Body is one thing , and the Communion of that Body is another , and it were as little sense to understand it thus ; the Body of Christ is a Figure of the Communion of his Body ; therefore the true sense of the words is the outward Bread which we break is a Figure , or Sign of the Communion of the Lord's Body : But these Men are under another great Mistake , as if by the Lord's Body , here were not meant his outward Body that was Crucified , and Raised again ; but the Life , which is the Light in them , and in every Man , whether Believer , or Unbeliever . But of this great Error , I shall have occasion hereafter to take notice , only at present let it be remembred , that by the Body of Christ , in these above-mentioned words , is to be understood the Body of Christ , that was outwardly Crucified , Dyed , and rose again , and is a living Glorious Body , which is the Body of the second Adam , the quickning Spirit , of the Virtue of which , all true Believers partake ; and by their having the Communion of his Body ( whether when eating the outward Bread , so that they eat with true Faith , or when they do not eat , yet believing ; for the Communion of his Body is not confined to the outward eating ) they have the Communion of his Spirit also , and enjoy of the manifold Spiritual Blessings of Grace , Life , and Light , sent and conveyed into their Hearts , by and through the glorified Man , Christ Jesus , who hath a Glorified Body ; and though this Communion of Christ's Body is hard to be expressed , or to be demonstrated to Man's reasonable understanding , yet by Faith it is certainly felt and witnessed , with the blessed Effects of it , causing an encrease in Holiness and Divine Knowledge and Experience in all true Believers ; nor is there any thing in this Mystery , or any other Mystery of the Christian Religion , that is contradictory to our reasonable understanding . But yet a little further to let them see the folly of that Argument from the Scripture Phrase , one Baptisme , and one Body ; when Paul saith , Eph. 4.4 . There is one Body and one Spirit ; it doth not bear this Sense , as if the Church were but one numerical Body , or one single Man , or as if there were no Body of the Man , Christ in Heaven , though some of their Teachers have so falsely argued ; that because the Body of Christ is one , therefore Christ has no Body but his Church , and as false should their Arguing be ; there is but one Spirit , and that Spirit is the Holy Ghost ; therefore the Man Christ hath no Soul or Spirit of Man in him , and therefore Believers have no Spirits or Souls of Men in them that are Created Rational Spirits , both which are most false and foolish consequences ; also when the Scripture saith , there is one Father , and one is your Father ; it would be a very false consequence to infer , that therefore we have never had any outward or visible Fathers , and as false a consequence it is , from one invisible Baptisme of the Spirit , to argue against any outward and visible Baptisme , or from the outward visible Baptisme , being one in its kind to argue against the invisible and inward Baptisme , which is one in its kind also ; this is an Error called by Logicians , a Transition from one kind to another , as because there is one kind of Animal on Earth , called a Dog , therefore there was not any thing else so called ; whereas , there is a Fish that hath the same Name , as also a Star in Heaven . SECT . VI. BUT whereas W. Penn , in his above mentioned Argument saith , first we know , and they confess , that they were in the beginning used as Figures and Shadows of a more hidden Spiritual Substance . Ans . In this he is very short and defective in his Expression , they were both appointed and used in the beginning , I mean from the time of Christ's Resurrection and Ascension , to be Figures and Signs of Christ's outward Body that was broken for us on the Cross , and his Blood that was outwardly shed . In the first place , and consequently of the inward Graces of the Spirit , and Benefits coming to Believers by his outward Body and Blood , and by the Man Christ wholly considered , both in Soul and Body ; and whereas he saith , 2. They were no longer to endure , than till the Substance was come : All this sheweth W. Penn's great Misunderstanding of the Nature of these Institutions , both of Baptisme and the Supper , as if they only signified some inward hidden Virtue , which he calls a more hidden and spiritual Substance that was to come ; and so were only as he calls them in his Defence of his Key , called , a Reply to a pretended Answer , &c. Prenuniative and forerunning Signs , but were not commemorative Signs , as well of things past , as of things present ; for this is utterly false , that Water in that Baptisme which the Apostles , used after Christ's Resurrection and Ascension was prenunciative , and not commemorative ; for on the contrary it was not simply prenunciative , but commemorative , as commemorating and signifying the Blood of Christ , that had been shed outwardly for the Remission of our Sins , and the same commemoration and signification had the Wine , in the practise of the Lord's Supper , and the Bread that was broken in the Supper , signified ( after Christ's Death and Resurrection ) his Body that was outwardly broken on the Cross , and that outward practise was Instituted by Christ for a Memorial of his Death and Sufferings , which all true Believers in Christ ought to have fresh and lively in their Minds ; to which the outward practise both of Baptisme and the Supper is of great use ; and the more frequent the practise of the Supper is , being duly used , as with Faith , Reverence , and Devotion , the more profitable it is . Therefore said Christ , as oft as ye eat this bread , &c. As if one did say , as oft as ye Pray with true Faith and Fervency , it turns the more to your Spiritual Advantage . And though the Spirit of Christ in true Believers is the great and principal rememberer unto them , yet he oft doth remember them , in the use of that outward Practise , using it as a means , and blessing it unto them , even as the Spirit useth the frequent outward Institutions and Exhortations that Ministers give to Believers as a means , and blesseth that outward means unto them also , the more to quicken and enlighten them ; and as Peter said , to stir up the pure mind in them , by way of remembrance , which was the end of his Epistles , and also of Paul's Epistles unto the Churches ; and therefore it is but weakly and falsly argued by many of the People , called Quakers , and their Teachers ; the Spirit in them is their remembrancer , and they have the more hidden and invisible substance in them ; and therefore there is no use of these outward Signs to them ; for this Argument has the same force against all outward Teaching , and External Acts of Worship . And indeed , as I have oft observed and considered the chiefest Arguments used by these Men , against these outward Practises of the outward Baptisme , and the Supper may be as much brought against all outward Teaching , and External Acts of Worship , and against all use of Books , yea , of the Holy Scriptures themselves ; and the like may be said of these Arguments , that are commonly in the Mouths of the People , called Quakers ; that Bread , and Wine , and Water are carnal things , and visible , which may be touched , tasted , handled ; whereas the Scripture saith , touch not , tast not , handle not , which are all to perish with the using , and the kingdom of God is not meat and drink , but righteousness , peace , and joy in the Holy Ghost ? Again , we look not at things seen , for they are temporal , but at the things unseen , which are eternal ; and Col. 3. If ye be risen with Christ , seek the things which are above , and set your affection on things above , not on things on the earth ; but Water , Bread and Wine , are things on earth ; and let no man judge you in meats and drinks , Col. 2.17 . which are a shadow of things to come , but the body is of Christ ? All these , and the like Scriptures ( I say ) may with as great show of reason be brought against all good Books , and outward Teachings , Instructions , Exhortations , yea , against the Books of the Holy Scriptures , which G. Fox hath called the Carnal and Earthly Letter , that he touched , and handled , as much as Water , Bread , and Wine , and is visible ; and consequently by their Argument , is not to be look'd into , nor is the Scripture , nor the best of words uttered in Speech , or Written , the Kingdom of God , or the hidden invisible Substance , as neither Water , Bread and Wine , yet all these have their use , when duly used on a Spiritual Account ; for as words signifie , and hold forth Christ , and the inward and spiritual Benefits that Believers have by him , to the outward hearing , so do these other hold forth Christ , and his spiritual Blessings to their Sight , Tast , and Feeling ; for which reason , antient Writers did call the outward Baptisme and Supper , verbum visible , i.e. the visible word . God having so appointed it in his Wisdome , that the Knowledge of Divine and Spiritual things , after a sort should be given to us by outward Signs and Symbols , that affect our Senses , and by our Senses , as by so many Doors and Windows should be let into our Souls , by means whereof , through the inward Operation of the Holy Spirit , the inward and Spiritual Faculties of our Souls and Minds are awakened and enabled to apprehend the Spiritual things themselves , whose Symbols and Emblems these outward Elementary things are . And none of these Scriptures above mentioned , have any relation to the outward Baptisme and Supper , which were the Institutions of Christ , but to such outward things , the observations of which were after the Commandments and Doctrines of Men , as not only the Jewish Rites , but Gentile Customs and Traditions , also were touching Meats and Drinks , and other things , which the Apostle calls , Col. 2.20.21 , 22. the Rudiments of the World , which as they are of a perishing nature , so the use and service of them ; but so is not the use and service of the outward Baptisme and Supper , which is a holy Commemoration of our Lord's Death and Sufferings , and of the great benefits we have thereby , tending to excite our ardent Love and Affections to him , and to raise them up to ascend to him in Heaven ; therefore though true Believers at Christ's command use the outward things , yet neither their Minds , nor Affections are set on them , but on him , and the heavenly Blessings they have by him ; which holy Commemoration we should not let dye or perish in us , but keep alive for our spiritual Benefit and Advantage ; and as concerning , Colos . 2.17 . The things there mentioned , are called shadows of things to come , such as the Types of the Mosaical Law were ; but Water-Baptisme , and the Supper , which the Christians were enjoyned to practice , were simply , not shadows of things to come , but are commemorative Signs of Christ , as he hath already come in the Body that was prepared for him , and of his Body and Blood which he hath given for us , together with the spiritual blessings of Grace , Life , and Light that we have by him , to make us comformable to him in holiness , as well as to give us the pardon of our Sins , and to justifie us , and give us a right to eternal Life . But it bewrayeth still great in consideration in W. Penn , to argue against the outward Baptisme and Supper , as he doth in his Defence of his Key , above-mentioned , p. 154. They that personally ( saith he ) enjoy their dearest Friends , will not repair to their Pictures , though drawn never so much to the life , to quicken their remembrance of them . His similitude of a Picture , to which he compareth the outward Baptisme and Supper is a good Argument against him , the Saints on Earth have not the Man , Christ , personally present with them , they have not his Body that suffered Death for them , and rose again a present object to their outward sight ; therefore did he in his great love appoint these outward Signs to be a Memorial of him , until they should have himself Personally present with them , as they will certainly have in the time appointed , and to as little purpose is his arguing in that same page , That the true Believers were come to Mount Zion , Heb. 12.22 . and sit in heavenly places in Christ Jesus , which must be an attainment above signs of invisible grace , being the life and substance of Religion ; and so the Period and Consummation of Types , Shadows , and such sort of Signs or Significations as are in question . Answer , It is a great Misrepresentation of the State of the Question in W. Penn , so to place it as well as a weak Argument , as because true Believers are come to Spiritual Attainments above Signs of invisible Grace ; that therefore there is no use of Signs in Religious Matters . Why then doth he speak and writ so much in Religious Matters , for all his Words and Writings are but Signs ; and he thinketh that his Brethren are come to higher Attainments than these Signs , yea , why doth he kneel in Prayer , and discover his Head when he Prayeth ; what are these but Signs ? And why so much strife and contention about G. Fox's Papers of Church Orders , and Womens Dresses ? Are not his Brethren come to higher Attainments than these outward things ? But it is an observation of many , that after G. Fox had taught his Followers to throw down the outward Institutions of Christ , he set up among them his own , and so did persuade them to exalt them ; that whoever did not comply therewith , were to be judged by his zealous Admirers to be Apostates ; thus Pharisee like , setting up Humane Traditions above Divine Precepts , and in so doing , W. Penn has had no small share , who hath as eagerly promoted G. Fox's Institutions about outward things , as he hath laboured to throw down the Institutions of Christ . SECT . VII . TO avoid the Argument for Water-Baptism , it being an Institution of Christ from Matt. 28.19 . Go teach all Nations , Baptizing them into the name &c. he saith , but no water is mentioned page 106. Reason against Railing ; and therefore he concludes in the next p. that Christ commanded the Apostles to Baptize with the Holy Ghost , and the like evasions is made by R.B. in the abovesaid Treatise p. 26. where he putteth them who understand it of Water-Baptisme to prove , that Water is here meant since the Text is silent of it . Ans . As Water is not mentioned , so nor is Baptizing with the Holy Ghost mentioned , and at this rate of arguing used by them , nor must Baptizing with the Holy Ghost be understood , which yet they so inconsiderately affirm must be meant here . But R.B. thinks to prove , that Baptisme with the Holy Ghost is here meant , arguing from the literal signification of the Text , which we ought not to go from , except some urgent necessity force us thereunto ; but no such urgent necessity forceth us thereunto . Ans . The literal signification of the Text , is not Baptizing with the Holy Ghost ; but on the contrary , the word Baptizing literally signifieth to Wash with Water or Dip into Water ; Yea R.B. grants p. 49. If the etymology of the word should be tenaciously adhered to , it would militate as well against most of their Adversaries as the Quakers . When it is transferred from the literal signification to a Metaphorical , as to signifie the Inward and Spiritual Baptisme with the Holy Spirit , it is never when so transferred applied to Men , as having any command so to Baptize , but wholly and only to God and Christ . I challenge any Man to give but one instance in all the Scripture , where Baptizing with the Spirit is ever referred to Men , either by way of Precept or Practise , as if ever any Man but the Man Christ , did Baptize with the Holy Spirit , or were commanded so to do ; the quibble from the Greek Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is answered and refuted above , as also his arguing from the word one Baptisme ; and whereas he saith the Name of the Lord is often taken in Scripture for some thing else than a bare sound of words or literal expression , even for his Virtue and Power . I answer and so is it oft taken otherwise , as the Name of God in Scripture signifieth himself , so the Name of Christ signifieth Christ , and that both considered as he is God and Man , and yet one Christ , and that to be Baptized into the Name of the Lord Jesus did not signifie the Baptisme of the Holy Ghost ; I have proved already out of Acts 8.16 . Besides the Name of the Father is not the Holy Ghost , as neither is the Name of the Son , for as the Father is neither the Son , nor the Holy Ghost ; so , nor is the Name of the Father , nor the Name of the Son , the Name of the Holy Ghost , as they are distinguished by their relative properties , so by these Names , though the Name God belongeth to each of them , and who are one only God blessed for ever . But that he further contends , that the Baptisme commanded here in Matth. 28.19 . is Christ's own Baptisme . I answer , Christ's own Baptisme whereof John makes mention , and of which he is the author and giver , is indeed the Baptism with the Holy Ghost , which he promised unto the Apostles to give them , and accordingly did perform ; but we no where find that ever he promised to give them Power , to give it to others , or commanded them to give it , that is wholly an unscriptural Phrase , and scandalous . if not Blasphemous , to say , that poor mortal Men hoever so Holy could give the Baptisme of the Spirit , this is to give to them what was proper only to God and Christ : why did John say , he that comes after me shall Baptize with the Holy Ghost : he did not say , they who should come after me , but he , intimating none had that Power and Dignity but Christ , who was God as well as Man , and as he was God had this power belonging to him , and which did belong to no Men nor Creature whatsoever ; and thus indeed the Baptisme with the Spirit is Christ's Baptisme , not which he commanded Men to do , but which he promised to do , altho' the Water-Baptisme which he commanded his Apostles to practise in his Name is also his , in a secondary sense , as the Apostles teaching is his , because commanded by him ; yet when we speak of Gods teaching according to the sense of that Scripture , they shall all be taught of God , it is not meant the outward teaching of Men , but Gods inward teaching in Mens hearts ; As touching his third Reason to prove that Baptisme with the Holy Ghost is meant Matth. 28.19 . The Baptisme which Christ commanded his Apostles , was such that as many as were therewith baptized , therewith did put on Christ , but this is not true of Water-Baptisme . Ans . As concerning that place of Scripture , Gal. 3.7 . from which this Argument seems to be taken , the place it self restricts it to the believing Galatians , as v. 26. For yee are all the Children of God by faith in Christ Jesus , and all such as beings Baptized with outward Water , put him on by a publick Profession , so by true Faith they inwardly put him on . To make a publick Profession of Christ by Baptisme of Water is to put him on , in a common Phrase of speech , as when a Man is said to put on the Souldier , the Magistrate , by putting on the Garment of a Souldier or Magistrate in which sense Jerome said , Romae Christum indui , i.e. at Rome I put on Christ , signifying that he was there baptized , and it is to be noticed how Paul generally in his Epistles to the Churches he wrot to , calls them Saints , they being so by profession , though there might have been Hypocrites among them , and as by outward profession Men are said to be Saints , so they may be said to have put on Christ , when nothing by Word or Deed can appear to the contrary in a judgment of Charity . As to his 4th . Argument that Baptisme with Water was John's Baptisme , I have above shewn , that John's Water-Baptisme , and the Water-Baptisme commanded to , and practised by the Apostles after Christ's Resurrection , diflered in many respects , and tho' both required Repentance as a condition in order to receive the Water-Baptisme , yet the later required Faith in Christ Crucified and Raised again , as a condition in order to receive Baptisme , but the former did not require that Faith. Again his arguing from their not using that form of Baptism , In the Name of the Father , of the Son , and of the Holy Ghost , who did Baptize with Water in those days of the Apostles , is as defective as his otherways of arguing on this Head. But how doth he prove that they used not this Form ? Why because in all these places , where Baptizing ( with Water ) is mentioned , there is not a word of this Form , and in two places Acts 8.16 . and 19.5 . that it is said of some that they were Baptized in the Name of the Lord Jesus . But it ought to be considered , that oft in the Scriptures what is not exprest , is understood , yea that very Form expressed 8.16 . is comprehensive of the other , and if no more be expressed by him that is the Administrator , if he be sound in the Faith , and that the person to be Baptized hath a sound Faith , that Form is sufficient , it is not exprest that the Eunuch gave any other confession of his Faith before he was Baptized , but that Jesus Christ is the Son of God ; but will it therefore follow , that he believed no other Article of the Christian Faith but that , and confessed no other . In his further Essay to defend his assertion , that Christ commanded the Apostles to Baptize with the Spirit , he saith , Baptisme with the Spirit , tho' not wrought without Christ and his Grace , is instrumentally done by men fitted of God for that purpose , and therefore no absurdity follows that Baptisme with the Spirit should be expressed as the action of the Apostles ; for tho' it be Christ by his Grace that gives Spiritual Gifts , yet the Apostle Rom. 1.11 . speaks of his imparting to them Spiritual Gifts , and he tells the Corinthians , that he had begotten them thro' the Gospel , 1 Cor. 4.15 . To convert the heart is properly the work of Christ , and yet the Scripture oftentimes ascribes it unto Men , as being the Instruments , and Paul 's commission was to turn Men from Darkness to Light. Ans . I acknowledge such like answers I had formerly given in some of my former Books to the like Objection ; but I am come to see the weakness and defect of it ; in order therefore to detect the fallacy of this assertion , that the Apostles might be as well said to Baptize with the Spirit , as to Beget , to Convert , to Impart some Spiritual Gift , &c. Let it be considered that Baptisme with the Holy Spirit , is not only another thing than Conversion , or imparting some Spiritual Gift , &c. that it is incomparably greater ; for Baptisme with the Spirit is equivalent to the mission of the Spirit , and his Inhabitation in Believers , and his being given to them ; all Spiritual Gifts of Faith , Conversion , Regeneration , however so true and real , are but works and effects of the Spirit , with whom Men may be said Instrumentally to work ; but the giving the Holy Spirit , to which Baptisme with the Holy Spirit is equivalent , is of a higher Nature , than any or all these Spiritual Gifts , differing as much as the Giver differs from his Gifts : For as to Create is only proper to God and Christ , and the Holy Ghost : to Redeem by way of Ransome and Satisfaction to Divine Justice is only proper to Christ , without any concurrence of Men or Angels , so to Baptize with the Holy Ghost or endue therewith , or give or send the Holy Ghost , is only proper to God or Christ and not to Men so much as Instrumentally , there is no such Phrase to be found in all the Scripture , as that any Man did Baptize with the Holy Ghost , in any case or sense , we ought not to allow such odd Phrases so forrain to Scripture , otherwise the greatest absurdities might follow , and a Power of Creating and Redeeming might be given to Men at this rate , by adding the word Instrumentally , but as we are to allow no Instrumental Creators or Redeemers , so no Instrumental giver of the Holy Ghost or Baptizers with the same . The Holy Ghost is God himself , and it is too arrogant and wild to say , that Men who in respect of God are as Worms , can give their Creator and Maker . The Scripture indeed tells us , that the Holy Ghost was given thro' the laying on of the Apostles hands , Acts 8.16 . and sometimes in Preaching , and sometimes in Prayer , the Holy Ghost was given ; but it was never said , that Men gave it or Baptized with it . Besides , at this rate , they may say , the Teaching that Christ commanded Matth. 28.19 . was not outward Teaching but inward , and then call it Instrumental ; but what sense would be made of such an assertion , the Apostles were sent not to Teach outwardly but inwardly , by Instrumental Teaching ; and one might argue as strongly , that it was not outward Teaching that Christ meant , Matth. 28.19 . why , not the least word is mentioned of outward Teaching , therefore it is not understood but only inward Teaching . If it be fit to answer , this wild inference thus , the Teaching there commanded must needs be outward , because its only Mens work to Teach outwardly , and Gods work to teach inwardly ; the like answer is as proper to be given in relation to Baptisme , as it is Mens work to Baptize outwardly with Water , so it is the work of God and Christ to Baptize inwardly with the Spirit . And if Men be resolved to quibble and embrace any wild notion , rather than the simple Truth , had there been express mention made of Water , Matth. 28.19 . that quibbling Spirit would have made a new objection , and still argued it was not material or outward Water , but inward and Spiritual , because in many places of Scripture , Water signifieth not outward material Water , but inward and Spiritual . SECT . VIII . THERE is yet another Argument used both by W. Penn and R.B. against both Water-Baptism and the Supper in common . I shall recite it in W. Penn's words ( being the same in effect with these of R.B. ) Thirdly saith W. Penn , they were but the more noble among the Meats and Drinks , and diverse Washings that the Apostles said , were but shadows of the good things to come ; for I would not that any should be so sottish as to think that Christ came to abolish those shadows of the Jews , and institute others in their room , by no means . He came to remove , change and abolish the very nature of such Ordinances , and not the particular Ordinances only , to wit , an outward Shadowy and Figurative Religion ; for it was not because they were Jewish ▪ Meats and Drinks , and diverse Washings , but because they were Meats and Drinks , and outward Washings at all , which never could nor can cleanse the Conscience from dead Works , nor give eternal Life to the Soul , else wherein would the change be ? A continuance of them , would have been a judaizing of the Spiritual Evangelical Worship , the Gospel would have been a state of Figures , Types and Shadows , which to assert or Practice , is as much as in such lies to pluck it up by the roots . Ans . This whole way of Arguing proceeds upon a supposed Foundation that is false , and because the Foundation is false , therefore is his Superstructure also ; both which I shall briefly show : First , His supposed Foundation is false , viz. No Signs that is no outward things that are Symbolical , or Significative of greater and more excellent things do by any means belong to the Gospel , and Christian Religion , otherwise ( as he argueth but very weakly ) there would be no change , and no difference betwixt the Jewish Religion and the Christian , or betwixt Law and Gospel ; but this doth by no means follow . For allowing that some Signs belong to the Gospel , yet there is not only a change and difference betwixt them two , but a very great change and difference , even as much as betwixt the Light of the Twilight , and the clear Light of the Sun after he is risen , or betwixt the Sun in the Morning , and the Sun when he is high in the Firmament ; and if he will have the outward Baptisme and Supper , called Shadows as well as Signs ; is there no difference betwixt the Shadow that the Sun casts early in the Morning , when he is but low above the Horizon , and when he is high ; we know that the higher the Sun riseth , the Shadow is the less , yet still there is some Shadow ; however high the Sun riseth until he come to the Zenith , or Vertical Point , at which Point there is no Shadow , but this never happeneth to us in these Northern Parts ; and to apply the similitude of the Sun and Shadow to the case in hand ; admit the Sun to be Christ , as he enlightenth the Christian Church , or the best Christian Congregation that ever was on the Earth ; did any such Church or Congregation know that Divine Sun to be risen upon them so high as the Vertical Point in this Spiritual Sense ? Is not that rather the State that is reserved to the future Life ? When the Shadows shall flee away , Cant. 2.17 . and 4.6 . What was the State of the Church in the Apostles days , after they had received plentiful Illuminations of the Holy Ghost ? Did not Paul say concerning himself and them , now we see darkly as in a Glass , tanquam in aenigmate the seeing Face to Face , being reserved to the future State after Death ; and as he said again , we walk by Faith , not by Sight , which is to be understood comparatively ; for though it is granted that the Saints while living in the mortal Body have often sweet and precious sights and tasts of the glory of God and of Christ ; yet it is not so always with them and their highest Illuminations of Knowledge do admit of some defects and obscurities , and the condition of a mortal State , as it implyeth somewhat of Shadow , with reference to their defects and shortness , in respect of the much higher and more full and perfect Attainments of glorified Saints and Angels . So in this State of the mortal Body , Shadows and Symbolical things may be , and are really of that Service to them , as the Shadow of a Curtain is , that is interposed betwixt the brightness of the Sun , and the frail sight of our mortal Bodies ; And what are all words but Signs , verba sunt signa rerum & conceptuum ; words are Signs of Things and Thoughts : So are words properly defined by Logicians and Philosophers . Now if the Gospels Dispensation under Christianity be all life and substance , and nothing else ; then not only all Books and Letters , but all words possible to be uttered by the Mouths of Men , must be rejected from having any use in Gospel Worship , and instead of silent Meetings at times , there must be not other Meetings but silent Meetings ; nay , nor any Meetings at all of Bodies of Men and Women outwardly Assembled ; for by W. Penn's way of Arguing , there is no use of them ; such Meetings of Bodies reach but to the sight , and all that is or can be seen is but Carnal , and cannot reach to the Soul ; all Meetings must be only within , and all Teaching within , and all Prayer and Worship within , and nothing without . But if it be granted that outward words , though Signs may be useful for the encrease of spiritual Knowledge , by the same reason the outward Signs of God's appointment may be useful also ; yea , in some sort they are more useful , when the signification of them is understood ; for Example , Water in Baptisme hath a nearer resemblance to the thing signified by it , than any words whatsoever ; for words signifie only by humane Institution , but visible Signs that are not words , bear some Similitude and Analogy to the things signified , and are as it were so many Hieroglyphicks of Divine Mysteries . In short , the difference betwixt the Judaick and the Christian Dispensation stands not , as W. Penn would have it , that the Judaick Dispensation was an outward Figurative and Shadowy Worship , and Religion , and that the Gospel hath nothing of outward in it , nothing of Figure , Sign , or Shadowy ; for in both these Descriptions he is under a great mistake , the Judaick Religion had Substance , Life and Vertue , and an inward Glory belonging to it as really as the Christian , yea , the very same in Nature ; and therefore it is not a fit Definition he gives of the Judaick Dispensation and Religion ; that it was an outward Figurative and Shadowy Worship and Religion , the outward part of it was the Shell and Cabinet , but it had an inward part that was as the Kirnel and Jewel , as all the Faithful did know , who were under that Dispensation , while it stood in force . Again , it is as really an Error on the other hand to define the Christian Dispensation to be all inward , all Life and Spirit , and Substance ; that is , too Chymical and Subtile , and no wise Saits with a mortal State at least ; for as our natural Bodies cannot Eat and Drink all Spirit , but require a Food more Bodily , so our Christian Religion requireth a Bodily part as well as a Spiritual . And such who through an ignorant Presumption throw away the Bodily part of the Christian Religion , lose the Spiritual , or rather never find it , but in place of the true Spirit of Christianity embrace an inward Shadow and Imagination , and oft an Antichristian Spirit , and such , I have known who had been once very Zealous in the Quakers way , who upon such ignorant Presumption , would come to no Meetings , hear no outward Teaching , nor joyn in any External Act of Worship ; alledging all was inward , and they needed no outward thing , and God was only to be Worshipped in the inward , which are the true and proper Consequences of W. Penn's Reasonings here ; His Distinction of Prenunciative and Commemorative Signs I have above examined , and shewed that Water-Baptisme , and the outward Supper are not meerly Prenunciative but Commemorative , as commanded to be practised after Christ's Resurrection . The true distinction betwixt the Judaick and Christian Dispensation and Religion , consists in these following Particulars : That the Judaick Dispensation and Religion had much more of outward Figurative and Shadowy things than the Christian , the former had much , as best suited to that Time and State , the latter had but little in comparison to the former . As for Example , the Figures and Shadows of the Law were indeed many , perhaps some hundreds there were of the Mosaical Laws , commonly called Ceremonial , relating to Meats and Drinks , Washings or Baptisms , Persons , Places and Times , as Days , Weeks , Months and Years , but the Symbols and Signs under the Gospel are but few , as Water in Baptisme , and Bread and Wine in the Supper , kneeling or standing up in Prayers , and the Men uncovering their Heads may be called Decent Religious Signs of our Worship . Secondly , The Typical and Mosaical Precepts were not only many , but considerably chargeable and painful ; the multitude of their Sacrifices were a great charge , and the Males coming there every year to Jerusalem , very Laborious , Circumcision of the Male Children painful , but Water-Baptisme and the Supper very easie , and with very little charge , and little or no pain ; which chargeable and painful Service of the Law among other things , occasioned Peter to call it a Yoak ; which neither they nor their Fathers were able to bear , Acts 15.10 . And God in his wisdom saw it meet to put that yoak upon them , as suiting to that legal and typical state ; and our deliverance from that Yoak is a great blessing of God. Thirdly , These Signs and Shadows of the Law did not near so clearly and plainly hold forth Christ , and the Spiritual Blessings of Remission of Sins , Justification , Adoption , Sanctification , and Glorification through Christ ; as these few plain Signs and Symbols of Water in Baptisme , and Bread and Wine in the Supper do ; the words in the Form of Baptisme do plainly express that Great Mystery of the Father , Son , and Holy Ghost , and how these three are concerned in the things signified by the outward Baptisme ; as namely , in the Pardon of our Sins ; the Father giveth it , the Son purchaseth it , the Holy Spirit in our Hearts persuadeth us of it : Again , the form of words in the Institution of the Supper , take , eat , this is my body , &c. and this cup is the new Testament in my blood shed for the remission of the sins of many ; drink ye all of it . There are no such plain and clear Forms of Speech holding forth Christ and the spiritual Blessings we have by him , that were annexed to , or used with any of the Figures and Shadows of the Law. Fourthly , The Figures and Shadows of the Law in the use of them , had not that Plenty of Grace , and Divine and Spiritual Influence of the Holy Ghost , accompanying them generally to Believers under the Law , as doth generally accompany Believers under the Gospel ; for as Paul declareth , it was reserved unto the days that were to come after the Judaical Dispensation was ended , wherein God was to show the exceeding Riches of his Grace ; and in the latter Days , viz. under the Gospel the Spirit was to be poured forth , as was accordingly fulfilled ; and on these Accounts , especially the two last , it is , that Baptisme with Water , and the outward Supper ought not to be numbred among the Carnal Ordinances of the Judaick Dispensation ; for though the material things in some part be the same , yet the manner so differing , and the Grace and Spirit more plentiful abundantly , as is above declared , gives just cause , that the outward Baptisme and the Supper , when duly Administred , as they ought to be , and were in the Apostles Days , should not be numbred among the Carnal Ordinances , nor yet so called , but rather Spiritual ; for things receive their denomination from the greater and better part : Holy Men in Scripture are called Spiritual though having Bodies of Flesh ; and why may not things be called Holy and Spiritual , that are used and practised by Holy Men , wholly for a Holy End ; although the things themselves be Material and External : All which being considered , it will plainly appear how weakly and rawly , both W. Penn , and R.B. have argued in this Point , and what an Impertinent Consequence W. Penn hath made , to infer , that to allow Water-Baptisme , and the outward Supper to belong to the Gospel , is to make the Gospel a State of Figures , Types and Shadows , which doth no more truly follow , than to allow , that because W. Penn hath a Body of Flesh and Blood ; that therefore he is a Carnal and Bloody Man ; or because the Quakers have Flesh and Blood as other Men ; therefore there Church is a Carnal and Bloody Church ; and as raw and defective is R.B. his way of Reasoning , p. 25 , 26 , 27. of the above said Treatise ; that where the Author is the same , the Matter of Ordinances is the same , and the end the same ; and having the same effect , they are never accounted more or less Spiritual , because of their different times . For all this is not a sufficient enumeration , to prove the one not to be more Spiritual than the other ; there are diverse other great Considerations or Arguments , besides these mentioned by him so generally and overly ; as in the respects above mentioned , relating to their Form and Manner , and greater Efficacy , because of the greater plenty of Grace , accompanying the latter than the former , and having greater and more excellent Effects ; for who that knows , what a true Christian is , but will say he is far beyond an ordinary Religious Jew that had some degree of Faith in the promised Messiah ; the Scripture comparing the Jew and the Christian , as the Child and the Man. And who but will say , that the true Gospel way of Ministry , as it was in the Apostles Days , and wherein they were exercised in Preaching and Prayer , did far excell the Ministry of the ordinary sincere Jewish Priests and Scribes , although they had one Author , and one Doctrine for Substance , and one end in their Ministry at large and in general , and also one effect in general and at large , viz. to instruct in Righteousness such as heard them . And though in one sense the Jewish Baptisms , and that practised by the Apostles after Christ's Resurrection had one Author , viz. God , yet in another sense there was a considerable difference , it being God or the word Incarnate , or Christ God Man that was the Author of the latter , but not of the former . And though the Jewish Water-Baptisms , and the Christian Water-Baptisme , which is but one , do agree in relation to their end in some sort , yet there is a great difference in that very respect ; for tho' the remote end of the Jewish Baptisms was to signifie Remission of Sin through Faith in Christ ; yet the proximate , or next end of those Baptisms was to make them legally clean , so as to be allowed to come into the Congregation of the Jewish Church ; but the end of the Christian Water-Baptism , even proximately and nextly considered , is to signifie Remission of Sins , and the spiritual Cleansing by Christ , and also to indicate such Baptized Persons , and recognize or acknowledge them to be Members of the Church of Christ , that is more excellent and honourable as far as the Christian Dispensation excelled the Judaick . But that they farther argue , that Water-Baptism cannot reach the Conscience to cleanse it from Sin ; that therefore it ought not to be practised ; and because Bread and Wine in the Supper cannot nourish the Soul ; therefore ought it not to be used in the Supper ; they might as well have argued against the brazen Serpent , that the Jews at God's command should not have looked to it when they were poisoned with the Serpents in the Wilderness ; because there was no inherent Virtue in that piece of Brass to effect any Cure ; and they might argue as well against Naaman's going to wash in Jordan to be cured of his Leprosie . I know none that plead for Water-Baptism , and the outward Supper , that think there is any inherent Virtue in these outward things , either to wash or feed the Soul ; the Virtue is wholly in Christ , whose Grace , Power , and Spirit doth accompany the due and right use of these things , as they are practised in Faith , and in Obedience to Christ's command . And the like way they might argue against all vocal Ministry which abounds among the Quakers ; for no words have any inherent Virtue in them to Cure or Cleanse the Soul , or profit any more than Water , or Bread and Wine ; it is only the Grace and Spirit of Christ , when it goeth along and accompanieth these outward things , whether Words , or those outward Elements , that is effectual , and maketh the use of them effectual ; without which they are all but as empty Cisterns that can hold no Water . SECT . IX . ANother Argument of W. Penn against the outward Baptism and Supper is , that therefore they are to be rejected now the false Church has got them ; yea the Whore hath made Merchandize with them , and under such Historical Shadowy and Figurative Christianity , has she managed her Mistery of Iniquity unto the beguiling thousands , whose simplicity the Lord will have a tender regard to . Ans . In this way of Arguing also he is very inconsiderate , for his Reason is of equal force against the Holy Scriptures , and all the Doctrinal and Historical part of Christ's coming in the Flesh , his Death and Sufferings , &c. Why ! the false Church has got all this , and makes Merchandize therewith , and therefore the Bible and the whole Historical and Doctrinal part of Christ's coming in the Flesh , and his Death and Sufferings must be rejected ; also all Preaching , and Praying , and Meeting together , and all external Acts of Worship must be rejected , for the same reason , because the false Church has got them all . Tho' I think it may be said , the false Church has not got either Baptisme or the Supper , in the true Administration of them ; but rather a false show and likeness of them : But what hinders that the true Church may not Practise these things aright , tho' the false Practise them amiss ? Should the abuse of any thing commanded by God , take away the use of it ? Must Meat , Drink and Cloathing be rejected , because that many abuse them ? But he continueth to argue against them p. 110. Reason against Railing . Let it be considered that no other Apostle recommends these things , nor Paul himself to either the Romans , the Corinthians ( in his first Epistle ) the Galatians , Ephesians , Philippians , Colossians , Thessalonians , Hebrews , nor to Timothy , Titus and Philemon . Ans . If so it were that in none of these Epistles Paul had mentioned them , nor any other of the Apostles , which yet is not so , for I have answered it at large , what was objected from Peter , 1 Pet. 3.21 . as that Water-Baptisme is not there meant ; and in the Epistle to the Romans , Galatians , Ephesians and Colossians , and in that to the Hebrews , Baptisme is mentioned , and he hath not proved that it is not Water-Baptisme that is there meant , yet it will not follow , that therefore they are to be rejected , seeing other places of Scripture mention both the command and practice of them , so that he cannot instance one , professing Christianity , that was not Baptized , any where in the Scripture , after the command of Baptism was given by Christ to the Apostles ; suppose there were but one Text in all the Scripture , that clearly proveth some Doctrin of the Christian Faith , were not that enough for its proof ? As that one Text , that God is a Spirit is it not sufficient to prove the truth of it ? And we find but one Text of Scripture , and that is in John 6. that mentions the eating of Christ's Flesh , and drinking his Blood , in order to eternal Life , is not that one place enough to prove that Truth ? Another Argument he useth is , p. 110. Reas . &c. That the Gentile Spirit hath troden them under foot so long , being part of that outward Court of Religion given to them , which were left out at the measuring of the Evangelical Temple of God , Rev. 11.1 , 2. Ans . It was not the outward Court , but the Holy City that the Gentiles did tread under feet : The outward Court indeed , is with respect to that time , was not to be measured , but left unmeasured , towit , during the time of the great Apostacy . But this argueth , there was an utter Court ; the not Measuring of it seems to signifie , that it was short and defective of the just Measure , that was originally belonging to it , as it was in the Apostles dayes and for a long time afterwards , until the great Apostacy began , at least for the space of three Hundred Years and upwards from our Saviours Resurrection ; But this is so far from proving , that outward Baptsme and the Supper , suppose they were a part of the outward Court , were no Institutions of Christ under the Gospel , that it proves they were , for the outward Court was a part of the Temple , under the Law , and signified that the Church of God under the Gospel was to have that which by way of Analogie answered to it , as accordingly it had till the great Apostacy came in , that made it to be for a time to be left unmeasured . But we find that in Ezekiel , the Temple , there described , Chap 42 , is described with its outer Court , and is measured ; which Temple there described , it not any material Temple , but the Church of God as it shall be raised up after the Apostasie , which shall have her outward Court in its just measure ; and seeing the Quakers take themselves to be the Church come out of the Wilderness , and got free from the Apostasie , and that Water-Baptisme and the Supper belongs to the outer Court , as W. Penn will have it ; by the same , or like Argument , they ought to restore the true and due practice of them . But why may not their Ecclesiastick Discipline be reckoned as much belonging to the outer Court , as Water-Baptisme and the Supper ? and if so , why have they set up that , ( that is as much outward as Baptisme and the Supper ) and not the other , which has far less show of warrant than the other ? SECT . X. THE last Argument W. Penn useth , or at least the last that I shall bring , and I think I have omitted none , either of his , or of R. Barclay , that I could find , that seem'd to require an Answer , is taken from Christ's washing his Disciples Feet , and commanding them to wash one anothers Feet ; and James commanding to anoint the Sick with Oyl ; and the Apostles commanding to abstain from blood and things strangled ; and that the believers sold their Possessions , and had all things common , p. 111. Reason against Railing ; from which he infers ; that seeing they who plead for the continuance of Water-Baptism , and the Supper , do not practise those things ; therefore , nor should they practise the other . And the like Reasoning doth R.B. use in the above said Treatise , called by his Son , Baptism and the Supper substantially asserted ; insisting upon that of Christ's washing the Disciples Feet , in several Pages of that Treatise , from p. 94 , to 99 , and on that of anointing with Oyl , p. 115. Ans . Upon a due consideration of things ; this last Argument will have as little force as any of the former against the outward Baptism , and the Supper . That Christ commanded the Disciples to wash one anothers Feet , giving them an Example from his own Practice ; as it was an Act of great Love and Humility in him so to do by his Example , he did enjoyn to his Disciples to practise the like Acts of Love and Humility one to another ; so that what was here enjoyned the Disciples by Christ , was not any commemorative Sign of his Death and Sufferings , but a real Act of Love and Humility which is not tyed or confined to that particular Action that was peculiar to that County , and an ordinary practice among the People of that Country ; for the Country being hot , they used Sandals on their Feet , by occasion of which , their Feet ; who used to Travel ( as Christ and his Apostles frequently did ) needed washing , not only for making them clean , but for refreshment ; and when they came to lodge or stay at a place after Travel , it was usual for Travellers to have Water brought , and their Feet to be washed ; as in Gen. 18. and 19. and what was done to them in bringing Water , and having their Feet washed ; was a real Act of Love and Kindness in them that received them into their Houses , though they performed not that Office themselves , but caused it to be done by their Servants , which was a servile Act , and more usual to Servants than to Masters . But if done by the Master of the House , or by one that was not a Servant , was an extraordinary Act of Love and Humility ; so here was nothing in all this of Ceremony , Sign or Figure , but all a real Act and Office of excessive Love , and most profound Humility in our Blessed Lord towards his Disciples , and by this exemplary Act of his , he both taught and commanded them to perform both that , and also other the like Acts and Offices of Love and Humility towards one another , which they were to do simply as Acts of singular Virtue after his Example ; and not as any Symbolical or Commemorative Sign of Christ's Death and Passion ; and accordingly we find it numbred among the Virtuous Acts of ancient Christian Widows and Matrons , 1 Tim. 5.10 . If she have washed the Saints Feet . And the like was that Custom of giving a Cup of cold Water ( or of cold , as the word is best Translated ) to Travellers , which was a great Act of Kindness and Hospitality in those hot Countries ; but none of these Actions , the one of washing the Feet , the other of giving a Cup of cold , is any ordinary Act of Friendship , Love , or Humility , here-away in cold Countries , where there is either no such ordinary occasion , or usual Custom : For to do any such thing hereaway , would be rather a Ceremony , than any substantial Act of either Love or Humility . But in all cases , when occasion is found for one Christian to perform the equivalent Acts of Love and Humility towards another , or others , the Command of Christ is no doubt obligatory . But to make a Ceremony of that which was then no Ceremony , but a substantial Act of Love and Humility were altogether improper and impertinent . Next , as that in James , recommending the Anointing the Sick with Oyl ; nor was this commanded to be done as any symbolical Act , or commemorative Sign , but as a mean that Christ had appointed his Disciples to use towards the Sick , when he gave them power of healing them miraculously , Mark 6.13 . The abstaining from Blood and things strangled , was certainly a part , if not of the Ceremonial Law ; yet of the positive and Judicial Laws given by the Jews , which the Apostles thought fit to enjoyn to the believing Gentiles at that time , to prevent the giving of Scandal to the believing Jews , who would have taken offence at the Gentiles for so doing . And that the practice of abstaining from eating Blood , continued among the Christians until Tertullian's time , is clearly evident , out of his Apology for the Christians ; where answering that abominable Charge against the Christians , that they did eat the Blood of Infants , shewed that they were so far from that , that they did abstain from the Blood of Beasts . Now this abstaining from the Blood of Beasts , and things strangled , belonging to the positive Judicial Laws given to the Jews ; the Apostles might , and no doubt did see cause to enjoyn that Abstinence to the believing Gentiles for a time , to prevent the Scandal of their Brethren who believed of the Jews . But notwithstanding the Apostle Paul doth plainly teach , that whatever was sold in the Shambles might be eaten ; and that nothing was now unclean ( provided it be not unwholsome and prejudicial to Health , as some things are ) for said he , every Creature of God is good , being Sanctified by the Word of God , and Prayer , and to be received with Thanksgiving . And lastly , as to that of having Community of Goods , it was only practised at Jerusalem , and was a voluntary Act , not enjoyned to them , or any others ; and therefore doth not oblige Christians to practise it ; nor do the Quakers practise it more than any others . But when it was practised , it was not any symbolical Act ; or commemorative Sign of Christ's Death and Sufferings , and of the spiritual Blessings that Believers have thereby ; such as Baptism and the Supper was ; and therefore to argue from the ceasing of that , or any other of the above-mentioned things , their ceasing is altogether impertinently and groundlesly argued . Before I close this Head of Baptism , I think fit to take some notice of this Title given by the Son to his Fathers Treating against the outward Baptism and the Supper , Baptism and the Lord's Supper substantially asserted . A Man might as well having writ a Book against all outward Teaching and Ministry , and against all vocal Prayers , and all external Acts of Worship , and against all outward Meetings of the Bodies of Believers , give it this Title ; True Teaching and Ministry , true Prayer and Worship , true assembling together , substantially asserted ; and all this by throwing aside all outward Teachings of Men , however so well divinely Gifted and Qualified , and all outward Ministry , and all external Acts of Worship and outward Assemblies of Persons , and telling us the true substantial Teaching and Ministry is only inward ; the true substantial Worship is inward ; and the true substantial Assemblies and Congregations of Believers is only inward in the Heart and Spirit ; which manner of dealing , as it would not a little tend to the decay , if not rather the total destruction of the inward and substantial parts of all these things ; so it is against the Practice of the People called Quakers , who are as much for outward Teaching , and an outward Ministry after their own way , and external Acts of Worship in outward Meetings and Assemblies , and other outward Forms of Church Discipline and Government , set up by their Leaders , and especially by G. Fox , as any other People , divers of which outward Forms set up by them , and greatly contended for against others of their Brethren , who said , they saw no need of them , but thought the inward Principle abundantly sufficient without these outward things , have less ground from Scripture than the practice of Water-Baptism , and the outward Supper have . And if only the substance of things must be regarded , and all useful and convenient adjuncts and accidents of them rejected and thrown off ; then all the Quakers ( at this odd way of arguing ) may throw away their Cloathing and go naked ; pretending they are no substantial Parts of them , but only accidental ; and by the like Reasoning they may throw away their Estates and worldly Goods , as being no substantial Parts of them as they are Men , or rational Creatures . But what hurt Religion would suffer , by throwing off , and laying aside all outward Teaching , and all outward Acts of Worship , all sober and intelligent Persons , that have the least true sense of Religion , do know . And though the true Christian Religion may consist without these External Things of Water-Baptism , and the Supper , as in respect of its Essentials , and Men and Women may be true Christians without them , and they may be more tollerably wanted at certain occasions , than outward Teaching , and other External Parts of Religion , as where they cannot be practised without great mixtures of Superstition and Idolatry , as in Popish Countries , or other Places where they cannot be duly had and practised according to their due Institution , or where fit and due Administrators are wanting to Administer them ; yet all this is no Argument against their being divine Institutions , and really serviceable to all , who can have the due and right use of them ; they being proper and useful means to preserve the Christian Doctrin Faith and Religion in the World , as duly practised as useful Appendices and Concomitants to the outward Ministry and Preaching of the Word ; and it is not to be questioned , had the right and due practice of them been continued among Professors of Christianity , and a due regard had been preserved among them , chiefly and primarily to the things signified by them , and secondarily to the outward Signs , so that all possible care had been used , that Power and Form had gone along together , and all scandalous and unworthy Persons plainly known to be such , as well as ignorant Persons , not duly instructed in the Essentials of Christian Religion had been excluded and debarred from the use of them ; that the continuance of them in the manner , as above described , would have been of singular use to have preserved the Christian Doctrin , Faith and Religion , sound and free from the great Corruptions that have crept in to the great Corrupting and Adulterating both the Doctrin and Worship as it hath been for many Ages past among Professors of Christianity ; as it hath been already proved , and yet may be further proved against them . SECT . XI . AND it is morally impossible , that any People practising these things duly , having their true and proper Signification truly and faithfully taught them , and inculcated into them on all occasions when they are used , as well as at other convenient Seasons , ever could or can lose the Doctrin and Faith of Christ Crucified , or that that Doctrin and Faith can ever be made as an indifferent thing among them , as it is made by many of the People , called Quakers ; yea , not only so , but by some of their chief Teachers and Leaders , now bearing great Sway among them ; as a thing not only , not very necessary , but contrary to the Apostles Doctrin , Rom. 10. Witness some very express Passages in a Book of G. Whitehead's , and George Fox the younger ; called , Truth defending the Quakers and their Principles — Writ ( say they ) from the Spirit of Truth in G. Whitehead , and G. Fox the younger . ( Judge , Christian Reader , if these Men have not belyed the Spirit of Truth , to father such gross Untruth , and Antichristian Sayings upon the Spirit of Truth as are contained in these Passages , hereafter to be quoted , and many others of the like nature that might be produced out of that vile Pamphlet , above named ) Printed at London , for Tho. S●mmons , at the Bull and Mouth , near Aldersgate , 1659. In p. 65 of that Book , they bring in one Christopher Wade , saying , Christopher Wade affirmeth that our blessed Saviour doth instruct Men to lay fast hold of , and to abide in such a Faith which confideth in himself , being without Men To this they answer . Ans . That 's contrary to the Apostles Doctrin , who Preached the Word of Faith that was in their Hearts , and the Saints Faith stood in the Power of God , which was in them . Note Reader , this Assertion of C. Wade , blamed by them , as being contrary to the Apostles Doctrin , is so far from being contrary thereunto , that there can be nothing more agreeable , as appeareth in the words of the Apostle Paul in the very next verse following ; where after mentioning the word of Faith , in Verse 8 , which was nigh in the Mouth and in the Heart ; he adds in the 9th and 10th verses . That if thou shalt confess with thy mouth the Lord Jesus , and shalt believe in thy heart that God hath raised him from the dead ; thou shalt be saved ; for with the heart man believeth unto righteousness , and with the mouth confession is made unto salvation . Again , They bring in C. Wade ( see there page 66 ) saying , C. Wade , p. 14. hath affirmed that the Lord hath bought us , and Redeemed us with the precious Blood of his Humanity ; and saith , your imagined Christ being a mere Spirit , never had any Humane Blood to Redeem you with ; and to prove it , he brings 1 Pet. 1.19 . now see their Answer . Ans . That Scripture , 1 Pet. 1. Hast thou perverted , as thou hast done other Scriptures , to thy own destruction ; for there he witnessed to the blood of the Lamb , which redeemed them from their vain conversation ; but doth not tell of humane Blood to Redeem them with . For that which is Humane is Earthly ; but Christ whose Blood is Spiritual , is Lord from Heaven ; and he is not an imagined Spirit , but a true Spirit . And what say'st thou to this ? Was that Humane Blood , which Christ saith , except a man drink he hath no life in him ; and which cleansed the Saints from all Sin , who were Flesh of Christ's Flesh , and Bone of his Bone ? Note , Any intelligent Reader cannot but know that Christopher Wade by the Blood of Christ's Humanity , meant the Blood of the Man Christ that was born of the Virgin ; and by the Humanity , he meant the Manhood of Christ , which of late years G. Whitehead hath in Print owned , even the words Humanity of Christ ; and yet never to this day hath retracted his vile Doctrin in this and other his Books , whereof I have given some account in my first and second Narrative , &c. at Turners-Hall . Nay , it is below him to retract any Errors that would reflect upon his Infallibility ; he is not changed , as God is the same , and Truth is the same , so the Quakers are the same , and by consequence so is G. Whitehead the same , as John Pennington hath affirmed in one of his late Prints . Again , In p. 23. of that above mentioned Book , they answer a Question thus ? Q. 43. When you tell us that you have Faith in Christ ; do you mean Christ whose Person is now ascended into Heaven above the Clouds ; or do you mean only a Christ within you ? Ans . Here thou wouldst make two Christ's , a Christ whose Person is above the Clouds , and a Christ within , but how provest thou two such Christs ? We have Faith in that Christ that descended from the Father , who is the same that ascended far above all Heavens , that he might fill all things ; and this Christ we witness in us who is not divided . Note , I need not make any Commentary on these words ; the Man that asked the Question did not in the least insinuate that there were two Christ's , but 't is plain it was G. Whitehead's Sense ; that to own Christ , whose Person is now Ascended unto Heaven above the Clouds , and to own Christ within , is to make two Christs : But seeing there is but one Christ , that is , only ( according to G. Whitehead's Notion ) within , and not a Person now Ascended above the Clouds ; it is plain , he doth not own any such Person Ascended into Heaven above the Clouds , nor Faith in any such Person ; and no wonder that he oppose Faith in Christ's Person without us , when he opposeth the Being of any such Person ; for the object of Faith being destroyed or denyed , the Act of Faith must be destroyed or denyed also ; both which we see he hath plainly done in this Book ; and if in some of his latter Books he seems to be of a better Faith ; yet who can believe him to be sincere , until he retract and comdemn the vile Errors in this and other of his former Books which have infected thousands of the poor ignorant People , called Quakers , whom he hath led into this Ditch of Unbelief ? and yet for danger of loosing his Reputation of Infallibility , and of being sound from the beginning ; he will not do any thing to confess his former Ignorance and Unbelief , which might be a great means to lead that poor People out of that Ditch , into which he had formerly led them . And how he will answer it at the great Day of Judgment for this great Sin and Neglect , to make amendment , so as to correct his former gross Errors , and labour to undeceive those whom he had formerly deceived ; he has great need to consider it ; and I sincerely wish that a Heart may be given him to do it , and that by true Repentance he may be humbled before the Lord , and obtain forgiveness . But he hath given us a very late Instance that he is not changed really in his false Faith and Persuasion from what he was when he wrote that Book , near 40 years past , which instance is this . He hath blamed G. K. for undervaluing the Light within , as not sufficient to Salvation , or not sufficient without something else , that is Christ Jesus without us , Suffering and Dying outwardly for us , as in his late Antidote , Printed 1697. p. 28. compared with p. 27. ad finem . Judge Reader , of what little necessity or value he makes of the Man Christ without us , and of his Death and Sufferings , Resurrection and Intercession in Heaven , by this most unsound Notion of his , for which he hath got a late Patron and Assistant , a Clergy Man of the Church of England formerly , though not in present Office , one that calleth himself Edmund Ely's , who hath Printed lately two half Sheets in Vindication of G. Whitehead's vile Error , and blaming my Christian Assertion : The Title of one of his half Sheets being this ; G. Keith's saying that the Light within is not sufficient to Salvation without something else proved to be contrary to the Foundation of the Christian Religion . These two half Sheets are printed and sold by T. Soule the Quakers Printer , next door to their Meeting-house in White-heart Court in Grace-church-street , 1697. By which it appears they are very fond of this Patron to their Cause , and particularly that G. Whitehead is so , by the Commendation he gives of him in his late printed Antidote . However this may seem to some an improper Digression ; yet if they well consider the occasion of it , they will ( if Impartial ) acknowledge it both proper and convenient . SECT . XII . AND hereby it may easily appear what Spirit hath Acted the first Teachers that appeared among the Quakers , as chiefly G. F. and G. W. to oppose so keenly and earnestly the practice of those two Divine Institutions of Water-Baptism and the Supper ; namely , to draw People into a forgetfulness of all Faith in Christ without us , as he dyed and rose again , and is Ascended into Heaven ; for the proper Memorials of Christ Crucified , being rejected and laid aside as well as the Doctrin it self not only , not Preached but opposed , as contrary to the Scripture , the drift and aim of that Spirit that hath Acted them both against the one and the other , is plainly manifest , and how it s opposing the Doctrin of Faith in the Man Christ without us , is the great cause of its opposing these external Practices which are such proper means , together with the Doctrine to propagate and preserve the true Christian Faith in the World. And indeed upon that Hypothesis , or Foundation laid by their principal Teachers , that there is no need of Preaching Faith in the Man Christ without , for Remission of Sin , and eternal Salvation ; but the only thing needful is the Light within , as it universally enlightenth all Mankind , either to be Preached , or Believed , as a late Writer against them hath well observed , these outward Practices of Water-Baptism , and the outward Supper are useless and insignificant Formalities , for they were never appointed to signifie Remission of Sin , Justification , and Salvation , only by obedience to the Light within ; excluding the necessity of Faith in the Man Christ without us ; whose alone Obedience unto Death for us , is the only meritorious Cause of the Remission of our Sins , of Justification , and eternal Salvation ; and of all that inward Grace and Virtue of the Holy Spirit whereby we are inwardly Sanctified , and made meet to receive that eternal Inheritance . But though the Spirit that first appeared to Act in these Men , the first Teachers and Leaders of that People , did prove it self to be Antichristian , by opposing the Memorials of Christ without us ; yet many simple and honest hearted People knew nothing of this design , and however in part leavened with that Spirit in respect of its opposition to these outward Institutions of Baptism and the Supper ; yet by God's great Mercy were preserved from being prevailed upon by it , to oppose the Doctrine and Faith of Christ as he outwardly Suffered , Dyed , and Rose again , and is in Heaven , our Intercessor , among whom I can justly and uprightly number both R.B. and my self ; both of us having been preserved sound in our Faith , as touching the Faith in Christ without us , however otherwise hurt and byassed by them , in relation to these two outward Institutions of Baptism and the Supper ; and my Charity leads me to believe that , if R.B. had lived in the Body to this day , to see the ill effects that his Writing against these Divine Institutions have had , and the bold opposition that many have of late , more than formerly made to the necessity of the Faith in Christ Crucified , and the Preaching of it even here in Christendom , since the Question hath been more distinctly stated betwixt my Opposers and me , touching the necessity of the Faith asserted by me , and opposed by them , he would have plainly seen and readily acknowledged his Error in Writing against these Divine Institutions . There is yet another of their Teachers , who is of late years become a Person of no small Note among the Quakers , viz. John Gratton , whom I cannot well pass without observing his Ignorant and Inconsiderate way of Arguing against these Divine Institutions , especially as touching one of his main Arguments he hath framed from a most false and perverse Understanding of that place in Heb. 6.1 , 2. Therefore leaving the Principles of the Doctrin of Christ , let us go on to Perfection ; where in his Book called John Baptist decreasing , Printed many years ago , and Re-printed in the year 1696 , he layeth the Foundation of his Argument against Water-Baptism , upon the word in that place LEAVING , which he hath caused to be Printed more than once in his Book in Capital Letters ( for a Monument it will be of his gross Ignorance , and yet bold Presumption thus to pervert the Holy Scripture ) from thence inferring that Water-Baptism is to be left off and laid aside ; for thus be argues , p. 47. of the last Edition , 1697. If they had been commanded by Christ to have been used to the Worlds end ; then why should Paul for so I call that Author ) have been so earnest at that day , which was soon after Christ's Ascension , to have had them then to leave them , and to go on to a more Manful , Powerful , perfect State ? Ans . At this rate of Arguing , not only Water-Baptism , but the Baptism of the Holy Spirit is also to be left ; for the Author mentions the Doctrin of Baptisms in the Plural Number ; which John Gratton most unfairly and falsly quotes in the Singular ; Baptism for Baptisms : Also by the same Argument , Repentance from dead works and faith towards God , the resurrection of the dead and eternal judgment , are all to be left off from being Preached or Believed : But the true Sense is obvious , of the word leaving , i.e. not to Treat , or Write upon these first Principles further at present , but to Treat of other things ; as when a Man hath laid the Foundation of a House , he goeth on to Build a Superstructure upon it . And as Ignorant and Impertinent doth he discover himself to be in his other Treatise ( preceeding the other ) of Baptism and the Supper ; where from the Word Elements , used in Gal. 4.3 , 9. he concludes that Water-Baptism is one of these beggerly Elements Paul opposed ; because Water is an Element ; and after this rate divers others of their Teachers have Argued ; but the Word Translated Elements there , Gal. 4.3 , 9. hath no relation to the Water-Baptism , nor to the Element of Water ; but to Principles and Doctrins of the Jews , relating to the Jewish Rites and Ceremonies ; the Greek Word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is applyed no less to the Principles of the Christian Doctrin of Christ and Oracles of God ; which therefore by his Argument , being Elements , are to be thrown aside . As for his other Arguments in those two Treatises against the outward Baptism and the Supper ; they are no other that I can find , but such as are above mentioned in my Reply to those of William Penn , and Robert Barclay , and therefore one Answer will serve both to them and him . PART II. SECT . I. The Arguments against the outward Supper examined and Refuted . THus having finished my Examination , and Refutation of the Arguments of the above mentioned Persons against Water-Baptism , and the outward Supper in general , I think fit to bring to the like Examination , what R.B. hath more particularly Argued against the outward Supper ; as being not any longer to continue , but until Christ's inward coming , to arise in their Hearts , and give a plain Refutation of the same . In the beginning of the Chapter , or Head , wherein he discourseth concerning the Body and Blood of Christ , although he saith truly , that the Communion ( i.e. ) the Participation thereof is inward and Spiritual ; yet he was under a great mistake , to affirm that the said Body and Blood of Christ , whereof true Believers do participate , is only inward ; which he afterwards explains to be that Light and Seed in every Man ; as he expresseth plainly in several places , as p. 61 , of the above said Treatise , and p. 65 , where he saith — and that Christ understands the same things here , ( viz. John 6. ) by his Body , Flesh , and Blood , which is understood , John 1. by the light hath enlighteneth every man , and the life , &c. And p. 77. he chargeth it to be an Error to make the Communion , or Participation of the Body , Flesh and Blood of Christ , to relate to that outward Body , Vessel , or Temple that was Born of the Virgin Mary , and walked and Suffered in Judea , whereas it should relate to the Spiritual Body , Flesh and Blood of Christ , even that Heavenly and Celestial Light and Life , which was the Food and Nourishment of the Regenerate in all Ages , as we have ( said he ) already proved . Ans . In this he was in a great Error , to make the Eating , or Participation of Christs Flesh and Blood to have no relation to Christ's outward Body of Flesh and Blood that was Born of the Virgin , and Suffered Death for our Sins on the Tree of the Cross . For the Regeneration of Believers , and Justification , with all the Spiritual Blessings of Life and Light , and inward Divine Virtue and Might , wherewith they are inwardly Refreshed and Nourished by Christ , hath a most near and immediate Relation to Christ's outward Body and Blood , and to his coming in that outward Body ; because that most Holy and Perfect Obedience of Christ which he performed in that Body , and became Obedient to the Death of the Cross , was and is the procuring and meritorious Cause of all that inward Grace , Virtue , Light and Life , whereby Regeneration was wrought in any , in any Age of the World , either before or since Christ came in the Flesh , as well as it was and is the procuring and meritorious Cause of their Justification , and the Remission of their Sins . For Christ Died as well for the Sins of those who lived in the Ages before he came in the Flesh , as since , and they had the same Benefits by his Death , and by his Body and Blood , that we have ; the same inward Grace and Light to Regenerate them , as the same Mercy and Favour to Justifie them , and give them the Remission of their Sins , which they received through Faith in Christ , as he was to come in the Flesh without them ; and whole Christ is the Food of true Believers ; I mean Christ , not only considered as the Word simply , but as the Word made Flesh . And having taken or assumed the Seed of Abraham , and the true Nature of Man into such a high Union , as that the Godhead of the Word , and the Manhood assumed thereby is but one Christ ; and as such is the Food of all true Believers , both as he outwardly came in the Flesh , and as he is inwardly come the Light and the Life in them ; and Believers Eating of Christ , is their Believing in him , and by their Faith being United to him , and he to them ; so that he dwells in them , and they in him . And though it may be owned , that Believers Feeding upon Christ's Light and Life , Metaphorically and Allegorically speaking , that Light and Life may be called according to Scripture , Meat and Drink , and Flesh and Blood of Christ , as it hath many other such Metaphorical Names ; such as , Milk , Honey , Wine , Marrow and Fatness , Oyl , &c. All which Names are given , because of Men's Weakness ; and that they have not proper Words to express Divine Things by ; yet that ought not to make us reject and lay aside Christ's outward Body of Flesh and Blood from having any Relation to the Saints feeding upon him . Nor do the Arguments brought by R.B. here , prove in the least what he intends , as the following Examination of them will sufficiently ( I hope ) manifest . He begins with a Quotation out of Augustine , in his Tractat , Psalm 98. The words which I speak unto you are spirit and life , understand spiritually what I have spoken ; ye shall not eat of this body which ye see , and drink this blood which they shall spill that shall crucifie me . I am the living bread which have descended from heaven ; he called himself the bread which descended from heaven , exhorting that they might believe in him , &c. Ans . It is evident from these last Words ; that by Eating , Augustine meant in one Sense Corporal Eating , and in another Sense Believing as elsewhere Tract . 25. ad cap. 6. Johan . Hoc est opus Dei , ut quid paras dentem & ventrem ? crede & manducasti : Credere enim in eum , hocest , comedere panem & vinum , qui credit in eum manducat eum ; in English thus , why preparest thou thy Teeth and Belly ? believe and thou hast eat ; for to believe in him is to eat the Bread and Wine ; who believeth in him eateth him . Both these Quotations are good against the Papists ; who hold that Believers eat the Body of Christ Corporally with their Mouths ; but say nothing against this Spiritual Way of Eating Christs Body , but plainly confirm it : The plain Sense therefore of Augustin's Words , Quoted by R.B. is this ; Ye shall not eat Corporally with the outward Mouth , the Body of Christ which ye see , but ye shall eat it Spiritually , that is , believe with a sincere Faith , which the Spirit of God worketh in you ; that Christ shall give his Body that ye see ( speaking then to the Jews ) to be broken for you , and his Blood , even the Blood of that Body to be shed for you . And in so Believing ye shall eat my Body , and drink my Blood , that is , ye shall be united to me , and I to you , that I shall abide in you , and ye shall abide in me ; which Sense doth evidently agree with our Saviour's Words , John 6.29 , 47. And indeed to Exclude Christ's outward Body of Flesh and Blood , from having any Relation to this place of Scripture , as no way concerned in the Sense of these Words of it , John 6.53 . is plainly to Exclude Christ as he outwardly came in that outward Body , from being the Object of our Christian Faith ; for seeing Eating here signifieth Believing by Agustine's Quotation , approved by R.B. if this Spiritual Eating , which is our Believing , respects not the Body of Christ that was outwardly Slain ; then Christ as he came and Suffered in that Body , is no Object of the Christian Faith , which is most absurb ; and none that is in the least acquainted with Augustin's Writings , can say it ever was his meaning , to deny the Body of Christ that was outwardly Slain , to be any wise Concerned in the Christian Faith ; for Augustine was a most zealous Asserter of the Necessity of Faith in Christ , as he came in that Body , in order to our Salvation , against the Heresie of Pelagius who denied it , and Writ many Books against that Heresie , now Revived by many of the Quakers Teachers ; tho what R.B. hath Writ here , I impute to his Inadvertency , and do not charge him with the Pelagian Heresie for the same , because from other Places of his Writings , I can prove that he made the Faith of Christ's giving his Body to be Slain for us , necessary to our Salvation , and a part of the Christian Belief . SECT . II. AND as Inadvertent and Mistaken as R.B. was in his Quotation of Augustine , concerning Christ's Flesh and Blood ; no less hath W. Penn been , [ p. 314. of his Rejoynder to J. F. ] in his Quotation of Bishop Jewel , in his Sermon upon Jos . 6.1 , 2 , 3. Who speaking of what Christ was to the Jews in the Wilderness , says thus : Christ had not yet taken upon him a Natural Body , yet they did eat his Body ; he had not yet shed his Blood , yet they drank his Blood ? St. Paul saith , all did eat the same Spiritual Meat ; that is , the Body of Christ , all did drink of the same Spiritual Drink , that is , the Blood of Christ ; and that as truly as we do now . And whosoever did then so Eat , lived for ever , I think ( saith W. Penn ) a Pregnant and Apt Testimony to Christ's being the Christ of God before his coming in the Flesh . Ans . But this doth not prove that by Christ here , B. Jewel meant only the Light within in these Jews , and by his Body and Blood only , that Light within , or Seed or Principle , as W. Penn would have it . All that are in the least acquainted with the Doctrine of the Church of England , of which B. Jewel was a Zealous Defender , as in his Apologie for the same appeareth , or with B. Jewel's Writings , know well that the Sense which W. Penn hath here put on B. Jewel's Words , never came into his Remotest Thoughts ; but it is no wonder that he should so misunderstand and misconstrue B. Jewel's Words , when he doth so use the Scriptures themselves . B. Jewel's Sense is Obvious ; Christ had not taken upon him a Natural Body , yet they did Eat his Body , viz. by Faith , believing that in the time appointed of God , he would take a Body , and give up that Body to be Slain for their Sins ; he had not yet shed his Blood , yet they drank his Blood , viz. By faith believing , that after he should take flesh and blood in the fulness of time , he would give his blood to be shed for the remission of their sins ; and by this faith all the faithful among them had Christ dwelling in them by his spirit ; and did know and witness his spirit to regenerate and sanctifie them , to quicken and refresh them , and nourish them , as meat and drink doth refresh and nourish the body of man. As for his Quotations out of Joshua Sprig , and others ; its no wonder he doth so Magnifie them , seeing its but too evident the Quakers have sucked that Poisonous Milk out of the Breasts of such Men who have been in the same Errors before them . But to return to R.B. his Arguments , whereby he laboureth , but to no purpose , to prove that the Flesh there mentioned , John 6.53 . &c. hath no Relation to his outward Flesh . First , saith he , ( p. 63 ) because that it is said , both that it came down from Heaven ; yea that it is he that came down from Heaven . Now all Christians at present , generally acknowledge that the outward Body of Christ came not down from Heaven ; neither was it that part of Christ which came down from Heaven . Ans . 1. By Himself that came down from Heaven , who is called by Paul the second Adam , the Lord from Heaven , Heavenly , the quickning Spirit , cannot be meant the inward Principle of Light in Men , abstractly considered from the Fountain of it , which dwelt in the Man Christ , but chiefly the Light as in him ; and consequentially that which Men receive out of his Fulness , according to their several Measures : And as our Regeneration and Salvation have a necessary Dependance on that fulness of Light , Life and Grace that dwells in him , out of which we receive our several Measures ; so they have a necessary respect to the Man Christ , both Soul and Body , in which that Fulness dwelleth ; because the Soul and Body of Christ ( even his outward and visible Body ) was concerned in that great Work of our Redemption , in what he did and Suffered for us . Therefore God hath Exalted the same Man Jesus Christ both in Soul and Body , in Unity with his Godhead , to be a Prince and Saviour to give Repentance and Remission of Sin , Grace and Glory , and all Spiritual Blessings to all that shall be saved . This , ancient Writers have explained by the Example of a red hot Iron exceedingly burning and shining ; the Fire and Light in the same answering to the Godhead , and the Iron answering to the Manhood . Now when this fired Iron burns , or lightens any Stick of Wood that is applied to it ; it is not the Fire only without the Iron , nor the Iron only without the Fire ; but both joyntly that have an Operation upon the Wood to Kindle and Lighten it ; even so , it is the Godhead of Christ in Unity with his Manhood ( consisting of Soul and Body , ) that wrought that outward Redemption for us , and doth inwardly produce in us the blessed Effects of it by his Spirit , in Renewing and Sanctifying us , Justifying us , and giving us Eternal Life and Glory . Ans . 2. Because Christ's outward Body of Flesh was Miraculously Conceived by the Power of the most High , and in that respect had a Heavenly Original , as well as that it was really the Woman's Seed , and part of the Virgins Substance ; therefore it may be said to be from Heaven , and to be Heavenly as well as Earthly , as Wheat and Barly , and other Grains that Grow in America , which come Originally from England , are called English Grain , even in America , though they are also American Grain , being produced out of the Soil of American Earth . Secondly , saith he , p. 63. and to put the Matter out of doubt , when the Carnal Jews would have been so understanding it , he tells them plainly , v. 63. It is the Spirit that quickneth , the Flesh profits nothing . Ans . Nor doth this prove his Assertion ; the Error of the Carnal Jews was , that they supposed Christ meant they were to eat his Body Corporally with their Bodily Mouth ; but if they had understood that he meant not a Corporal Eating , but a Spiritual and Metaphorical , they had not erred in so thinking ; his Quotation approved by him out of Augustine , proves that by eating here , Christ meant believing in him , as he was to Dye for the Sins of the World , and as he was to give his Body to be broken for them , and his Blood to be shed for the Remission of the Sins of all that should believe in him , and for the giving Eternal Life to them both in Soul and Body . Thirdly , ( Saith he ) p. 63.64 . ) This is also founded upon most sound and solid Reason ; because that it is the Soul , not the Body that is to be Nourished by this Flesh and Blood ; now outward Flesh cannot Nourish nor Feed the Soul ; there is no Proportion nor Analogy betwixt them ; neither is the Communion of the Saints with God , by a Conjunction and mutual Participation of Flesh , but of the Spirit ; he that is joyned to the Lord , is one Spirit , not one Flesh ; for the Flesh ( I mean outward Flesh , even such as was that wherein Christ lived and walked , when upon Earth ; and not Flesh , when transposed by a Metaphor , to be understood Spiritually ) can only partake of Flesh , as Spirit of Spirit ; as the Body cannot Feed upon Spirit , neither can the Spirit Feed upon Flesh . Ans . Here also he Argueth very Weakly and Fallaciously ; that which deceived him , and occasioned his great Mistake , which he embraced as a solid Reason ; was by Arguing from the strict literal Sense of Nourishing and Feeding , to the Metaphorical and Figurative ; which all true Logicians , and Masters of solid Reason will say is unlawful ; as also to Argue from the natural Feeding or Nourishing to the Spiritual . To his Argument then I answer ; outward Flesh cannot Feed the Soul Naturally , I grant ; Spiritually and Metaphorically , I deny ; now the Eating , Feeding , and Nourishing meant , John 6.53 . is not Natural , but Spiritual and Metaphorical ; the Word Eating signifieth Believing . And whereas he speaketh of the Feeding of the Spirit , or Soul of Man , that it cannot be the Flesh of Christ that can Feed it , but the Spirit , so as to be its Food ; by Food here we must understand it Metaphorically , even as R.B. hath confessed ; that the Spirit of Christ is not properly , but Metaphorically called Flesh . So the Souls of Believers Feeding upon the Spirit of Christ , is also Metaphorical ; for if by the Spirit of Christ , he meant the Godhead ; how can the Godhead , which is an Infinite Being in all respects be the Food f the Soul or Spirit of Man that is Finite , strictly or literally understood without a Metaphor ? much more may I use his Argument against his own Assertion ; there is less Proportion or Analogie betwixt the Infinite Creator , and the Soul that is a Finite Creature , than is betwixt the Flesh of Christ and the Soul. Besides , if we argue from the strict and literal Nicety of the Words Food , Feed , and Nourishment ; that which is the Food and Nourishment of a Body , becomes a part of its very Substance and Being ; shall any therefore conclude that because God is the Food and Nourishment of the Souls of the Saints ; that therefore he becomes a part of their Souls ? We know George Fox was blamed for saying the Soul was a part of God , or of the Divine Essence ; surely it is as justly blame-worthy for any to say that God is a part of the Soul ; therefore when God or his Spirit is said to be the Souls Food , it is not to be understood Strictly and Literally , but Metaphorically and Figuratively ; as when David saith , my Soul thirsteth after God. But if it be said , that not the Godhead , but that which R.B. calleth the Vehicle of the Godhead , is the most proper and immediate Food of the Souls of Believers , as a certain Divine Emanation , or Efflux ; nor can that Strictly and Literally , without a Metaphor be called the Souls Food ; for that Divine Emanation , or Efflux , doth not become any part of the Souls Substance , but is more Noble than the Soul , of any Saint , upon the Hypothesis ; that there is such a thing , ( which to dispute , is forrain to the present Question ) for the Soul of Man in its own Nature is capable of Sin , and sinful Defilements , which this Divine Seed , or Principle in the Soul is not ; therefore it can never be Convertible into the Souls Substance . The Feeding of the Soul , therefore in whatever Sense we take it is Metaphorical , and not to be measured or determined by the Feeding of the Body , yet beareth some Analogy or Similitude thereunto , as all Metaphors do to the things , from which they are transferred ; for as what Feeds the Body , doth Refresh and Comfort it , maketh it Lively and Vigorous , Fat and Beautiful , and doth strengthen it , and is united with it ; So the Spirit of Christ , and his Divine Influences in the Souls of Believers have the like Effects in them , they do wonderfully Refresh and Comfort them ( and that most sensibly ) make them Lively and Vigorous , Fat and Beautiful , and do mightily strengthen them , and make them Fruitful in Divine Virtues and Fruits , and are United with the Soul. SECT . III. BUT there are two other things that need Correction , in these foregoing Words of R.B. the first is , that he saith it is the Soul , not the Body that is to be Nourished by this Flesh and Blood ; this is a great Mistake ; though the Bodies of the Saints are not to be Nourished by Christ , as with natural Food that is Corruptible ; yet seeing it is by him that the Bodies of the Saints shall be raised up at the Resurrection of the Dead to partake of Life Everlasting ; therefore he is truly said to be that Food that Perisheth not , that Feedeth both the Souls and Bodies of the Saints to Life Everlasting ; and though their Bodies Dye , yet because by the Power of Christ's Resurrection ( as his Body was Raised from the Dead , so on the account of his Resurrection ) their Bodies shall be Raised to Eternal Life . Therefore their Bodies as well as their Souls are truly said to be Nourished by him . The second is that he saith , neither is the Communion of the Saints with God by a Conjunction , and mutual Participation of Flesh , but of the Spirit ; he that is joyned to the Lord is one Spirit , not one Flesh . Ans . The Communion indeed of the Saints with God , is not by any natural Conjunction , or Union of Christ's Body that was outwardly Slain with the Saints , yet a Mystical and Relative Union there is , as really , or rather more really , as is betwixt the Husband and the Wife , who are said to be one Flesh . This is a great Mystery , said Paul , but I speak concerning Christ and the Church ; who according to Paul's Doctrine , as they are one Spirit , so they are one Flesh : And as elsewhere he said , we are of his Flesh , and of his Bone ; and forasmuch as the Children were partakers of Flesh and Blood , he took part of the same ; wherefore he is not ashamed to call them Brethren . Now in this R.B. was in a great Error ; that by his thus excluding the Flesh of Christ's outward Body from being any means of the Saints Communion with God , he excludes the said Body of Christ from being any necessary part of the Mediator ; and at this rate of his Arguing , only the Divine Light or Seed in Men is the Mediator betwixt God and Men ; but according to the Doctrine of the Apostle Paul , the Mediator of God and Men ( who is one ) is the Man Christ Jesus , and by the Man Christ Jesus , is understood in Scripture , not the Spirit only , nor the Soul of his Manhood only , but the Body also , together with the Soul , even Jesus Christ made of the Seed of David , according to the Flesh : And as really as there is a Relative Union betwixt Brethren , and near Kindred with respect to their Flesh and Blood ; on which account it is said , Concerning Joseph , Gen. 37.27 . He is our Brother and our Flesh , and 2 Sam. 5.1 . The Tribes of Israel said unto David , behold we are thy Bone and thy Flesh : So believing Gentiles , as well as believing Jews may say concerning the Man Christ , who is the Seed of the Woman ; of whom , to wit Eve , we are all descended , we are his Bone and Flesh ; and because he hath taken Flesh and Blood like unto us , therefore in that very respect , he is compleatly qualified and fitted to be our Mediator , and High Priest with God , by whom ( because of the true Nature of Man , consisting of a true reasonable Soul , and true and real Body of Man , which the Eternal Word is united unto ) we have Communion with God. His fourth and last Argument hath the like Defect with the former . That which Feedeth upon it shall never Dye , but the Bodies of all Men once Dye . Ans . Men are said in Scripture to Dye ; though the Soul Dyeth not , yet Men are said to Dye , because the Vital Union of the Soul with the Body is Dissolved ; which being but for a Time , and that a very small Time , as a Moment , in respect of Eternity , and after that their Bodies shall be raised up again , and Vitally be United to their Souls ; therefore by the contrary Argument , by the Flesh of Christ , that the Saints Feed upon , must be meant in part his outward Body of Flesh , now Glorified , which is a Glorious Spiritual Body ; because the Resurrection of Christ's Body , is the Ground of the Saints Hope wrought in them by the Spirit of Christ , that their Bodies shall be raised up , and shall together with their Souls inherit Eternal Life . And to conclude this whole Matter ; when Christ said , it is the Spirit that Quickneth , the Flesh profits nothing . His meaning is , that according to their Carnal and Fleshly Sense ; it doth not profit ; as if he had said , it would profit you nothing to Eat my Flesh , as ye imagin by the Bodily Mouth , but to Eat it Spiritually , and by Faith , this doth profit ; but to take the Words , the Flesh profits nothing in the Sense that some take them , is most Blasphemous ; as to say , Christ's outward Body of Flesh profits nothing to our Salvation ; for this would make his Coming and Death for us in the Flesh to have been in vain ; and also would render our Faith Vain , that he did so come ; yea , so necessary was Christ's coming in the Flesh for our Salvation ; that it is by his Flesh and Soul , Constituting his Manhood , that we have his Spirit ; the Man Christ is that Olive Tree ( consisting of Soul and Body , United Personally to the Godhead of the Eternal Word ) which giveth us the Oyl of the Holy Spirit , and poureth it into our Hearts ; and as in the Natural Olive Tree , it is by its Body that we have of its Oyl , or Spirit ; and when we Eat of its Oyl , we are said to Eat of the Tree ; because the Tree yields us its Oyl ; even as when we Eat of an Apple , or Drink the Fruit of it , or of the Vine ; we may be said to Eat of the Apple-Tree and Vine-Tree ; the Fruit being what the Tree naturally yields ; so the Man Christ , consisting of Soul and Body , is that Precious Olive Tree , and Vine-Tree , that yields us the Oyl and Wine of the Holy Spirit , and pours it into our Hearts who Believe in him , and Love him , and as Effectual as his Soul and Flesh of his Manhood is now to Believers for their receiving the Spirit by the same , since he came in the Flesh , no less Effectual it was to Believers before he came in the Flesh , even from the beginning of the World , according to B. Jewel's Words , he was not come in the Flesh , yet they Eat his Flesh ; to wit , by Faith ; he had not Shed his Blood , yet they Drank his Blood , viz. by Faith ; and both his Flesh and his Blood , before it had any visible Being , or Existence , together with his Soul was Effectual to Believers in all Ages , for their Reception of the Spirit , and all Spiritual Blessings of Justification , and Sanctification , &c. as well before he came in the Flesh as since : And thus he was the Lamb Slain from the Foundation of the World , whose Death was of the same Efficacy from the beginning , and will be to the end of the World , to all that believe in him . And as God is the giver of the Spirit , and of all the Graces of the Spirit ; so he giveth it to Believers by and through Christ , even the Man Christ , who is both the Procurer , and Dispenser of all that Grace that God giveth unto them ; and though Men most properly Eat the Meat , and Drink the Drink that is bought with Money ; yet in ordinary Speech , by a common Metonymy , they are said to Eat and Drink the Money that buyeth it ; as the Poor Widows two Mites were called her Living ; so after some sort , though the inward Life and Spirit of Christ , be the most immediate Food of the Souls of Believers ; Yet because the Flesh of Christ , as it was broken for us , and his Blood as it was Shed for us , is the Price and Purchase Money which hath procured to us the inward Life and Spirit of Christ , with the various Graces and Gifts thereof ; therefore we are said , to Eat his Flesh , and Drink his Blood , by the Like Metonymy . But there is much more in this Great Mystery , than can be demonstrated by these Similitudes and Examples , or any others of the like Nature . SECT . IV. P. 77. R.B. chargeth it as another Error , which he calleth a General Error , wherein he saith , they all agree , viz. both Papists and Protestants , in tying this Participation of the Body and Blood of Christ to that Ceremony used by him with his Disciples in the breaking of Bread , &c. As if it had only a Relation thereto , or were only enjoyed in the use of that Ceremony ; which it neither hath , nor is . Ans . For any to tye the Participation of Christs Body and Blood to the outward Eating in the Supper , as above mentioned , is indeed a great Error . But it was a great Mistake in him , and too rashly charged in general by him , upon both Papists and Protestants , their being guilty of that Error . For it can be shewn , that some of the Popish Writers have affirmed the contrary , and delivered it as the common Faith of their Church ; that true Believers partake of Christ's Flesh and Blood , although they Dye before they receive the outward Supper ; for which Lombard , Lib. 4. Dist . 9. citeth Augustine , saying , Lib. de med . paen . Nulli ambigendum est , &c. No man ought to doubt that any Man is then a partaker of the Body and Blood of the Lord , when he is made a Member of Christ ; nor is he Alienated from the Communion of that Bread and Cup , although before he Eat that Bread , and Drink the Cup ; being Constituted in the Unity of the Body of Christ , he depart out of this World ; for he is not deprived of the benefit of that Sacrament , when he is found to have that which that Sacrament signifieth . And as for the generality of Protestants , I know not , nor ever knew any that so tyed the Participation of Christs Body to the outward Supper , as he mentioneth . They say indeed , it is a Means of Grace , and of our Communion of the Lord's Body ; but not the only means , or so absolutely necessary , as without it , none have that Communion . Another great Mistake I find in R.B. p. 81. of that Treatise , where he saith ; as for the Paschal Lamb , the whole end of it is signified particularly , Exod. 13.8.9 . to wit , that the Jews might thereby be kept in remembrance of their Deliverance out of Egypt . Ans . That is indeed mentioned as an end of it , but not the whole end of it ; for the end of the whole Law was Christ ; whereof that Command of the Passover was a part ; but that the Passover was a Type of Christ , particularly as he was to be Slain for their Sins ; is plain , out of Paul's Words , 1. Cor. 5.7 . Let us keep the feast , &c. for our passover is slain for us . Now as the Jews were to Eat the Flesh of the Passover ; so the Believers in Christ are to Eat his Flesh ; even that Flesh that was Slain ; to wit , by Faith , as is above declared ; but not by any Corporal Eating ; and why did John the Evangelist apply these Words of the Passover to Christ's Body ; a bone of him shall not be broken ? This plainly proveth that the Passover was a Type of Christ ; and therefore one great end of it , was to hold him forth to their Faith. In p. 87. R.B. saith , let it be observed , that the very express and particular use of it , according to the Apostle , is to shew forth the Lord's Death , &c. But to shew forth the Lord's Death , and partake of the Flesh and Blood of Christ , are different things ; from whence he infers , as his following Words shew that this Practice of the outward Supper , hath no inward or immediate Relation to Believers , Communicating , or Partaking of the Spiritual Body and Blood of Christ ; or that Spiritual Supper , spoken of , Rev. 3.20 . Ans . This Consequence doth not follow , that Practice of the outward Supper , had not only that end , to Commemorate and shew forth the Lord's Death , but had other great ends also ; as another was to signifie their Communion of Christ's Body , as not a bare Sign , but as a means of that Communion ; though not the only means , or such a means , as if the said Communion were tyed thereto ; another end was to signifie their Union and Communion one with another ; both which ends are plainly held forth in these Words ; The bread which we break is it not the Communion of the Lord's Body ; &c. and we being many , are one bread , and all are made partakers of that one bread . And though R.B. denyeth that by Bread in those Words , the bread which we break is it not the communion of the Lord's body ; is to be understood the outward Bread ; yet I have above proved it to be the outward Bread that was used in the Supper ; for to understand it of the Lord's Body , were to make it Non-sense ; as to say the Body of Christ is it not the Communion of his Body ? Whereas the true Sense is Obvious , taking it for the outward Bread. The Bread which we break , is it not a Sign of the Communion of the Lord's Body , &c. And such a Sign that is a means , whereby our Communion of the Lord's Body , and of the Spiritual Blessings we have thereby , is confirmed to us , and an increase of Grace is Exhibited unto us , as it is duly Administred and Received . SECT . V. PAge 83. He puts a very false and strained Sense upon these Words ; ye cannot drink the cup of the Lord , and the cup of Devils ; ye cannot be partakers of the Lord's table , and of the table of Devils , 1 Cor. 10.21 . which shews ( saith he ) that he understands not here the using of Bread and Wine ; because those that do Drink the Cup of Devils and Eat of the Table of Devils ( yea , the Wickedest of Men ) may partake of the outward Bread , and the outward Wine . Ans . By the Lord's Table , is not meant , barely and simply the Signs of Bread and Wine ; but as they do signifie , and are Means Exhibitive of the Spiritual Blessings understood thereby . The Wickedest of Men may indeed receive the Bread and Wine ; but they are not to them any Significative , or Exhibitive Signs and Means of these Spiritual Blessings , which are the things signified and intended ; and are the Kirnel , without which the bare outward Signs are mere Shells , and broken Cisterns . Again , Let us distinguish betwixt what is de jure , i.e. of Right , and what is de facto , i.e. in Fact. Wicked Persons , though in Fact they may receive the outward Part , yet they have no Right to it . The manner of Speech used here by Paul , is like that of James ; doth the same fountain send forth sweet water and bitter ? How then can the same tongue bless God and curse men ? My brethren , these things ought not to be . And when as Paul said elsewhere ; no man can say Jesus is the Lord , but by the Holy Ghost ; he may outwardly say the Words , but he hath no Right to say them , nor can his saying them profit him without the Holy Spirit . But that by the Table of the Lord , and the Cup of the Lord here , are to be meant the outward things of Bread and Wine ; as above described , is evident from the Antithesis , or Opposition he makes betwixt the Table of Devils , and the Table of the Lord , and betwixt the Cup of Devils and the Cup of the Lord. Now the Table of Devils , and the Cup of Devils , were outward things , to wit the outward Offerings of Meats and Drinks , that the Heathens offered to their Idols , and to Devils . Therefore also by the Table of the Lord , and the Cup of the Lord , were meant the outward things of Bread and Wine ; not barely and simply as such , but as Signifying and Exhibiting the Spiritual Things , above-mentioned . His Arguing against this Institution , from the one Bread is answered above , Part 1. Sect. 5. Page 87. and 89. He gives a most jejune and strained , as well as false Sense upon these Words , the Table of the Lord , as ( saith he p. 89. ) he that esteemeth a Day , and placeth Conscience in keeping it , was to regard it to the Lord , and so it was to him , in so far as he was to Dedicate it unto the Lord , the Lord's Day ; he was to do it worthily . Ans . We find no Day called the Lord's Day , upon any such account ; nor did Paul call the Cup in the Supper , the Cup of the Lord , on any such Supposition of Men's esteeming it to be commanded , when it was not really commanded ; but it is plainly apparent , Paul call'd it the Cup of the Lord , because he commanded it as the House of the Lord , the Law of the Lord , &c. and the Command is extant ; drink ye all of it , Matth. 26.26 , 27. Besides in this he palpably runs into a contradiction to what he had said a little before , in p. 83. For there he will not have the Bread and Wine to be the Table of the Lord , and Cup of the Lord ; because wicked Men cannot partake of the Table of the Lord ; and yet now here he grants they may , and thereby Eat and Drink Damnation . And as jejune and strained , as well as false is the Gloss he puts on these Words , he that eateth and drinketh unworthily , eateth and drinketh his own damnation , and is guilty of the body and blood of the Lord ; as if they signified no more than what these Words import , Rom. 14.23 . He that doubteth is damned , if he eat , because he eateth not of faith ; which had only a Relation to Meats that might lawfully be Eaten ; but if he that did Eat them , did think them forbidden , he Sinned , and so was Condemn'd in his own Conscience . For the Word Damned and Damnation , in both places do not signifie any Final Sentence of Damnation ; but only both being Sins , they incurr'd the Guilt of Judgment , or Condemnation . But doth it therefore follow , that the Sin and Guilt is the same in both Cases ? Is he as Guilty of Damnation that Eats Swines Flesh Doubting 〈◊〉 that Eats and Drinks Unworthily at the Lord's Table ? We read in James 3.1 . of a greater Condemnation ; the Greek Word is the same in both places , viz. James 3.1 . and 1 Cor. 11.29 . Seeing therefore there is a greater and lesser Damnation ; it will not follow , as ● . B. would have it , that the Eating of Meats that are lawful , doubtfully , is as great a Sin , and deserves the same Condemnation that unworthy Eating at the Lord's Table : One might argue after the like manner , that to make a Lye about a Trifle , brings as great Guilt and Condemnation , as downright Atheism , and denying the Lord that bought us . Page 91. We find ( saith R.B. ) this Ceremony only mentioned in Scripture in four places , to wit , Matthew , Mark , and Luke , and by Paul to the Corinthians — Matthew and Mark give only an account of the Matter of Fact , without any Precept to do so afterwards ; simply declaring that Jesus at that time did desire them to Eat of the Bread , and Drink of the Cap ; to which Luke adds these Words , do this in remembrance of me . Ans . That he calleth it a Ceremony , I know no Warrant he hath , the Scripture giveth it no such Name ; they blame the use of the Word Sacrament , because it is not a Scripture Word ; but to be sure Ceremony is no Scripture Word ; they who are well Skilled in the Greek Language , say , that the Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is well enough Translated Sacrament , as the vulgar Latin Translates it in that place , hoc est magnum Sacramentum . They further say ; there ought to be no prejudice against it , because some Heathen Authors had formerly used it ; for so had they used the Word Mystery , and had applied the same to the External Rites , and Symbols used by them in their Sacrifices to their Idols . When Paul would have himself and other Ministers of Christ to be accounted Stewards of the Mysteries of God , 1 Cor. 4.1 . They plead that by the Mysteries of God there , are to be meant , not only the Doctrins of the Christian Faith , but the Observation of those Institutions of Christ , of Baptism and the Supper ; which none will deny who believe them to be his Institutions . But that he saith , Matthew and Mark , give only an account of the Matter of Fact , without any Precept to do so afterwards . Ans . Though the Precept is not expressed , it is implyed ; and Luke doth express it plainly , intimating they were commanded to do it afterwards . And if it were no where to be found , but in Luke ; seeing it is acknowledged that Luke is of the same Authority , with the other Evangelists ; it is sufficient , as well as that one place in John 6. concerning the Eating Christ's Flesh , and Drinking his Blood , that is only expressive of that Mysterie , is sufficient to prove the Truth of it . Page 92. Now this Act ( saith he ) was no singular thing , neither any solemn Institution of a Gospel Ordinance ; because it was a constant Custom among the Jews ( as Paulus Ricius observes at length in his Celestial Agriculture ) that when they did Eat the Passover , the Master of the Family did take Bread , and bless it , and breaking of it gave it to the rest ; and likewise taking Wine , did the same , &c. Ans . This Consequence will not follow ; for it is as Idle and Groundless , as if one should argue , the Jews in the Time of the Law had their Religious Meetings , where Preaching and Prayer were used ; therefore Religious Meetings , and Preaching , and Prayer are no Gospel Institutions . But as his Consequence is not good , so the Antecedent is not true , viz. That it was no singular thing ; for though it was not singular in respect of the Material Part ; yet it was altogether singular in respect of its Formal Part. None of the Masters of the Families among the Jews said , Take , Eat , this is Christ's Body which is to be broken for you ; and this Cup is the New Testament in his Blood , &c. It was the great Love and Wisdom of Christ , to establish his Institutions under the Gospel , relating to the external part of Religion , as near to the Jewish Forms as possible ; excepting what might seem to favour their Superstitions , and other Shadowy Things that were to be Abolished . All the moral Part , as well as divers things of Instituted Worship that were among the Jews , being commanded under the Gospel . That of Christ's washing the Disciples Feet , which he insisteth on for several Pages , is fully Answered to in the first Part. As also that of Anointing the Sick with Oyl ; so that no more needs be said to it here . As for these Objections that he raiseth about the Time of the natural Day , when this Institution should be practised ; as why not at Night , and what sort of Bread , whether Leavened , or Unleavened ? and whether other Drink may not be used as well as Wine ? which he calls Difficulties , out of which it is impossible , he saith , ( p. 101. ) to extricate themselves , but by laying it aside ; another of which Difficulties is to understand , as he alledgeth , that these Words , Take , Bless , and Break the Bread and give it to others , are to the Clergy , meaning the Pastors , but to the Laity only , meaning the People , Take , Eat , &c. Ans . I do not find that he proveth in the least any such Difficulties ; they may be all easily extricated , much more than in many other Cases , where far greater Difficulties occur . But this is too Rash and Preposterous ; because of some seeming Difficulties , therefore to lay aside a Divine Institution , or to conclude it is no such thing . This is to cut the Knot , instead of loosing it , and to Kill , instead of Curing . At this rate , because in Paul's Epistles , and in many other places of Scripture , there are things hard to be understood and resolved , therefore all such places of Scripture are to be rejected ; Who doth not see the Impertinency of such Consequences ? And the like may be said in Answer to his Objection , from the great Contentions that have hapned betwixt Papists and Protestants about the Supper ( and betwixt the Protestants one with another ) and the much Blood that hath been shed , occasioned by these Controversies . All which say nothing against the Institution it self , more than against Christ and his Gospel , about which more Blood has been spilt than about that . He should have better considered the distinction betwixt a causa per se , and causa per accidens , and the use of a thing , and the abuse of it . SECT . VI. PAge 104. For would they take it as it lies , it would import no more than that Jesus Christ at that time did thereby signifie unto them , that his Body and Blood was to be offered for them , and desired them , that whensoever they did eat or drink , they might do it in remembrance of him , or with a regard to him , whose Blood was shed for them . Ans . If this Supposition be true , as he would have it ; that whensoever they did eat or drink , they were to do it in remembrance of him ; then why hath he pleaded so much for the ceasing of it ? Surely if they were to do it , whensoever they did Eat or Drink , they were to do it to the end of the World ; because as long as the World continues , Eating and Drinking will continue . But we do not find that our Saviour's Words import any such Sense ; he doth not say ; whensoever ye eat or drink , &c. But as oft as ye eat this bread , and drink this cup ; where the Word this Imports it to be another Eating than their common Eating , and the like is Imported by these Words ; let a man examine himself , and so let him eat , &c. whoso eateth this bread unworthily , &c. 1 Cor. 11.28 , 27. But to this Sense that he hath given , I find a Passage a little after p 111. that as I judge is a plain Contradiction to the former . He saith there the Apostles Words , For as often as ye eat this bread , and drink this cup , ye do shew the Lords death till he come , Imports no more a command , than to say , As oft as thou goest to Rome , see the Capitol , will infer a Command to me to go thither . Now if they were to obey this Institution , whensoever they did Eat or Drink ; then surely they were to do it very often ; and that by a Command which plainly contradicts this last Assertion of his ; butth Words As seen as thou goest to Rome , see the Capitol , implie neither a Command , nor any frequent Practice of going , therefore this Example is very improper and impertinent in this respect as well as in others . Page 110 , 111. As to that passage 1 Cor. 11. from 23. to 27. He saith , There is no Command in this place , but only an account of matter of Fact. He saith not , I received of the Lord , that as he took Bread , so I should Command it to you to do so also ; there is nothing like this in the place . Ans . Be it so , that there was no new Command given in the Case either to Paul , or by him to the Corinthians . It sufficed to Paul to give an account of the matter of Fact , as it was delivered to him from the Lord by Divine Revelation , as he plainly affirmed ; That ( saith he ) which I received of the Lord , that also I delivered unto you , that the Lord Jesus , the same night in which he was betrayed , &c. Now , as all Divine Revelations are for some great end , we may safely argue , that since what the Lord did that night , was Revealed to him by the Lord , it was not an indifferent thing either to be Believed or Practised , since it had a Command in it , This do in remembrance of me : Here was a positive Command that Christ gave unto his Apostles , alledged both by Paul , 1 Cor. 11.24 . And also by Luke 22.19 . There was no need of renewing the same Commandments , as the Law of the Ten Commandments once given at Mount Zinai did oblige the twelve Tribes of Israel , without any other giving them ; though what was then given them , was oft taught them , both by Moses and the succeeeding Prophets ; so what Christ the great Law-giver under the New Testament , gave forth to be his Command , wherever that Command is made known to any People , Nation , or Country , it ought to be obeyed , without the requiring or expecting any new Sanction . And to shew a little further how improper his Example , of one saying As often as thou goest to Rome , See the Capitol , is to the present Case ; If one that has the Command of another , should first say , go to Rome , and then add , As often as thou goest to Rome , go to the Capitol this would imply , a Command . Now Christ said first to his Disciples , This do in remembrance of me , as both Luke and Paul testifie ; and then Paul adds further , v. 25. As oft as ye drink it , this do in remembrance of me ; and v. 26. for as often as ye eat this bread and drink this cup , ye do shew the Lord's death , till he come , the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated ye shew , may be translated , ye declare , or ye preach , for so is the same word translated , Acts 15.26 . Acts 13.38 . Acts 17.13 . which signifieth some Publick way of shewing it forth in Religious Meetings , that proveth it was not Mens private Eatings , which may oft happen when they are alone ; and for this , and the like Reasons , some of the Antients , and particularly Augustin , called it Verbum visibile , the visible Word ; which when joyned with the Word that is founded in Mens Ears , has a double force upon the Minds of devout Believers : To which doth well agree that saying of Chrysostome , in his Homilies on Matthew , cited in the Title Page , If thou hadst been without a Body , God had given thee naked and incorporeal Gifts ; but because the Soul is planted in a Body , he giveth thee Intelligible things in Sensible things . And it was well observed by the Antients , that all obsignatory Signs , have some words of God or Christ added unto them , to make them effectual , according to which Augustin said , Accedat verbum ad rem , & fit Sacramentum , i.e. let the word be added to the sign , and it becomes a Sacrament ; and therefore we find in Eph. 5.26 . the washing of Water joyned with the Word — That he might sanctifie and cleanse it , with the washing of water by the word . I know some will have the Water here to be meant , the inward Water , and the Word to be inward also ; but such a Sense would be not only strained , but unintelligible , as to say with the washing of the Word by the Word , for they make the inward Water and Word to be the same thing here ; but the Apostle distinguisheth them as two things , both which have the Efficacy by the inward working of the Holy Spirit , Titus 3.5 . Page 111. He undertakes the Answering of the Argument for the Institution of the Supper , and its continuance until Christ come at the end of the World , from those Words , Ye shew forth the Lord's death till he come . To this he p. 112. Answers . They take two of the chief parts of the Controversie here for granted without proof ; First , that as often imports a Command , the contrary whereof is shewn , neither will they ever be able to prove it . 2ly . That this coming is understood of Christ's last Outward coming , and not of his Inward and Spiritual , that remains to be proved , whereas the Apostle might well understand it of his Inward coming and appearance . — And a little after he saith — Now those weak and carnal Corinthians might be permitted the use of this , to shew forth , or remember Christ's Death , till he come to arise in them . For , though such need those Outward things to put them in mind of Christ's Death , yet such as are dead with Christ , and not only dead with Christ , but burried , and so risen with him , need not such Signs to remember him . Ans . That as often , together with the foregoing words , import a Command , I have already proved , and it was rashly said in him , that he had shewn the contrary , and that they will never be able to prove it . And whereas some argue , had it been a Command , some certain times would have been mentioned , how oft in a Week , Month , or Year it should have been Practised . To this it is Answered ; that it followeth not more than to argue that , because it is not mentioned how often in a Week , Month , or Year , Publick Prayer is to be used ; that therefore they are not Institutions of Christ ; for as Publick Preaching and Prayer is to be used as frequently as can stand with the Ability and Conditions of both Preachers and Hearers ; so this Practice as frequently is to be used ; which , as the time of those , is to be left to the Discretion of the Persons , as God shall inwardly Guide them , and outwardly afford them the Convenience ; so is the Time of this to be left to the like Discretion , Guidance , and Convenience ; which as it seemed to be the Practice of the Church in the Days of the Apostles ; each Lord's-day , being the first Day of the Week , so it is clear from Justin Martyr , and other ancient Writers ; that it was the constant Practice of the Christians , Solemnly to Celebrate the same every Lord's-day ; besides what other times they might have done it . As to the second , which he calls together with the other , the chief thing in Controversie , it is indeed so , even the chief thing ; and therefore if this be effectually proved against them , that those Words , until he come again , are understood of Christ's last outward coming , the Cause is gained . But first , let us examine what Proof he brings , that they are not to be understood of Christ's last outward coming . First , he saith , the Apostle might well understand it of his inward coming and appearance ; but what Proof doth he give of this ? None at all , but his simple Affirmation . Secondly , He saith , these Weak and Carnal Corinthians might be permitted the use of this , to shew forth , or remember Christ's Death till he should arise in them . But what Proof gives he of this , that this was , or might be a Permission ? for no such Permission is any where expressed in the Scriptures ; the things that simply were permitted , as Circumcision , were used but by a few , and not long ; Paul severely opposed them after some time ; but so he never did either Water-Baptism , or the Supper . Thirdly , That he said ▪ though such need th●se outward things to put them in mind of Christ 's Death ; why then , seeing there are now in all Churches and Christian Societies , some that are as weak as those Corinthians were , do not they allow the use of them to such as need them ? Fourthly , That he saith , such as are Dead and Buried with Christ , and Risen again with him , need not such things to remember him . Answer , Here , as elsewhere , his Argument is faulty , by arguing ; that because such things are not absolutely necessary , therefore they are not useful , or necessary in any respect . Besides , as I have above shewn , his Argument has the same force against the use of the Holy Scriptures , and all Books , all Preaching of the best Men , and all External Parts of Worship , viz. They that are Dead and Buried with Christ , and Risen with him , need none of these outward things . But the best Men , and such are the most humble , will and cannot but acknowledge , that all outward Helps and Means that God hath afforded them , are very useful to them , and help to stir up the pure Mind in them . Nor are any so Risen with Christ , as the Raised Saints shall be at the Resurrection ; therefore till then , they may be helped with outward Means of God's appointing . It is very Unwisely , as well as Irreverently Argued ; we need not those things , therefore they are not commanded . The contrary is the better Argument ; they are commanded , therefore they are needful , at least in some respect ; God better knoweth what we need , than we do our selves ; and therefore in his great Love and Wisdom , hath provided outward Helps for us , as well as inward . But seeing they will needs understand the Words , until he come ; not to mean Christ's last outward coming , but his inward ; then with the same Pretext , they may as well understand his Death , of an inward Death of Christ in them ; and the shewing his Death of an inward shewing ; and then all Remembrance of Christ's Death , as he Dyed outwardly may be forgotten . But if by the Lord's Death , is understood his outward Death , by as good reason , by his coming is understood his outward coming . SECT . VII . HAving thus shewn the Invalidity of his Proofs , that by the Lord 's coming , is understood his inward coming into their Hearts , and not his outward coming . I shall give some clear Reasons , why it must be understood his outward coming at the general Judgment . The first Reason is ; because the Reason of the Command continuing to his last outward coming , the Command doth also continue ; for so long doth any Command continue in Force , as the Reason of it continueth ; but the Reason of the Command , Do this in remembrance of me , &c. doth continue to Christ's last outward coming ; which Reason is this ; that by that Practice they might remember the Lord's Death ; and not only remember it , but shew it forth , Publickly Declare and Profess , it , and the inestimable Benefits they have by it . Now put the case , that any had so good and living Remembrance of it ; that they needed not the outward things to put them in remembrance thereof ; yet that is not enough to Answer the Reason and End of the Command , which is by this outward Practice to shew it forth , and declare it by a publick Profession , that they owe Remission of Sin , and Salvation to the Crucified Jesus , and that they are not ashamed to own and confess him their Saviour , their King , their Priest and Prophet , and in Token thereof they give Testimony of their Obedience to these his peculiar positive Laws and Institutions of Water-Baptism , and the Supper ; for if these be rejected , by the same Method Men may reject all other his positive Institutions , relating to External Practice of Religion , and so turn the Christian Religion into meer Deism , and Pagan Morality . The second Reason is , that the end of this Institution , being a solemn Commemoration of Christ's Death and Sacrifice which he offered up to God for our Sins above sixteen hundred Years ago , and of the great Spiritual Blessings we have thereby ; there is the same Cause and End for it to continue to our Day , and to the end of the World , as when it was first appointed . Had it been indeed only a Prenuniciative Sign of some things to come , or of the hidden invisible Substance , as W. Penn terms it , meaning thereby the Spirit of Christ within , at the coming of the Spirit within into their Hearts ; the Sign might have ceased , as the Prenunciative Signs of Christ's outward coming in the Flesh were to cease after his outward coming , and accordingly did cease . But the Signs of Water-Baptism , and the Supper , as commanded by Christ , and Practised by the Apostles ; were not such Prenunciative Signs of the coming of his Spirit within them , but were chiefly Commemorative Signs of him as he had come ; for both of them were appointed by him when he was come , and the Institution of Baptism was appointed by him after his Death and Resurrection , the Institution of the Supper , so near to his Death , that it was in the very Night when he was Betrayed , and at which time he had the great Sense and Weight of his Sufferings upon him , and as then in great part begun ; and because the use of those Signs of Bread and Wine , the Bread being broken , and the Wine poured out , was a Solemn Commemoration of his having given his Body to be broken for them , and his Blood to be shed for them ; therefore he said , Take , Eat , this is my Body that is broken for you ; he did not say , this is my Spirit , or this is the inward visible hid Substance that ye shall afterwards receive ; but this is my Body ; Take , Eat ; and though they were not to eat his Body with the Carnal Mouth , but only the Bread which signified it ; yet by Faith they were to eat his Body , that is to say , they were to partake of a Mystical Union with his Body , and to have their Right and Interest in him confirmed to them by that Symbol , by means whereof they were to receive plentifully of his Grace and Spirit , as the Consequent and Effect of that Union with him . Therefore they were not so to mind the Effect , as to neglect the great Cause of that Effect ; which great cause was his giving his Body to be broken for them , and his Blood to be shed ; for to mind only the Effect , and neglect the Cause , were like the Hogs that greedily run after the Acorns , or Nuts ; but are unmindful of the Tree that beareth them . But as the Spiritual Eyes of Believers , are to be to the Graces and Gifts of Christ ; so especially , and chiefly to him , from and by whom they have them , and their Faith and Love ought chiefly to act upon him , and upon God the Father , in and through him , as also upon the Holy Spirit as principally residing in him , from and by whom we derive our several Measures of the same . The Third Reason is this ; when Christ gave the Cup , he said ; this Cup is the new Testament in my Blood , shed for the remission of the sins of many . Now how is that Cup the New Testament ? surely no other ways but as an Obsignatory Sign of the New Testament , obsignating to Believers ▪ remission of Sins by his Blood outwardly shed ; which New Testament hath in it the Force and Essence of the Covenant of Grace , which God ●●keth with Believers , through Christ the Mediator of it ; and as Christ hath confirmed this Covenant of Grace and Testament with his Blood that was Shed once for us ; so he hath given to Believers this obsignating Pledge of it , by way of Investiture ; as when a Man has an Estate of Land conveyed to him , and gets the Investiture of it , it is by some outward Sign , as here in England in some Places , by delivering to him Twig and Turf ; and as Kings were Invested with their Kingly Power , by having Oyl poured on them ; and as Aaron was Invested into the Office of Priesthood . And indeed all Covenants that ever God made with any People , have always been by some outward obsignatory things , as in his Covenant he made with Noah , he gave the Bow in the Cloud for the Token of that Covenant ; in the Covenant with Abraham , he gave the Sign of Circumcision , which by a Metonymy is called God's Covenant in Scripture . Also the Sacrifices under the Law , were Signs of obsignatory of God's Covenant with them who offered those Sacrifices . And in all the Covenants that we read of in Scripture , that any of the Fathers made with the Neighbouring Princes , or Inhabitants , there were obsignatory Signs and Pledges ; so that who rightly understand the Nature of a Covenant , Transacted after any publick manner , must acknowledge it cannot be without some obsignatory Pledge , or Sign outwardly to be seen , given by the one Party to the other ; insomuch that it seems to be a general Instinct in Mankind , or at least the Equivalent of it , an universal Custom received and practised even among Heathens , as to my certain knowledge it is among the American Heathens ; who in all their Covenants make use of Signs for the greater Security and Confirmation . Thus in the 50th Psalm , it is said , gather my Saints together , who have made a covenant with me by sacrifice , v. 5. And if any should be so Stiff and Pertinacious , as to deny that outward Signs are necessary to the Confirmation of Covenants universally ; yet the Case is plain here , as to the Supper ; for Christ himself hath said it , this Cup is the new Testament in my Blood , &c. Which must have this meaning ; that the Cup was Christ's Testament , as Circumcision was God's covenant with Abraham and his seed ; for so it was called in Scripture ; that is to say , the Cup is a sign of Christ's Testament , and of the covenant of grace that God hath made with believers , through Christ the Mediator of it . But if any object , this would seem to make the outward Baptism , and Supper , of so great necessity , as that it cannot be said , that the Covenant is duly confirmed without them , betwixt God and Believers . Ans . It sheweth inded a great necessity of them , as in respect of any People being in Covenant with God , in a visible way of a Church , and as Members of a visible Church or Society , well and duly constituted ; for all the Members of a visible Church , as they are in Covenant with God inwardly by the Faith and Obedience of their Hearts , so they are in Covenant with him outwardly by the Confession of their Mouths , and other External Acts of Religion , whereby they declare their professed Subjection to him , and to his Laws . Hence we find in Scripture , that not only Faith is required in order to Salvation , but Confession also ; and that Confession is not only with the Mouth , but by External Works of the Body , proceeding from a living Principle of Faith in the Heart , among which Works are the External Practices of outward Baptism , and the Supper , where they can be duly had , whereby they declare their Subjection to the positive Laws and Institutions of Christ , and thereby distinguish themselves from either Jews or Pagans , who may be Moral Men , and Profess Faith and Religion towards God , as a Creator , and yet be professed Enemies to the Christian Faith , such as many Jews and Heathens were in the Apostles Days , and are in our Days . And therefore the outward Baptism , and the Supper have been not unfitly called and esteemed Badges of Christianity , peculiarly distinguishing Christians from Jews and Pagans ; though not the only Badges , but when they are accompanied with a good Conversation of Sobriety , Justice , and Piety , they do make the distinction betwixt true Christians , and Jews , and Heathens , much more apparent ; for if these External Practices , Instituted by Christ , be laid aside , whereby shall it outwardly appear that Men and Women are Christians ? If it be said , by the Sobriety , Justice , and Piety of their Conversation ; But these are no positive distinguishing Marks of Christianity , because Men and Women that are no Christians , may have as much of the out-side of Sobriety , Justice , and Piety towards God , as many true Christians have . If it be again said , their frequent Prayer to God , in the Name of Christ , and calling on the Name of the Lord Jesus Christ in Prayer , is a Badge of their Christianity . I answer in part it is so , but not in full , or in the whole ; for he that not only Prayeth to God in the Name of Christ , and confesseth him in Words , but also sheweth his Obedience and Subjection to all the Commands of Christ , the least as well as the greatest , whereof the outward Baptism , and the Supper are some , is the most Accomplished Christian , and beareth the most compleat Badge of Christianianity . And though Men's Ignorance in their not knowing them , or not being persuaded concerning them , that they are the Commands of Christ , being darkned by the Prejudice of Education , or fasly persuaded by Seducers and false Teachers , doth in part excuse them , or at least where Sincerity is , as to the main gives ground of Hope , that God will forgive them the Omission of these Practices ; yet where Obedience is not given to every Command of Christ , even the least as well as the greatest , though the Omission be through Ignorance , or false Persuasion , yet it is a Sin , and renders the Persons found in that Omission defective and incomplete Christians . SECT . VIII . THE 4 th . Reason is this , These outward practices of Baptism and the Supper , are not only visible Signs and Pledges of our being in Covenant with God thro' Christ , and that as he is our God , so we are his People ; but they are also the visible Signs and Pledges that we are in the Unity and Communion of the Church , as Children of one Family , begot of one Father , having one Faith and Hope , one Lord , and being Members of one Body . And though the Communion of Believers consists chiefly in the Spirit , and the inward Graces thereof ; yet , as they are a visible Body and Society , they are to have some outward and visible Signs and Pledges of the same , that carry some distinguishing Character , to distinguish them , not only from professed Infidels , but also from loose and scandalous Persons , professing the Christian Faith with them : Therefore as in the Jewish Church , God had appointed , that whoever did not obey the Mosaical Precepts , were to be excluded the Congregation , and debarred from the external Privileges that they had as a Church , even so Christ has appointed , that whosoever professing him in Words , deny him in Works , and walk disorderly and offensively , as well as who err concerning the Faith , so as not to hold the Head , that they ought to be rejected and disowned ; in token whereof , they are to be debarred from the external Signs of the Saints Communion with God and Christ , and one with another . Otherwise , what can be meant by rejecting , casting out , and purging out , in the Scriptures of the New Testament ? Also by the word separating , and withdrawing , so as to have no Fellowship with them ? Surely it was more than a verbal denyal of them , or giving forth a Paper against them . Doth not Paul tell us what it was , when he saith 1 Cor. 5.11 . If any man that is called a brother be a fornicator , &c , with such an one no not to eat . This not to eat cannot be meant the common Eating , but such as that 1 Cor. 10.21 . to wit , at the Lord's Table . And therefore the Lord did see it meet , that as the Outward Baptism should be a Sign declarative of the Persons Baptized taking or putting on the Profession of a Christian , so the Eating at the Lord's Table should be a Sign , that they did remain Faithful under that Profession , and did continue in the Unity and Communion of the Church , as Paul's words declare , We being many are one bread , and are all made partakers of that one bread , &c. Even as under the Law , the receiving of Circumcision was the Sign or Badge of their being Members of the Jewish Church , and their Eating of the Passover , and of the Sacrifices , ( such as were allowed to them to Eat ) was a Sign of their being still owned as such ; and if any by their offensiveness and disobedience did occasion the Church to debarr them from the external Privileges of that Church , when upon their Repentance and Reconciliation , they were again received , they needed no second Circumcision ; so nor do professed Christians , having committed any thing that occasion their casting out , being again received by Repentance , need a second Baptism . Now if Baptism had been the alone obsignating token of the Covenant , and Badge of Christian Communion , how should Persons be received into Communion , without a new Baptism ? but to have a new Baptism , is as improper as for a Woman after some just offence against her Husband , that he has put her from him , if upon her Repentance he receive her again , to need a second Marriage with the same Husband ; but tho' she need no second Marriage , yet that her Husband give her some token and pledge of his Favour , and Acceptance is very suitable . And now seeing these external Practices have so many necessary uses in the Church , so that the Church cannot , in all respects , be duly constituted , and have all things in order without them , it is evident , that as long as the Church was to continue on Earth , in its due Constitution , so long should these external Practices remain ; and seeing Christ enjoyned this of breaking Bread to remain to his coming , it is evident , that it is his last outward coming . The Fifth Reason is , that Christ's Inward coming was then in and among the Disciples when he did Institute these Outward Practices . The Church was never without the Inward Presence of Christ , and of God , and of the Holy Spirit : It is true , that Christ promised his Inward Presence to be with them and in them ; but this was not so to be understood , as if the Faithful had him not present formerly , in all Ages , as well before , as after his Outward coming ; for without the Inward Presence of God , and Christ , and the Holy Spirit , there can be no true Faith nor Holiness . We find that the Faithful are called Saints , as well in the Old Testament , as in the New , and therefore they had as true Inward enjoyments of God then as since , the difference at most is but in degree , betwixt the Divine Enjoyments of the Faithful , before Christ came in the Flesh , and since as to the general . And if it be said , that though Christ was Inwardly come to some , yet not to all in the Apostles times , so as to Answer to the full extent of the fulfilling of the Promise of his Inward coming ; It may be answered , nor is he so come now ; for as Christ said , the Poor ye have always with you ; so until the end of the World there will be in the Church Babes and little Children as well as young Men , and Fathers ; and therefore on the account of such by R. B.'s Confession , that are weak , as some of the Corinthians were , that needed those Outward things to put them in Remembrance of Christ's Death , they are still to be continued , even to Christ's last Outward coming ; but there are too many among the Quakers that think there is no need to Remember Christ's Death , as he dyed at Jerusalem , abusing and perverting Paul's words , henceforth we know Christ no more after the flesh , and so there is no need or use of Remembring Christ's Death ; that they say is but History , but Christ within is the Mystery , whereas Christ within is not the whole Mystery , but in part , and the lesser part too ; the whole Mystery of Christ is Christ both Outwardly come in the Flesh , and Inwardly come by his Spirit into the Hearts of the Faithful . The Sixth Reason is , that to understand by the coming of Christ in these words — untill he come , 1 Cor. 11. His Inward coming , and not his coming Without us at the day of Judgment , by the same pretext and method of Interpretation , All the other Scriptures every where that mention his coming throughout the whole Bible , and especially throughout the New Testament , shall be understood only of his Inward coming : And thus we shall have not one proof left us in all the Bible , to prove that there is any other coming of Christ to be expected , than his Inward coming in Mens Hearts . And accordingly indeed we find , that too many of the Quakers have by this manner of perverting this place of Scripture , been led to understand all these other places of Scripture in the New Testament that mention his coming since he came in the Flesh , to be only understood of his Inward coming in Mens Hearts ▪ and on this account have denyed any other coming of Christ to be expected , but only his Inward coming , being persuaded into this False and Antichristian Belief , by some of their great Teachers , witness what William Baily , a great Teacher among them , hath plainly declared in this matter , p. 306. of the Collection published by the 2d . days Meeting of the People called Quakers , at Grace-Church-street . I never read in all the Scripture , saith he , ( as I can remember ) of a 3 d. coming of Christ , personally in his own single person , or of a personal Reign besides what shall be in his Saints . But I have read of his coming the 2 d. time , without Sin unto Salvation , &c. which the Apostles in their days did witness . Witness also Rich. Hubberthorn , another great Teacher , in his Collection published after his death also by the 2d . days Meeting , p. 56. in answer to his Opponent . — How many Souls hast thou led into that Pit of Darkness and Blindness , as to believe that Christ is yet to come in Person ? Now the Scripture which thou bringest proves no such thing , Matth. 24.27 . And a 3d. witness is G. Whitehead in his Nature of Christianity against R. Gordon , who p. 29. saith , Dost thou look for Christ , as the Son of Mary , to appear Outwardly in a bodily Existence to save thee , according to thy words , p. 30. If thou dost , thou may'st look until thy Eyes drop out before thou wilt see such an Appearance of him . And p. 41. ( Where doth the Scripture say , he is Outwardly and Bodily Glorified at God's right Hand ? Do these words express the Glory he had with the Father before the World began , in which he is now Glorified ? ) This and the two foregoing Quotations are to be found more large in my Two Narratives of the Proceedings at Turners-Hall ; all which sufficiently prove that they believed no Outward coming of Christ , as a thing to come ; therefore it is no wonder that they meant only Christ's coming Inwardly into Mens Hearts by these words , ye shew forth the Lord's death until he come ; for from the same Unbelief they have construed all the other places that mention Christ's coming after his Resurrection , of his Inward coming , and all this in prejudice of his Outward coming , which these Men did not believe , which places of Scripture are many , as Matth. 24.27 . This very place G. W. denyeth to be meant of his Outward coming at the Day of Judgment , as also 1 Thess . 4.15 . In his Book called Light and Life , in Answer to W. Burnet , and Heb. 9.28 . Now by the same Method whereby they deny any of these four places now mentioned , to be understood of any other coming of Christ than his Inward coming , they must deny all other places that mention his coming after his Resurrection , to be meant of his Outward coming in the true Nature of Man , because they have declared they own no such thing , as Christ's being in Heaven without us in a Personal and Bodily Existence ; and that which is not in Being , they cannot believe will come . But no such Error I charge as this on R.B. who I know did own that Christ had the true Being and Nature of Man in Heaven , and that he would come and appear without us in that Nature to judge the World in Righteousness . But to prosecute the Argument , that by the words — until he come must be understood his Outward coming ; it has the more force against R.B. because he believed that Christ was Outwardly to come , and that there were sufficient proofs of Scripture for it , as indeed many there are besides those already named , as Acts 1.11 . 1 Cor. 4.5 . Joh. 14.3 . Mark 8.38 . Luke 12.37 , 43. 1 Cor. 15.23 , 24. Jude 14. Rev. 17. 1 Cor. 1.7 . 1 Thess . 2.19 . 1 Thess . 3.13 . 1. Thess . 5.23 . 2 Thess . 2.1 . 2 Pet. 3.12 . 1 Pet. 5.4 . 1 Joh. 2.28 . 1 Joh. 3.2 . Now seing R.B. did believe that all , or Many of these places were to be understood of his Outward coming , how could he have convinced his unbelieving Brethren , that any of these places were to be understood of his Outward coming more than that , 1 Cor. 11.26 . — till he come , seeing from the reasons above given , as much evidence appeareth , that by his coming , 1 Cor. 11.26 . is meant his Outward coming , as from any other places above cited , or any that can be brought , his Outward coming can be proved ? And so indiscreetly Zealous have some of their great Teachers been for Christ's Inward coming ( which is a Truth very great and necessary to be believed rightly and duly understood , but ought not to be proved by perversions of Scripture that mean not so , whereas sufficient proofs can be brought for it , without all such perversions , ) that divers of the Prophecies of the Old Testament , concerning Christ's coming in the Flesh , they have turned to Christ's Birth within them , as that in Isaiah ; — Unto us a Child is born , a Son is given : And that in Isaiah 53. concerning his Death and Burial without us in his real Body of Flesh , He made his grave with the wicked , &c. Rich. Hubberthorn turns it to Christ's being buried in the wicked , contrary both to the true translation , as well as to the true sense of that place . And thus by this presumptuous Liberty they take , to expound the Scriptures falsely , contrary to all reason and common Sense , they seek to disarm the Christians from bringing proofs out of the Old Testament against the Jews , to prove that the promised Messiah is already come in the Flesh , or that he hath suffered in the Flesh . And though I was so far blinded by them , that I did understand 1 Cor. 11.26 . — till he come , of his Inward coming ; yet I had always a firm Belief , both of Christ's being in Heaven in the glorified Nature of Man , and that he would come in that glorified Nature of Man to judge the World. And now I plainly see , that his coming , 1 Cor. 11.26 . is as really his Outward coming , as any where else in all the Scripture ; and I hope I have sufficiently proved it to all impartial and intelligent Persons , who shall read my Reasons I have brought to prove the same . Page 113. His Quotation of the Syriack translation doth no ways favour his Sense , as that the Eating 1 Cor. 11.26 . was only by Indulgence , and not by Command . The Quotation is this . In that concerning which I am about to Command you ( or Instruct you ) I Commend you not , because ye have not gone forward , but are descended into that , which is less , or of less Consequence . From this he infers , that Paul judged the Bread and Wine to be beggerly Elements : But the Syriack translation saith no such thing ; he might well have blamed them , that they were not gone forward in the Life of Christianity , but rather backward , because of the corrupt and irregular manner of their practising that Institution , that some were drunk ; surely this was to go back , but this is no proof against the regular Practice it self . And what he further quotes of the same Syriack Version , is as improper and invalid to his purpose , v. 20. When then ye meet together , ye do not do it , as it is just ye should do in the day of the Lord , ye eat and drink ; thereby shewing to them , to meet together to Eat and Drink outward Bread and Wine , was not the Labour and Work of that Day of the Lord. But nothing appeareth from this , that he blamed the regular Practice of it , but their undue and corrupt manner of doing it ; so that their doing of it , as they did it , was not the Work of the Day : And therefore he might well say , as it is v. 20. of 1 Cor. 11. When ye come together therefore into one place , this is not to eat the Lord's Supper , because they had turned it into a prophanation ; But R. B.'s observation on these Words , p. 109. is of no force at all to prove his purpose : He saith not , this is not the right manner to eat , but this is not to eat the Lord's Supper , because ( saith he ) the Supper of the Lord is Spiritual , and a Mystery . Ans . But the right manner of a thing in many cases is so essential to the thing , that the want of the right manner destroys the thing it self . As the right manner of a Circle is to have all the straight Lines drawn from the Center to the Circumference equal , and if this be wanting , the Figure is not a Circle . Yea , If the right manner of Prayer be wanting , so that it be directed to God , yet not in true words , it is not true Prayer , and if not in truth and sincerity of Heart , it is not true Prayer . His other Arguments from Rom. 14.7 . Coloss . 2.16 . Heb. 9.10 . are all answered above sufficiently , Part 1. Sect. 6. SECT . IX . PAge 121. His last Argument is general against both the Outward Baptism , and the Supper . It remains ( saith he ) for our Adversaries to shew us how they come by Power and Authority to Administer them . — Their Power must be derived from the Apostles , either mediately , or immediately ; but they have no mediate Power , because of the Interruption made by the Apostacy : And for an immediate Power or Command by the Spirit of God to Administer these things , none of our Adversaries pretend to it . Ans . 1. The Argument is unduly worded in the former part of it ; for Men may have a Power that is neither from the Apostles mediately nor immediately ; not mediately , as he thinks he has proved , nor yet immediately from the Apostles , because not their immediate Successors . But , why may they not have a Power mediately from Christ , after some true manner , and yet in some sort immediate also ? If we consider the several significations of the Words mediate and immediate , none of which are Scripture words , any more , or scarce so much , as other words they reject , because not Scripture words ; and because of the ambiguous and doubtful signification of the Words mediate and immediate , they may be omitted , and other Words used to as good , or better effect . But if we may be allowed to use the words mediate and immediate ; one Sense of the word immediate is a Call from Christ's Person , speaking with an audible Voice to the outward Ear ; such as the twelve Apostles had , and Paul also . This I know none now pretends to . Another Sense of the word immediate is , a Call by the Holy Spirit in the Hearts of them who are so Called , in the same way and manner , as the Prophets were both taught their Prophecies , and called to deliver them , and commit them to Writing , which was by a Prophetick Spirit that did Infallibly guide them , in every Sentence and Word of their Message , without the least possibility of Error or Mistake ; and as so Taught and Called , without the need or use of any outward means whatsoever . If some of the Teachers among the Quakers have pretended to any such Inward Teaching or Calling , as it can be easily proved they have , it can be as easily proved , that they have not been so taught nor called , because in too many things , wherein they have pretended to such Teaching and Calling , they have Bewrayed themselves miserably , and laid themselves open to the Judgment of the weaker sort of Sincere Christians , who have been able to prove , that in too many things they have delivered as Divine Revelations , they have contradicted the Holy Scriptures , and so have grosly Erred . A Third sort of immediate Teaching and Calling , is by taking the Etymologie of the Word immediate , to signifie not without all Means , but in and with the Means ; as when it is generally acknowledged , that there is an immediate Supernatural Divine Concurrence of the Spirit of God , that assisteth the Faithful in all truly holy Actions ; yea , in all holy Thoughts and Desires , Words and Works ; yet not without the use of outward Means , but in the due and frequent use of them ; as in Reading , Hearing , and Meditating upon what hath been Read , or Heard . Now this sort of inward Teaching and Calling by the Spirit , as it is not without means altogether ; so is it not without all possibility of Erring , or Mistake ; for though no Error can proceed from the Spirit of God , nor can the Spirit Err ; yet a Man that has the Spirit of God working in his Heart , both to illuminate his Understanding , and move and incline his Will to good Things , may through Humane Weakness and Inadvertency , or by some Prejudice of Education , or wrong Information of his Teachers , misapply , and misunderstand the Spirits inward Illuminations and Motions , which he is the more likely to do , if he do not duly and diligently apply his Mind , as to the Spirits inward Illumination , so to the Directions and Instructions , given to us in the Holy Scriptures , to examine and find the agreement of the inward with the outward ; for certainly if the Persuasions that any Man hath , contradict the plain Directions and Institutions given in the Holy Scriptures , they are not of the Spirit of God , whatever appearance they may seem to have of Power or Evidence ; the joynt concurrence of the Spirit of Truth within , and the instrumental and subordinate help of the Scripture without , given us to help our weakness , may be compared to the natural Light of the Sun , or Candle that we read with ( in some sort ) though this , and all other Similitudes fall short of a full Illustration ; for as we cannot Read without the Light , though the Book lie open before us ; so when the Light Shines , yet it will not teach us what is in the Book , unless we look on it , and also be taught to Read in it . Even so the Light of the Holy Spirit , shining upon the Ideas , and Perceptions of our Minds , as conveyed to us by what we have heard or read out of the Holy Scriptures , opens to us the true hidden Sense and Truth of them , with Life and Power , and great inward Clearness and Evidence , Joy and Satisfaction ; and thus if we find that the Spirits Illumination , worketh in our Hearts and Minds an Assent to the Truth of what is Recorded in the Holy Scriptures ; we can with all readiness receive it . But if what we suppose to be a Divine Illumination , discord from the Truth of the Scriptures ; we ought to reject it , and by no means to receive it , for it is not Divine , but Humane ; or which is worse , Diabolical . Now according to this last Sense of the Word immediate , i.e. inward Teaching , and Call of the Spirit , in the use of outward Means and Helps , and especially the Holy Scriptures , I see not , but it may be granted that Men may be found , and are to be found , that have a true immediate Call from the Spirit of Christ in their Hearts , both to Preach , and Administer these Divine Institutions of the outward Baptism and Supper ; and all this well consisting with the mediate orderly Call , where there is a Constitute Church , though not every way so rightly and duly Constitute , as was in the Apostles Days , and in the purest Times succeeding the Apostles . There is ground to believe , that God raised up many such in the beginning of the Reformation from Popery ; and though since that beginning , too many Particulars have rather gone backward than forward ; yet the Success of the Ministry , and excellent Books that have come forth , time after time , of many Worthy Persons , however in some things mistaken , and the truly Christian Lives and Conversations of many , through all the Protestant Churches , though in comparison of the great multitude that are Prophane and Scandalous , they are but a few , may be a good Ground of Evidence , that God is truly among them , and doth own the Remnant that are Sincere , and their Ministry ; to whom an Allusion may be made of what was said to the Church of Sardis , ( the Greek Word Sardis , is in the Plural Number ) thou hast a few Names in Sardis , who have not Defiled their Garments ; they shall walk with me in White , for they are Worthy . I know there are some , who do more than make an Allusion in the Case , and think that by the Church of Sardis , is really meant the collective Body of the Protestant Churches , throughout the several Parts of the World ; which I will not here be positive , either to affirm , or deny , but either by way of Allusion , or by Hypothesis , let us conceive that the Collective Body of the Protestant Churches , answers to Sardis , and not this or that particular spot or part of the Earth , or this or that particular Country , Province , or City , but the Collective Body of the whole , that by the Harmony of their Confessions already extant , may be allowed to hold the Fundamentals of the Christian Faith , however many are under great mistakes in other things . Now we do not find this Church of Sardis blamed for Idolatry or suffering it , as some of the other Seven Churches we find so blamed , and particularly that of Pergamus and Thyatira , that may allude to the Dark and Idolatrous Times of Popery , for divers Ages foregoing . The great things of the Sardis Church that are blamed are , that her Works were not perfect before God ; that she had more a Name of Life , than the possession of it , which seems to paint out to the Life , the Collective Body of the Protestant Churches , who yet have a few Names , who have not defiled their Garments , and who are worthy ; which few Names are not confined to this or that particular Denomination , but scattered and dispersed through the whole , as so many Grains of pure Silver or Gold thro' a great mass or Lump of Oar , where is much more Dross and Refuse . And because things receive their denomination from the better part frequently , therefore I judge that the Protestant Churches are , with a respect to , and on the account of these few Names that have kept their Garments clean , to be reckoned a true Church , and is so reputed of God. And therefore it were very advisable , that all that sincerely Believe in God , and in Christ , and love God and Christ , and agree in Fundamentals , as they generally do , that they would Love one another , and Repute one another as Brethren , walk together , and worship God together in Spirit and in Truth ; the Stronger condescending to the Weaker , and becoming all things to all Men , and in every thing that is not manifestly sinful , yielding one to another , endeavouring to be of one Heart and Soul in true Christian Love and Affection , however differing in some lesser matters , both as to Judgment and Practice . This I hope God in his own time will bring to pass ; and for this , as many ( I believe ) sincerely pray , so do I cordially joyn my earnest Supplications with them . And let this suffice at present for an Answer to that last Argument , about the Call , as whether mediate or immediate . SECT . X. IT is not to be doubted , but many in the Protestant Churches can give as great evidence , and far greater , of their true Inward Call to the work of the Ministry , than many , or most of the Teachers among the People call'd Quakers ; and that not only by the conformity of their Doctrine and Conversation to the Holy Scriptures , but the real success and good effect of their Ministry by the Blessing of God upon their Labours : And if the noise of boldly claiming to themselves the only Privilege of being the Church of Christ , and their Teachers and Ministers the only Ministers of Christ , having only the Inward Call , and furnishing of the Spirit , be laid aside , and the Question fairly and calmly stated , it will not bear great Dispute to make it appear which of the two sorts have the best Marks of the true Church and Ministry . Would the Quakers less value themselves , for some singular things , which at best are but as the Cummin and the Mint , and some of them not so much , they might easily find themselves equalled , and far excelled in great part by many others in the greater things of true Divine Knowledge , Piety and Virtue . Only , for a Conclusion , let this be added ; that suppose present Administrators could not be readily found , so qualified , as to silence all the scrupulosities of Objectors , this will not prove that Baptism and the Supper are not the Institutions of Christ , as it will not prove that Preaching the Gospel is not a Divine Institution , because in many parts of the World true Preaching has been wanting , and yet is ; yea , according to the Quakers narrow and scanty Charity , true Preaching was generally lost in the World , untill the Quakers were raised up about the year 1648. Doth it therefore follow , that it was no Institution of Christ to the Apostles , and their Successors to Preach the Gospel ? And here let it be noticed , that I put a distinction betwixt a Power given to a Man to use the Gifts that God has given him , in teaching others less knowing , and a Pastoral Gift , of not only Teaching , but Administring these Divine Institutions of Baptism and the Supper , and doing divers other things relating to the Discipline , Order , and Government of the People , over whom , by God's appointment , and the Peoples consent , he is set to be their Pastor and Watchman . Here Note Reader , that what is said in this small Treatise , in Answer to the Arguments of the principal Teachers of the Quakers above named , will also serve for an Answer to W. Dell's Book , against Water-Baptism ; for there is nothing Material in his Book , but what is in their Books , upon that Subject , though they borrowed his Arguments , and have so great a liking to his Book , that they have Printed it often , again , and again ; and indeed , as they borrowed from him , so the most of his Arguments he seems to have borrowed from Socinus , who hath used the same Arguments for the most part , long before W. Dell , or the Quakers appeared in the World. Only please Reader to take notice of that great piece of Ignorance in W. Dell , to affirm so bold an Untruth ; that Zacharias , John the Baptist's Father was High Priest . The more particular Questions about Baptism , relating either to the proper Subjects of it , or manner of it , are not needful to be handled here , the design of this Treatise being to Convince such of the Quakers as are willing to read it , that Baptism , and the Supper are Divine Institutions ; till they own this , it would be Preposterous to persuade them about those other . Were the People , called Quakers , convinced of this great Truth ; that the outward Baptism by Water , and the Supper , are Divine Institutions , and ought to be practised by them , as becoming true Christians , there are some thousands of them who are at Age , and have Children at Age , who never had any manner of outward Baptism ; if these have true Faith in Jesus Christ , and can sincerely say , as the Eunuch did , Acts 8.37 . I believe that Jesus Christ is the Son of God , and do renounce all those Errors that are contrary to the true Faith in the Fundamental Doctrins thereof ; there is no question but they may be Baptized , they are proper enough Subjects of it ; and when they are thus well Prepared and Qualified to Receive it , it may be hoped that they will be Directed and Guided by the Lord , where , and how to find the Persons that may be fit to Administer it unto them . Such among them who scruple , or question the manner of Baptism by Sprinkling , may receive it by Dipping ; for all Christendom own that that Form may be used Lawfully ; and that Adult Persons having Faith in the Lord Jesus , after their giving the Confession of the same , may , and ought to be Baptized . And such among them who might scruple to receive it from Persons of another Denomination , might find some of their own Way to Administer it unto them . For it were strange , to suppose , that among so many hundreds of Men , professing to have an immediate , or inward Call to that part of the Ministry by Preaching , and Prayer , there should not be some found among them , who might apprehend that they are as immediately call'd to the other part of the Ministry , of Baptism , and the Supper , after they are truly convinced that they are Gospel Institutions . There is some Ground of Hope , that many among them will be brought to some good Consideration , and better Understanding , so as to see the great hurt and loss that it has been unto them , to reject those things , and also to come to that good and solid Discretion and Judgment of the great Profit and Advantage it would be to them , to receive the Practice of them among them , for their Spiritual Good and Honour of their Christian Profession ( thereby declaring , as well as by their Christian Lives and Conversations , that they are the Disciples of Christ , by this Testimony of their Love to him ; that they keep these his Commandments , as well as the others that he has enjoyned ; remembring that he that breaketh the least of his Commandments , and teacheth Men to do so , shall be least in the Kingdom of Heaven ) and also for the removing the great Scandal and Offence of many Tender People , who are greatly stumbled at their Way , in not only omitting , but speaking Reproachfully against those Sacred Institutions . It will be no occasion of Dishonour to them , nor Argument of their declining , or going backward from the Truth , to own and receive the Practice of these things , that they have needlesly , and for want of due Consideration , dropt , and lost ; more than it would be to a Man that had dropt some piece of Money , or Jewel , to return , and stoop to take it up again . That which addeth to my Ground of Hope in this thing , is , that some among them have privately acknowledged , that they are sensible of the Hurt and Disadvantage that they have been at , as a Body of People , for laying those Practices aside . SECT . XI . HAving finished my Answers to the Arguments of the four Persons , above named , against the outward Baptism , and the Supper , I think fit to take notice of the Arguments of George Fox , ( the greatest Person among the Quakers , when living , and whose Words are still as Oracles unto them ) against these Divine Institutions ; to which indeed little more Answer is needful , than what is given to those other , for his Arguments are Included in theirs , and so may the Answers be in the Answers to them . His Argument against the outward Baptism , I find to be but one , in a Book of his , called , Something ▪ in Answer to the Old Common-Prayer-Book , Printed at London , 1660 p. 18. And doth not that in Matth. 28. say , Baptize into the Name ; and is not that more than in the Name ? This the Reader will find Answered above , in Reply to some of their Arguments ; but to Baptize into the Name , Acts 8. they grant not to be the inward Baptism ; and therefore , nor is that Matth. 28. the Particles in , and into , being frequently the same in Signification , both in English and Greek , yea , and in Hebrew also , and Latin , and generally in other Languages . His Arguments against the outward Supper , are as followeth , p. 26. They that received the Bread and Wine in remembrance of Christ , shewing his Death till he come , which the Apostle had received of the Lord , and delivered to the Corinthians , which they were to examine , and Eat , and Drink in remembrance of Christ's Death , till he come . This was in , 1 Cor. Then he wrote again to the Corinthians , and bids them examine themselves , and prove their own selves ; knew they not that Christ was in them , except they were Reprobates ? So they may see that this was not a standing Form ; but as often as they did it , they did it in remembrance of Christ , till he come ; and then examine your selves , prove your selves , If Christ be not in you , except ye be Reprobates ; so if you have him within , what need you to have that which puts in remembrance of him ? And so if ye be risen with Christ ; seek those things that are above ; for now Bread and Wine is below , which is the remembrance of his Death , so that part dies with him ; which must have a Sign to put in remembrance of him . For the Apostles forgot , who said , that they thought that that Man should deliver Israel . Ans . The substance of this is replyed unto above ; only I thought fit to take notice , how impertinent and idle his Argument is , from his comparing the first Epistle to the Corinthians , with a passage in his second Epistle to them ; as if in his first Epistle Paul had delivered the Command or Practice of it unto them , because Christ was not then come in them ; but when he wrote again , he was come in them . Which reasoning of G.F. is built on a most false Foundation ; for Paul did believe that Christ was as truly come in the Corinthians , at his first writing , as at his second ; for as he said unto them in his second Epistle , know ye not that Jesus Christ is in you , &c. 2. Cor. 13.5 . So he said in his first Epistle , 1 Cor. 6.19 . Know ye not that your body is the Temple of the Holy Ghost , which is in you , which ye have of God , &c. And surely , when they had the Holy Ghost in them , they had Christ in them ; from which it appears , that this Argument of G.F. is exceeding impertinent , and built on a gross and manifest untruth . But it was the way of G.F. What he neither did nor could prove from Scripture , he would boldly persuade by his Authority and Stamp , with saying , This is the word of the Lord unto you , and then it was no more to be questioned ; and if any did , they were reckoned bad Spirits , like Corah , &c. Also his saying , Bread and Wine is from below , and they who have Christ in them need not the Sign ; all this is answered above ; and had he not been very weak in his understanding and inconsiderate , he might have easily observed , that this way of his Reasoning was equally against all Outward Ministry , Words , and Writings , which are not Christ , more than Bread and Wine . And are not his many Papers , about Orders , and Womens Dresses , from below , seeing they are visible things , and therefore by his Arguments , they should be rejected ? There is yet one Argument behind , which I have found in a Manuscript having Humphry Norton's Name to it , a Preacher of great Name formerly among the Quakers , and in extraordinary repute with Edward Burrough , and Francis Howgil , as appeareth by their Epistles of Recommendation concerning him , they both sent with him to Friends in Ireland , contained in the said Manuscript ; unto you all ( saith Edward Burrough ) I do him recommend , as a faithful Labourer , to be received by you in the Name of him that sends him , in tender pity for you all , and the Blessing of the Lord upon his Faithfulness I doubt not , &c. Dated London 19. 3d. mo . 1656. And saith Fr. Howgil , receive Humphry Norton in the Lord , whom the Lord hath moved to come unto you , who is a Brother , and Faithful in the Lord's Work , and be Subject unto him in the Lord , all unto him ; for I much desired that he might come unto you , and so the Lord hath ordered it ; and as you receive him , you receive me , F. Howgil . This Man , Humphry Norton , after his Arrival in Ireland , in the year 1656 , writ , and spread about several Papers among the People , call'd Baptists , and others ; of which I have seen divers contained in a Manuscript , all Writ by one Hand , and having his Name to them . His Argument against Baptism , is in the following Words . Q. 15. And now ye Baptists , seeing that Christ is come , and hath Baptized us , and all Men come unto him , tell me , whether there be any Baptism but one ; seeing the Apostle saith , one Lord , one Faith , one Baptism , Eph. 4.5 , 6. And whether Baptism be not a Doctrin , yea , or nay ? If you say an Ordinance , whether it be not Abolished ; yea , or nay ; seeing the Scripture saith , having abolished in his Flesh the Enmity , even the Law of Commandments contained in Ordinances ; for to make in himself of Twain , one new Man ; so making Peace , Eph. 2.15 . Ans . That concerning one Baptism , is fully Answered above : To the latter concerning Ordinances , the Word in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not properly Translated Ordinances , but rather Opinions , or Persuasions . But let it be Translated Ordinances ; how doth this prove , that therefore Water-Baptism is Abolished , unless the Argument be built upon this Supposition ; that all Ordinances are Abolished , and consequently Baptism with Water , and at the same rate , Preaching and Prayer must be Abolished , which are no less Ordinances . And in the same Parcel of Queries , the fifth Querie is ; now Answer in plain Words ; From whence must this Christ ye wait for come , and in what Generation , and of what Family , and out of what Country , and of whom must he be Born ? that they may no longer be deceived by you , who have kept them gazing after a false Christ ; well may it be called Gazing ; but leave it , and mind these in white Apparel , which Reproves you for it , Acts 1.10 , 11. This Humphry Norton , after some Years went into New England , and after his Return , Prints a Book at London ( which I find Quoted in another Printed Book ) having the like , or the same Queries for Substance ; the Words are these . Is not Christ God , and is not God a Spirit ? you look for a Christ without you ; from what Coast or Country shall he come ? What Country-man is he ? You stand Gazing up in the Clouds after a Man , but we stand by in White chiding of you . Reader , are not these dreadful Words , enough to make all Christian Ears to tingle ? it is no wonder that they have so generally Construed these Words ; ye shew forth his Death until he come , to be only his inward coming ; when the chiefest Teachers among them had no Faith of his outward coming to Judge the World. And it is but too likely , that E. Burrough , and F. Howgil , were as great Unbelievers as he in that great Fundamental Article of the Christian Religion ; and if they were not , they were miserably deceived , and did miserably deceive themselves by their supposed Gift of Discerning ; to give such high Recommendations and Praises of a Man , that deserved not to be numbred among the lowest Rank of Christians , who hath dared thus openly , like one of the Heathen Opposers , to Scoff at our Blessed Lord's coming without us to Judgment ; but never any Christian gave him occasion for such a Scoffing manner of Questioning , it being universally believed by all Christians , that our Lord will come from Heaven in the same Body wherein he Ascended , and is not to be Born again of a Woman . Again , In another Paper that hath his Name to it , there are these Words ; and whereas he Accused us for denying Christ's Merits ; I say , that which can be Merited , is of Self ; and that which is of Christ is freely given . But such a word is not in Scripture , as Christ's Merits , but is fetch'd from the Whore a at Rome by them . Behold the Man , whom E. Burrough's called a Faithful Labourer , and F. Howgil called a Brother Faithful in the Lord's Work , to whom he would have all the Quakers in Ireland to be Subject ! How can they who follow such blind Guides , but fall into the Ditch with them ? Is there any greater , or so great Blindness to be found in the Blindest , and most Ignorant of the Papists ? In a Book of mine , called , Truth 's Defence , p. 140. I find an other Argument I have used against the Supper ; the Effect of which is contained in these following Words ; What Christ did at that time ; and bid his Disciples do until he come , is no Gospel Ordinance , because it was done in the Night , or Evening of the old Covenant Dispensation , and consequently was to come to an end with it . Ans. I freely acknowledge this Argument is Weak and Unsound , and the way to Answer it , is by denying the Consequence to be True and Just ; for mostly what Christ Taught was in the Evening , or latter part of the old Covenant ; but it doth not therefore follow that it was to end with it . As also where I have said in my Book , called , Presbyterian and Independent Churches , &c. P. 185. That which ye now use is neither Substantial Dinner nor Supper , being only a Crumb of Bread , &c. I acknowledge , was unadvisedly said , and as weakly Argued ; for the end of that outward Institution , was not any outward Substantial Dinner or Supper , as neither was that of the Paschal Lamb. And also where , p. 184. of the same , I have argued , that the use of the outward Signs of Baptism and the Supper , did suit most with the Ages and State of Children , for they suit well enough with the most grown Christians , while remaining in the Mortal Body . SECT . XII . AND thus I have Answered to all the Arguments brought against the outward Baptism and the Supper , by their several Writers , and chief Teachers that I have found in their Books ; not omitting any to my best Remembrance , of any Note ; where though I have brought in G. Fox among the last , because I had not found the particular Book where his Arguments were , until I had finished my Answer to the other four preceeding ; yet he was the first among the Quakers , that led them , as into divers other great Errors , so into this of rejecting the outward Baptism , and the Supper , grounding all upon a pretended Divine Inspiration ; and as by that Pretence he did throw down the Institutions of Christ , leading many thousands into the Ditch with him ; So by the same pretended Authority , he set up outward Orders and Ordinances of his own , particularly that of Women's Meetings , giving them Rule and Government in the Church , and appointing all Marriages to come before the Women's Meetings , before they could pass , or be allowed by the Community ; which hath no Footstep , or Warrant from the Holy Scripture . And when it could not be proved from Scripture , though Essayed by him and others , miserably straining the Scriptures , contrary to their true Sense ; the Result was , that it was commanded by G. Fox , and whoever did not Obey , were judged by him and his Followers , Apostates , and Enemies to Truth . In the next place , I shall bring some clear Proofs from Scripture ; shewing that outward Baptism and the Supper , are the Institutions of Christ under the Gospel . And first , as to Baptism with Water . That is an Institution of Christ , which he did command his Apostles , and their Successors , to Practise to the end of the World. But he commanded them to Practise Baptism with Water , &c. Therefore , That he commanded them to Practise Baptism with Water , is proved from Matth. 28.19 . And from what is above Discoursed in Answer to their Objections , it is apparent that Water-Baptism is there meant . And that the Apostles , and all the Churches of Christ did understand that Water-Baptism was an Institution of Christ , is clear from the universal Practice of Believers in the Apostles Days ; so that it cannot be instanced where any came under the Profession of Faith in Christ ; but they received Baptism with Water , either by the Apostles , or other Ministers of Christ . Again , That which is declared in Scripture to be a means of Grace and Salvation , and which hath Gospel Promises annexed to it , is a Divine Institution . But so is Baptism with Water , as the following Scriptures prove , Mark 16.16 . Acts 2.38 . Acts 22.16 . Rom. 6.3 . Gal. 3.27 . Col. 2.12 . 1 Pet. 3.21 . And though these Quakers will not allow that the Scriptures above-mentioned , are to be understood of Baptism with Water ; yet by what is above Discoursed , in Answer to their Objections ; it is evident , that they are to be understood of Baptism with Water , the Sign being accompanied with the thing signified , in all that duly received it . Again , That which is made a Ground of Unity among the Faithful , together with Faith and Hope , and Calling , is a Divine Institution ; but one Baptism , as well as one Faith , one Hope , one Calling , is made a Ground of Unity among the Faithful , Eph. 4.5 . And that the one Baptism there , is the Baptism with Water ( the thing signified going along with the Sign ) is above proved in the Answer to the foregoing Objections . And thus much briefly , for Proof of Water-Baptism , its being an Institution of Christ under the Gospel , to continue to the end of the World ; because he promised to be with his Ministers to the end of the World , in their doing what he commanded them . Next , That the Supper by breaking of Bread , and the use of the Cup is an Institution of Christ , until his last coming , is proved by the like Arguments , that Water-Baptism is proved to be an Institution of Christ ; for first it was commanded by Christ ; Do this in remembrance of me ; as oft as you Eat this Bread , and Drink this Cup , ye shew forth the Lord's Death till he come . And that this is his outward coming to Judge the World , is above proved . Secondly , it is a Means of Grace ; the Bread which we break is it not the Communion of the Lord's Body ? The Cup which we bless is it not the Communion of his Blood ? That is , are they not , both Signs and Means exhibiting to us the Communion of his Body and Blood , and the Spiritual Blessings that come to Believers thereby ? For indeed all the Signs that ever God appointed to his People , were Means of Grace , and not bare Signs or Symbols . Thirdly , the Bread and Wine in the Supper , is made a ground of Unity among the Faithful , as well as Baptism ; we being many are one Bread , and all are made partakers of that one Bread. The Objections made against the Sense of these and the like Scriptures , are above fully Answered ; so that I see no occasion to say any more at present , by way of Argument on this Subject . An APPENDIX . Containing some Observations upon some Passages , in a Book of W. Penn , call'd , A Caveat against Popery ; and on some Passages of a Book of John Pennington , call'd , The Fig-Leaf Covering Discovered . IN a Book of W. Penn , called , A Seasonable Caveat against Popery , Printed in the Year 1670. I find the following Passage , p. 18. But if there be some Virtue signified by the Wine , more than by the Bread , it is horrid Sacriledge to Rob the Sign , much more the thing signified . It is a Supper , and at Supper there should be to Drink , as well as to Eat ; there can be no Body without Blood , and the Drinking of his Blood , shews a Shedding of his Blood for the World , and a Participation of it . Besides the Sign is incompleat , and the end of that Sacrament , or Sign , not fully Answered , but plainly maimed , and what God hath put together , they have put asunder ; so that the Falseness and Inscriptural Practice of these Men are very manifest . Obs . Reader : Wouldest thou not think by these Words , that W. Penn was in good earnest , Pleading for the Sacrament ( as he calls it ) or Sign of the Supper ? And hadst thou not known that W. Penn was the Author of that Book ; would'st thou not have concluded , whoever was the Author was rightly Principl'd for the Supper , compleatly Administred under both Signs , by the Arguments he brings for it ? as first , If there be some Virtue signified by the Wine , more than by the Bread , it is horrid Sacriledge to Rob the Sign , &c. The Antecedent is true , by W. Penn , otherwise his Argument is vain ; and therefore the Consequence must be true , which is this ; It is horrid Sacriledge to Rob the Sign . Now if it be horrid Sacriledge in the Popish Priests and Teachers , to Rob the Sign of Wine in the Supper ; is it not as horrid , or rather more horrid Sacriledge in W. Penn , and the rest of the Teachers of the Quakers to have Robb'd both the Signs , the Bread as well as the Wine ? and under the Guilt of this Robbery and Sacriledge they still continue , I wish they may Repent of it , that they may find Mercy and Forgiveness . His second Argument is this . It is a Supper , and at Supper there should be to Drink , as well as to Eat . But how is it a Supper , when there is neither to Eat nor to Drink : If the Popish Teachers have maimed the Supper , which he blames them for ; how much more is he and his Brethren Blameworthy , who have quite Abolished it ? His third Argument for the Cup is , the Drinking of his Blood , shews a Shedding of his Blood ; but how doth it shew it among the Quakers , who have totally Abolished the Bread as well as the Cup ? His fourth Argument is , the Sign is incompleat , and the end of that Sacrament or Sign , not fully Answered . But how is the end of that Sacrament , or Sign any wise Answered among the Quakers , who have Abolished both Signs ? His fifth Argument is , what God hath put together , they have put asunder ; so that the Falsness and Inscriptural Practice of these Men is very manifest . Now to Prosecute and Retort his Argument upon himself ; If it be a hainous Sin to put a sunder what God hath put together ; is it not as hainous , or rather more , to put away , or Abolish both things which God hath put together ? If they do Evil that separate Man and Wife , whom God hath joyned , or put together ; do not they worse who kill them both ? If it be said , W. Penn's Arguments are only on Supposition , and used against the Papists , ad hominem . I Answer , first , This doth not appear by his Words , which are Positive . Secondly , If here he only Argues on Supposition , and ad hominem ; how shall we know when he Argueth Positively , and is in good earnest ? Thirdly , His Arguments seem to me and ; I think they will seem to many others , not only Positive , but more valid and strong , than any Arguments he hath brought against them . Again , In the same Book , p. 20. concerning the Sacrifice of the Altar , he saith — notwithstanding the Scripture expresly tells us , that we have our High Priest , that needs not Sacrifice once a year , but who hath offered one Sacrifice , and that by the will of God we are Sanctified , through the Offering of the Body of Jesus Christ , once for all and that by one Offering he perfected them that are Sanctified , Heb. 10.10 , 11 , 14. Yet do they daily Sacrifice him a fresh , As if his first were insufficient , or their daily Sins required a new one . Obs . Do not these Arguments of W. Penn , against Christ , his being daily Offered up a Sacrifice in the Mass , prove as effectually , W. Penn , and G. Whitehead's Doctrin to be false , in their Defence of W. Smith , who said , in p. 64. of his Primmer , second Part ; we believe that Christ in us doth offer up himself a living Sacrifice unto God for us ; by which the Wrath and Justice of God is appeased towards us . This W. Penn Confirms in his Rejoynder to J. Faldo , p. 285. saying , that Christ offers himself in his Children , in the nature of a Mediating Sacrifice ; and that Christ is a Mediator , and an Attoner in the Consciences of his People , at what time they shall fall under any Miscarriage , if they unfeignedly Repent , according to 1 John 2. 1 , 2. and G. Whitehead is very large in the Defence and Confirmation of it , in his Book , called , The Light and Life of Christ within , p. 44. And Quotes at least seven several places of Scripture to prove it , viz. That Christ in them doth offer up himself a Sacrifice unto God for them , by which the Wrath and Justice of God is appeased towards them . All which Scriptures , and many more , respecting the Sacrifice of Christ without us , and his Blood outwardly Shed , they have most grosly Perverted and Misapplyed to a supposed Daily Offering of Christ by way of Sacrifice in them to Appease the Wrath and Justice of God. Now let W. Penn Answer to his own Arguments which he had used against the Sacrifice of Christ in the Mass ; for any that are not wilfully blind may see , they are of equal force against his supposed and invented Sacrifice of Christ , daily offered in every Quaker when they Sin , to Appease the Wrath and Justice of God. And here I think fit to repeat some Questions I Proposed to W. Penn , by way of Argument , against this false Notion of his , ( and of G. Whitehead , which they Originally received from G. Fox , and he it is very probable from Familists and Ranters , who had the same Notion , as I can easily prove ) that Christ offers up himself in them , to Appease the Wrath and Justice of God , in the Nature of a Mediating Sacrifice . ( Note Reader , these Words bespeak their Sense to be a Sacrifice , really and strictly so taken ; yea , the Sacrifice within , to be the only real and strict Sacrifice ; for the other without , of Christ's Body and Blood without the Gates of Jerusalem , was the Type , the History . The Lamb without , shews forth the Lamb within , said W. Penn , one outward thing cannot be the proper Figure , or Representation of another outward thing ) . These Questions are in my Book , called , Gross Error and Hypocrisie Detected in G. Whitehead , and some of his Brethren , p. 20. And I have just cause to propose them again , to his and his Brethrens Consideration ; because I have not to this Day received any Answer to them , either from W. Penn , or George Whitehead , nor from Tho. Elwood , who hath Writ a pretended Answer to this very Book , called , Gross Error ; &c. who hath passed by , not only these Queries containing so many Arguments as there are Queries ; but the other chief things in that Book ; and yet he and his Brethren Glory , how they have Answered all my Books , when in effect they have Answered none of them to purpose , and some of them not at all ; as my second Narrative of the Proceedings of the Meeting at Turner's - Hall , that has been above a Year in Print ; ( as no more have they Answered to Satan Disrob'd ; done by the Author of the Snake in the Grass ; being a Reply to Tho. Elwood's pretended Answer to my first Narrative , which saved me the Labour of Replying to it . ) And indeed , the Book , called , Gross Error , &c. has been in Print near three Years , and yet no Answer has been given to these Queries ; which are as follow . 1. If Satisfaction be totally Excluded ( as W. Penn hath Argued against the Satisfaction of the Man Christ Jesus without us ; and by his Death and Sufferings on the Cross , Reason against Railing , p. 91. because a Sin , or Debt cannot be both Paid and Forgiven ; what need is there of a Mediating Sacrifice of Christ within Men , more than without them ? 2. Seeing it is the Nature of all Sacrifices for Sin , that they be Slain , and their Blood Shed ; how is Christ Slain in his Children , and when ? For we Read in Scripture , that Christ lived in the Faithful , as he did in Paul ; but not that he is Slain in them . 3. If any Slay the Life of Christ in them by their Sins ; doth not that hinder the Life to be a Sacrifice by G. Whitehead's Argument ; that the Killing of Christ outwardly , being the Act of Wicked Men , could be no Meritorious Act ? 4. Where doth the Scripture say , Christ offers himself up in his Children a Sacrifice for Sin ? 5. Is not this to make many Sacrifices , or at least to say , that Christ offers himself often , yea , Millions of times , contrary to Scripture , that saith , Christ offered up himself once ? 6. Why could no Beast under the Law , that had a Blemish , be offered ; but to signifie that Christ was to offer up himself in no other Body , but that which was without all Sin ? 7. Why was it Prophecied of Christ ; a Body hast thou prepared me , why not Bodies many , if he offer up himself in the Bodies of all the Saints ? 8. Is not this to make the Sacrifice of Christ of less Value and Efficacie in his own Body , than his Sacrifice in W. Penn's Body ? because the Sacrifice of Christ , in that Body that was offered at Jerusalem , was the Type , this in W. Penn's Body , the Anti-type ; That the History , This the Mystery . 9. Doth not this strengthen the Papists in their false Faith ; that Christ is daily offered in the Mass , an unbloody Sacrifice ? I desire that W. Penn , and G. Whitehead , will give a positive Answer to these Queries ; and shew , wherein my Arguments against their Notion of Christ's being offered a Sacrifice in Men , are not so strong against them , as W. Penn's Arguments are against the Papist's Notion ; that Christ is offered up daily in the Mass . I. Note , Reader , Whereas my Adversaries , Tho. Elwood , and J. Pennington , in their Books against me , have brought several Quotations out of some of my former Books , particularly The Way cast up , p. 99. and The Way to the City of God , p. 125. on purpose to prove that I was of the same Mind and Persuasion with W. Penn , and George Whitehead , concerning Christ being a real Sacrifice for Sin in Men , to Appease the Wrath and Justice of God ; and his being the Seed of the Woman in them , having Flesh and Blood , &c. to be understood without any Metaphor , or Allegory , or other Figurative Speech , is what I altogether deny , can be inferred from my Words ; for as I have shewed in my Book of Immed . Revel . p. 14.15 , 16. ( which John Pennington hath perversly applyed in his Book , called , The Figg-Leaf Covering , p. 5.4 . ) The Spiritual Discerning of the Saints ( in Scripture ) is held forth under the Names of all the five Senses ; — In like manner the things of God themselves , are held forth in Scripture , under the Names of sensible things , and which are most Taking , Pleasant and Refreshing unto the Senses ; as Light , Fire , Water , Oyl , Wine , Oyntment , Honey , Marrow and Fatness , Bread , Manna , and many other such like Names , which I expresly grant are Metaphors ; yet that hinders not ( said I ) but that the Spiritual Mysteries Represented under them , and signified by them , are real and substantial things ; to wit , God's Power and Virtue , Spirit , Light , and Life , and the wondrous sweet and precious Workings and Influences thereof ( which I expresly mention , p. 14. ) and indeed these outward things are but Figures of the Inward and Spiritual , which as far exceed and transcend them , in Life , Glory , Beauty , and Excellency , as a living Body doth the Shadow . Now all this I still firmly hold and believe as much as formerly , when I Writ those Words ; for indeed , because we have not proper Words , whereby to signifie Spiritual and Divine Enjoyments and Refreshments in the Souls of the Faithful ; therefore Words are borrowed , and transferred from their common Signification , to a Metaphorical , and Allegorical ; whereby to signifie the Spiritual Enjoyments and Refreshments of the Saints , from what they Witness and Experience of the Power , Vertue , Light , Life , and Love of God and Christ in them . So that I still say , the outward Light of Sun , Moon , Star , or Candle , is but a Shadow , or Figure , campared with the Divine Light of God and Christ within ; the outward Bread , Wine , Flesh , though ever so excellent that the outward Man tasts of , is but a Figure and Shadow ; being compared with that inward Bread of Life , inward Wine and Flesh , Oyl , and Honey , that is inwardly tasted and received by the inward Man. But behold the wretched perversion that my Prejudiced Adversary , John Pennington , puts upon my sound Words , and the wretched Conclusion that he draws from thence ; as if therefore I did hold then , that the outward Death of Christ was but a Shadow , or Sign of the inward Death of Christ in Men , and his outward Sacrifice and Blood outwardly Shed , was but a Figure and Shadow of his being a Sacrifice within Men , and his Blood inwardly Shed ; which as it hath no Shadow of Consequence from any Words , so it never came into my Thoughts , so to imagine ; for in that place of my Book , of Immed . Rev. above quoted by him , I did not compare Christ's Death without , and his Death within , or his Blood without , to his Blood within ; making That the Shadow and Figure , and This the Substance , as they do : But I was comparing the outward Meats and Drinks , as Bread , Flesh , Wine , Marrow and Fatness , with the Divine Enjoyments of the Saints , which borrow the Names of these outward things , and whereof they are but Figures and Shadows . II. And when I said in some of my former Books , that Christ was the Seed of the Woman , that bruised the Serpents Head in the Faithful in all Ages ; I did not mean that Christ , as he was born of the Virgin Mary , was a Figure , or Allegory of Christ's Birth , or Formation in the Saints . But on the contrary , Christ inwardly Formed , is the Allegory and Metaphor ; yet so that Christ inwardly enjoyed in the Saints , is a real Divine Substantial Enjoyment and Participation of Christ , his Life , Grace and Virtue , in measure which they receive out of the Fulness of the Glorified Man Christ Jesus in Heaven ; for though to Call Christ inwardly the Seed Born , or Crucified , is Metaphorical ; yet the inward Life of Christ is Real and Substantial that the Saints Enjoy ; and being a Measure out of the Fulness that is in the Glorified Man Christ Jesus in Heaven , it is of the same Nature therewith ; and it is one and the same Mediatory Spirit , and Life of Christ in him ; the Head dwelling in Fulness , and in them in Measure , as Paul said , to every one of us is Grace given , according to the Measure of the Gift of Christ . And whereas he quotes me in his 55th p. saying ; This is the promised Seed which God promised to our Parents after the Fall , and actually gave unto them , even the Seed of the Woman , that should bruise the Head of the Serpent . But doth this prove , that Christ being inwardly Formed in the Saints , was more properly ( and without all Allegory Metaphor , or Synecdoche ) the Seed of the Woman , than as he was Born of the Virgin ? I say nay ; though he would strain my Words to this , to bring me into the same Ditch with him and his Brethren ; who make Christ without , the Type and History , and Christ within , the Substance and Mystery . That the promised Seed was actually given to Believers , immediately after the Fall , hath this plain Orthodox Sense . That the Power of Christ's Godhead or the Eternal Word that was in the beginning , and which was in the Fulness of Time , to take Flesh and Blood , like unto the Children , did actually break the Power of Sin and Satan in the Faithful ; and this Power was the real Power of the Seed of the Woman that was Born of the Virgin Mary ; and what that Power effected and wrought in the Faithful , in the Ages before Christ came into the Flesh , it was with Respect to his coming in the Flesh , and to what he was to do and suffer in his Body of Flesh for their Sins . And what I said , as Quoted by him , page 35. out of my Book , Way to the City of God , page 125. Even from the beginning , yea , upon Man's Fall , God was in Christ Reconciling the World to himself , and Christ was manifest in the Holy Seed inwardly , and stood in the way to ward off the Wrath of God , from the Sinners and Unholy , that it might not come upon them to the uttermost , during the Day of their Visitation . All this , or what ever else of that sort , I have said , in any of my Books , hath a safe and sound Sense , rightly understood ; though this Prejudiced Adversary , seeks by his own Perversion to turn them to the contrary : The Word Reconciling , Redeeming , hath a two-fold Signification ; the one is to satisfie Divine Justice , and pay the Debt of our Sins ; this was only done by Christ , as he Suffered for us in the Flesh ; the other is to Operate , and Work in us , in order to slay the Hatred and Enmity that is in us , while Unconverted ; that being Converted , we may enjoy that inward Peace of Christ , that he hath Purchased for us by his Death and Sufferings , Now that the Light , Word , and Spirit , gently Operates and Works in Men , to turn and incline them to Love God , to Fear him , and Obey him , to Believe and Trust in him ; that is , to Reconcile Men to God , and to ward , or keep off the Wrath of God from them : And thus , God was in Christ , Reconciling the World to him in all Ages . But this is not by way of Satisfaction to Divine Justice for Men's Sins ; but by way of Application , and Operation ; inwardly Inviting , Persuading , and as it were Intreating Men to be Reconciled unto God ; that so the Wrath of God that hangs over their Heads , may not fall upon them ; for while God by Christ , thus inwardly visits the Souls of Men , inviting and persuading them to turn and live ; saying , why will ye Dye ? the Wrath is suspended , and delayed to be Executed upon them ; yet it is not removed , but abides upon them , until they Repent and Believe , as the Scripture testifieth ; he that believeth not , the Wrath of God abideth on him . And though this inward Appearance , and Operation in Christ in Men's Hearts , stayeth the Execution of Divine Wrath and Justice ; yet that inward Appearance , is not the Procuring and Meritorious Cause of Men's Reconciliation with God ; but the Means whereby , what Christ by his Death and Sufferings hath Purchased , is applyed ; for though Christ made Peace for us by his Blood outwardly Shed ; yet that Peace cannot be , nor is obtained , or received by any , but as the Soul is inwardly Changed and Converted , and so Reconciled unto God. III. And the like twofold Signification , hath the Word to Attone ; for as it signifieth to Attone , or Reconcile God and us , that wholly is procured by Christ's Obedience unto Death , and Sacrifice that he offered up for Men on the Cross ; but as it signifieth the effectual Application of that great Attonement , made by Christ for Men at his Death ; that is wrought by his Spirit , and inward Appearance in their Hearts . And I might well say , at Man's Fall , the Seed of the Woman was given , not only to bruise the Serpent's Head , but also to be a Lamb or Sacrifice , to Attone and Pacify the Wrath of God towards Men ; as he Quotes me in my Book , Way to the City , p. 125. For taking Attoning in the first Sense , the Virtue , Merit , and Efficacy of Christ's Sacrifice on the Cross , did as really extend to the Faithful for Remission of Sin , and bringing into Reconciliation and Peace with God , from Adam's Fall , as it now doth ; which this Prejudiced Author seems wholly ignorant of , as well as his Brethren : Again taking it in the second Sense , for the effectual Application of the Attonment made by Christ's Death , through his Meek and Lamb-like Appearance by his Spirit and Life in Men's Hearts , it has a Truth in it : And Christ may be said to be the Lamb of God that taketh away the Sins of the World ; both by his outward Appearance in the Flesh , as he Dyed for us , to Procure and Purchase the Pardon of our Sins , and our Justification before God ; and also by his inward Appearance , to Renew and Sanctifie us ; for as by our Justification the Guilt of Sin is taken away ; so by our Sanctification is the Filth of it removed : Both which is the Work of Christ , the Lamb of God respecting both his outward and inward Appearance ; in his outward , being a Sin-offering for us , and a Sacrifice in a strict Sense ; in his inward Appearance of his Divine Life in us , being as a Peace-offering , and Sacrifice of sweet smelling Incense before God ; not to Reconcile God and us , as is above said ; but to apply effectually to us , the Reconciliation made for us by his Death on the Cross . IV. And that I said ( as he again Quotes me ) the Seed hath been the same in all Ages , and hath had its Sufferings , under , by , and for the Sins of Men in them all , for the Removing and Abolishing them ; This I still hold , that there is a tender Suffering Seed , or Principle in Men , that suffers by Men's Sins , and by its gentle Strivings , prevails and gains the Victory at last in all the Heirs of Salvation . But this suffering Seed , or Principle , I never held it to be God , nor was I ever of that Mind , that God did really and properly Suffer by Men's Sins ; although I have known divers to hold such an absurd Opinion , as G. Whitehead hath plainly declared to be his Opinion in his Divinity of Christ , p. 56. which is as really Repugnant , both to Scripture and sound Reason , as to hold that God hath Bodily Parts and Members ; because the Scripture in many places , in condescension to our human Capacities , speaks of God's Suffering , Repentance , being grieved ; as it doth of his Face , Eyes , Ears , Hands and Feet ; all which ought not to be properly , but Allegorically understood . And though I hold that this tender Seed suffers in Men by their Sins , that so by its gentle Strivings with them , it may overcome them , and Slay and Crucifie the Body of Sin in them ; Yet I hold not that Suffering to be the Procuring and Meritorious Cause of our Justification , and Pardon of Sins before God ; nor do I remember any where that I have so said or writ ; if any shall shew me where , I shall readily Correct and Retract it , or any thing in any of my Books that looks that way : And if any Query whether I hold that Seed to be Christ , that doth so suffer in Men by their Sins ; I Answer , It is not the Fulness of Christ , but a Measure proceeding from the Fulness that was , and is lodged in the Man Christ ▪ and because the Fulness is not in us , and never was , or shall be in any Man , but in the Man Christ Jesus alone , that was Born of the Virgin ; therefore he , and he only , because of the Fulness of Grace and Truth that was and is in him , was Ordained and Appointed to be the Great , and only , and alone Sacrifice for the Sins of the World , being the Head of the Body , which is his Church , it was only proper that the Sufferings that should be in the Head only ; should be that compleat , only , and alone Satisfactory , and Propitiatory Sacrifice for the Sins of Men ; As the Arguments above mentioned in my Queries to G. Whitehead , and W. Penn , do plainly demonstrate : And though in Christ when he Suffered for the Sins of the World at his Death , his Godhead did not Suffer , yet all that was in him ( the Godhead excepted ) did Suffer . Note again , Reader , That although I find no cause to give an Answer to the Book of John Pennington , above-mentioned , called , The Fig-Leaf Covering , &c. Because I had said in my second Narrative , p. 33. that very Book , ( being a pretended Answer to my Book of Explications and Retractations ) is such a plain and evident Discovery of his Unjust , and Unfair Proceedings against me ( whereof the whole second Days Meeting , who hath approved his Book is Guilty ) and of his Ignorance and Perversness of Spirit , in Perverting my Words ; that I see no need to give any other Answer to him , or direct to any other Answer , ( either to his Fig-Leaf , &c. or his Book Keith against Keith , or any other his Books ) but his own very Book , and Books compared fairly with my Books , Quoted by him ; and particularly that of my Explications and Retractations ; yet because I find divers Passages in that Book of his , plainly prove him and his Brethren of the second Days Meeting extreamly Erroneous in the great things of the Christian Doctrin , some of them being Fundamental ; therefore I shall take notice of the following Passages ; partly to give the Reader a tast of his Unfair Dealing towards me , and partly to shew his being still Erroneous in some great Fundamentals of the Christian Faith ; together with his Brethren of the second Days Meeting , who have approved his Fig-Leaf . In his 19 and 20 Pages , he will needs fasten a Contradiction on me : That one time , by the Flesh of Christ , John 6. I mean an inward invisible Substance , and the Eating an inward invisible Eating . But now in my Retractations , I Assert , that to believe in Christ , as he gave his Body of Flesh outwardly to be broken for us , is the Eating of his Flesh , as well as the inward Enjoyment of his Life in us . And to confirm the Contradiction , he Quotes me , saying , Immed . Revel . p. 258. This Body of Christ , of which we partake , is not that which he took up when he came in the Flesh outwardly , but that which he had from the beginning . Ans . First , It is no Contradiction , to say , the Eating of Christ's Flesh , John 6. is to believe ( not by a bare Historical Belief , but by a living sincere Faith Wrought in us by the Spirit of Christ ) that Christ gave his outward Body to be broken for us ; and also that it is the inward Enjoyment of his Life in us ; as it is no Contradiction , to say , Christ is our Intire and compleat Saviour ; both as he came outwardly in the Flesh , Dyed and Rose again , &c. And as he cometh inwardly by his Spirit into our Hearts , and dwelleth in us by Faith. And as concerning that Quotation , Immed . Rev. p. 258. by this Body , in that place ; I did mean that which is only Allegorically called his Body , to wit , that Middle of Communication , above ▪ mentioned ; that is indeed a Spiritual and invisible Substance , owned by R.B. as well as by me , and many others . And I say still , this invisible Spiritual Substance in the Saints , is not that visible Body of Christ which he assumed when he came in the Flesh outwardly ; yet this is not to make two Bodies of Christ ; because the one is called his Body , only in a Metaphorical Sense . Ans . 2. In my Book of Retractations , p. 25. I had plainly Retracted and Corrected that Passage , in p. 25. Recor. Corr. That by Christ's Flesh and Blood , John 6.50 , 51. He meaneth only Spirit and Life ; acknowledging , that it was at most an Oversight in me ; but how doth this prove me a Changling in an Article of Faith ? As he infers very Injurously : May not a Man change his Judgment concerning the Sense of a particular place of Scripture , without changing an Article of Faith ? That such a Change may be , without a Change in an Article of Faith , is acknowledged by all Sober Writers and Expositors of Scripture . Yea , there are many places of Scripture , that some understand one way , and others not that way , but another , and others a third way ; and yet all have one Faith in point of Doctrin . Ans . 3. What a Man Retracts in one Book , or part of a Book , he ought to be understood to Retract the same Passage , where it can be found in another Part , or Book of his ; nor ought he to be Charged with Contradiction , in what he hath Retracted . For as I have formerly said in Print , they are only Chargable with Contradictions that without Retractation , holds Contradictory Assertions , simul & semel , i. e. both together . Page 22. He will not permit me to use that Distinction , to say , I had not my Knowledge from them , ( viz. The Scriptures ) as being the efficient Cause , but I did not deny that I had my Knowledge by them Instrumentally ; to wit , the Doctrinal Knowledge and Faith I had of Gospel Truths ; he Quibbles upon the Word from , as if it could not signifie sometimes the efficient Cause , and sometimes the Instrumental ; whereas a School Boy knoweth that it hath these several Significations , and more also . And seeing what I then Writ in my Book of Immed . Rev. was owned by the Quakers , it plainly followeth , That according to J.P. the Words of Scripture are not a Means so much as Instrumentally to our Knowledge of the Truths of Christian Doctrin . But how will he Reconcile this to W. Penn ; who doth acknowledge that the Scriptures are a Means to know God , Christ and our selves ? See his Rejoynder , p. 115. where he expresly saith ; We never denied the Scriptures to be a means in God's Hand , to Convince , Instruct , or Confirm . By we , its plain ▪ W. P. meant all the Quakers ; and consequently G. K. being then owned to be one of them . Page 39. He will not allow , that what I have Quoted out of my Immed . Revel . p. 243. to p. 247. proves that I did then hold the Man Christ without us in Heaven , to be the Object of our Faith ; though he grants my Words that I said , The Man Christ who Suffered in the Flesh at Jerusalem , is the Spring out of which all the living Streams flow into our Souls , and that he is to be Prayed unto , which he saith none of us deny . And yet with the same Breath as it were he denyeth it ; for if the Man Christ is to be Prayed unto , being the Spring out of which all the living Streams flow unto our Souls ; surely as such he is the Object of our Faith ; for how can we Pray to an Object in whom we believe not ? But seeing he will not allow me , that I then owned the Man Christ without us to be the Object of Faith ( wherein he is most unjust unto me ) and that I Writ then as a Quaker , and my Doctrin was the Quakers Doctrin ; It is evident , that according to him , it was not the Quakers Doctrin , that the Man Christ without us , is in any Part or Respect the Object of our Faith ; why then doth he , and many others Accuse me , that I Bely them , for saying they hold it not necessary to our Salvation , that we believe in the Man Christ without us ? And it is either great Ignorance , or Insincerity in him , to say , that none of them deny that the Man Christ without us in Heaven , is to be Prayed unto ; Seeing a Quaker of great Note among them , William Shewen , hath Printed it in his Book of Thoughts , p. 37. Not to Jesus the Son of Abraham , David and Mary , Saint or Angel ; but to God the Father , all Worship , Honour and Glory is to be given , through Jesus Christ , &c. This &c. cannot be Jesus the Son of Abraham , but some other Jesus ; as suppose the Light within ; otherwise there would be a Contradiction in his Words ; so here he Asserts two Jesus's with a witness ; what saith J. Pennington to this ? Page 41. In Opposition to my Christian Assertion , that the believing Jews , before Christ came in the Flesh , did believe in Christ , as he was to be Born , Suffer Death , Rise and Ascend ; and so the Man Christ , even before he was Conceived , Born , &c. was the Object of their Faith ; He thus most Ignorantly and Erroneously Argueth . — Could that be the Object of theirs , ( viz. The believing Gentiles ) or of the Jews Faith , which our Lord had not yet received of the Virgin , which was not Conceived , nor Born , much less Ascended ? Ans . Yes , That can be an Object of Faith and Hope , which has not a present Existence , but is quid ' futurum , something to come ; though nothing can be an Object of our Bodily Sight , or other Bodily Senses , but what is in Being , and hath a real Existence in the present Time. But so Stupid and Gross is he , that he cannot understand this , that the Faith of the Saints could have a future Object , in any Part or Respect ; this is to make Faith as low and weak a thing as Bodily Sense . Is it not generally acknowledged through all Christendom , that the Saints of old , as Abraham , Moses , David believed in Christ , the Promised Seed as he was to come , and be Born , and Suffer Death for the Sins of the World , according to our Saviours Words , Abraham saw my Day and was glad ; which is generally understood by Expositors ; that as he saw Christ inwardly in Spirit , so he saw that he was to come ' outwardly , and be his Son according to the Flesh ; and by what Eye did he see this , but by the Eye of Faith ? And that Eye of Faith had Christ to come in the Flesh , to be Born , &c. for its Object as a thing to come . And in the same Page 41. He Quoteth me falsly , saying , Immed . Rev. p. 132. agreeing with both Papists and Protestants , That God speaking in Men is the Formal Object of Faith. This Quotation is False in Matter of Fact , as well as his Inference from it is False and Ignorant . I said in that p. 132. That both Papists and Protestants agree in this ; That the Formal Object of Faith is God speaking ; but quoth the Papist , it is the Speaking in the Church of Rome ; no , quoth the Protestant ; God Speaking in the Scriptures , is the Formal Object of Faith. Here I plainly shew the difference of Papists and Protestants , about the Formal Object of Faith ; though they agree in one Part , that it is God Speaking ; yet in the other Part they differ ; the Papists making it , God Speaking in the Church ; that is , not in every Believer , but in the Pope and his Counsel . And there in that , and some following Pages , I Plead for Internal Revelation of the Spirit ; not only Subjectively , but Objectively Working in the Souls of Believers ; to which Testimony I still Adhere ▪ But what then ? Doth this prove that Christ without us is no Object of our Faith ? Will he meddle with School Terms , and yet understand them no more than a Fool ? Doth neither he , nor his quondam Tutor , T. Ellwood , understand that the res credendae , i. e. The things to be believed , are Ingredients in the Material Object of Faith ; as not only that Christ came in the Flesh , was Born of a Virgin ; but all the Doctrins , and Doctrinal Propositions set forth in Scripture , concerning God and Christ , and all the Articles of Faith , are the Material Object of our Faith ; but the Formal Object of Faith , is the inward Testimony of the Spirit , moving our Understandings and Hearts to believe and close with the Truth of them ? All which are well consistent , and owned by me . Page 43. He Rejects my Exposition of the Parable , concerning the lost piece of Money , in my late Retractation of my former Mistake , p. 15. Sect. 1. p. 10. That by the lost piece of Money , is to be understood the Souls of Men ; as by the lost Sheep , and the lost Prodigal . To this he most Ignorantly and Falsly opposeth , by saying : First , The Lord can find the Soul without lighting a Candle in it . I Answer , By finding , here is meant Converting the Soul ; thus the Father of the Prodigal found him , when he Converted him to himself ; this my Son was lost , and is found , i. e. was departed from God , but now is Converted , Luke 15.32 . And ver . 6. I have found the Sheep that was lost . Now , can this be wrought ; or doth God Work this Work of Conversion in a lost Soul , without his Lighting a Candle in it ? Secondly , He saith , the very design of the Parable , was to set forth , not what God had lost , but what Man had lost ; the Candle being used by Man who needed it , not by God and Christ who needed it not . How Ignorantly and Stupidly doth he here Argue ? How can Man use the Candle , unless God light it in his Heart ; and doth not God use it in order to bring , or Convert Man to himself ? It 's true , though there were no Candle lighted in Man's Heart , God seeth where the Soul is , even when it is involved in the greatest Darkness ; but in order to the Souls Conversion , which is principally God's Act , it is God that lights the Candle in it , and causes his Light to Shine in it . And whereas I have said ; they who Expound the lost Piece of Money , to be the Light within ; will find difficulty to shew what the nine Pieces are , which are not lost . — His Answer to this is , as Similes seldom go on all four ; so neither must Parables be pursued too far . I Answer , Though every Circumstance of a Parable is not to be pursued , yet every necessary part of it is ; whoever Expounds the Parable , is bound to Expound what the nine Pieces are , as well as what the tenth was . But he thinks to pinch me with great Difficulties in my Exposition . As first , He demands whether there be no difficulty to find who the Woman is that had ten Souls , kept nine , and lost one . Ans . There is no difficulty in this , more than in finding who the ninety nine Sheep were that were not lost ; and who the Elder Brother was in the other two Parables : And who they were ; I had formerly shewn , but that his Prejudice blinds him , that he will not see : Many Angelical , Created , Rational Spirits did not Sin , so were not lost ; but the Souls of Men did Sin , so were lost . And the number nine in the one Parable , and ninety nine in the other , answer one to another ; the Definite Numbers being put for Indefinite , as is ordinary in Scripture . But he thinks it a mighty difficulty according to my Exposition , to tell what the House was , which in effect has no difficulty at all ; the House where the Soul is , as Buried under a great heap of Filth and Sin , is the Body wherein the Soul is Lodged ; and the Animal and Natural Faculties , with which also the Soul is Defiled ; so the House , to wit the Body , and Animal and Natural Faculties , being Swept and Cleansed by him who hath his Fan in his Hand , purely to Purge his Floor , to wit , Christ , ( signified here by the Woman ) he finds the lost Soul ; for as he said himself , he came to seek and to save , ( i. e. ) that which was lost . For Christ had not lost Christ , nor God had not lost God ; but they had ( in a Sense ) lost the Souls that had Sinned , as the Souls had lost God and Christ . Page 45.46 . ) In Opposition to me ; he will needs have all these Places , 1 Cor. 2.2 . Rom. 66. Gal. 2.20 . Heb. 6.6 . To be understood of Christ's being Crucified in Men ; else why doth he oppose me with his Queries ? and at this rate we shall not find any place in the New Testament , where Paul Preached Christ Crucified without Men , but only within ; for by the same Liberty he may Expound all other Places , only of Christ Crucified within . But there is no reason , why any of these places should be understood of Christ's Crucifixion in Men ; the Crucifying the Old Man is so far from being joyned with the inward Crucifying of Christ , that it is rather a Sign and Effect of Christ's Power , Triumphing Victoriously in Man , than of his being Crucified in Man. The Crucifying Christ afresh , is not so much the Crucifying him within Men , as its Men Acting so Unworthily ; as if they did Act over again the Jews Part , in Crucifying him outwardly . Page 47. His base Reviling me , for my Retracting some things in my Book of Universal Grace , used by way of Argument unduly by me , ing , Thus in him is verified the saying of the Apostle , James 1.8 . A double minded Man is unstable in all his ways . By this means he will allow no Man to Amend or Correct his Faults , or Retract his Errors , however truly convinced of them ; if he does , he is Condemned by J. Pennington , ( and not by the Apostle James ) to be a d●uble minded Man. But what if perhaps G. Whitehead , or W. Penn , should find cause to Retract , or Correct some Passages in their Books , which formerly they thought Divine Openings ; must they also be judged double Minded Men , &c. Is it not more an Evidence of Sincerity to Retract an Error , than to persist in it ? Have not many good Men done it ? Yea , have not the Quakers commended some for Retracting and Condemning some things , which formerly they reckoned to be Divine Openings ? Must all that Retract from their Errors , be Reputed double Minded Men ? Oh unfair Adversary , full of deep Prejudice and Spite ! I pray God give him Repentance and Forgiveness . Page . 50. He is so Ignorant and Blind , as not to understand my distinction betwixt Essentials of true Religion Indefinitely , and Essentials of the true Christian Religion in Specie . Cornelius's Religion ( being Gentile Religion ) was true in its kind , before he had the Faith of Christ Crucified ; but I say , the Faith of Christ Crucified , in some degree is Essential to the Christian Religion , and otherwise to Assert its plain Deisme ; yet that Faith may be , where the knowledge of the Circumstances of Times , Places and Persons may be wanting . Page 52. He blames my saying , upon Supposition that any suchh thing can be found in my Books , I Retract and Renounce it , ( viz. That any are saved without all Knowledge and Faith of Christ , Explicit or Implicit ) this he saith is Childish all over . And for a Proof he Querieth ; Can a Man Retract and Renounce a Passage upon Supposition , and not know what the Passage is ? But his Query is Impertinent , and hits not the Case ; a Man may Retract a Saying upon Supposition , that he had said it ; yet not knowing that ever he said it ; as if he were accused , that he had said , B. is a Dishonest Man , and replyeth , I know not that ever I so said ; but on Supposition that I so said , I Retract it . This is not Childish ▪ but Manly and Christian ; if he had no cause to say , B. is a Dishonest Man. It seems , J. Pennington never Repented of his Sins of Ignorance ; he thinks that 's Childish all over : I pity his Childishness . Page 54. His blaming me for saying in my Retractations ; The breaking of the Union betwixt Soul and Body ; is more properly a Death , than the breaking the Union betwixt the Life and Spirit of Christ , and the Soul of Man , is the Death of Christ in the Soul. For of that I was Tr●a●ing , and at this rate of his blaming me ; when Christ Dyed upon the Cross ; that was not so proper a Death , as when he is Crucified in Men by their Sins ; and consequently his Death in Men is the only proper Sacrifice , for that Mans Sins . His Death without , being not so proper a Death , is not a proper Sacrifice , by his most Ignorant way of Reasoning . But my Reason for my Assertion holds good , and which he has not touched ; for when a Man Dyeth , his Soul leaveth the Body , and ceaseth to Act in it , nor is the Body any more sensible ; but Christ Acteth in a Dead Soul , and the Soul , though Dead , is oft made in some degree sensible of the Spirit of Christ Acting in it , in order to its being further quickned ; as frequently comes to pass in Thousands and Millions of Souls . Besides , as I Argued ; the Union of Soul and Body , is a Personal Union , whereby what the Body doth , is chargable upon the Soul ; but the Union betwixt the Spirit of Christ and Men , is not a Personal Union ; otherwise when those Men Sin , their Sin would be chargeable upon Christ . Page 61. He Ignorantly thinks he hath caught me in a Contradiction , about owning a Condition in one Sense , in Reference to God's Willing all Men to be saved ; ex parte Objecti , and denying a Conditional Election . But this is no Contradiction at all ; because the Will of God is Conditional Objectively , or ex parte Objecti , i. e. Men that are the Object of God's Will , and yet not Conditional Subjectively , i. e. on God's Part ; if he understand not this Distinction , I ought not to suffer for his Ignorance ; he should not meddle with School-Terms , except he understand them ; the distinction of Volition , Conditional Objectively , and not Conditional Subjectively ; and yet the same Will is common and ordinary in all Authors that Treat on such Subjects . Page 69. He is Guilty of great Injury against me , in Matter of Fact , by an Unfaithful Reciting of my Words , and thence taking occasion against me . — In all places in the New Testament , where the Word Gospel is used , it signifieth the Doctrin of Salvation by the promised Messiah , that was outwardly to come , and did come in the true Nature of Man , &c. He quite leaves out my Words , and did come in the true Nature of Man , that were necessary to perfect the Sentence , and if he had brought them , would have taken away his occasion of his Quarelling with me so Unjustly ; he saith , here he is out again ; for the New Testament being Written , not when Christ was outwardly come , but after he was outwardly come ; the Word Gospel there , when it signifieth the Doctrin of Salvation by the promised Messiah , must needs respect him , as already come , not as to come . Ans . Where the New Testament saith , the Gospel was Preached to Abraham , and to the Children of Israel in the Wilderness ; Gospel there signified the Doctrin of Salvation by the promised Messiah that was then to come , and not already come ; but at other times it signifieth the Doctrin of Salvation , by Christ already come , as my Words Cautioned it ; therefore he is Guilty of Abuse and Forgery , like his quondam Master , Tho. Elwood , as elsewhere . Page 70. He most ●mpertinently opposeth my sound Assertion , by Quoting Paul , mentioning another Gospel , as 2 Cor. 11.4 . and Gal. 1.6 , 8 , 9. For by Gospel I understand the true Gospel of Christ , and not a false Gospel ; as when I say , every Man is a Rational Creature ; and J. Pennington , should Object , a Man Pictured on a Board or Wall , is not a Rational Creature . Is not this a rare Disputant ! But his following Opposition is the most observable , and is a new effectual Proof of my Charge against him and his Brethren of the 2d . Days Meeting , who have approved his Book , he saith by way of Opposition . Also when the Everlasting Gospel was again to be Preached after the Apostacie ( for it seems by the word again , it had been discontinued to be Preached ; although the History of Christ's Birth , Death had not ) doth that place , Rev. 14.6 , 7. mention any thing of the Doctrin of Salvation , by the promised Messiah ? There is not a word of that said there ; but saying with a loud voice , fear God , and give Glory to him , &c. ( Being Preached with Commission from on high , ) is called Preaching the everlasting Gospel . Did G. K. ( saith he ) in his diligent search overlook this ? if not , how could he say in all places in the New Testament , where the word Gospel is used , it signifieth the Doctrin of Salvation by the promised Messiah ; he adds to this two other places , as Rom. 1.16 . and Colos . 1.23 . in both which , he will not have the Gospel to signifie the Doctrin of Salvation by Christ Crucified , with respect to that clear and bright Dispensation the Apostles were under ( which was the Sense I gave of the Gospel , in Col. 1.23 . ) And he saith in Rom. 1.16 . That the Gospel cannot be said to be the Power of God unto Salvation , to the Believer , in any other Sense , than as it is a Powerful , Energetical inward Principle ; for as it is barely Historical , the Ungodly have that Belief , though they want the Power . This I say effectually proves again my Charge against them , That they hold it not necessary , for us to believe that Christ Dyed and Rose again for our Salvation ; why , the Gospel that Paul Preached , Rom. 1.16 . and Col. 1.23 . Is not the Doctrin of Salvation by Christ Crucified , the promised Messiah , and when the everlasting Gospel was to be Preached , Rev. 14.6 , 7. ( Which the Quakers think they have given them to Preach ( with Commission from on High ) the Doctrin of Salvation by Christ Crucified , was not that Gospel ; the Consequence is plain , that therefore the Faith of Chr●st Crucified , is not necessary to their Hearers for Salvation . It is not the Everlasting Gospel that is given them to Preach ; If they Preach it , they go beyond their Commission , they do a needless Work. But saith J. P. Fear God and give Glory , to him is called Preaching the Everlasting Gospel . But is not that also a Doctrin ? yes , surely ; so then the Doctrin , Fear God , &c. being Preached , is a Preaching the Everlasting Gospel ; but the Doctrin believe that Christ Died for our Sins , and Rose again , being Preached is not Preaching the Everlasting Gospel ; according to John Pennington , and his Brethren of the Second Days Meeting . This Sufficiently sheweth , that those Quakers are semper idem , always the same ; they are the same still , as formerly ; though many that hear them of late , say , their Way of Preaching is changed ; they had wont formerly , before the Difference arose betwixt them and G. K. to Preach only the Light within , and Obedience to it ; but now they Preach the Man Christ , and his Death and Sufferings without , and how beneficial they were to Mankind ; and that the Faith of it is Beneficial . Yet by J. P. his Affirmation approved by the Second Days Meeting of the Friends of the Ministry , in and about London , whereof G. W. and W. Penn are Members , and where frequently they are present , The Doctrin of Salvation by Christ Crucified , is none of the Everlasting Gospel that is given them to Preach ; but fear God , and give Glory to him , &c. But how comes it , that believe in the Light within , obey the Light within , and that shall suffice to your Salvation , is not mentioned in the Angels Commission to Preach the Everlasting Gospel , no more than believe in Christ Crucified without you ? Perhaps J. P. will reply , though not mentioned or expressed ; yet it is implyed , and understood . But how prove they it is implyed ; that believing in the Light within alone , and obeying it , is sufficient to Salvation , without Faith in Christ Crucified ? Is not the Blindness of these Men ( for all they talk of Light within ) exceeding Great , and the Darkness that 's over them , like the Darkness of Egypt ▪ that might have been felt ? John ( Rev. 14.6 , 7. ) did not say the Angel had nothing else to Preach , but fear God , and give Glory to him ; that Doctrin being a general Doctrin , common both to Law and Gospel , and both to true Gentile Religion , as well as true Christian Religion . The Apostacie having been so great , that many called Christians were Degenerated below the Heathens , and their Religion scarce so good , as that of some Heathens that did fear God , and Worship him only ; the Angel might Preach that general Doctrin , as being very proper and necessary to call Apostate and Degenerate Professors of Christianity , from their Idolatry and Profanity , as a necessary Introduction to the Everlasting Gospel ; as well as in one Sense it is a necessary part of it , but not the whole Doctrin of the Gospel ; for Faith and Love are as necessary Doctrins of the Gospel , as Fear , though neither of them are expresly mentioned , yet implyed , together with all the other Christian Virtues . But J. P. in his Words above Cited , will have it , That the Gospel cannot be said to be the Power of God unto Salvation , to the Believer in any other Sense , than as it is a Powerful energetical inward Principle ; for as it is barely Historical , the Ungodly have that Belief . I Answer , How Foolishly doth he here Argue , and Impertinently ? whoever said , that the bare Historical Relation , or Report of Christ Crucified , is the Power of God unto Salvation ? Or if any have said it is the Gospel , I am sure I never said nor thought it . But what hath J. P. against this Sense of the Gospel , Rom. 1.16 . That it is the Doctrin of Salvation , by the promised Messiah , accompanied with the Spirit of God and Christ inwardly Revealed , making it effectually to be Believed and Obeyed , in all that shall be Saved by it ; and thus the Gospel that Paul and the other Apostles Preached , is not a bare Form of Doctrin without the Spirit and Power , nor the Spirit and Power without the Doctrin . And how Non-sensical is he to Argue ; that as it is barely Historical , the Ungodly have that Belief ? But they have not the Saving Belief of the Doctrin of Christ Crucified ; for that only is wrought in the Godly , by the Power and Spirit of Christ . And though the Ungodly may have the Gospel Preached unto them ; yet while they remain Ungodly , they receive it not , neither do they truly believe it , nor obey it . A bare Historical Faith , is no more a True Faith , than the bare Picture of a Man , is a Man. Therefore he is Idle to Argue against the Saving Faith of Christ Crucified ; because the Ungodly may have the bare Historical Belief of it ; which differs as widely , as a Dead Body from a a Living Man. But it is not enough for J. P. to Pervert my Words ; but he will be bold to Pervert the Words of the Scripture , and not only put a false Gloss on them ; but alledge that to be said in Scripture , which is not said , but is his own Addition . For as I have above Cited him , he saith , also when the Everlasting Gospel was again to be Preached ; and he adds in Parenthesis ; for it seems by the Word again , it had been discontinued to be Preached ; although the History of Christ's Birth , Death had not . Now , Reader , open the Bible , and Read that place , Rev. 14.6 , 7. and thou wilt find the Word again is not there to be found ; ( but in G. Fox's Some Principles , p. 22. it is found ) and yet he Grounds his Argument upon this Pillar , again ; by which he inferreth , that to his seeming , the Everlasting Gospel had been discontinued to be Preached , although the History of Christ's Birth , Death had not . And this discontinuing of the Preaching the Everlasting Gospel , he and his Brethren think did remain , until G. Fox and the Quakers began to Preach it . For saith G. Fox and his Brethren , in the Book , called , Some Principles of the Elect People of God , Printed it London , 1671. In p. 48. But many People speak after this manner ; Have we not had the Gospel all this time till now ? Ans . We say no , you have had the Sheeps Cloathing , while you are Alienated from the Spirit ; and so not living in the Power , which is the Gospel , &c. But as in Rev. 14.6 , 7. The Word again is not to be found , nor will the Greek bear it ; so nor is it implyed , that there was a discontinuing of the Preaching of it altogether ; for had the Gospel ceased , the Church had ceased also , and Faith and Salvation had ceased . The most that can be inferred , is , that the Preaching of it was not so common and frequent , as formerly ; it had met with a great Stoppage and Opposition in many parts of the World , even under a Christian Profession , because of the Apostacie ; which had it not come , the Gospel would have spread much more than it yet hath done ; but as the Apostacie goes out , the Everlasting Gospel , the same that the Apostles Preached , will be Preached to every Nation and Kindred , and Tongue , and People , John 14.6 . That is , universally ; this doth not prove the discontinuing of it , as J. P. falsly Argueth ; but that the more General , and indeed the ▪ Universal Spreading of it , hath not hitherto been as yet . His Argument , That the Gospel that Paul Preached to the Colossians , was not the Doctrin of Salvation , by the promised Messiah , Christ Crucified ; because the Gospel he was speaking of , was Preached to , or in every Creature under Heaven . Therefore ( saith he ) it could not be meant of the Doctrin of Salvation , by Christ Crucified , — but of that Gospel which had been Preached to , or in every Creature under Heaven . I say this his Argument is Vain and False ; but it is a good and effectual Proof to confirm my Charge against them . These Quakers Preach not any Gospel for Salvation , but that which is Preached to , or in every Creature under Heaven ; but ( saith J. P. ) that is not the Doctrin of Salvation , by Christ Crucified ; therefore that is none of the Gospel these Quakers Preach ; what can be required more , habemus Confitentem reum ; we have the Guilty Confessing Matter of Fact. But surely the Gospel that Paul Preached to the Colossians , was the Doctrin of Salvation , by Christ Crucified , as appears plainly from 1 Col. v. 14. to the end of the Chapter . And his Arguing from the Words to , or in every Creature ( which sort of Argument hath deceived many ) is no more valid to prove that the Gospel , either then , or formerly had been Preached to every Man and Woman , in the full and adequate Sense of the Word every , as it signifieth every individual ; than that because Paul said , v. 28. of that same Chapter whom we Preach , Warning every Man , and Teaching every Man in all Wisdom , that we may present every Man Perfect in Christ Jesus , that Paul and his Brethren , then living , did Teach every Man , that ever lived , or is now living on Earth . If yea , then surely John Pennington , and all other Men now on Earth , were then living ; and this will be the Doctrin of the Revolution , or Transmigration of Souls with a witness , ( which he so frequently would cast upon me , though he has no just ground so to do , nor any other Man ; ) if nay , then he must quit his Post , and cease any more to Argue from his place of Scripture ; that the Gospel that Paul Preached , was not the Doctrin of Salvation , by Christ Crucified ; but the true Sense of that place , Col. 1.23 . I had formerly given , as he Quotes me , p. 71. Saying , though it was not at the same time actually Preached to all Men , yet it was begun to be Preached , and after the Prophetical Stile , that which was to be done , is said to be done : He Quibbles against this , saying , Where that Prophetical Phrase is , or how it is used , he Assigns not . Indeed it was not necessary to shew to any but a little Skilled in the Letter and true Sense of Scripture , where that Prophetical Phrase is ; for it is so general in Scripture Prophecies , that no Man that is not Brutish , but must be sensible of it , when he Reads them . When Isaiah Prophecied of Christ's Death and Sufferings , and Birth , yea , and Burial , it is all said in praeterito ; as if it had been , which yet was not some hundred Years after . And so it is almost in the whole Prophecie of the Book of the Revelation , and particularly that 14. Rev. 6.7 . brought by him , which yet he applyeth , not to John's Time , but to his and his Brethrens Preaching ( not the Doctrin of Salvation , by Christ Crucified ; if we must believe J. P. ) ( behold your Patron , all Sober Persons among the Quakers ) but the Light in every Creature under Heaven . ) And p. 22. Some Principles of the Elect People . And now saith G. F. the Gospel must be Preached again to all Nations ; and this saith J. P. is not the Doctrin of Salvation , by Christ Crucified , but the Light or inward Principle in every Creature , and his , and his Brethrens Argument is Weak ; that because Paul called the Gospel the Power of God to Salvation ; therefore it is nothing else but the inward Principle ; for he called the Preaching of the Cross the Power of God , 1 Cor. 1.18 . And yet that Preaching was an outward Preaching , and he called it the Power of God because it was made Effectual to many that heard it , by the Power of God that accompanied it . Thus Reader , I have given thee a Tast of this Man's Ignorance and Anti-Christian Doctrin , which is the same with that of his Brethren of the Second Days Meeting , who have approved his Books against me . I shall not nauseate thee with his other many Impertinencies , and Extravagancies , as well as his Gross Errors in other Particulars of Doctrin ; nor take notice of his Base and Scurrilous Revilings , that are equally Unjust and Malicious ; As his calling me not Sincere , but a Belly-Convert , and his insinuating ; If I be disappointed among Protestants , I may seek a Living from the Papists , which is like his and his Brethrens other false Prophecies . Note , Reader , That having some Years ago seen a Book of Thomas Lawson , a Quaker , against Water-Baptism ; I have made search for it , but cannot find it any where , to have it ; however , I suppose it hath nothing of Argument in it , but what in effect is contained in those above , Examined and Answered ; and I do not think that any of their Books on that Subject , will be found to have any other Arguments in them against Baptism and the Supper , but what is in effect contained in those above-mentioned . FINIS . The ERRATA . P. 2. l. 18. for thereof , r. therefore , p. 2. l. 24. for becomes , r. because , p. 3. l. 30. after . Whitehead , r. only , p. 5. l. 17. r. judged , p. 13. l. 18. before have , r. they have , and l. 29. for art , r. act , p. 30. l. 38. for there , r. thrice , p. 68. l. 13. for visible , r. invisible . 
A47156	----	The light of truth triumphing over darkness and ignorance, error and envy manifested in Robert Gordoun's late pretended testimony to the true Saviour : wherein every one whose eye is open may see his seat, and who have salt in themselves may favour his words, work and spirit and discern his deceitful dealing by smitting the innocent in secret, yet not with that subtilty which is able to cover in this day wherein light is manifesting the works of darkness : so, the Devil was here deficient but envy slays the foolish man : given forth in the 2 moneth 1670 / by George Keith, & G. White-head. Keith, George, 1639?-1716. 1670 Approx. 102 KB of XML-encoded text transcribed from 22 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A47156 Wing K179 ESTC R2048 12576698 ocm 12576698 63604 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47156) Transcribed from: (Early English Books Online ; image set 63604) Images scanned from microfilm: (Early English books, 1641-1700 ; 962:39) The light of truth triumphing over darkness and ignorance, error and envy manifested in Robert Gordoun's late pretended testimony to the true Saviour : wherein every one whose eye is open may see his seat, and who have salt in themselves may favour his words, work and spirit and discern his deceitful dealing by smitting the innocent in secret, yet not with that subtilty which is able to cover in this day wherein light is manifesting the works of darkness : so, the Devil was here deficient but envy slays the foolish man : given forth in the 2 moneth 1670 / by George Keith, & G. White-head. Keith, George, 1639?-1716. Whitehead, George, 1636?-1723. Gordon, Robert, fl. 1669-1675. Testimony to the true Saviour. [2], 18, 9 [i.e. 22] p. s.n.], [S.l. : 1670. Reproduction of original in Union Theological Seminary Library, New York. Errata: p. 9 [i.e. 22] Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- Doctrines. 2003-01 TCP Assigned for keying and markup 2003-02 Aptara Keyed and coded from ProQuest page images 2003-10 Tonya Howe Sampled and proofread 2003-10 Tonya Howe Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion The Light of Truth Triumphing Over Darkness an●●gnorance , Error and envy . Manifested in Robert Gordouns late pretended testimony to the true Saviour . Wherein every one whose eye is open may see his Seat ; And who have Salt in themselves may favour his words , work and Spirit and discern his deceitful dealing by smitting the innocent in secret , yet not with that subtilty which is able to cover in this day wherein Light is manifesting the works of darkness . SO , The Devil was here deficient BUT Envy siays the foolish man. Given forth in the 2 Moneth 1670. By George Keith ▪ & G. White-head . Printed in the year 1670 , R. G. Having had knowledge of thee from the beginning and acquantance with thee through many years , and a love for the● , ●nd regard to thee , I found a readiness in 〈◊〉 to signifie My sense of thee and sorrow for thee in that spirit and mind which could d●light to do thee a service in Love. But indeed thou appearest before me as one very uncapable ( in that spirit and state wherein thou stands ) of a return to the Lord or of a steady Conductor to thy bewildred minde , the traversing of which without a guide hath centred it in a Whirle pool . And in thy reelings thou art now resolved thou wilt fight , neither with great no● small , but with the King of Israel : The Light of 〈◊〉 . I have often wisht thee to come under its banner , that it might have become thy covering , then had not darkne●s covered thy understanding nor the Fogs of lirror so confounded thee but that thou might have seen thy way out of the mire and clay wherein thou art toyling thy self , travelling in pain and bringing ●orth th● wind . It did not a little astonish me , upon a view of thy book to find thee ( whom I judged had attain'd a measure of reason ) setting up thy own shaddow , in thy own immagination , and then cudggelling it down again as though thou wert encountring an Army , for where did 〈◊〉 the people called Quakers deny that body ( prepared of God to do his will in ) which suffered at Jerusalem by wicked hands ? which thou seems to take for granted ; and then labours like a man in a sweat , ( and indeed thy labour is in the fire ) to prove its existence in that day of its service and its necessity as to mankind , which by them was never denyed , and I dare thee , and all men upon the earth to prove they did or do . I take notice of thy acknowledgement in the 4 pag. of thy book , that the manifestation of God in the flesh of Christ , was that their by way might be opened for the ministration of the other mistery 〈…〉 , separating them and making the one subservient to the other , and yet after runs against it ●n the whole scope of thy work : which is m●nifest beyond all gain saying ▪ 〈…〉 qualification and a work to be wrought and that by a Spirit too ? ●ven as though the words had been expresly written to give thy words th● lyc . I am really sorry for thee , and my very 〈…〉 d●sir●d and doeth thy good ) and mark thy self that if possib●● thou might see the confusion ●hy enemy drives thee into , fo● within ten lines after on the same page thou says , seeing the travel of his soul rested well pl●ased that he might make it effectual within every man , end yet before , no work to be 〈◊〉 in any man by any light or spirit : Oh Robert whether drives thou ? whether art thou driven ? I marke one thing more pag. 4. thou says , He hath already subdued all , made an ●nd of sin compleated the work of 〈◊〉 ▪ redem●tion , dyed for Us and reconcil●d Us to God &c. and as I was weighing it in my mind what or whom thou did intend by the words , Our , and Us , That other part of thy book came before me pag. 13. where thou says : he did bear Our sins in his body on the tro● , Propitiation for the sins of the 〈◊〉 world past present and to come , so then it appeared by the word Us thou intends the whole world . Nevertheless ( to go round again ) thou pleads with a generation , saying that their pleading a faith in his death and sufferings , interest in the satisfaction and attonement made to God through his blood ▪ pag. 6 , Will not shelter them from the wrath of the Father , pag. 7. What I not shelter them , and yet Christ a propitiation for their sins past present and to come , what incongruous work is this , which they that runs may read . Several other pass●ges in thy book are observable , and I do not charge thy intention with blasphemy but thy work unawares Vergeth near it , for pag. 22. thou says of Christ who was never defiled , having the iniquities of us all in h●s body &c. how unsound are thy words ? and in pag. 24. thy words are , Spiritual m●sticall ●l●goricall Christ , light within us , Spirit and po●er in the man Christ. And now does thou know what thou speakes ? to Catigorize a Spiritual and an Alegoricall Christ identically , and so in effect mak● them both one . Thou hast sometimes accused some for Alegorizing his body of flesh , but now thou darest do it to his Spiri● ; I wish thou knew the weight of this and what tendency it hath to make void the faith converting its object into a Chimaera . In the same page thou says : if in every man this seed or Christ is not saved : doeth it remain for ever under condemnation ? There is a supposition and a question from it of thy own forming , and presently thou concludes it a doctrine of some others , saying , oh how contrary is this doctrine ? First it is gross confusion in thy self , to call a supposition and question , a doctrine , and secondly it is a smitting in the dark , by thy implying and raking for granted there is a people that hold it . If thou meanest the people called Quakers a●cuse them openly , if not then clear them , of the many inconsequent implycations of thy book which many do and will understand to be against them until thou put off thy Viza●d . But it is enough to me , ( and I wish it may be serviceable to thee for good ) that some faith●ul friends of truth have in love to truth and to thee set thy work before thee as in a glass , that happily thou may see thy self by their labour of Love which after followes ▪ else I might have found in my heart to have dealt with thy book throughout , and I am satisfied in due time thy own words will become thy burden , but still I wish it may be for thy good for I have a real Love to thee and regard for thee as I said at first . A. Robeson . Light set over Darkness . In somewhat writ in answer unto a printed paper published by R. G. ( so far as it Concerns us the people called in deri●ion Quakers and our principle ) wherein he hath both difing enuously represented us , and darkly ) and ignorantlly opposed our principle , even Iesus Christ ▪ the true light w●h enlightning every man that comes into the world that all through him might believe and in believing might all aim unto eternall life and salvation . R. G I have seen and considered thy book or paper entitled A T●stim●ny to the true Saviou● , and I find somewhat in me from the Lord to answer thee in Love to thy soul , and in a zeal for God and his truth and people , whom the spirit that hath set thee on work , to write this book hath laboured to vail and cloud that the light of the glory thereof , might not shine forth , but its work is in vain , for the truth shineth forth in brightness over all that confusion , mist and darkness by which it seeks to hinder it , and indeed the youngest child of truth may see thy weakness , and confusion herein , and how thou figh test as one beating the air against that precious people , and their testimony whom though thou doest not expressly design , yet any who reads thy book , and are acquainted with us and our principle , wi●l see that thy book is levelled mostly against us , and our principle ▪ its very design being to cast mire and durt upon us , and to marre the visage and beauty of that precious truth , the Universal light which is within , but it is returned upon thee and this stone which thou rejects , and seeks to perswade others to reject is set over thee , and will be too b●rthensome for thee , if in time thou repent not . I finde not my self concerned to take a particular notice of all thy words , so as to give a particular answer to them , onely so far , as thou manifests both thy own confusion , and self contradiction on the one hand , and thy opposition to the sound and wholesome words of truth together with thy disingenious stating and wresting of that pure do●ctrine affirmed and declared by us , on the other . In the second and third page thou writes of two snares , wherewith some are intangled , which are summed up in this , to wit the dividing these two great Gospell Misteries , and setting the one in opposite terms against the other , contrary to the tenden●y of the Holy Scripture● , and what these Snares are thou more particularly expresses , pag. 5. — But there are some upon the one hand , so zealous for Christ ( thou says ) and what he did for u●●n his Crucified body without us that they n●glect in themselves , and ●ppose in others the mistery of Christ within as a matter of no co●cernment at all to them &c. and this thou reckons the first snare and indeed a snare i● is , and that very dangerous and dreadfull ▪ but for all thy work to discover this snare to others , thou art found intangled in it thy sel● , and intangling others with thee , as much as thou can ●s I may afterwards make appear . The second snare thou mentions , is that some on the other hand , pretend so much zeal , for this mistery , Christ within , the opperations a●d acting of the Spirit of God in themselves , that they deny the mistery of God in the flesh of Christ ▪ as a matter of any necessity to them , as to redemp●ion reconc●liation , and justifica●●on &c ▪ which charge thou plainly directs against us ca●led in d●rision Quakers , as may appear by the import of thy discourse , though th●u does not expre●ly name us , to which I say it is a fa●se charge , nor are we guilty of it ▪ as also thou false●y alleadges , tha● we recko● to accomplish this in our own bodies , each for himself throu●h obedience to the Law , or Light in his Conscience , which Light they call Christ , Redeemer a●d onely Saviour , without r●spect to the ●rue Christ ▪ and ou● onely Saviour Jesus Christ of Nazareth . I say this is false , for ●hough we say Reco●ciliation , and justification , and Redemption is wrought in us ▪ by Christ ▪ yet not without respect to Christ , even as outwardly manifest , born , and crucified &c. for our justification &c ▪ hath a true and real , and certain respect to Christ both as inwardly manife●●ed in us , and also as manifested in that body of flesh which was crucified in 〈◊〉 &c for we do believe that he took upon him the form of a servant ev●● in the outward and died even in the outward , and offered up even his very flesh ▪ through the eternal Spirit in the outward , as a sacrifice of a sweet smell ▪ and atonem●nt unto God , in order to our justifica●ion and reconciliation with God , so as thereby he prepared or made ready the way , for our justification ▪ though our justification was not s●●ply and absolutely thereby wrought , as if no more were to be done by him and his Spirit in us or as if his outward body , flesh , blood , and life were the onely sacrifi●● , and propitiation , exc●uding the inward . And now if I should stop here , and proceed no furthe● I give a sufficient testimo●y ●gainst thy f●lse charge upon us , yet I must say somewhat f●rther for the clearing this matter , for whereas thou not onely affirms that Salvation and justification hath a necessary respect to Christ his taking on him the form of a Servant or man , in the outward , and ●umbling himself therein , even to the outward death ( which we also grant God having so ordained it to be ) but also thou seems to affirm , that the express knowledge and b●li●f of his taking on him the form of man , and his ob●d●en●● and sufferings therein is of a●s●lute necessity unto all and every one , for salvation , so as none could be saved without that express knowledge , though it was never revealed to them . This I deny , how canst thou prove this by Scripture , for may not the benefit of Christ his taking on him , the form of a man redound unto many , who do not expresly know it ( they having a true light within them ) even as a diseased person may receive benefit of a cure applyed to him thou●h he has not an express knowledge of all the names and ways , ●ow from first to last it hath been prepared , and even as many have s●ffered hurt , through the disobedience of the first man to wit Adam who have not known expresly that ever such a man was , or the manner of his disobedience . So why may not even many receive benefit , through the obedience of Christ , in the outward , who have not known expresly his outward coming and sufferings ? otherwise Adams disobedience were more effectual for mans destruction , then the obedience of Christ were for his Salvation . As for what thou writes against those , who pretend to the imputed righteousness of Christ &c. but under all this retaining and indeed entertaining the Serpents nature in their souls &c. as in pages 6 , 7 , 8 , 9 , 10 11 , it toucheth not us , for we have no such principle , not beliefe , and thou hast need to examine thy own heart , lea●t thou be found in this snare thy self , does thou retain , or entertain , nothing of the Serpents nature in thee yea art thou ●ot of such a belief , that sin doth of necessity live ▪ in thy soul , and thou cannot be freed so from it , but that it must live in some measure in thy soul , for term of life , and is not sin th● Serpents nature , and if it cannot but live in thee , does thou not retain , yea entertain it in thy soul ? for surely sin cannot live in any measure ▪ where it finde● no entertainment ? yea as to this matter art thou not in con●usion , and contradiction to thy self ; for though thou blames them , who pretend to the imputed righteousness of Christ , but under all this re●aining , yea entertaining the serpents nature , pag. 6 yet p. 16 thou expresly pleads for Redemp●ion in another for us , while ●in is within , and to 〈◊〉 otherways , thou calls it an arguing with God , and charging him with folly , how wilt thou rid thy self heir of Confusion and contradiction to th● self , I might take notice of divers other unfound words of thine from pag. 1. to pag. 10. but desiring to be short , I shall pass them ▪ and onely take into consideration another piece of confusion and contradiction to thy self , for pag. 9. thou says , Of one who is dead in sins and trespasses , and remains so still , that he is a child of wrath , as well as others , and is altogether so sti●l and yet pag. 12 ▪ thou affirms that God is fully attoned , perfectly reconci●ed to man , &c. sing●y and solely upon the acco●●t of the active and passive obedience of the man Jesus Christ of Nazar●●h , done in his crucified body without us , ●nd this thou would inter from , 2 ●ar . 5. 18. and thou further add● that he ( to wit Paul , in the cited place ) mentions not any consideration ▪ qualificatio● ▪ or work wrought , or to be wrought in any man , by any Light or Spirit whatsoever , now is not this confusion and contradiction to ●hy self . First to say a man dead in ●ins or unsanctified altogether is altogether a ch●ld of wrath , Secondly to say , that God is fully and perfectl● attoned and reco●ciled with him , in this state , for what 〈◊〉 ●t to be a child of wrath , but that the wrath of God is upon him ▪ and against him , and yet says thou God is fully reconcil●d with such , altogether children of wrath , and yet God is fully attoned , perfectly reconciled with them , is it not palpable confusion , and contradiction ? nor does that cited place 2 Cor. 5 18 prove what thou intends ▪ onely thou wrests it , as that thou say● , he says not God , is yet to be reconciled but he is alread● fully reconciled but say I with whom is he 〈◊〉 reco●c●led with unbelievers , and unsanctified persons ? but the Apostles words are in that place hath reconciled us viz. us who believe and are sanctified , but of the world he saith reconciling , so not reconciled yea in the sa●e place he mentions a qualification to be wrought by the Spirit , on their parts ▪ in order to their full reconciliation . viz that they be reconci●ed to God be ye reconciled to God said he . And pag. 13. I hou affirms that faith is but the evidence of that red●mption , and salvation already wrought by Christ for us , citing that Scripture , Heb. 11. 1 but though the Apostle say , faith is the evidence of things not seen , he does not 〈◊〉 , it is but the evidence , as excluding it from being any quali●●cation requisite unto redemption , or justification , yea he calls it also a sub●ance of things hoped for . And here I shall take not●ce , how thou art fallen into that principle of the 〈…〉 so c●lled who maintain that men are justified with God ▪ before 〈…〉 , and that faith is onely the evidence of ju●●●fication ▪ But 〈◊〉 th●n brings no s●fficient proves of Scripture to 〈…〉 53● 6 of 〈◊〉 . nor 2 Cor. 5. 18. 2● ▪ nor Act ▪ 4. nor Gal. 44. Give any ground for it that God is fully attoned , perfectly reconci●ed with u●beli●vers , for though he was made sin for us , and that God had laid ●n him the iniquities of us all , yet the unbelievers do still remain under the burthen of sin and they are concluded in it , & wrath is revealed in them against it , as saith the Scripture , and God is against them in it , till they be agreed with him through faith and fancti●●cation ( ag●●e said he with th●ne adversary , &c. ) and there is ●o peace to the wicked saith my God , it is not s●id , there is no evidence or intimation of peace to them , but there is no peace to them while they so continue & as for the one o●●●ing once for all , yet the fr●it and effect thereof is not given unto ●ll , so ●s that all ●re justified for many are condemned , he that believeth not , said Christ is condemned already . I come now to examine thy assertion , page 10. which tho● indeavors to confirm ▪ through the most part of thy paper , and it is this . Secondly ( says thou ) there is another snar● carrying death also in the bosome of it , though covered with the smooth words of power , spirit , and light within , and it is tha● spirit that publisheth that the light that enlightneth every man that comes into the world , is the true Christ , our only Sa●iour , Mediator and Redeemer , and that there is not another , and that man 〈◊〉 to head , and to be joyned to this light , as that , which as 〈◊〉 condemns him , so i● able of it self to save and rede●m him ▪ as he becomes obedient thereun●o ▪ Here with open mouth thou smi●es against our principl● , even Jesus Christ the true light that en●ightens ●v●ry man that c●m●th into the wo●l● , that all through him might believe , though thou may remember that some time formerly thou h●●t c●nfess●d to it ▪ and also pleaded for it , but thou hast given way to the darkness which hath clouded any sma●l conviction of thi● truth in thy soul , and now turned thee into ●nmity against it , and that th● darknes● hath ruled thee in this work appears plain●y from thy manifold confusion and contradiction to thy self wherein thou art intangled pag. 17. thou says this Doctrine ( declari●g the Light and Power 〈◊〉 Spirit within , to be Christ , the only Mediator and Saviour , ) asserts another Christ , another Saviour then him J●sus Christ of Nazareth , wh● 〈◊〉 conceived of the Holy Ghost , and born of 〈◊〉 Ma●y , and yet pag. 5. tho● ple●ds for Christ within ▪ and blames them who neglect in thems●lv●s , and oppose in oth●rs the mistery of Christ wi●hin , yea page 7 〈…〉 , for Christ formed within men , saying to them that without dyi●g to the old Nature of sin , and rising i● the new 〈◊〉 of right●o●s●●s● ▪ 〈◊〉 so Christ formed within you , you cannot in●●rit the Kingdo● who of the weak●st disc●rning cannot see thy self contra●●ction here ●ea and thy enmity to the mist●ry of Christ within ! though at times forge●●ing and contradicting thy ●elf , thou seems to be for ●t , but if thou were indeed for this mistery Christ within as he is the seed , the 〈◊〉 , the Power and the Life , tho● would not say that such Doctrine asser●● another Christ , then him Jesus Christ of Nazareth , for Jesus Christ is still one and the same , the Saviour , and Mediator , and R●deemer is still one and not divided , there ●re not two Christs , one without , 〈◊〉 of the Virgi● Mary , and another within , formed within , but it is one and the same Lord Iesus Christ ▪ who in the fulness of time , took upon him , the form of ● servant , and was found in the true form of a Man born of the Virgin Mary , who was also in the beginning with God , and was the Gift of the Fathers love unto man , from the begi●ning , to be in them , and unto them Light and Life to enlighten ●nd quicken them unto God. But now let us a little weigh the weight of those arguments , which thou 〈◊〉 against th●s Doctrine ; of the Light within , being the Saviour , and saving them , who become joined a●d obedient thereunto ▪ First thou s●ys , this Doctrine is of no less consequence , then to establish agai● the Covenant of wor●● ▪ which speaketh thus ▪ do this , and live thereby , making void the Righteousness , which is of Faith in Christ which speaketh on this wise , believe , and thou shalt be saved . To which I say nay , this Doctrine doth not est●blish the Covenant of the works of the Law , mentioned by the Apostle , by which no flesh can be justified , no● doth it make void the Righteousness which is of Faith , Chri●t for the Righteousness which is of Faith in Christ doth well consist 〈◊〉 stand with obedience to Christ the seed , and with works which are wrought in the vertue and strength of him , the seed formed within , raised within , living ●ithin , ye● their consistence is so necessary , that they cannot be divided , for ●aith without works i● dead , but thou art ignorant of the Nature of the New Covenant , or Righteousness of faith as if it excluded works , and doing and as if doing were prop●● only to the Old or first Covenant , in order to justification , which is false , for both th● first and the second Covenant require●h doing , and works , but after a different manner , the first Covenant ▪ putt●th man upon doing , without giving unto him , that grace and life , which ●s sufficient , to make his works acceptable unto God , perfectly and ●hroughly , which i● o●ly ●dministred in the incorr●ptible seed of ●ife , in its arisings , and springings up in the heart , and so the first Covenant or Law comes before the seed be raised , or brought forth ▪ and requires man to do such things ▪ in th● state . ●ut man can giv● no prefect obedience to this law for it onely condemns him , and g●ves him the knowledge of sin ▪ but gives him no spiritual life , for the life is in the ne● Covenant and springeth up in the seed thereof , and so the first Covenant or Law is called in Scripture the Carnal Commandment , and it● seed and birth is Carnal , o● accor●ing to the flesh , which cannot give unto man to perform perfect obedience unto God ▪ for the Law makes nothi●g perfect but the bringing in of a better hope which is the power of an endless l●fe , in the incorruptible immortal spiritual and heavenly seed not onely requireth p●rfection and perfect obedience , but bringeth to it and giveth power to answer and perform it , for the new Covena●t ●ath a se●d and birth that is not carnal and weak but spiritual and powerful , and requireth obedience and works of and from men , in this even in the virtue , power , and life of this spiritual seed , and of this Ishmael and Isa●ck , Esa● and Jacob , were figures , as the Apostle declares in the Epistles to the Galla●ians and Romans , Ishmael and Esau , sig●ifie the chi●dren of the ●lesh , or fleshl● seed , who are the child●en of the old or first Covenant , who cannot attain unto the blessing of full and perfect justification and acceptance with God through all they can do ▪ but the ●lection attaineth it the elect seed , and the children thereof ▪ who are born not of the flesh , but of the ●pirit , not of a fleshly seed , but a sp●rit●●l , not of the first Adam , but of the second , who are the children of Abraham , according to the spirit , of whom Is●●ck and Jacob were figures , and though the new Covenant requireth faith or beli●ving yet it requireth not onely faith , but works also , in order to a full and perfect justification with God , for Abraham was justified by works , and not by ●aith only so Rachab , so Phir●ha● and the Apostle saith ▪ R●m . 8. 13. If ye thro●gh the spirit do mortif●e the the deeds of th● body , yee shall liv● , so th● new Covenant requireth both ●aith and works too ; believing and doing , but believing is the first thing ▪ it requireth men not simply to do ▪ without respect to ●aith in Christ the seed , but requireth each in their order as ●hat men should believe and do , for its faith which draw● life from Christ and expresseth it in works , which render them living and acc●ptable unto God ▪ ( otherwise they are dead ) so people must first believe , and then to their faith they must adde vir●ue &c. and this believi●g is a winni●g of the very heart , and soul of man , unto the Light and ●pirit and power of Christ , within , manifest in the ●eed through which strength ▪ is rece●ved to give perfect obedience to God. Moreover that the new Covenant requireth doing , is plain from D●ut . 30. 14. But the word is very near unto thee ▪ even in thy mouth , and in thy heart ▪ for to do it , which word , the Apo●tle Paul , expounds to be the wo●d of Faith and ●ighteousnes● of Faith , ( Rom. 10. 8 ) which ●e preached and that was the new Covenant I have been the more large in ope●i●g this matter , because it will give occasion unto me , to return a clear and full answer , in very few words , to all thy other ca●nal and unlearned objections and reasonings against the Truth in this particular , as in that thou brings for a second Argument that Paul said , b● the works of the L●w , 〈…〉 , &c. And here thou adds by way of exposi●ion ▪ that is by our obedience to the Law , either written in Tables of stone , or to the Law ▪ or Light in the Conscience , but this exposition has ●o ground from Scripture , and it s but a figment of thy own invention of darkness for its clear , by the works of the Law , Paul understands the law of the first Covenant as the Jews imitation of the Letter are outward●y administred , before the spiritual seed of Lif● be raised ; which hath in it ▪ the Law of the Spirit of Lif● in Christ Jesus ▪ for the justification is in the seed and these works only are j●stified ▪ which are done in the Life and vertue thereof , nor is thy third objection of any more weight , as wh●re the Apostle saith , Had there been a Law given , wh●ch co●ld hav● given life , ve●ily right●ousn●ss should have been by the Law , for it is manifest he understands the Law of the first Covenant , which was the ministration of death , and no● of Life , but the Law of Christ , or the Law of the spirit of Life in Christ Jesus giveth life , and so justification is by this Law , and yet fai●h is not made void , nor the promise made of none effect , 〈◊〉 the reward reckoned not of Grace but of debt , for this law , is of Grace , and of promise , and the whole obedience giv●n to it ▪ is all of the free Grace of God in Christ Jesus , and the same answer may serve to that other Scripture cited by thee , ● man is ju●●●fied by ●aith without the deeds of the law , and to him that worketh not , &c. Which excludes the deeds and works of the law of the first Covenant , or the works of any law ▪ from justification , which is not given forth and administred in the E●ect noble and royal , and ●●mortal and incorruptible ●eed of life ▪ for before this seed be raised all are under transgre●●ion 〈…〉 further says ▪ Th●t the Apo●●le concludes them ign●rant of ▪ and not submi●●i●g to the r●ght●ousness of God , who go about to establish th●ir own righteousn●ss , by the works of the Law , so say we also but the r●ghteousness which is in the elect seed and the works thereof , are not that self righteousness , but the righ●●ousness of God , and is our righteousness , as Christ is ours , ev●n by the free grace & gift of the Fat●er . So having thus cut the 〈…〉 seeming strength , thy carnal objections may have with weak people , I shall not ne●d further to answer particularly thy other words hereab●ut ▪ seeing they contain no force of Arguments , but are only thy bare assertions and positions , which wanting a sufficient foundation fall of themselves . Thou further alleadges page 15. That to affirm just●f●cation , to b● in obed●ence to the Light 〈◊〉 , is to make him who is indeed the good Samarita●e ▪ to be no better th●n the Priest and ●he Levite , who looked upon the w●●●ded man and so passed by , but hast thou not here gross●ly manifested thy weakness and shallowness ▪ does he not the part of ●he good Samarita●● , in coming i●to our wounded souls in powring in the Wine and Oyl of his blessed spirit life and vertue , to cleanse and 〈◊〉 them , yea if he did not appear in us , and justifie 〈◊〉 within , work Redempt●●on ●nd Salva●●on from sin in our hearts , he might ●e said rather to pass by us , as the Priest and th● Levite . But that both here and oft elsewhere thou insin●ates ; as if we had no respect to his outward coming and sufferings in order to justification , is a ●●lfe and disi●genious alleadg●nce of thin● , we dearly own and respect him , in bot● the way● of his coming , an● do not set the one in opposition to the other , nor divide them , for they are in Unity ; and work together ( according to the Eterna● pu●pos● of God ) for the full and per●ect deliverance and Sa●vation of Man , and who receive him , in his inward coming , and become subj●ct to him ▪ receive the ●enefit of his ou●ward coming , receive the ben●fit of his sufferings and death ▪ his suffering and death is thei●s , and they who witness him to live in them , may 〈◊〉 , it is Christ , who dyed who can cond●mn , who have hi● Lif● in them , have any interest in his death , and his blood cleanseth them from all sin , but who seeks to rely upon his outward coming , and suffering● ▪ and deny and crucifi● his appearance of Light , and Life in their heart● , have no p●rt in him . But thou altogether excludes his inward coming by his Life and Spirit in mens hearts , from havi●g any share in mens Redemp●ion , and Salvation , whereas the Apostle speaks of being sav●d by his Life , and mentions ● ▪ day of Redemption ▪ that was yet to come , after his outward sufferings , u●to which those who first believed in him , were 〈◊〉 , and though the Apo●●le says ▪ if while we were enemies , we were reconciled to God , by 〈◊〉 death of his Son , yet he adds , much more shall we besaved by his Life , and though thou use● thi● Scripture to prove , that men are fully and perfectly reconciled with God sing●y and solely upon the account of what Christ did & suffered without us in his cru●ified body , excluding so much as any inward quallification wrought by him in u● , ●et it is but an abuse of the place , ●nd a wresting the word● , beyond the true int●nt and sence of the spirit ▪ nor need I go any further , then thy own confession , to alleadg● a more safe way of understa●ding that Scripture , as whe●e thou says , page 13. Al●h●ugh in the day● of Isaiah ▪ Ch●ist was not 〈◊〉 come in our flesh , y●t the prop●●● spe●ks ●f ●t , as a 〈◊〉 al●eady done it being so i● the purpose of God and so why 〈…〉 said that 〈◊〉 speak● of being reconcil'd after this manner , it being so in the purpose of God , to reconcile them , fully unto him , not as they remain in enmity to him , but turned from it and so become friends and love●s of him , and we do willingly acknowledge , the full and perfect Redemption , was in Christ , while we were enemies , yet we did not receive it , while we continued enemies , but now since we believed , and were turned to him ▪ in our hearts , we have received it , as said the Apostle , by whom we have now received the attonement , or reconciliation , so mark the word [ 〈◊〉 ] we have now received the reconciliation , now since we believed , and were turned to him in our hearts , but not before . In the 17 page whereas thou accuses us , With denying the true Christ and asserting another , ye● thou art found in the same guiltiness thy self , which we are free of , for we believe and acknowledge him , who was manifest in that body of flesh , to be the true and only Christ and Saviour , and yet we believe him also to be the only true Christ and Saviour as manifest ●n us , for he is not two Christs but one , though he has had two manners or ways of coming , as without us , and within us , both useful and needful , yea , both concurring unto our full and perfect deliverance and sa●vation , from sin and the consequences thereof in soul and body , and we believe that his outward coming was not a bare and naked example , but hath a real influence and service in its place in and upon all , who are saved , though all have not that express knowledge thereof , yea will thou not confess that infants are saved by Christ , who yet have not this express know●edge of him . But that I may make it appear , that thou denyes the true Christ , I shall bring th● own words page 17. Where thou expressly denyes , that this light , which enlightens every man tha● comes into the world is Christ , and what is this to deny Christ , and to deny the Scriptures Testimony of him , for said he himself I am the light of the World , and said John of him , he was the true light that enlightens every man that comes into the world that all through 〈…〉 believe , and if all through him might believe ( which was Johns Testimony ) then all through him might be saved . But thou wilt have this light not to be in Christ , but some other light which remained in Ad●m after his transgression , and before the promise of the M●ssiah , and stands in every man , as a witness for God , whe●●by he shall be left without excuse , on the day of his righteous judgement , but thou gives no shadow of proof for it , that this Light is another , for though 〈◊〉 quenched the part●cular measure o● his light in him : at his transgression , yet he had ( to wit Ch. ) a residue of light to reach forth unto him again , though Adam changed yet Chri●t remained the same , and shined a light in his conscience in the midst of all that darkness he had let in by hi● transgression , and who was it that convinced him of his sin , but Christ , to whom all judgement is committed and who was it . that first p●eached the Gospel to him , was it not Christ , was not God in Christ reconciling even Adam unto himself , after the fall and did not Christ come again to give light and life unto Adam behoved not Adam to know Christ within him ▪ else he had been a reprobate , was not the word of Faith brought near to him , even in his heart was not the seed sown in him , which hath its fruit eternal Life , and did not this seed in him bruise the Serpents head , and i● Ab●l Enoch , Noah , and though we say that the seed of the woman , which bruiseth the Serpents head , be Christ within , yet we do not limit your words to him , as only within , for they may be partly understood of his coming within , and also of his coming w●thout for in both he bruizes the serpents head , & what pittiful ignorant reasonings is it in thee , as to say , he ( to wit God ) did not direct him to tha● ligh● in his conscience &c. in pointing out to him a remedy , but I ask thee was not Adam saved or to be saved , as other men to w●om Paul th●s saith . Say not in thy heart who shall ascenà into He●ven &c. For the word is very n●ar unto thee , even in thy heart , and this said he is the word of Faith which we preach , and Mose● directed the J●ws to the 〈◊〉 word , ●eu 30 , and was not the voice of Go● in the Garden heard in Adam , and the same word also in his heart which is call●d the ingrafted or implanted word , that is able to save the soul. And that Law , and Nature , by which the Gentiles did the things contained in the Law , thou will not have it to Be the Law ; and Nature of Christ but some other thing , but what thou tells not , but this hath been so oft over again and again confuted in our friends printed books , that herein I need say little or nothing to it , which thou hast borrowed , from the blind and dark Priests , which have so taught thee , though some time ago , thou came by this Light which now thou disputes against to be in some measure convinced , that it was the true and sa●ing Light , alas ! for thee , that thou hast let the darkness so blind thy understanding , after it was a little ope●ed , God be merciful unto thee , and give thee a sight of thy folly and enmity against the truth , and a heart to repent therefore . Only shall propose a few Queries unto thee , which may serve to show , that the Nature and light by which these Gentiles did the things of the Law , and knew God , was that of Christ , for 1 ▪ How could they do the things of the Law , but by the Divine Nature of Christ , seeing without him men can do no good thing ! 2. How could they be excused , but by Christ , as some were , yea . 3. How could they be without excuse ▪ who dis●beyed , if they had no principle given them , sufficient , whereby to perform their obedience , which is only Christ , for an insufficient principle had been a sufficient excuse for them . 4. How did some of them perfect the Law , and judged the circumsion and was Jews inwardly and had praise of God , if not by Christ. 5. How could they clearly see the invisible things of God , but by Christ the Son , seeing it is said , none knows the Father , but the Son ▪ and he to whom the Son reveals him , and though these invisible things are clearly seen in or through the things that are made yet not without that which is to be known of God ▪ manifest in them , which God had shewed unto them , which gave them an eye , or understanding to see his invisible power and Godhead in these things . And thus I have gone through all these things in thy book , which deserve any consideration , so far as they relate to us , and our 〈◊〉 , the other pages in thy book being spent almost wholly in provi●● that , which none of us deny , nor any called Christians that I know of 〈◊〉 thou setst up a man of straw ; to create work unto thy self to knock 〈◊〉 down as to prove that Christ is outwardly come in the flesh , and suffered and died , and offered up himself and his body , and life , unto God , for a sacrifice of attonement , all which the Scriptures approve better then thee , and who among Christians deny it , but under all this , it may appear , that thou secretly labours to prove that the Name of Jesus Christ , Redeemer and Saviour belongs only , to the word , as it was manifest in that particular body and form of man , born of the Virgin Mary , but no to him as manifest in the Saints , which both contradicts the Scripture Testimony , and also thy own words elsewhere , who speaks of Christ within , yea of his being formed within and though we do wi●lingly grant that the word , as it became manifest in that flesh , and form of man , and assumed un●o it , the seed o` Abraham , is called and indeed is Jesus Chri●t , yet we may not limit nor confine th● Name on●y to him as manifest in the outward , for as he is inward●y revealed in us he is called Christ , yea by him , even J●sus Christ , were all things 〈◊〉 said 〈◊〉 Apostle But I cannot before I have done with thee but take notice how in divers places , thou disingeniously represents our 〈◊〉 , and words , flinging thy scoffs and jears at the blessed and 〈◊〉 seed , cal●ing it a stra●ge allegorical mistical Christ , but if he be so 〈◊〉 u●to thee● it is because thou hast spent thy eye● upon his light in thee which would have given thee , true acquaintance with him . But dare th●u deny it , is there not a divine and elect seed in the Saints by which he is formed in them , and liveth in them , and is h● not crucified in some and raized , or arizen in others and how could this be , but in respect of t●e ●eed , for as he is in the Father , and was with the Father , before the World began , he cannot be said to be crucified nor raized . And oh how b●dly and disingeniously thou represents us as saying ▪ That it is the seed that it is only to be rede●med 〈…〉 , as being under the Law , sin , condemnation , Whereas we say indeed , that the seed suffers u●der sin and is to be raised from under it , yet the soul , yea and the who●e man is also to be saved within ; and through the s●ed whoever believe in Christ and are joyned to him , but we do not say , the seed is condemned , unless by such a spirit as thine , as drowns it calling it but a Natural thing , as the Iews condemned Christ calling him but a Man , the Carpenters Son and then in thy ignorance and envy thou asks , if in eve●y man , this seed or Christ is not saved ? doth it remain for ever in some under condemnation ? I answer nay , for though for a time it suffer , yet in the time appointed of God , it is raised up in all , even the most ungodly , over all their ungodliness to minister in them , the Wrath and righteous judgement of the Lord against them , without mercy , as thou wilt find by sad experience if in time thou repent not which I wish from my heart , even that repentance may be given thee , for all thy enmity and hard speeches against him and his truth . Again how grosly and disingeniously thou wrests the words of some of us , viz. That Christ was sometime preached a● crucified , to the Iews but more generally a light to the Gentiles ▪ as if there were one Christ ( says thou ) to wit , a crucified Christ , preached to the Iew● , and another Christ , to wit , a Light enlightning every man that comes ●nto the World , prea●hed unto the Gentiles , but this is a most piteous and abominable wresting of these words aforesaid , which do not import 2 Christs but but one and the same in a twofold way of manifestation , or appearance , and though Prophets and Apostles preached him , as in the form of a man , yet they preached him also , and that more generally , as a light to the Geutiles , yea and to Iews also . Thou would also perswade simple people as if we did separate the benefit of Christs outward coming from inward , while thou speaks , after this manner ▪ How are you thus iniferably be beguilded to preach up the Light enlightning ●vory man , that comes in●o the World for 〈◊〉 Christ to cry up a light within , 〈◊〉 cry down the blood without , to preach him as an example , to cast out the 〈…〉 but though we preach him as the sight that enligh●ens 〈…〉 , and cry up the light within , yet we cry not down the blood without , no● in preaching him , as an example do we deny the a●●onement 〈◊〉 are bu●●hy false and groundless insinuations , and as touc●●ng our preaching him , as the light that enlightens every man that comes in●o the world , that all though him might believe and so be saved thou 〈◊〉 as well have bespoke Iohn , after that manner , saying O● thou miserable begui●ed John , who preaches the light that enlightens every man that com●s into the world to be Christ ▪ for so he preached him and so did others . I shall yet take notice of two or three passages 〈◊〉 in thy book , and so leave it , for to trace and follow thee in all thy confusions and dark imaginations , were neither worth the travel , nor the time , for by these few hints , the weakest of any true judgement , may perceive , what a bulk of confusion thy book is . Pag. 27. thou says , That light and salvation of the Gentiles prophesied ●f 49. 6. Isa. is not said , I will give it , the light that enlightens every man that comes into the world , for that was already given to every ma● ▪ as he came into the worl● , but it is , I will give , speaking of one to be given , that which was not actually given , for a lig●ht to the Genttles , but this is a most weak and shallow manner of reasoning , for though Christ was given in some measure , for ● light from the beginning , and even in the darkest times , yet afterwards he came to be given in a greater measure , of light and manifestation , so here is not another light , then was given at first , but a further measure of the same , for in ●he beginning was the word Christ Jesus , and in him was life , and the life was the light of men . And thus all thy other empty & shallow reasonings may be answered in many other place , which speaks of Christ as a light , a Prophet &c. which thou would confina onely to him , as outwardly come ▪ as particularly that of Moses , a Prophet shall the Lord your God raise unto you , like unto 〈◊〉 , which thou would onely hint and confine to his outward coming and becoming many in the land of Judea , for otherwise thou says , it could not be said , that he should be raised up l●ke unto Moses , for Moses was a man. But the light and power , and spirit within , is not a man , as Moses was . But if we go to scan too narrowly upon this word like unto me , as if it did import every way a like , it will not answer thy intent , for Christ , even as man in divers weighty circvmstances was unlike to Mos●s , Christ was bo●n of a Virgin , so not Moses , Christ never sinned so not Moses , and many others migh● be named , but if thou say Moses and Christ were like to one another , in that likeness , understood by the spirit , so say I , which yet is not confined simply or onely to his manhood , for even Christ in spirit was and is raised up like unto Moses insomuch that as Moses was given of God as an outward deliverer of the out●ard Israel , from out of Egypt , and from under Pharoah in the outward , destroying their enemies without , and leading them through a red sea and wilderness outward into a good outward land , and giving them Laws and Precepts from God &c. So Christ even in Spirit is given of God as an inward deliverer , of the inward Israel from out of spiritual Egypt , and from under spiritual Pharoah destroying their inward and spiritual Enemies , leading them through an inward and spiritual sea & wilderness ▪ into a good spiritual land , giving them spiritual Laws & Precepts from God , and stoning them to death with a spiritual stone , who do not observe them , and is this no likeness at all intended by the spirit of God , as the sense of these words of Moses ? How has thy prejudice blinded thee in this and many other things ? Last of all I cannot but reprove thee , for thy disingenuous and deceitful insinua ion in the last page of thy Book , in these words . How much sor●r punishment shall he be thought worthy of that hath trod under foot the Son of God , and counted the blood of the Covenant an unholy thing 〈◊〉 the blood of any ordinary man ●r beast . But did thou ever read or hear from any of us , as if we counted the blood of Christ , even in the outward , as the blood of any ordinary man , or beast ? or thinks thou to infer such a conclusion from our principle as because we say , Christ the light within us is precious and saving , that therefore we account his blood as the blood of any ordinary man , or beast , but I must tell thee thy inference is bad and deceitful and doth no wise follow from our principle , as is evident from what is aforesaid , yea the spilt blood of his Saints ▪ and their death is of great account with the Lord , when brought to it through the violence of men , acted by Sathan , and much more the blood of him , who as a Lamb offered up himself without spot to God , as a sacrifice of a sweet smell who was delivered for our offences , and rose again for our justification . G. K. Writ 7. 2. mo , 1670. Here follows Robert Gordon's answering and confuting himself ; some of his manifest Contradictions ; to his Principles being insert , in his own words : And the Pages of his Book noted where they are . R. Gs. Principles . GOd man , in whom all things pertaining to mans redemption , &c. were transacted not in our persons or within us , but in his crucified body without us , before any good wrought in us . He hath already subdued all things , finished trasgression , made an end of sin , page 3. and 4. R. G's Contradiction . The mystery of Christ by his spirit dwelling in his Saints , call'd in the holy Scripture , Christ within you , whereby God works in us , &c. God working all things in us by Christ , pag. 4. his Spirit working all their works in them , pag. 5. Observation . See his manifest contradictions : How is sin and transgression finished and made an end of without man , while no good is wrought in them ? And seeing God works or transacts all things in Believers by the mystery of Christ and his holy spirit within , and all their works in them ; how is all done and finished without them before any good is wrought in them ? R. G. Some pretend so much zeal for this mystery of Christ , the operation of the Spirit of God in themselves , that they deny the mystery of God in the flesh of Christ , page . 5. Contradiction . The mystery Christ within you , whereby God works in us through faith the fruit and effect of the work already wrought , &c. Christ within us whereby through faith we have evidence in our selves , &c. page 4. Observation . We cannot too much own , or be over much zealous for the mystery of Christ within , or the work of God through his spirit within us : nor thereby deny the mystery of God in the flesh of Christ , or the effect and benefit of his sufferings in his body , as falsly is implied and insinuated against us , since that in owning Christ in the mystery , we cannot but own the evidence thereof . R. G. In the crucified body of Christ perfected and wrought at once Redemption , Iustification and Reconciliation , finished and compleated in Christ for us , pag. 13. not in our persons , pag. 4. Contradiction . He was delivered for our offences , he was raised again for our justification . O remember the work of regeneration is to be wrought within thee , pag. 9. Observation . If Redemption , Justification , &c. be not to be fulfilled by Christ in man , or not in their persons : what are you redeemed ●●stified or regenerated ) from or out of : Surely not from iniquity or sin , as true believers were ; and then you hypocriss ●in is remaining in your persons , foa all your pretenses of being redeemed , justified , &c. without . But take thy contradiction . O remember the work of regeneration i● is to be wrought within thee , R. G. He was made sin for us , that we might be made the righteousness of God in him . He mentions not any consideration , qualification or work wrought , or to be wrought in any man by any light or spirit whatsoever [ A gross errour ] but singlely and solely upon the account of the active and passive obedience of the man Iesus , &c. pag. 12. in the crucified body , justification , &c. finished , compleated for us , pag. 13. Contradiction . Who seeing the travel of his soul , was satisfied that he might make it effectual within every man , that should come to God through him ; he counted to his Apostles the word of reconciliation as his Ambassadors in his steed to beseech men to be reconciled to God. Work out your salvation , pag. 12. Observation . But first , Were the Saints made the righteousness of God in Christ , without any inward qualification or work of his light or spirit ? What a gross errour , contradiction and sin-pleasing doctrine is this ! Is not this the Priests very notion of imputation , while men are corrupt and sinful in themselves , while they neither partake of the divine nature nor divine image in themselves ; And then , Secondly , what need was there for the Apostle to besee●h them to be reconcil'd to God , or to work out their salvation , if it was already wrought and finished without them before any good was wrought in them ? R. G. The Lord doth not direct man to that light in his conscience that shewed him his loss , nor to light and power &c. But promiseth him another kind of Saviour . Contradiction . A great mystery , God manifest in the flesh , &c. He alone , and none else then the very Word ; the love of the Father must be this great undertaker , &c. ( viz. for man ) pag. 20. Observation . See his manifest falshood and contradiction : For God the very word or love of the Father , which doth redeem , deliver and save the soul , are not of another kind then the Light and Power : But the same divine Light and Power , by which the promised Seed , did , and doth bruise the Serpents head , and overcome him , that man might be redeem'd from the hand of his enemy . R. G. The worker of the Redemption could not be the light enlightening every man , &c , pag. 21 , Contradiction . [ Yet ] the very word ( pag. 20. ) God manifest in flesh . p. 18. Observation . Here his gross error and contradiction , in denying Christ , the Word and Redeemer , to be that light that enlightens every man , and yet the very word doth redeem and save : And was it not the Word that was with God that was the true Light , that enlightens every man coming into the world ? See Io. 1. 1. 4 , 9. R. G. Redemption , and all things already wrought , purchased , &c. for us in the crucified body ; not within us , but before any good wrought in us , pag. 3 , 4 , 5 , without the help of any thing to be wrought in us , pag. 20 , Contradiction . He ( to wit Christ ) ever liveth : Mark , this man ever liveth to make intercession for them . O bear with me a little , not satisfie your selves until you have a real evidence of your being particularly redeemed by experimentally witnessing the Living power of truth in your inward parts , pag. 7. Observation . Note his contradiction here . For first , if all things be already wrought in the crurified body , what doth he interceed for ? Is it for that which God cannot justly with-hold ( if this be true ) Secondly , are all things already wrought without the help of any thing to be wrought within : And yet we must have a real evidence of our part●cular redemption by the living power of truth in our inward parts . See how he hath confuted himself herein . R. Gs. Erroneous and envious Principle . That such as preach and print up the light inlightening every man that comes into the world to be he ( to wit Christ ) reject him , and set at nought the stone , &c. pag. 32. Contradiction . This is the Christ to whom John came to bear witness , and there is not another ; he is the word made slesh , pag. 31 , 32. the word was not converted into flesh , but remain'd the word still , pag. 22. Observation . This man preacheth up that in one place to be the Christ , which in another place he preaches down or denies it to be : For that Christ that Iohn came to bear witness , to that was the word ( that became flesh and tabernacled in them ) was the true light that enlightens every man that comes into the world mentioned before ( Ioh. 1. ) But this R. G. Further shews his Self-confutation , Enmity , and Anti-christian spirit against the true Christ , who is the light . See here R. G. his Anti-christian doctrines against the universal light and power of God and his Son , Io. 1. ch . Viz. 1. That the spirit that publisheth , that the light that enlighteneth every man that comes into the world is the true Christ , is a snare carrying death in the bosom of it , pag. 10. 2. That the light that enlightens every man that comes into the world , is not he ( to wit Christ ) pag. 20. 3. That the worker of redemption could not be the light and power , pag. 21. 4. That the bearer away of iniquity cannot be a meer spiritual Christ , altogether light and power within , pag. 22. 5. That the true Christ , man's only Saviour and Redeemer , and the light and salvation of the Gentiles prophesied of Esa. 49. 6. is not the light that enlightens every man that comes into the world , pag. 26. 27. 6. That the unbelieving Iew who rejected Christ , yet had a clearer sight of him then they have who assert that the light that enlighteneth every man that comes into the world is he , and that such are wholly ignorant , pag. 29. 7. That none of the Prophets ever witnessed the light that enlighteneth every man that cometh into the world to be the true Christ , pag. 32 , 33. 8. That they deny the Lord that bought them , who set the light that enlightens every man to be the true Christ and Saviour , pag , 40. 9. That such are miserably beguiled , who preach up the light enlightening every man that comes into the world for the true Christ , pag. 37. R. Gs. Contradictions to his Principles before cited . He is Iesus Christ the same , yesterday , to day , and for ever without beginning or end of dayes , he is the word by which the world is made ; yea , of the Son it is said , thou Lord in the beginning hast laid the foundation of the earth , and thus he is the wisdom and power of God , pag. 23. This is the Christ , to whom John came to bear witness , and not another , he is the word , pag. 31 , 32. Redemption is see● by the light of the glorious Gospel shining in our hearts , pag. 25. Old Simeon was a devout man , obedient to the light in his conscience , he waited for the consolation of Israel , and it was revealed to him by the holy Ghost , Luk. 2. 17. through it in himself he waited the appointed time , &c. Observation . Christ said , I am the light of the world , Io. 8. 12. ch . 12. 46. and ch . 3. 19. and that was the true light that lighteth every man that cometh into the world ; Io. 1. 1. ( read on ) and that light which brings to see Redemption , and revealed the consolation of Israel , to wit , salvation by Christ was his light within , wherein Simeon and others of the holy men of God waited , and this was a light of the glorious Gospel or power of God shining in the hearts , &c. R. Gs. Principle . That the light in our consciences that shews good and evil , is not given for righteousness , nor able to reveal or give life ( any more then the law writte● in Tables of Stone . ) p. 11. R. G's . Contradiction . [ Yet ] Old Simeon was obedient to the light in his conscience , &c. Redemption is seen by the light shining in our hearts , &c. ( as before . ) Observation . Then the light in the conscience is given for righteousness ( if to be obeyed ) for it manifests evil , and leads out of darkness , and sin where it is obeyed , and every one that doth truth cometh to the light , that his deeds may be manifest that they are wrought in God , Io. 3. wherefore the light in the conscience is given for righteousness : and the path of the Just is a shining light , and the life that was the light of men is above and before the Letter or Law writen in tables of stone , as to giving of life . R. G. God said to Adam , in the day thou eatest thereof thou shalt die ( it could not be revoked ) who could fulfil the requirings of Wrath and satisfie ? not Light and Power , &c. But he who trod the Wine . Press of his Fathers wrath alone , P. 19. 20. R. G's . Contradiction . The Chastisements of our Peace were upon him , &c. p. 21. Observation . Mark , here , Wrath and Chast●sements are two differing things , and differ in the execution ; as Chastisement is in love to Gods People , who receive the Attonement , but Wrath and Vengeance due to Rebellion ; and is to come upon them whom he will tread down in his anger , and trample in his fury , even in the Wine-press of his wrath , as Isai. 63. Now it appears , this R. G. takes this , as Christs stopping ( or treading down ) the Fathers wrath , ( as his words import ) wherein he is greatly mistaken ; for it is rather an executing of his wrath , and revenge upon the wicked or Persecutors , whom he will trample in his fury for the deliverance of his own Seed , and ransomed ones : And this Christ who is both the wisdom , light , and power of God , can , and will do , by whose power also salvation for sin and death , is witnessed in them that believes in the Divine Light and Power , which is able to give us all things pertaining to life and godliness , 2. Pet. 1. 3. R. G. Redemption is a Mystery , which by the Principles of right reason , cannot be discerned . Contradiction . But is seen by the light of the glorious Gospel shining in our hearts , p. 25. Answer . Right reason doth spring from the true light that shineth in the heart , and the good that this light teacheth and sheweth is reasonable or consistent with right reason , however this man seems to decrie right reason ; in some degree therein resembling Lod. Muggleton , ( the false witness ) who saith Reason is the Devil . But this R. G. again in Contradiction to himself , seems to set up right reason , to justifie his Principle , as where he saith , p. 2● . concerning Mary , that the light in her Conscience , is not the Son called Jesus , conceived in her Womb ; Surely that agreeth not to right reason ●aith he . But surely , if he denie the light of the Son of God to be in her Conscience , because of his Conception , or taking on him Flesh in the Virgins womb , he might as well denie and oppose his Divinity ; for 〈◊〉 was not limited into that comp●ss , as not to be in her Conscience , nor was the Son of God and his light to be under such a limitation ( either as to time or place ) as a finite creature , for his out-goings were from of old , from everlasting , Micah 5. 2. Here follows a further Account of some passages taken out of R. Gordons Book , wherein his Confession to the Truth ( professed by us as to the work of the power and spirit of God within ) and his erroneous Contradictions to the same , are set opposite , that his self Confutation and breaking the neck of his own Cause , may be obvious to every 〈◊〉 Reader . R. G. his confessing to truth . R. G. erroneously contradicting . R. G. p. 6. First there is a spirit of Error , ( a ) and its work is to deceive , and its end to destroy such in whom it ruleth , and its deceit is seen under this fair Covering , a pretending to the imputed ( b ) righteousness of Christ , pleading a faith in his Death and Sufferings , interest in the satisfaction and attonement made to God through his blood , but under all this , retaining the serpents ( c ) nature , In their soul preserving alive in themselves unmortified corruptions bearing dominion ( c ) over them , ( d ) O be not so easily decieved , God will not be thus mocked , he sees not as man sees , ( e ) he trieth the heart and reins . Know of a truth , such as you sow , such shall you reap ; to whom you yield your selves servants to obey , his servants you are , whether of ●in unto death , ( e ) or of obedience unto rightousness ; and on the day of the Lord every Kingdome shall have its own , on the day of that wonderful severation , when the Lord shall judge the world by the man Christ Jesus , every thing shall be severed to be for ever included in that state whether of light or darkness into which it was sown , according to that righteous proceeding of the son of man , Matt. 25. He shall s●y to the sheep on his right hand , Come ye blessed of my Father inherit the Kingdom ▪ But to the Goa●s on the left hand , depart from me ye cursed , and on that day your supposed coverings though of the imputed ( f ) righteousness of Christ , your high pretences , though to his death and sufferings ; your crying Lord , Lord , will not shelter you from the wrath of the Father , you being wholly altogether of the nature of those Goats on Christs left hand , though pretending to the Sheeps cloathing . Oh! hear with me a little to plead with you in tender compassion to your immortal souls , that you might be perswaded ; Yes , intreated to inquire a little into this matter , not satisfying your selves to say that you believe there is a Redemption ( g ) already purchased you in Christ , until through a living faith in your selves ( h ) you have a real evidence of your being particularly redeemed by experimental witnessing the living power * of the ( i ) Truth in your inward parts , which in words you outwardly profess , Consider the words of our Lord to Nicodemus , Except a man be born again ( k ) he cannot inherit the Kingdom of God , there lyeth an impossibility in this thing , he placeth not Goats , remaining such in their state , in the same place with Sheep ; there is a great gulf between these two : They are of two contrary natures ; Two opposite States and Kingdoms prepared for them . Therefore without being changed , without being in your minds renewed , translated out of darkness into sight , without dying to the old Nature of Sin , and rising in the new nature of Righteousness . And so Christ ( l ) formed within you , you cannot inherit this Kingdom , because without this real change wrought in some measure within you through the Operation of the Spirit of God within ( m ) there is only a dawbing of the old Sepulchre , while rotteness is ●till within , a talking of being justifyed through the Redemption already purchased in Christ , without wi●nessing the Life , Power , and Virtue of the thing it self within . ( n ) Therefore I do exhorts thee 〈…〉 Spirit in thy mind thou art subjected to , for as many as are led by the Spirit of God are the Sons of God ; and if any man have not the spirit of Christ , ●he is none of his : ●o that it will not be enough to say that Jesus Christ dyed for sinners , and that his righteousness is imputed to thee , as altogether from without thee : O remember the work of Regeneration is to be wrought within thee . R. G erroneously contradicting R. G. ( a ) All things pertaining to man● Redemption , were transacted in God-man ( Christ ) not in our persons , nor within us , but in his crucified body without us , before any good ( b ) wrought in us ; God having already wrought all things for us , in the body of Christ , as being our rightousness . p. 3 , 4. ( c ) He hath already subdued all things , finished transgression , & made an end of sin , abolished condemnation and death , and so hath for ever in himself compleated the work of Redemption , &c. with God for us . p. 4. ( d ) To bear my testimony to the Redemption and Rightousness already purchased in his crucified body for u● , the son buried our sins in his grave , all things are finished , sin , death and the flesh in the body of Christ , p. 5. 16. ( e ) It is a mystery of the Gospel , the believer to be pure and beautiful as in Christ , while weak in many things in himself ▪ in his body he hath a law of sin , but in the Lord he hath put it off , as he walks by sight he is in the Earth , in Labours , in Groaning , warfare , and Imperfections , &c. p. 16. ( f ) The Law , Sin , Death , charged upon his Crucified body he buried them in his Grave , thus abolished Sin out of the sight of God , p. 39. ( g ) Redemption , &c. already wrought , purchased in his Crucified body ( for us ) without us , p. 4. ( h ) The light in the Conscience is not able to reveal or give life , p. 11. ( h ) There is a Spirit in some that declares that we are Redeemed , Iustified , Saved , and made Righteous , and accepted with God by the work of the Spirit * of God wrought within us , p. 11. ( i ) What ever Spirit shall declare Christ now coming , or coming to within us , to Reconcile , to Attone , to Redeem us , &c. is no other than a Denier of Iesus our Saviour , notwithstanding its high pretences to light and power , and Spirit within , p. 15. 16. ( k ) But know thou , O Man , that that Doctrine how misterious soever in shew , that teacheth Redemption to be by Operation of the Spirit within us , and not by that alone * Operation of God in the man Christ Iesus is , it may be agreeable to mans reason , but a fearful co●tradiction to that blessed Mistery of Grace , p. 17. ( l ) Vnder this Mental Reservation , the seed , the light , the nature of the Dove in me , is he the Christ , &c. but is this a form of sound words , pag. 31. ( m ) Come down from the heights of your reason , to believe your Redemption already finished the law of sin and death already abolished , p. 3. 7. through what he did and suffered without you , without respect to any works wrought , or to be wrought ( n ) within you , by any light whatsoever . p. 42. ( o ) The work of Redemption is already 〈◊〉 at once in the Crucified b●dy without us , p. 21. 23. The Ope●●●ion of the Spirit of Christ within us 〈…〉 Redeem 〈◊〉 p. 23. Thus far R. G. hath shewn himself one while like a Quaker ( so called ) having gotten many of their words , another while like a Presbyterian , or Independant ▪ shewing his self-contradiction and instability . And what may the Reader think of him , but that he hath gathered and learned something from the Quakers , or out of their Books [ though he was never of us . ] However like a perverse Apostate he chiefly smites at them , in his enmity chiefly to the injury of his own Soul and Conscience , who for all his opposition , cannot wholly forget , and drive the Quakers principles out of his mind , but is forced to confess to the truth of them to his own confusion and overthrow ; And it 's remarkable that the most of his Pamphlet is confu●ed ; But where he acts the part of a Quaker , ( so called ) whom he further imitates in this wise , ( viz. ) R. G. Christ's Death and Sufferings , his Resurrection and Righteousness will not avail thee , thou remaining in thy self wholly unchanged , unsanctified by and through the operation of the Spirit of Christ within thee , whereby they may become of use to thee , Thou wast dead in Sins and Trespasses , and remains so still , thou wast a child of wrath as well as others , and thou art so still , &c. [ And in his 35 page he goes on thus , viz ] What will an Historical faith ●s of things altogether without , avail thee , while thou hast not the evidence within thy self , by a lively faith of thy being redeemed through the Redemption that is in him ? A ●●attering hypocritical extolling of Christ in his Offices , as King , Priest , and Prophet without thee , while thou deniest him in the exercise of these Offices within thee , by the Operation of his Spirit , &c. And this is thy own condition R. G. as appears by many passages in thy Book , contrary to what here thou hast confessed , as may plainly be seen in comparing thy contradictions before ; and who but one presumptious and impudent , would have appeared thus publick as thou h●●t done , to confute others ▪ ( and to undervalue and oppose the sufficiency of the Light , Power , and Operation of Christ within , as to Redemption , Salvation , and Justification , &c. ) with such a heap of darkness and confusion as thou hast vented , who yet otherwhiles art made to confess to the Operation of the Power and Spirit of Christ within , whose Light is set over the head of all thy Darkness , Deceipt and Enmity , and over all such Backs●iders as are in the same spirit of Enmity and Opposition with thee : such as R● . Cobbet , Elizabeth Atkins ( and Rob. Rich , who is of a Ranting Principle ) [ to whom we may add Muggleton , or his railing against us ; ] who have spread abroad their confused malitious P●mphlets , with their lies and slanders against us , wherein they do but gratifie malitious spirits , Apostates , and Ranters . And seeing that Michael Stantcliff ( who came some years amongst us , professing the Truth with us , and owning the light within , and to some yet doth formally seem as if he were a Quaker , which appea●ance no doubt he hath found to make for his Interest , ) yet is turned into so much dimness , darkness , and enmity again●● the People called Quakers , as to opprove of this Rob. Go●don his Pamphlet ( ●iled , A Testimony to the true Saviour ) as being an Ingenious clear Piece , and that which we could never get through , &c. As also , to help to convey or spread them abroad ( against those that Preach the true light that enlighten● every man that cometh into the world to be Christ , &c. ) R. G ▪ intending chiefly the people called Quakers , against whom he hath insinuated divers forgeries and slanders ; Wherefore we say to thee M. Stantcliff , be ashamed , and repent of thy approving and countenancing such a bundle of Confusion against the truth , and ( against an innocent People whom thou once own●d●t ) remember from whence thou art fallen , and how thou persistest in enmity and prejudice against Truth and us , least the Lord cut thee off , and thou end thy days in trouble and anguish ; we have desired and sought thy good , though thou hast rewarded us evil for good : And now we wish thy Repentance , and pray the Lord forgive thee , that thou mayest not end thy days , and perish in thy Perverseness and gain-saying . Here follows a brief account of some places of Scripture sent to Robert Gordon by Gawin Longworth : R. G. his Answer to them . Ioh. 1. ( from 1. verse forward ) in the beginning was the Word . 12. chap. ver . 46 ▪ I am come a light into the world . 15. chap. ver . 5. I am the vine , ye are the branches . Rom. 8. 10. If Christ be in you , &c. 1. Cor. 1. 24. Christ the power of God , and the wisdom of God. 2. Cor. 13. 3● ▪ Seeing you seek experience of Christ speaking in me . Tit●● 2. 14. Who gave himself for us that he might redeem us from all iniquity , &c. 1. Ioh. 5. 12. He that hath the Son hath life . Chap. 4. v●r . 4. Greater is h● that is in you , then he that is in the world . Robert Gordons Answer to these Scriptures , viz. I Have considered the Scriptures thou mentioned , and I find that in none of them it is testified who the true Christ our only Saviour is ; but what he is through the operations of his spirit in Believers , called therefore the Anointing within , or Christ within , but these operations of his spirit within are no where in Scripture called the Lord's Christ our only Saviour . And if thou own no other Mediator , Christ or Saviour , then what is described in these Scriptures thou mentions ; then necessarily thou disowns the Lord Iesus Christ of Nazareth , a man approved of God , &c. Thus far R. G. telling us of the writings of that enlightned man , Iacob Behm . Observe . Here the ●enour and tendency of R. G's . Answer , how Antichristian it is ; he appears here plainly as owning another Mediator , Christ or Saviour , then that Christ that said , I am come a light into the world , I am the vine , &c. ( and we ask , was not he Jesus of Nazareth ? ) and of whom it is testified in Scripture , Christ in you , Christ the power and wisdom of God. He that hath the Son hath life , who gave himself for us , that he might redeem us from all iniquity , &c. But R. G. doth not own this Christ to be the Lord 's Christ , or Jesus Christ of Nazareth , but he must have some other Christ then this Christ , that is described in those Scriptures before ( but dare he say that Iacob Behm . owns his doctrine herein ? ) for this Christ who is the Word , the Light , the Christ in Believers , the power and wisdom of God , speaking in Sain●s . R. G. deems but as operations of the Spirit , and not Christ the Operator , Saviour or Redeemer ; wherein he is greatly mistaken , and has out-run himself besides any right aim : For Christ , as the Word , the ●rue Light , the power and wisdom of God , the Redeemer from all iniquity , and as in his Saints , the giver of life and victory over the world , &c. He is the true Operator of God , and the Author of Faith , the worker out of Sin , the Saviour and Redeemer from iniquity ( and so an Operator as such ) he is given for a leader , for light , life , and salvation to all that believe in his light , which will shine , live , prevail , and prosper against all the darkness , dark spirits , and enmity which oppose it . Something further added . HEreby it may appear , and be very obvious to every impartial Reader , how disingeniously , injuriously ; and falsly this R. Gordon hath dealt by us called Quakers , whom he chiefly smi●es at ( chiefly for our so much owning and preaching the true light that enlightens every man ) having , in many things he hath writ , neither given a true account of our principle , nor stated our words , nor the Authors , nor cited our Books or Pages , that it might be seen how he hath wronged us worse then many of the Priests have done , insinuating several falshoods against us , which were never our principles , and then making war against them , and drawing false inferences and consequences upon us , which have neither natural dependence , nor any relation to our principles ; as may be seen at large in his bundle of impertinencies and confusion . And whereas R. G. several times confesseth Christ and his spirit to be within us , revealing and evidencing within us , what God hath wrought for us in the body of Christ , as that love God commended to us in his Son , through his suffering and death , according to his 1. 4. and 23. pages . Now mark herein he hath in some degree assented to the truth of our principle , though to his own confusion ; for that it follows , that our preaching Christ and his Spirit in the true Believers , doth not oppose nor make void his sufferings without , but evidence and make known the benefit and living effects thereof within , and bring both into the fellowship of Christs suffering , and to a conformity unto his death . But this R. G. in contradiction to himself , like a malitious injurious person , insinuates ●gainst us the dividing and opposing Gospel truths one to another , and a denying the mystery of God in the flesh of Christ , as a matter of any necessity to redemption , reconciliation , &c. falsly adding these words , viz. R●ck●ing to accomplish this in their own bodies each for himself , through obedience to the law or light in his conscience , &c. pag. 5. This is a false conclusion put upon us , and contrary to what this man hath confessed before : For it s not of our selves , but God that works in us to will and to do by his spirit and power , which evidenceth and revealeth in us life and salvation , by Jesus Chri●t , who is our Saviour and Redeemer , and by him and in him hath God appeared to reconcile us to himself , who hath wrought all our works in us , Isa. 26. 12. and to this we testifie in his Son ( who is made unto us wisdom , righteousness , sanctification and redemption ) and against all such dark spirits and opposers of his light and work within , as this our Opposer is , who saith that God man in his crucified body without us , and before any good wrought in us , hath already subdued all things , finished transgression , made an end of sin , abolished condemnation and death , hath for ever as our head in himself compleated the work of redemption , reconciliation with God for us , &c. God having already finished , wrought and accomplished all things for us in the body of Christ , pag. 3 , 4 , 5 , 9 , 12 , 13. And further he adds , pag. 26. v●z . having already vanquished in his crucified body , and buried in his grave sin and death , and all the powers that were against us : But in contradiction to h●s asserting all these things as wrought in his body , he layes it otherwhiles upon purchase , as redemption , reconciliation , righteousness , &c. being already purchased for us in his crucified body without you , without respect to any works wrought , or to be wrought within you by any light whatsoever . Thus far R. G. pag. 4 , 5 , 9 , 23 , 42. But to go round again in contradiction to this , of all this being wrought , accomplished , and purchased without in his crucified body without respect to his light and work within , R. G. confesseth and tells us of God working all things in us by Christ , the mystery of Christ within , and the operations of his spirit working all their works in them , p. 4 , 5. From whence it then follows , that all is not wrought and accomplished without them , nor ought the work or light of Christ within thus to be disrespected as this man most blindly doth ; neither is mens sin and death either vanquished or buried in the grave with Christs body without ; for sin and death reigns in and over all men till they be quickned and renewed by the spirit of Christ within , and raised up out of sins and trespasses , : and in this sense we own true beleevers and sanctified ones to be purchased unto God , and hereby an everlasting inheritance obtained or purchased , and that God hath purchased his Church with his own blood , Act. 20. 28. And that such as were a chosen or purchased people or generation , were a royal Priesthood , a holy Nation , a peculiar People to shew forth the praise of him who had called them out of darkness into his marvellous light , 1 Pet. 2. 9. So such did not 〈◊〉 and oppose the light within , nor disrespect its work within as to the purchasing and redeeming man to God ; as this blind Opposer hath done , whose confusion runs after this manner , viz. all things are already wrought and compleated for us in the crucified body without ( nay ) God works all things in us by Christ the mystery , the operations of the spirit of God works all their works in them : See here how inconsistent this mans work is , and how he hath broke the neck of his own cause . But for whom doth R. G. reckon ? hath this God-man ( as he calls him ) or God and Christ ( in union ) wrought and compleated , or purchased all , as redemption , salvation , righteousness , &c. was it for all or but for a few ? See his Answer . R. G. pag. 13. For the sins of the whole world past , present ▪ and to come , &c. A large confession and latitude to the world , indulging them in sins to come , as the sin-pleasing professions are wont to do , and further to hearten them on therein all their dayes , he reckoneth God doth not see their sin in them , pag. 39. And surely they cannot be hindred of salvation for all this , nor it in justice be detained from them , because it s so dearly purchased and paid for , and wrought wit● God , by his Son , when no good is wrought in man ( if you believe R. G. ) which doctrine tends to make a merry world in their sins ( and not to regard the work of God within ) as it hath made many hypocrits , and many such merry also over God's witness or light in them , which would have wrought good in them , had they own'd it to have wrought evil out of them . But seeing R. G. hath run into the Priests and Professors doctrine , in his confused way and method , maintaining their principle of satisfaction and imputation , opposing the light and work of Christ or the spirit within as to justification , redemption , or salvation within . Let 's first inquire how he states this satisfaction ( or work that he thinks was wrought with God by the man Christ , but not in man ) R. G. God said to Adam , in the day thou eatest thereof thou shalt dye , and because he is God it could not be revoked , the justice of God must stand firm in the execution of this sentence , he is just and righteous as well as l●ving , justice to be answered to the full ; who could break thorough this stir'd up wrath ? who could have answered the requirings of love , and fulfil the requirings of wrath that would hold man captive in death , and yet satisfie both ? Not its light and power in the man Christ , or the light enlightning every man that comes into the world , not the word alone , but Iesus Christ partaking of our flesh and blood , as being the Son of the Virgin Mary , pag. 19 , 20. Note his errour in denying the light to be Christ , and so opposing Christs Divinity . Let the impartial Reader judge of this man's confusion and ignorance herein , in these his distinctions about God and Christ , and between Christ and the light and power within , not owning the light that enlightens every man to be Christ , or the Son of God contrary to Scripture ; whereas the light that enlightens every man , is that eternal word that made all things , which to say , this cannot answer or satisfie love and wrath , is a blasphemous opposing the omnipotency and power of God , as if he could not satisfie himself in either , and his sl●ghting and debasing the divine light , and power of Christ in man , and so undervaluing God , as if he were no Saviour , especially while this man thinks God was so displeased , and his wrath so stirred up , that it would hold man captive in death , unless Christ as the Son of Mary , should satisfie and answer this wrath , and undergo this death , another while ( in contradiction ) it was as God man that he satisfied , &c. which if he take it to be an eternal death or wrath , that was threatned on man for disobedience , I ask if Christ did undergo that either as God or as man , or as both ? and dare any say plainly that God executed wrath and revenge from himself upon his innocent Son , or take vengeance upon the Son of his love , or could that be an answering of divine Justice , so to take vengeance on the innocent , and let the guilty go free , with their sins past , present and to come ; and then , if all be if all be thus wrought and purchased of God by Christ , paid and satisfied for in his crucified body : and that for the ●ins of the whole world , and in their stead , and that for their sins past , present and to come : then how can God in justice execute wrath or revenge on any for sin , if his innocent Son hath undergone it and satisfied it all , and that for all men , for sins past , present , and to come : And then what manifest contradiction is it for this man to confess to his intercession , his ever living to make intercession for them that come to God by him ( though this we own ) But how doth this agree with the doctrine of such a rigid or severe satisfaction and payment as before implied ? For if the Son endured the Fathers wrath to the full , and thereby stop● it ( for Priests call it vindictive Justice ) doth not this ●ender God to be more severe than his Son ; yea , and unjust also : As if a Creditor should keep or leave the Debtor in prison , and alwaies be interceded to , either for his deliverance or forgiveness , when his Surety hath paid and satisfied to the utmost farthing that could in the rigour of the law be exacted upon the Debtor ; which much less can be either mercy , forgiveness , or remission : But if it be granted that forgiveness of sins must be asked at God's hand for Christs sake , and that man must repent and be converted , that his sins may be forgiven and blotted out , and that he may be under God's terms , and under an obligation to believe , obey and follow the spirit of Christ within , in its inward operations and teachings ; then this confutes this man and all such carnal professors : For all is not done without , nor● man absolved or discharged in the Court of Heaven ( as Priests use to say ) either from the guilt or punishment of sins past , present and to come , seeing that all judgment is committed to the Son , and men are not acquitted , by his sufferings without , either from the obligation or obedience of his law within , which is that of the spirit or new covenant which is inward , but are liable to the censure and judgment thereof , if they disobey it , and walk contrary to the spirit of truth within , wherein we are not without the law to God , but under the law to Christ. And God is not satisfied with men in their sins , his wrath being revealed from heaven against all unrighteousness of men , how ever they may imagine Christ to have satisfied is in their stead , and removed it out of God's sight . And further , as to that death that came over Adam in that day he transgressed , it was not the sentence of eternal wrath and destruction , given and fulfilled by God , but a death from that innocent life and communion which he had with God before , as the fruit of his transgression which God foretold , and threatned them with before , not as from an obligation upon God presently to take full revenge on man , or to cut him off for ever the same day he transgressed ; for that he did not , neither was his divine justice such an obligation upon him as to limit him from shewing mercy or forgiveness ( on repentance ) and salvation without such a rigid payment or severe kind of satisfaction as is supposed ; for he said I am a just God , and Saviour , and besides me there is no Saviour : and in his mercy and love to lost man in general , he both promised and gave a seed to bruise the Serpents head , and to be a ransom , attonement , and most acceptable and satisfactory sacrifice as a Lamb without spot to God , not as the subject of wrath or vindictive Justice , but as a sweet smelling sacrifice to God , and propitiation for mankind , and to be a living example through all , not only to end the law and sacrifices without , but also to bring the true believer through , and beyond the ministration of death , condemnation and wrath within , into peace and union with G●d , who out of his infinite love , sent his Son to save man from sin and death , whose suffering , sacrifice , mediation , in●ercession and offices ( with the blessed effects thereof within ) we own and confess according to the Scriptures of truth , as inwardly revealed and evidenced by the spirit , which we do not admit , either o● sins past to be unrepented of , nor of sins present to be committed , nor sin ●o come to be persisted in , however this , or other Opposers and Prof●ssors do sooth and flatter themselves therein , under their traditional notion , of a satisfaction , and imputation without them , p. 16. ( as after R Gs. q●estions ) How can there be redemption , where conscience ●hargeth of sin , is it not against reason to believe redemption in another for us while sin is within ? To this he thus answers ; To this spirit , I say , who art thou that thus a●gues with God ? Which indeed is no answer nor proof , but a meer s●lly begging of the question , nor any demonstration that such a belief , that is both contrary to conscience and the conviction of the light therein , is either true or right in the ground of it , whereby any are thus credulous either of their being redeemed , saved or j●stified wi●hout them , whilst they lie under the guilt and imputation of sin in their own consciences , sin being then their burden and bondage , which is contrary to a redeemed and justified state ; but such a blind and dead faith , and conceit of redemption and justification , as this man hath appeared in , hypocritical Professors are w●nt to sooth up themselves withal in their sins . And R. G. further adds , p. 1● . viz. Indeed it is a mystery of the Gospel that man's r●ason cannot comprehend , the believer to be pure and beautiful as in Christ his head , while weak in many things in himself , in his body 〈◊〉 ●ath a law of sin , but in the Lord he hath put it off ; as he walks by ●ight he is in the earth , in labors , ingroanings , warefare and imperfections ; but as he walks by faith he is in Christ , walking in rest , in victory and perfection , these ●r● paradoxes reason cannot fathom . Answ●● This man thinks hee 's gotten beyond reason in his parado●es , which indeed do appear so contradictory , confused and unreasonable , that every rational man may see his darkness herein , to conclude the believer in war●ar● , and imperfections in the body , with a law of sin , while pure , beautiful , walking in rest , in victory and perfection in Christ his head , which is all one , as to say he i● in Christ ; and out of Christ , pure and impure , perfect and imperfect , at the same instant , or ( as the hypocritical Priests and Professors have said ) that men are imputatively righteous , and justified , while inherently and actually sinful and unjust : and yet for all this R. G. makes account in pag. 39. that the law , sin and death are so charged on Christs crucified body , that sin is purged away out of the sight of God ; while yet he does not believe , h●s people act●●lly ●reed from it , which is corrupt Antinamionisme , but these and such like paradoxes ●e cannot own , as either reason or truth : For how is Christ the Believers and Saints head , or they perfect in him , if they be imperfect or impure in the body ? are they not members of Christ ? and is not their faith their victory over sin and death ? And is it no ▪ perfection they have wa●ted and travelled , to be ●e●ewed into the image of the heavenly ? Where 's the new birth , new creature , perfect on , righteousness and true holiness , so much preached , and testified of , by the holy men of God in the Scriptures of truth ? if men must be reckoned pure , and perfect , and in Christ when yet they are not washed from their fi●thiness , in which state many are , when yet they conceit that God counts them pure and j●stified : Bu● he that j●●t fieth the wicked , and he that condemneth the just they both are abo●ination before the Lord. R. G. We find thou hast no● brought forth any new thing as to matter or substance , in these matters , but art p●●nged in the old dark stuff of Priests and Professors , who have writ against us , though thou art more confused , and appearest more malitious against us then many of them ●however thou pretendest love and bowels ▪ p. 40 which cannot hide thy dissimulation and enmity ; and thou hast not methodized nor worded their principles so well as many of them , thou being confounded and mangled between truth and their corrupt traditional principles , which we perceive thou dost not see the bottom and tendency of , however ▪ thou thinkest thou art wise , but the devil hath blinded thee with prejudice and conceit , as he hath all that take thy part , and spread thy books , or else thou durst never have brought such a piece of folly , falshood , and mixt mangled stuff to publick view , as thou hast done , who also to shew thy ignorance of redemption thou usest these words , viz ▪ The operation of the spirit of Christ within us , not to redee●us , p. 23. and Christ came into us by , the ministration of the spirit not to redeem us , pag. 38. Answ. This is contrary to the testimonies of both Prophets and Apostles , who witnessed the redemption of their souls , from under the bondage and power of sin and death , so from the hand of the enemy , Psa. 107. 2. David said , draw nigh unto my soul , and redeem it ; ps . 69 ▪ ●8 . So he did not put redemption afar off ; for the God of Israel was near , whom the people owned for their Saviour and Redeemer from all in●quity , Ps. 130. 7 , 8. And as the Apostle exhorted , grieve not the holy spirit of God , whereby ye are sealed uno the day of redempt on , Eph. 4. 30. So that there was a day of redemption to be expected , unto which they were sealed by the holy spirit ; which redemption was a freedom , recovery or purchase from all iniquity ( which could not be effected without the operation of the spirit of Christ within , who gave himself for us , that he might redeem us from all inquity , Titus 2. 14. But this R. G. would impose on people a faith concerning redemption , reconciliation , and justification , as all being finished , wrought or purchased without them , without respect to any works wrought or to be wrought within them , by any light whatsoever , p. 42. See , Reader , how erroneously he hath excluded the work of God and Christ from within , as to the ransoming or freeing of man from sin , and making him righteous , and so bringing him into unity , peace , favour and friendship with God , which is the true sense of redemption , justification and reconciliation , which are not effected , nor obtained without the operation of the spirit of holiness within ( though Christs testimony , suffering and example without had a tendency thereto ) 1 Cor. 6. 11. For it was by the spirit of God , that the Saints were both washed , sanctified and justified , how ever tke Devil and his Agents endeavour to exclude , and invalidate the inward operations of God , Christ , or his Spirit . G. W. Errata . Page 1. l. 37. ' for consider read crucifie . p. 4. for 1. r. 4. l. 6. for enl●ghtening , r. enlighteneth . p. 12. l. 27 for any , and. p. 14. l. 1. for is this , r. is not this , &c. p. 15. l. 38. for no r. not . p. 16. l. 12. for spent , r. shut . p. 17. l. 39. for hint , r. limit . p. 18. l. 1 , for many r. man. Second part . p. 2. l. 30. for counted . r. committed . p. 8. l. 7. r. Christ now come , dele to . p. 12. l. 2 , for Longworth r. Lawrie . 
A47159	----	More divisions amongst the Quakers as appears by the following books of their own writing, viz. I. The Christian faith of New-England Quakers condemn'd by a meeting of Pensilvanian Quakers. II. The false judgment of a yearly meeting of Quakers in Maryland, condemn'd by George Keith, Thomas Budd, &c. all Quakers : to which is added, A discovery of this mystery of iniquity / by George Keith. Keith, George, 1639?-1716. 1693 Approx. 68 KB of XML-encoded text transcribed from 13 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47159 Wing K182 ESTC R14234 12937417 ocm 12937417 95817 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47159) Transcribed from: (Early English Books Online ; image set 95817) Images scanned from microfilm: (Early English books, 1641-1700 ; 717:16) More divisions amongst the Quakers as appears by the following books of their own writing, viz. I. The Christian faith of New-England Quakers condemn'd by a meeting of Pensilvanian Quakers. II. The false judgment of a yearly meeting of Quakers in Maryland, condemn'd by George Keith, Thomas Budd, &c. all Quakers : to which is added, A discovery of this mystery of iniquity / by George Keith. Keith, George, 1639?-1716. Budd, Thomas, 1648-1699. [2], 22 p. First printed beyond sea, and now re-printed, and are to be sold by Richard Baldwin ..., [London] : 1693. Advertisement: p. 22. Reproduction of original in Huntington Library. 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Society of Friends -- Controversial literature. 2005-05 TCP Assigned for keying and markup 2005-08 SPi Global Keyed and coded from ProQuest page images 2005-09 Mona Logarbo Sampled and proofread 2005-09 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion MORE DIVISIONS AMONGST THE QUAKERS : As appears by the following Books of their own Writing . VIZ. I. The Christian Faith of New-England Quakers condemn'd by a Meeting of Pensilvanian Quakers . II. The false Judgment of a yearly Meeting of Quakers in Maryland , condemn'd by George Keith , Thomas Budd , &c. all Quakers . To which is added , A Discovery of this Mystery of Iniquity , By GEORGE KEITH . First Printed beyond Sea , and now Re-printed , and are to be Sold by Richard Baldwin near the Oxford-Arms in Warwick-Lane . 1693. The Christian Faith of the People called Quakers in Rhode-Island in New-England , vindicated from the Calumnies of Christian Lodowick , that formerly was of that Profession , but is lately fall'n therefrom . WHereas Christian Lodowick hath given forth several Papers Challenging all these belonging to Newport Meeting , who speak in the Meetings of the People called Quakers , and that within these few days past he hath renewed his Challenge , accusing the Foundation of their Gospel , Faith , Doctrine and Religion , to be unscriptural , false and naught , shaken and sandy , and challenging them to appoint one of their number to dispute with him . These are to give notice to all sober People and Neighbours , that these so challenged by him , having taken his Challenge into consideration , and finding many things in it falsly and perversly stated , which they could not own ( so stated by him ) to be the Foundation of their Faith , &c. did meet with him at the House of Walter Clark in Newport in Rhode-Island , the 18th of the 4th Month , 1691 ▪ in order to have things fairly stated , that if any did dispute with him , they might know before hand what he was to dispute against ; but they could not procure him to allow of this : but after that some of the things , charged by him in his Papers began to be discoursed of , in order to a fair and right stating of them , he would not hear of it , but went away . And whereas divers of us challenged by him , declared sincerely before many People there assembled on the said day , their sincere Faith as concerning the Lord Jesus Christ of Nazareth , and what the holy Scriptures testifie of him , yet he did continue to accuse them still , as denying the true Christ ; alledging , They had another sence than the Scripture words did bear , and that his sence was true , but their sence was false , appealing to their Consciences whether it was not so ? Thus making himself Judge over our secret thoughts , as having a secret sence in our thoughts of Scripture words , contrary to the true sence of them , tho' we have not given him , or any other , occasion to judge so rashly and uncharitably of us ; and our Consciences bear us witness , in the sight of God , that we do sincerely believe and think as we speak , when we say , according to the holy Scripture , That Jesus of Nazareth is the true Christ of God , and the only true Saviour , and there is no other Name given under Heaven whereby men must be saved ; and that this same Jesus was in fulness of time born of the Virgin , called Mary , being conceived of the Holy Ghost , who died for our sins , and rose again for our Justification ; and by his death on the Tree of the Cross , was a most acceptable Offering and Sacrifice to God for the sins of the whole world , having tasted death for every man , and given himself a Ransom for all . And we believe that Christ was God manifest in the Flesh , even in the Body of Flesh in which he did suffer death on the Cross , and that the fulness of the Godhead dwelt bodily in him , and doth still dwell bodily in him , and that of his fulness we all receive , and grace for grace . And we also believe , according to holy Scripture , that Christ's Body that was crucified on the Tree of the Cross , was raised again on the third day , and after forty days did ascend into Heaven in the sight of the Disciples , and who is exalted at the right hand of God , and ever liveth to make Intercession for us , and that Christ hath his Body in Heaven a most glorious Body , not changed in Being or Substance , but in condition and manner of Being ; and that Christ is true and perfect God , and true and perfect Man , the Son of God , begotten of God from everlasting , glorified with the Father before the World began , and also begotten of God in the Womb of the Virgin , called Mary , and born of her in the fulness of time , the Son of Abraham , the Son of David , who took not on him the Nature of Angels , but the Seed of Abraham , and which he still hath ; and that Christ , as Man , hath both Soul and Body , and his Manhood is most excellently and wonderfully united with his Godhead , yet his Manhood is not his Godhead , nor is his Body that he had of the Virgin , and now hath in Heaven , his Godhead , but the Temple of it , as Christ called his Body the Temple , and is the Garment or Cloathing wherewith the Eternal Word did clothe himself , who is that new and living Way that he hath consecrated for us , through the Vail , that is to say , his Flesh . And we believe , That God the Father hath appointed the Man Christ Jesus to be the Judge of the Quick and the Dead , and that he is to come to judge all Mankind , and that his coming so to Judge all Mankind with the great and last Judgment is at the end of the world , the which End of the world we do believe is not come , either within us or without us , as he doth falsly charge ; for the End of the world , as the Scripture declareth , it is the End of the Ages or Times of this World ; for the Times and Ages of this world shall have an End ; and God hath appointed a Day wherein he will judge the world in righteousness by that Man Christ Jesus , whom he hath ordained ; but of that day and hour knoweth no Man , as Christ hath declared , that all might be watchful . And because , according to Scripture Testimony , we do faithfully believe , that Christ hath also inwardly and spiritually appeared in the Hearts of men , and that all true Christians do believe and own his inward Appearance and Revelation in them , as he is the Word , Light , and Life in them , in various measures and degrees of Divine Revelation , and that he is the true Light that lighteth every man that cometh into the World , and that we testifie that all should turn to his Light in them , that convinceth of sin , and should believe in it , and obey and follow it , and that all who so do , will be led in due time to believe in him in whom the Fulness is , and to receive the benefit of Christ's Death and Resurrection in the outward ; therefore hath this Accuser joyned with Thomas Hicks a Baptist Teacher at London , and John Faldo an Independant Teacher , and divers others to accuse us , as Denying the true Christ , because we believe and confess to Christ's Inward Coming and Appearance , were to deny his Outward , or to hold forth two Christs , which is but their great Ignorance and Unbelief , and no just Consequence of our Principle ; for the true Christ of God is One , and the true Christians Faith receiveth and imbraceth him whole and undivided , and owneth his inward and outward Coming , who , as he did come without us in a state of Humiliation to suffer , and is risen and ascended into Heaven , so he will come again without us to Judge the Quick and the Dead , and all Mankind shall stand before him , the Sheep on his right Hand , and the Goats on his left . And there shall be a Resurrection of the Body , both of the Just and unjust , that is not attained already or immediately after Death , but it is to be attained unto in the Time appointed of God , called The Day of Judgment . And seeing our Friends in England have fully answered to all these false Accusations of Thomas Hicks and John Faldo , with whom Christian Lodowick hath joyned , we refer to their Answers , for the further Satisfaction of them who desire to have it . And it is falsly charged upon us by Christian Lodowick in his Papers , That according to our Principle , all honest and conscientious Heathens or Gentiles , who have not the Knowledge and Faith of Christ crucified outwardly , and risen again , &c. and Jews and Mahometans are in Christ as well as we , and true Christians , Believers , &c. Nor doth this follow by any just Consequence from our Principles ; for though we do affirm , That all conscientious and honest Gentiles , such as Cornelius was before the Faith of Christ was preached to him , have some measure of Light , from Christ , to enlighten them , and are under some Administration of the Spirit , yet it is but the first Ministration , until the knowledge and Faith of Christ , as he died for our sins , and rose again , &c. be spiritually received ; and such who have the true and saving Knowledge and Faith of Christ , as he died and rose again without them , spiritually receiving it by the Light and Spirit of Christ in them , and wrought in them by that mighty Power that raised Jesus our Lord from the dead , and which conformeth them to Christ , in the like Vertues of Love , Patience , Humility , Resignation , &c. so as to love Enemies , are only Christians , and Sons of God , of the Free-woman , having received the Spirit of Adoption , whereby they cry Abba , Father ; but who have not this Faith of Christ crucified and raised again outwardly , spiritually received and wrought in them by the Spirit of Christ , whether they have or have not heard Christ outwardly preached unto them , are at best ( however just and conscientious to the just Principle of God in them ) not under the second and more peculiar Ministration of God's Spirit , that maketh Men worthy to be esteemed Christians , but are only under the first , and such are held under the Custody or Safeguard of the Law , shut up unto the Faith that is afterwards to be revealed , as Paul hath declared , Gal. 3.23 . and the state they are in under this first Ministration , is to them as the City of Refuge was to the Man-slayer under the Law , and whereof it was a Tipe : And this first Ministration of the Law and Light in them , ( that answereth to Moses and the Prophets and to John , who are faithful and conscientious under it ) prepareth them to receive the Knowledge and Faith of Christ crucified and raised again , and fitteth them for the second Ministration of the Spirit , that bringeth them to witness the Spirit of Adoption , and the Anointing that maketh them true Christians , and conformeth them to Christ in the like Vertues , so as to love Enemies , and lay down the Life for Enemies , which is more than meer honest conscientious Gentiles , who have not the Faith of Christ crucified and raised again , can do . And whereas the said Christian Lodowick doth further accuse us , That what we say we know of the Scriptures , we should have known , if it had never been writ , according to our Principle . This is falsly charged upon us , as many other things in his Papers ; for though we believe and say , that some things declared in Scripture , we should have known , if they had not been writ , as that there is a God , the Creator and Lord of Heaven and Earth , that requireth us and all men , by his Law and Light in us ▪ to live soberly and righteously , and to fear , love and worship him , and divers other general things , of great use and service to men , according to Paul's Doctrine ; For the invisible things of God , even his eternal Power and Godhead are clearly seen , being understood by the things that are made , so that they are without excuse ; for what is to be known of God is manifest in them ; yet the peculiar Doctrines and Mysteries of the Christian Faith , as that Christ should be born of a Virgin , die for our sins , and rise again , and that he is both God and Man , and many other the like peculiar Mysteries of the Christian Faith , we do acknowledge , and have always acknowledged , That the Doctrine of the holy Scriptures , as outwardly preached to us by holy Men , or as read by us in the holy Scriptures , or having outwardly heard these things , have been instrumental , by and together with the immediate working of the Spirit of God , to beget in us the Knowledge and Faith of them , and we desire to bless God for the benefit of the holy Scriptures given us , being able to make us wise unto Salvation , through Faith in Christ Jesus ; but that we prefer the Spirit to the Letter , we are not ashamed to own before all men , and that God and Christ and the Spirit , whom they testifie of , are above the Scriptures , and greater than they , we do freely acknowledge ; for all outward Testimonies , Means , Instruments and Helps , such as the holy Scriptures , and all outward Preaching , and Men , and Books , are but Servants to God and Christ , but God and Christ are Lord , and Master , and King over all , to whom be Glory and Honour forever and ever . And as to the final state of all honest and conscientious Gentiles , who have not had Christ outwardly preached unto them either by the Ministry of Men or the holy Scriptures , it sufficeth us to believe that God is not wanting to them , and it is one God , who is the God both of Christians and Gentiles , and who shall justifie the Circumcision by Faith , and the Uncircumcision through Faith , Rom. 3.30 . and it is no greater , nor other difficulty to understand how honest and conscientious Gentiles can be saved by Christ Jesus of Nazareth , than how Infants , and deaf and dumb Persons , so born , can be saved , which our Adversaries generally acknowledge , and therefore they can have no advantage against us in that respect . Edward Thurstan . Henry Bull. Anne Bull. Thomas Cornwall . Thomas Roadman . George Keith . Ebenezer Slocum . Joseph Nicholson . Daniel Gould . Jacob Mott. Walter Clark. Rob Hutchins . John Easton . Note , The foregoing Christian Faith of the Quakers in Rhode-Island was so disliked by G. Keith's Adversaries in Pensilvania , that they call'd a Meeting on purpose to pass Judgment against the Publishing of it , and William Bradford for printing it , &c. See The Plea , &c. p. 21. False Judgments Reprehended : AND , A Just Reproof to THO. EVERNDON , And his Associates and Fellow-Travellers . For the false and rash Judgment T. E. gave against G. K. and his Faithful Friends and Brethren , at the Publick Meeting at Philadelphia , the 27th of the tenth Month , 1692. And also for their bringing with them their Paquet of Letters ( Saul - like to Damascus ) containing the false Judgment of a Faction of of Men , calling themselves the Yearly-Meeting at Tredaven in Maryland , the fourth of the eighth Month , 92. And another false Judgment contained in another Letter from William Richardson : All which will return upon their own Heads . IT is greatly worth the noticing , That these men who call themselves the Yearly Meeting at Tredaven in Maryland , met the 4th of the 8th Month , 1692. have most rashly and unchristianly , contrary to all Gospel-Order , condemned G.K. and his Friends , as appears by their Paper signed by Thomas Everndon , Rich. Johns , Richard Harrison , John Pitt , W. Dixon , Ja. Ridley , and several others , without at all hearing of him , or sending any of their Brethren to enquire into the truth of things , or true cause and ground of the Separation here , and such other things as they lay to his charge . And whereas they say in their Letter , That he accuseth his Brethren , and renders them to the World as a People not fit to hold Communion with ; and that there are more damnable Heresies and Errors cloaked amongst the Quakers there ( viz. in Pensilvania ) than in any Protestant Society in Christendom . Answ . O the gross partiality and injustice of these men ! when was it that G.K. published this to the World , viz. That they cloaked more damnable Heresies and Errors here , than in any Protestant Society in Christendom ? Was it not in answer to the 28 false Judges , that had published in the face of the World their false Judgment against him , in which they publish these words , and not G. Keith , for he spoke them in a private Meeting at a private House in Burlington , where about 20 men called Ministers were met ; and had they been wise they would not have so publickly accused G.K. for them in their said Paper , which though they did not print , yet caused it to be read at monthly and quarterly Meetings , and at other Meetings on First-days and Week-days , where many that did not profess to be Quakers were present , whereby it was noised all about ; and G.K. was publickly opposed and interrupted in his Testimony in most places , and when he prayed in Meetings , many kept on their Hats , and all because of this Paper of false Judgment against him by the 28 , and it is but a circumstance whether a thing be printed or not , seeing they published it all over the Country , and sent it to most parts in America , where there is of the People called Quakers , before G.K. published it in print ; so they were the Publishers of it , and not G.K. And this is sufficient to discover their Partiality and Injustice in this particular , which is the principal thing they pretend to have against him . Again , whereas they blame him for Separating from Friends and Brethren : By this it plainly appeareth that they own such to be their Brethren , who are guilty of denying and opposing Faith in the Man Christ without us , which these here have done . And for the Separation which our Opposers first made , and were the cause of , we are well warranted by the holy Scripture , that saith , Come out from among them , and be ye separate ; Be ye not unequally yoked with unbelievers ; what fellowship hath a Believer with an Infidel ? and such indeed are all them who have not Faith in the Man Christ without them , as in Christ in them , as these our Opposers have not , who set up the Light within to be sufficient without any thing else , as their Judgment against him plainly expresseth , so excluding the Man Christ Jesus without us from having any part in our Salvation . Again they tell G. K. That if any of them had been guilty of these things , he ought to have laboured their Recovery in Love and in the Spirit of Meekness . Answ . And so he did for above a year , with much love and patience , and met with great contradiction , hatred , and reviling Language from them for his pains : and he did bear and suffer so long , that he could not with peace of Conscience suffer it any longer , and brought the matter of Difference orderly from one Meeting to another , but there was no Remedy . And whereas they say , He ought to have stated the Difference and sent it to London : He did write to G. Whitehead and Friends at London , and had their answer , approving his Doctrine , before he printed any thing , and yet this prevailed nothing . But G. K. did not write to them as having any uncertainty or doubt in himself of the truth of the Doctrine asserted by him , nor was he free to submit so great a matter of Faith and Conscience , by way of absolute submission , to any man or number of men , as Whether Christ without us was to be believed in , as well as Christ within us , as necessary to our Salvation ? for things of that nature are not to be submitted , by way of absolute submission to the best of men , it contradicteth our ancient Principle , viz. That the Spirit in each particular is the Rule of Faith and Doctrine . But G. K. did never refuse to appeal or submit to the Spirit of Truth in any of his faithful Friends in old England , or any where else , but proffered it , and was refused , not doubting their unity with him in this weighty matter , but because it is so unquestionable a Truth among Christians , That Christ without is as necessary to be believed in for our Salvation , as that God in Heaven is to be believed in ; therefore he thought it not necessary to concern his faithful Friends to seek their assistance to determine that which all Christendom grants in words , and none but the greatest Apostates and Hereticks dare deny . Next , Let it be observed , that after Tho. Everndon and the rest had given forth the said false Judgment in Maryland , T. Everndon , accompanied with Rich. Johns , Rich. Harrison , and Humphry Hodges , comes to Philadelphia , and before they had been here 48 hours out of the Meeting , on the 27th day of the tenth Month , in a publick Meeting appointed at Philadelphia , where was present about 500 People , T. Everndon said , That having seen certain printed Books that came down to Maryland , wherein his Brethren were charged with denying the Man Christ Jesus , and Faith in him , and the Resurrection of the dead ; I said ( said he ) I would go up and see what the matter is among my Brethren , whether these things be so or not , that these Books come down among us , wherein they are charged with denying these things ; and now since I am come I have made enquiry of the Parties so charged ; and I find my Brethren sound in the Faith concerning all these things , and therefore these are Lies and Calumnies cast upon us ; and I have this word of Comfort farther to deliver to you , my Brethren from the Lord , That the Judgments of the Lord will overtake them that have printed and published these things to the dishonour of God , and his Truth , &c. Where Note first , That he said , He came up to enquire whether these things were so or not , and yet near three Months before he came here to see whether these things were so or not , he and his Companions believed Reports against us in Maryland , and signed the said Judgment against us . Now pray consider whether T.E. and Companions were the impartial men they pretend to be to enquire and judge of this great Controversie , when 1 st , before they came here they gave their Judgment against us upon bare Report : 2 ly , When they came here , before they had time to make due enquiry ( viz in less then 48 hours ) to say , That he found his Brethren sound in the Faith , and , That these were Lies and Calumnies cast upon them , was great rashness . First they condemned us , and then T. E. said he came some hundreds of miles to enquire whether these things ( for which they had condemned us ) were true , or not : Was ever greater folly acted by men pretending to Reason , Conscience ▪ and the highest Perfection in Christianity ? Our souls pity them , and heartily desire that they might see their rashness , and repent . But to demonstrate that T. Everndon had but one ear to hear , or at least to give credit to one Party , in prejudice to the other , pray note these following Observations . Observ . 1. That at the said Meeting , 27th of the 10th Month , before T.E. bore his Testimony , John Wilsford declared a long time concerning the Faith of Christ , saying , He had the TRUE Faith of Christ , as he died , and rose again , and ascended , and was our Mediator in * Heaven , before he came among Friends , and even from his Childhood he had that True Faith , but yet that Faith did not purifie him , nor gather him to God , but be remained in the dark , and his Religion was only an outside Profession , &c. Observ . 2. That T. E. did not only hear J. W. speak this , but he also heard G. K. reprove divers things in his Doctrine , and prove it to be false and unsound , especially that he said , He had the true Faith of Christ as he died and rose again , and yet that Faith did not profit him , &c. This , said G. K. is unsound Doctrine to call that the true Faith of Christ that doth not purifie nor gather to God , nor bring a man out of the dark , and to have no more of Religion than an outside Profession ; this is not the true Faith , but a false Faith ; for the true Faith purifieth the heart , and gathers unto God , and brings him that hath it to know the kirnel and inward life of Religion . If he had said , he had not the true Faith of Christ crucified , &c. but a dead literal and notional Faith of it , he might have said true ; but to say he had the true Faith , and yet that it did not purifie him , doth prove him to be yet ignorant of the true Faith , and that he is yet in the dark : There is a true and a false Faith both of Christ without and of Christ within , the false is only literal ▪ historical and notional , and many have no other but a bare literal , historical and notional Faith of Christ within , as others have of Christ without ; they say , they believe that Christ is in them only because they read it , and hear it preached , but this Faith is dead , and is not true , more than a dead Picture of a Man is a true Man ; but the True Faith of Christ , both without and within is a living fruitful Faith , wrought in them who have it by the Power and Spirit of Christ , accompanying the preaching of it , and the Testimony of the holy Scriptures concerning the same . Observ. 3. That at the same Meeting T.E. heard John Hutchins grosly pervert that place of Scripture , 1 Thess . 4.15 . We which are alive and remain to the coming of the Lord , shall be caught up to meet the Lord in the Air , &c. which most evidently relates to his coming in his glorified Body without us at the great Day of Judgment , whereas J.H. applied it wholly to mens being caught up in the Spirit , grosly confounding Christ the Son , the Heir , with the Air , which he also heard G. K. to contradict and reprove . Obs . 4. That the printed Judgment concerning W. Stockdale , ( which is a true Copy of the Original ) saith , That it was prov'd by two witnesses that he the said G.K. preached two Christs , because he preached Faith in Christ within and without , is evidence sufficient of his unsoundness , and yet he was all along allow'd to preach and pray in Meetings . Observ . 5. That by their printed Judgment concerning T. Fitzwater , it 's evident that they clear T. F. and condemn G. K. for saying , The Light is not sufficient without any thing else ( to wit , the Man Christ Jesus , and what he did and suffered for us on Earth , and what he is now doing for us in Heaven , and which at the next Monthly meeting , Tho. Lloyd , as the month of the Meeting , acknowledg'd , They knew G.K. meant the Man Christ Jesus , and what he did and suffered for us , and what he is now a doing for us , to be that something else ; thereby denying the Man Christ Jesus from having any part or share in our Salvation . Observ . 6. That both on the first day before in the publick Meeting , and in the evening before this Meeting G.K. gave T. E. and Companions , a faithful account how John Delaval had accused him of being guilty of Heresie and Error in a Fundamental Doctrine , for asserting that the Light within is not sufficient without some what else : thereby excluding the Man Christ Jesus without us . Now after this , which T. E. could not but be sensible of , for him to say in such a great Auditory , That he had made enquiry , and found his Brethren sound in the Faith , and these things in our printed Books were Lies and Calumnies , bewrayeth his great weakness in this , as folly and rashness in his signing a Paper of Judgment against us in Maryland upon bare Report . And therefore it is manifest that T. Everndon has been very imprudent in the management of this weighty Affair , thus to clear the Guilty and condemn the Innocent , and that in the Name of the Lord. Oh! the righteous Judge of the whole Earth , who knows the secrets of all ▪ hearts , will judge for these things . And in private Conference that Evening aforesaid , the principal thing for which T.E. blamed G.K. was , for making known to the World the Errors of some called Preachers among the Quakers here , saying , he had made Friends stink , and become the Song of the Drunkards . But G.K. said , he had not made them stink , but themselves had done it , as when the Sun shines warm on a Dunghil , the Dunghil is to be blamed for the stink , not the Sun. Also G. K. did expostulate with T. E. and his Companions , Why they did lay open to the World the Adultry of T. T. once a great Preacher among them , whereby the Quakers generally thereaway became a stink and a song of the Drunkards , and many on that very account left the Quakers Meetings : They replied , His wickedness rested on his own head . To which G. K. said , If carnal Adultery be not to be hid , no more is spiritual Adultery , as this is to deny the Lord that bought us . So that their blaming G. K. for not sending to Friends in other Parts , or to London , is as idle as if we should send to London to enquire whether Adultery be a sin for which we ought to deny them who are guilty , as fit to be separated from , and not fit to hold Communion with . And why should G. K. and his Friends any more delay their publishing to the World , ( after endeavours used to reclaim them ) a Testimony against some mens spiritual Adultery here , which is their gross Heresie , in denying the Faith of Christ without us , as he died for our sins , &c. as necessary to our Salvation , any more than they in Maryland delay'd to publish T. T 's carnal Adultery ? Or why should G. K. and his Friends call for the assistance of Friends in remote Parts , or at London , to condemn a Heresie that is as manifest a sin as Adultery is ? and if Friends at London found themselves concern'd to give forth a Testimony in print against one that was said to carry the Bible to the Exchange to burn it , ought not G.K. and his Friends to be concerned to give forth a Testimony against them that deny Christ without us , not owning him to be concerned in our Salvation , but only the Light within us , seeing to deny Christ , of whom the Bible declareth , is more than to deny the Bible , that is a declaration of him . And one of T. E's Companions , viz. Rich. Johns , charged G.K. for casting the Errors of particular Persons on the Body of Friends , which G. K. denied , and proffer'd to show him that he clear'd faithful Friends of it , and did not charge these Errors and Heresies upon all here nor elsewhere , nor yet upon any others that are not guilty , as we believe many are not , but only upon a Party or Faction of men that are no true Quakers , but degenerated from the true Principles and Practices of the Quakers . And in their Paper Richard Johns and the rest give false Judgment in matter of Fact , viz. That we have rent and separated from Friends ; for these who have separated from us , and we are separated from them , are no true Friends and Brethren , because holding Antichristian Doctrines ; and we have not rent , nor are separated from faithful Friends , as we have always declared ; see our first Book , call'd , Some Causes of the late Separation , p. 23. we say , We design not any Separation from our faithful Brethren here or any where else in any part of the world , for we declare we are one with all our faithful Brethren in all parts of the world , both in Spirit , Doctrine , and Practice of true Christianity ; & we faithfully believe , that our Faith in all things doth well agree to all our faithful Brethren every where , and is the real sound and upright Faith , as is hath been received , not only by ancient Christians in all Ages of the World , but also by the most sound , ancient , and present Friends of Truth , called in scorn Quakers . And in The Plea of the Innocent , p. 10. it is expresly declared , That G. K. is in unity with Truth and faithful Friends , not only in old England , but all places where they are . The next is a Letter from W. Richardson to G. K. dated the 20th of the tenth Mon. 92. from West-River in Maryland , who chargeth G. K. That his Spirit strikes at the Light as not being sufficient , and sets people a gazing in the Air , and some to question whether they have received the Truth or not ; saying further , What is the meaning of these Noises of Faith in Christ without , and Faith within ( like to what Rich. Johns said to G. K. That it was a needless distinction , viz. Christ within and Christ without ) seeing no true Believer in Christ within , dare disown the Work , Miracles , and holy Doctrine performed in that Body . Note Reader the fallacy of his words concerning Christ without , which are no more than any Socinian or Pelagian will own ; but he hath not a word of owning Faith in Christ without us being necessary to our salvation ; for it is not enough to own the Doctrine , Miracles , and Works of the Man Christ without us , for the Doctrine , Miracles , and Works of the Prophets and Apostles are to be owned , but yet none of them are to be believed in as the Author of our Eternal Salvation , but Christ only ; and it is apparent by his Letter , that he agreeth with J. Wilsford , and other his ignorant Brethren , that only the Faith of Christ within is the true Faith that purifieth the heart , and that the Faith of Christ without is historical , outward and traditional , a made and formed Faith that the Lord never was the Author of ; and this is that Faith which he blameth G. K. for contending about , whereby he showeth his exceeding great Ignorance ; for G.K. hath preached in the hearing of W. Richardson several times the Faith of Christ both without and within , not to be any made or formed Faith of mens making , but the inward work & gift of God , wrought in all who have it , by the Spirit and Power of God , even that mighty Power that raised Christ from the dead . Therefore let who will despise and reject this Faith , we are well assur'd we have many faithful Brethren both in America , England , Scotland , Ireland , and other parts of the world , who are lovers of the crucifi'd Jesus , and will bless God in our behalf , that he hath rais'd us up to stand witnesses for his holy Truth in the midst of such great contradiction and opposition . To conclude , it is no small matter of Admiration to us , that so many called Quakers in Maryland , who have all along pretended , That they were not free in Conscience to contribute to the Militia , yet now joyn with our Opposers here , who have begun to persecute some of us by Fines and Imprisonment , for asserting the Quakers Principle against the use of the outward Sword ; See our Printed Appeal . George Keith , Thomas Budd . A DISCOVERY OF THE Mystery of Iniquity and Hyprocrisie Acting and Ruling in HVGH DERBOROVGH . HAving seen a Paper of Hugh Derborough's , which was read by Sam. Jenings at their last Quarterly Meeting at Philadelphia , and approved by the Meeting , and he received and owned as one of their Church-Members , I found it convenient to say something in Answer to it , he most falsly and maliciously accusing me in some things , and also discovering manifestly his and his Brethrens Ignorance , Unbelief and Hypocrisie , with whom he hath joyned himself . First , he saith , He was deceived in me , and ensnared by me , hearing such Charges , &c. as if there were such as did divide Christ , and not preach Faith in the Man Christ Jesus , nor own the Man Christ Jesus as Mediator in Heaven , but the Grace of God within only ; and such like Charges , as that they did not own the Resurrection of the Body , and the Coming again and glorious Appearance of that heavenly Man Christ Jesus , to judge the Quick and the Dead at the great Day of Judgment . Answ . That such Charges were true , I have many Witnesses , that may be produced in due time , to discover this Hugh Derborough to be a Liar and a false Accuser , who hath writ Lies against his own Conscience and Knowledge ; for does not H. D. know that we have sufficient proof , that Tho. Fitzwater said , He owned no Man Christ Jesus as Mediator in Heaven without him , but the Grace of God within him ? and of which T. B. complained to the Meeting of Ministring Friends at Burlington , where Tho. Fitzwater himself was present , and did not deny it , nor they call him to an Account for it : And was not Hugh Derborough at the Monthly Meeting where W. Stockdale openly renewed and confirmed his former Charge , viz. That G. K. preached two Christs , because he preached Faith in Christ within and Christ without ? beside , the pretended Judgment given forth concerning W.S. says the same : And the Judgment given forth by their Monthly Meeting , ( which is also in print ) clearing T. Fitzwater for accusing me , That the Light within was not sufficient without somewhat else ; that something else being the Man Christ Jesus , in whom all Fulness of Light , Grace and Truth is lodged , and out of whom all true Believers receive a daily supply and increase of Grace ; and he may remember what work he had at a Monthly Meeting a little before , where it was affirmed , That they knew but one Principle owned by Friends , and that was the Light within , which I refuted both from Scripture and Friends Books ; then T. Lloyd said , There was but one Fundamental Principle , which was the Light within ; which also I denied . From this it is evident , that they exclude the Man Christ Jesus from having any part in our Salvation , placing it wholly and only upon the Light within ; and this H. D. has heard John Delavall publickly accuse me of Heresie , for saying , The Light within is not sufficient without something else ; yea , and H. D. himself hath renewed this in his Paper against me , which he calleth The Mystery of Iniquity discovered by the Spirit of Truth ; but his Paper is the fruit of the Mystery of Iniquity , that ruleth in his heart , who is acted by a lying Spirit . Now that some approved among them deny the Resurrection of the Body after Death , and Christ's coming to Judgment without us at the great Day , &c. we can sufficiently prove ; and it 's in vain for H. D. to tell us these are false Charges , while their Preachers are found preaching against these things , and the hearers generally arguing and contending with us against them : A. Jennings , a Preacher among them , has been heard , not only by me , but divers others , to deny , That any thing of this Body riseth after Death . And Henry Willis , one of the 28 ( now 27 ) false Judges , told me , That the only cause why he set his hand to that Paper , was , because I had affirmed , Christ would come again without us at the great Day of Judgment , to judge the quick and the dead . And W. Southyby's Letter , and J. Humphery's Letter , and Paul Saunders Letter to me , giving an Account of William Southyby and M. Hodgskins their Unbelief in these principal things of the Christian Faith , are sufficient proof , and which Letters , with other Instances and Proofs , may in due time be made publick ; mean time , take one Sentence of J. Humphery's Letter , which is this , I am grieved to hear some say , They expect to be Justified by that Blood which was shed at Jerusalem . To which blasphemous Sentence I shall not make any Reply at present , but let all impartial Readers judge of it . I have complained of it in private to John Humphrey himself , to several of his Brethren , to their quarterly Meeting to which he belongs , and to their Publick Meeting , several Months since , and yet no calling him to account , but of late he hath writ his second Letter , confirming and justifying his former . And therefore Hugh Derborough falsly accuseth me , in saying , I have deceived him ; for it 's the lying Spirit in himself , and them he now owns to be his Brethren , which have deceived him . Secondly , To his accusing me of Extream Heat and Passion , when little occasion was given me , if any , but the clearing themselves of these Aspersions cast upon them , calling of them Hypocrites , abominable Hypocrites , bidding them Cut him in pieces , Chop him , Fry him , with many more unsavoury words , which ( he saith ) appeared to him indeed , to be but Bryars and Thornes . Answ. This is another Evidence of his great Hypocrisie and lying Spirit , as well as of his gross Prejudice and Partiality , Enmity and Malice : I called none Hypocrites , or abominable Hypocrites , but such whom I can well prove to be such : And did not Christ call them Hypocrites , Serpents , Generation of Vipers , &c. who had discovered themselves to be such ; and the Apostles called such Hypocrites and deceitful Workers , &c. How then is this Bryars and Thorns in me , when those I so called were such ? Have not also our Friends called their Opposer's Hypocrites ( who were such ) yea , and much harder Names than ever I did to any of them , as Dead Beast , Dark Sot , Incarnate Devils , Wolves , Dogs , &c. But what says Hugh Derborough to his Brother Sam. Jenings , who , at their last Quarterly Meeting , ( being the 6th of the first Month ) called one of his Fellow Members , Ignorant , Idiot , and Nonsensical Puppey ? Which Fruits are most like Bryars and Thorns , to call a deceitful man a Hypocrite , or for Sam. Jenings to call a man ( of as good or better sence and understanding than himself ) Nonsensical Puppey ? Let H. D. answer to this , and wipe off this and many other foul Expressions , justly charged on his Brother Jenings , if he can ; and yet this is he who would read H. D's Paper , and pronounce my Fruits to be Bryars and Thorns , but accounts his own Fruits ( no doubt ) to be Figs and Grapes , though at the same Meeting he called one of his Church Members Nonsensical Puppey , i. e. Whelp : And yet I do not understand that any one in the Meeting dared to reprove him , except the Person he so called . I know the Scripture says , That Dogs are without , but I never knew that Dogs were suffered to remain within the Church : if this Person be a Puppey , Whelp , or Dog , why don't they cast him out , or condemn Sam. Jenings for his ungodly Reviling in this particular ? but that I believe they will not do , seeing they have cloaked much worse Crimes than this in S. Jenings . But that H. D. saith , They gave me little occasion , if any , to call them Hypocrites , but the clearing themselves of these Aspersions cast upon them , is a manifest Lye ; for there are hundreds can bear witness , that they gave me great occasion , as their boldly denying in publick what they have asserted in private before many Witnesses , and at other times ( also in publick ) some of them have called God to Witness to manifest Lies and Falshoods , whereof we have many to bear Witness . Nor have they ever to this day cleared themselves of these things laid to their Charge , though they have had sufficient time and opportunity given them . And the first days that the two Meetings were together , I did never interrupt any of them , but they did always interrupt me , and oft many at once speaking to me , some pulling me by the Arm , and others by the Coat , and particularly Arthur Cook was most abusive to me , crowding close to me , and staring most inhumanly in my Face , when declaring , and calling me Ranter , Wicked Man , Ungodly Man , and interrupting me in Prayer , ( though I have never interrupted any of them either in Prayer or Preaching ) saying , Thou pray , thou oughtest not to pray , thou art a Wicked Man , and others bidding take me away : And at another time A. C. in a Mens Meeting cursing me , saying , Wo be to thee from the Lord , which afterwards he denied ; and Sam. Jenings called me Shameless Man , and at another time Apostate , and worse than Prophane ; and also , they most falsly accused me with denying Magistracy , and being an Enemy to the Government , with many other false Charges . And another of their Preachers came into the Meeting , when I was sitting silent , and call'd me by Name , and said I was a roaring Lion. To most of which Passages Hugh Derborough was an Eye and Ear Witness : Is it not then great Hypocrisie and Partiality in him to pass by all these great Provocations , and most Unchristian Usages ( to say nothing of the Persecution I and other of my Friends have met with from them , by Fintng some , Imprisoning others , and Taking away Goods , only for Conscience sake ) and so boldly to affirm , That I had little occasion , if any , given me . What can I think or say of this H.D. but that he ( like many others ; among them ) is an Abominable Hypocrite ! And that I said , Cut me in pieces , chop me , fry me , if ye will , &c. H D. is very dis-ingenuous wholly to conceal the occasion thereof , which was , that they did greatly threaten me with their outward Power , saying , This was intollerable , this was not to be born , when I called some of them Hypocrites , whom I well knew , and could prove to be such ; and though I was in little or no seeming danger , as to the outward at that time , yet I can truly say , I felt the Spirit of Cain in them , and they did seek occasion against me , if possible , to take away my natural Life , by their ensnaring words and questions , and charging me , That I had spoke against the King ; as many can bear witness , who had a sence of their Cain-like Spirit , as well as I , which occasioned me to call some of them Bloody Hounds , ( and had I called them Hell Hounds , it would have been but what Fox in his Book of Martyrs called Persecutors ; ) and one time , being hot by their thronging and crowding about me , because I loosned some few Buttons of my Doublet , to get a little Air to refresh me , they raised an abominable Lie on me , viz. That in a fit of Distractson I ript open my Breast , and showed my naked Skin . And I can truly say , God raised me up in a Spirit of Boldness , to warn them to repent of their Lying , Hypocrisie , Unbelief , and Persecution , lest the Judgments of the Lord should break forth against them ; telling them , I feared them not , let them cut me and roast me , or such like words , having in my mind , the bold words of Lawrence the Martyr to his Persecutor , the Heathen Emperour , when he was roasting on the Grid-Iron , as Fox relates the Passage in the Book of Martyrs , page 102. This side is now roasted enough , turn up , O Tyrant great ! Assay , whether roasted or raw , thou thinkest the better Meat . Which words , Fox saith , he spoke in the mighty Spirit of God. Also , I had in mind the words of Anaxagoras , when the Tyrant was causing to beat him in a Mortar , Beat , beat , ( said he ) thou touchest not Anaxagoras . Which Examples I gave them to be my Apology for such words , and with which sober and impartial People were satisfied . And though from this H. D. and some others would insinuate as if this was a wicked saying , it proceeds from their great Ignorance ; for seeing Christ hath pronounced them blessed who suffer Persecution for Righteousness sake , no judicious and sincere Christian will deny but it is desirable ( in the will of God ) and many faithful Christians have desired it , yea , and rushed towards it , and by their sharp words that they have used towards Persecutors , have procured it . And our blessed Lord Jesus Christ , who became an Example in Sufferings , said to the Jews , Destroy this Temple , ( meaning the Temple of his Body ) and after three days I will raise it up ; and he said to Judas , What thou dost do quickly ; and he said further , I have a Baptism wherewith to be Baptized , meaning his Sufferings , And how am I straitned till it be accomplished ! And Paul said , He was not only ready to be bound , but to dye for the Name of Jesus . But it is very apparent these my Persecutors and false Accusers never found any such Spirit of Courage or Love to Truth in them , that did move them to desire to suffer such things for the Lord's sake . And yet to prevent all mistake and mis-construction ( that some through weakness may put on my words ) I do sincerely declare , That I had no other aim or intention in such words , but to express the willingness and readiness of mind that the Lord had wrought in me by his Power , not only to suffer the Reproaches and false Accusations of my Adversaries , but even the worst that God might permit them to inflict upon me , knowing it would turn to my Reward , &c. As to his great Commendations of John Wilsford and Thomas Everndon , from his inward sence and discerning of them ; these two men have sufficiently discovered themselves by their late Fruits , of falsly accusing the Innocent , and speaking Lies in the Name of the Lord , that they deserve no such Character as H.D. in Hypocrisie hath put upon them ; for proof of which I refer to the printed sheet , called , False Judgments Reprehended . And for all the great bragging and boasting of these our Opposers , of their inward discerning , God by his wonderful Providence hath given some evident Examples of it in the face of the World , how miserably they are deceived and blinded in that they call their Discerning : as first , whereas the Meeting in the Country used to be kept at an honest mans House , and this man favoured me , therefore they had a sence that he was a man of a wrong Spirit ; but whereas there was another that rise up in great Opposition to me , charging me of Blasphemy , because I said , God was present in all his Creatures ; and of false Doctrine , because I said , Christ was in Heaven our Elder Brother , and that he would appear again to judge the Quick and the Dead at the great Day ; therefore a Company of them removed their Meeting to this man's house , whom they thought worthy , crying him up , as if he were no ordinary Saint , whenas at the same time a Negro Woman had his Bastard carrying about in her Womb ( though he has a Wife of his own ) and though some have endeavoured to cloak it , yet it appearing with more than ordinary clearness , hath caused them now again to remove the Meeting from his House . Secondly , Another that hath lately given forth a Paper of Condemnation , as if he were some great Convert , about the very time of his pretended Conversion , was discovered to be guilty of attempting to commit Sodomy , which he hath partly confessed . So that they have little cause to boast of their Converts , or yet of their Spirit of Discerning . And if some have left us , more have left them , and come to us , and who are Persons of more Sobriety . Fourthly , Whereas H.D. saith , It is sealed upon his heart , that the Anger of the Lord is kindled as Fire , against that Spirit of Division that appeared in G.K. and others . Answ . It is but ordinary to him , and such other Hypocrites , to take the Name of the Lord in vain : it were well if he was sensible of the Fire of Gods Anger , that is ready to kindle against him for his Lying , Hypocrisie , Enmity , and falsly accusing the Innocent , and seeking to justifie the Guilty . We are not divided from faithful Friends and Brethren , that are found in the Doctrine and Faith of Christ , and whose Godly Life and Practice seal to the sincerity of their Faith ; but we are divided from Hypocrites , Lyars , and false accusers , and gross Unbelievers , who deny the Lord that bought them , and Faith in him ; and for so doing God is not angry with us , but well pleased , having done it in obedience to Christ's Command , who hath commanded us to be separate from Unbelievers , 2 Cor. 6.14 , 27. Fifthly , Whereas he accuseth me for saying , The Light within is not sufficient without somewhat else , he knowing in his Conscience , as well as his Associates , that by that something else I understand not Humane Learning , nor the Letter of the Scripture , nor outward Preaching , but the Man Christ Jesus without us , in whom all fulness of Grace , Truth , Light , and Life dwelleth , and his Death and Sufferings , Resurrection , Ascension and Mediation ; all which are something else than the measure of Grace and Light in us : In this Accusation H.D. falleth in with J. Delavall , and my Answer to the one will serve sufficiently to the other . And though H.D. seemeth to assent and declare , That the Grace of God , which is sufficient , is the Effect of the Death and Sufferings of Christ Jesus , yet either like a gross Hypocrite , or most ignorant and inconsiderate Person ( not to use Sam. Jening's Phrase of Ignorant , Nonsensical , Puppey ) he doth most palpably contradict his present Assertion ; for if the Grace of God within us , be the Effect of Christ's Death and Sufferings , then we are not saved only by the Grace within , but by the Death and Sufferings , Resurrection , and Mediation of Christ without us , seeing the Cause of a Cause is the Cause of the thing caused , or effect . Beside , the Death and Sufferings of Christ , and his most perfect Obedience unto Death , and shedding of his most precious Blood without us , was not only necessary to procure the inward Grace of God to us , but also to make a Propitiation for our sins , and reconcile us unto God , and so was needful to our Salvation , as the great Atonement and Sacrifice of Expiation , as well as the procuring Cause of his Grace in us . But since he chargeth me with an Errour for holding , That the Grace or Light within is not sufficient without something else ; then seeing nothing can be an Errour , but because it is opposite to some Truth , that which it is opposite to , is , That the Light within is sufficient without any , or every thing else ; and if so , then he excludes wholly the Man Christ Jesus from having any part in our Salvation . Sixthly , As to the Testimonies he citeth out of Rob. Barclay's Apology , they are of the same nature with what J. Delavall hath formerly cited in his Papers , to which I have answered , and refer to the same in print , where I show that R. B. no where saith , in all his Apology , That the Light or Grace within is sufficient to Salvation without the Man Christ Jesus without us , and what he did and suffered for us on Earth , and his present Mediation and Intercession for us in Heaven . All that can be gathered from R. B's words in any of his Books , is first , That the express distinct outward and historical Knowledge and Faith of Christ is not necessary to Salvation , where it is not preached nor revealed ; and I say the same . Secondly , That men may be saved , and many have been saved , who have not heard Christ outwardly preached to them , nor never heard or read the outward Testimony of the Scriptures concerning him . Thirdly , That a good Work of God may be begun in men , that is of a tendency to Salvation , and is Salvation begun , in a general sence and respect , without all Knowledge and Faith of Christs Death and Sufferings ; which I also grant , and have all along granted ; and therefore neither H. Derborough , J. Delavall , nor any other have proved me ( and I believe never can prove me ) to contradict either Rob. Barclay's Books , or any of my own Books ; and it is great deceit in this H. D. only in general to cite my Book of Universal Grace , without mentioning the words of my Book . And it is worth noticing , that he exactly followeth J. Delavall , not bringing one place of Scripture wherewithal to prove me in an Errour , but only some Citations out of R. B. perverted and falsly applied by him . And it is another piece either of gross Hypocrisie and Deceit , or bold and impudent Rashness in him to say , That R. Barclay doth not say the Express Knowledge of Christ , who as Man died for the sins of the World ; for though he doth not say it in one place , yet he hath it in another , as pag. 86. of his Latine Apology , truly thus Englished ; The History is profitable and comfortable , joyned with the Mystery , but not without it ; but the Mystery is and can profit without the explicit ( or express ) knowledge of the History ; and I still affirm the same . Seventhly , He grosly and most impudently belyeth me in his Paper , That in my printed Treatise , called , Truth and Innocency &c. pag. 16. the Light within is so struck at , as if it were a very insufficient thing . Nor is he less injurious in belying me , as if I did hold that the Light within was sufficient to begin a Good Work , but was not sufficient to perfect it ; Which is his gross abuse , but not my Assertion ; for I never so said , but either in his Ignorance or Hypocrisie he doth not distinguish betwixt the several Measures and Ministrations of the Light within ; for this I have said , and still say , first , No measure of Light can save any man , either to begin or finish his Salvation , without the Man Christ Jesus , and his Death and Sufferings , and Resurrection , and Intercession for us in Heaven , without us . Secondly , The Light is sufficient in the first and succeeding Measures of it , both to begin and finish the Work of mens Salvation , but yet not the first Ministration or Operation of it ; and though the Ministrations be divers , yet the Light it self , in its Nature , is but one , and is abundantly in it self sufficient , both to begin and finish the Work of mens Salvation , but not without the Man Christ Jesus . Eightly , That the Faith of Christ , as he died for the sins of men , is universally necessary to finish and perfect the Work of mens Eternal Salvation , doth no wise derogate from the sufficiency of the Light , because the Light is as sufficient to work the Faith and Knowledge of Christ without men , as within them , when it pleaseth God so to order it . And as for the Example brought by Robert Barclay in his Apology , and also by me in my Answer to R. Gorden , it must not be too far stretched , for commonly all Similitudes fall short in some part ; for though a Medicine may cure a mans Body , though he hath no Knowledge of it , what it is , yet the Light and Grace of Christ cannot cure the Soul perfectly without all Knowledge of it , and Faith in it , otherwise it might be said , That men may be saved without all Knowledge of God and Christ within , as well as without ; but the same Reason that maketh the Knowledge and Faith of Christ within needful to perfect the Work of mens Salvation , doth also make the Knowledge of him without them necessary in some measure to perfect the Work of their Salvation , seeing the one cannot sufficiently be known without the other , and the Scripture layeth equal necessity and weight on both ; See Rom. 10.8 , 9. John 17.3 . Isa. 53.11 . Acts 10.43 . Acts 11.14 . Rom. 3.22 , 25. Gal. 2.26 . And though many have received Damage by Adam's Fall , who never heard of it , and know not that Adam sinned by eating of the Tree of Knowledge of Good and Evil , yet none are finally lost or condemned for Adam's sin , but for their own Sin of Impenitency and Unbelief , which they either do , or may know ; and consequently none are finally and perfectly saved , but who have some Knowledge and Faith of Christ , their Saviour , even the Man Christ Jesus , by the Faith of whom they receive the Forgiveness of their sins , according to Acts 13.38 , 39. Cap. 4.10 , 11 , 12. Luke 1.77 . cap. 24.46 , 47. George Keith . Observation by another Hand . IS it not Amazing and Astonishing , that notwithstanding the great Differences and Divisions that are amongst the QUAKERS beyond Sea , yet ( the last yearly Meeting June 1693. at London ) the Quakers should assert in their printed yearly Paper , That their Friends beyond Sea were for the most part in LOVE and GOOD UNITY . And also in their Book The Christian Doctrine , &c. say the Differences are but among A FEW Persons , and that they agree in the MAIN , when as they cannot but know , that what they say herein is notoriously false , there being no less then ten or twelve Books and Papers printed , which give an Account , that hundreds are concerned in the Controversie ; and that the said Controversie is not about the Womens Meetings , &c. ( which those that oppose , are called by G. W. &c. Infidels , Heathens , Wolves , Doggs and Devils Incarnate , &c. ) but about the very Fundamentals of the Christian Religion , as by their said Books , &c. do manifestly appear . And though this is so evident and apparent , that scarsly any Man of Sence and Common Honesty will deny or gainsay , yet such is the Impudence and Falsnes of the Preachers and Leaders of the FOXONIAN Party , that they have asserted the contrary , as above . 23 Nov. 1693. F.B. THE END . Books lately published . 1 THe Trials of several Quakers before a Court of Quakers . 2. An Account of the great Divisions of the Quakers in Pensilvania , b●ing the Plea of the Innocent . 3. A further Account of the Divisions of the Quakers in Pensilvania , being some Reasons and Causes of Separation ▪ &c. 4. The Principles , Doctrines , Laws and Orders of the Quakers . 5. The Judgment given forth by 28 Quakers against G. Keith and his Friends , with a full Account of the yearly Meeting signed by 70 Quakers . 6. More Divisions still among the Quakers in Pensilvania . All six sold by R Baldwin near the Oxford Arms in Warwick-lane . Notes, typically marginal, from the original text Notes for div A47159-e1320 * But John Wilsford has not told us whether that Heaven be within or without , into which the Man Christ is gone ; Rob. Young says 't is within . 
A47147	----	A further discovery of the spirit of falshood & persecution in Sam. Jennings, and his party that joyned with him in Pensilvania, and some abettors that cloak and defend him here in England in answer to his scandalous book, called, The state of the case. Keith, George, 1639?-1716. 1694 Approx. 188 KB of XML-encoded text transcribed from 27 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47147 Wing K170 ESTC R784 12305331 ocm 12305331 59231 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47147) Transcribed from: (Early English Books Online ; image set 59231) Images scanned from microfilm: (Early English books, 1641-1700 ; 637:16) A further discovery of the spirit of falshood & persecution in Sam. Jennings, and his party that joyned with him in Pensilvania, and some abettors that cloak and defend him here in England in answer to his scandalous book, called, The state of the case. Keith, George, 1639?-1716. 52 p. Printed for R. Levis, [London : 1694] Caption title; imprint from colophon. Signed: George Keith. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jennings, Samuel, d. 1708. -- State of the case. Society of Friends -- Pennsylvania. 2005-05 TCP Assigned for keying and markup 2005-06 Aptara Keyed and coded from ProQuest page images 2005-08 Ali Jakobson Sampled and proofread 2005-08 Ali Jakobson Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A FURTHER DISCOVERY Of the SPIRIT of Falshood & Persecution IN Sam. Jennings , And his Party that joyned with him in Pensilvania ; and some Abettors that cloak and defend him here in England : In Answer to his scandalous Book , called , The State of the Case . IN Order to this further Discovery , I think fit to follow this Method ; First , to set down in order , the grossest Falshoods and Untruths I find in his Book ; and for which he giveth no other Proof , but his and their bare Affirmation who are his Confederates , which ought to be of no Authority , or Credit with them , who know him and them to be our prejudiced Adversaries in the Case , and whom I can , and doubt not to prove both him and them guilty of affirming diverse gross falshoods in this following Treatise ; and for brevity sake , to give little other Answer to many of the whole Summ , Number , or Tale of them , but this , That they are gross downright Falshoods , Fictions , and Forgeries of his and their devising , hatch'd and invented by him and them , whereby , as with so many Fig-leaves , to cover his and their Nakedness : And , as I go along , to answer particularly , to his seeming Reasons , so far as they may seem to weak and unwary Readers , to be some sort of covering to him , and his Party ; and his particular Charges against me , so far as they seem to contain any thing of Truth in them in matter of Fact , briefly to reply unto . For the first , some of the grossest downright Falshoods and Untruths , Fictions and Forgeries asserted by him , are these in order following . I. That he saith in his Title page , The state of the Case impartially given , &c. [ he had said more truly , The state of the Case partially , falsly and perversly given , &c. ] II. That some few have been seduced by me , into a separation , &c. [ but on the contrary , I have not seduced any , but have been made an Instrument of God , ( for which I desire to praise him ) to preserve many , and to recover some from being deceived . ] III. That we are backsliders , and have reproached , and abused him . [ This is his own Character , and not ours . ] IV. That he might have made his Innocency his Sanctuary . [ But instead of that , he maketh Falshoods and Fictions his Sanctuary . ] V. That I said to him , That it was not for any love I had to him , that I had sought his Friendship , &c. [ This I solemnly declare is utterly false ; and I acknowledge , I did love him , and still love him , as I ought to love my Enemies , but the bond of brotherly love he himself broke it , and not I. ] VI. That I flatter to gain him to my Party . This is false . VII . That I consult the old Proverb , Throw Dirt enough , and some will stick . [ This most truly belongs to himself . ] VIII . That it's matter of Malice , and not Conscience , that hath occasioned me to appear against him . [ But my appearing against him , was only in my just defence ; and what I have said or Printed against him , respecting some former Passages of his Life , before he appeared an unjust Adversary against me , were such as I had not the full knowledge , and certainty of them before ; and beside , they were of that nat●●e or quality , that had it not been for his intolerable Pride , and Arrogancy , as well as Injustice , in charging me , ●hen Innocent , of what he was most guilty himself , they might have been buried , even with them that knew him to be guilty , more than I did ; and it might have been hoped , that he had repented of such things ; but he proceeding to shew himself worse then formerly , not amending , but more degenerating , might give just occasion , in our just defence , to let him know what sort of Captain these twenty seven false Judges had chosen to follow , in that unjust War they had undertaken . His Argumentum ad hominem , sheweth him as ignorant in fair Reasoning , as he knoweth himself to be in the Latin Tongue , which yet he would make some shew of , as if he skilled it ; for his transferring my Complaint against Arthur Cook , ( citing Reasons and Causes of the Separation , page 18. ) to his Complaint against me , is not para●lel , nor equal . But so heedless he is , in what he writes , ( as in what he saith ) that he miscites the Book ; for that Complaint of mine against Arthur Cook , is not in Reasons and Causes , &c. but in the Plea of the Innocent , that was in Answer to his , and his Brethrens Paper of false Judgment against me ; for my Complaint against A. C. was , That he transgrest Gospel Order in concealing a matter so many years , and then bringing it forth against me , while I was in the same Profession of Church Membership with them , when he so accused me ; and the matter it self was also false . But what I blamed Sam. Jennings for , with respect to some years past , was only in way of my just defence , and was most properly , Argumentum ad hominem , it being most unreasonable in him , to require an absolute Submission from me , in the greatest matters of Faith and Conscience , when he refused to submit in some worldly matters ; and I made not this Complaint against him , in my just defence , until by his , and his Parties false Judgment given out against me , We were no more of one Society ; and it stands well consistent with Scripture , That if a Man depart from his Righteousness , not only his former Righteousness is to be forgotten , but his former Vnrighteousness may be justly remembred against him . IX . That the noise we make of Persecution , he doubts not but the Reader will find , by what follows , is a sham , and abuse put upon the World. [ And I refer it to the Impartial Reader , whether this , his Book , be not a sham put upon the World ? and whether , the Sufferings , we did undergo , for matters purely of Conscience , were not really Persecution , as much as what many Friends have suffered here in England , in former times . That he saith , page 3. of his Preface , How can any thing deserve to be called a Suffering or Persecution , that is so much desired and sought for , sheweth him extreamly ignorant , what true Suffering is ; and that he is better acquainted with the Spirit of Persecution , than with the Spirit of Suffering ; and also , that he is little conversant , either in Scripture or Church History ; for Christ , the Prophets , Apostles , and Martyrs , not only desired to suffer for Righteousness sake , ( knowing the Blessedness that belonged to that State ) but rejoyced at their Suffering , not simply for the Suffering , but that God might be honoured , and the Truth advanced ; nor did they desire Suffering in any evil will towards Persecutors , but prayed for them ; as so I have done , and have them for my Example . X. That my , and our greatest Suffering from the Government , was , That we could not provoke them to do more against us . [ This is utterly false ; we neither gave them just Provocation , nor desired to provoke them . ] XI . That our Crimes were so gross and enormous , as no other Government would have been guilty of such Impunity , ( I suppose he means Iniquity ) to suffer to pass with so slight a Correction . [ This Assertion is so extravagantly false , that it may be justly questioned , whether ever any Government in the English Dominions , was so extreamly severe , ridgid , and cruel , to punish Men for asserting the same Principles , in common professed , both by the Punishers , and punished , as was our Case . For it is well known , it is a profest Principle among the People called Quakers , That it is lawful to reprove Pride , or any other Sin , in a Magistrate , as Injustice , arbitrary and unlawful Proceedings of Magistrates ; also , it is their known Principle , neither to fight , nor to hire Men to fight ; and yet for our practising the former , viz , Reproving Pride in Sam. Jennings , and asserting the latter , as the Quakers Principle , we were persecuted by him , and his Party . And I know not , if many Instances or Examples can be found in England , or in the Kings Dominions in America , that they did punish any called a Quaker , for his simply reproving Pride , or other the like Sins in Magistrates . But there is not wanting plenty of Examples out of the Printed Books of the People called Quakers , that they have largely and much more aggravatingly reproved Pride , Oppression , Injustice , and arbitrary Proceedings in Magistrates , than what we have done in Pensilvania . ] See for proof , G. F. his Letter to Justice Savrey , in his Journal , page 94. Will. Pen , and Will. Meeds Tryal , and G. W. his Tryal at Norwich . XII . He chargeth it to be Deceit , in the Pen-man of the Book of the Tryal ; to assert it , that Will. Bradford , and John Micomb , were under any hard usage , or close confinement , after they were put in Prison ; and for this he bringeth only the Credit of John White , then Sheriff and Jailor both , as well as a prejudiced Adversary ; and who had appeared Attorney against us , a Man of as bad Credit as Sam. Jennings himself . [ But it is well known to many in Philadelphia , who came to see them in Prison , That they were kept for some time so close in Prison , that by no Entreaty , they could have their Freedom , to go home to visit their Families , though John Micembs Family greatly needed him , his Wife being newly brought to Bed , and dangerously ill . XIII . That John White offered them , upon their first coming in , if they would promise to come to him , upon notice given them , they might go about their business till then . [ This is notoriously false , and is easily proved to be so by the express words of the Mittimus signed by Sam. Jennings , and Robert Ewer , both Preachers , that saith , the said Persons being required to give security to answer it at the next Court , but they refusing so to do , &c. Now can it be supposed , that the Justices refusing them liberty to go home without giving Security , that the Jailor would dare to contradict their strict Order , the very first Night they were committed to Prison . But that they refused to give Security , by entring into Bonds for their Appearance , is that which Friends generally have refused to do , when they have been committed to Prison , both here in England , and elsewhere ; and as these two honest Men , viz. Will. Bradford , and John Micomb , acted like faithful Friends , in refusing to enter into Bonds , having done nothing worthy of Imprisonment ; So their Persecutors , whereof Sam. Jennings was the chief , acted like the worst of our Persecutors here in England , formerly in requiring such Security of them . But it seems after some time their proud Hearts fell , and without requiring any Bonds of them , they had more liberty allowed them afterwards , more regarding the cry of the generality of the People , both in Town and Country , against such notorious Injustice and Oppression , than any real Mercy and Compassion towards the Prisoners they had in Custody . But what cloak hath he , to cover the other parts of their Cruelty acted on these two honest Persons , having from the one , viz. John Micomb , taken his License , which he paid dear for , before the time was expired for which he paid ; the said License being to keep an Ordinary , the outward means of his Livelyhood ; and having taken from the other , viz. Will. Bradford , so much of his Printing Letter as was in value worth about Ten Pounds , to his great detriment ; and was not restored to him , so long as these unjust and violent Men possessed the Government . But after they went out , by Order of the new Governor , his Printing Letter was restored to him , to their great shame that had so long unjustly and cruelly detained it . And also , by another Order of the said New Governor , Peter Bosse , after a Months unjust and undue Imprisonment , upon the change of the Government , was set at Liberty ; and divers other abuses were then rectified . And what saith he to that act of both Injustice and Cruelty , that he , viz. Sam. Jennings , and his Party , did take away from Will. Bradford , the Printer , his yearly Salary of Forty Pounds per Annum , they had bound themselves by Indenture to pay him , for some years to come , without the least just occasion given them ; or the last breach of the Indenture on his part , the only pretence they made , being his Printing the Sheet , called , The Christian Faith of the People of God called in scorn , Quakers in Rhode Island , &c. A Paper which hath been well received by many Friends here in England , and elsewhere : And his Printing it without their License or Knowledge , they made so highly criminal in him , as to take from him Forty Pounds per Annum , for some years to come , being such an unparallel'd Instance of Oppression , that I think few parts in Europe , in a thing of that Nature , can produce the like , he being left at liberty by the express Terms of the written Indenture betwixt him and them , to Print what he pleased , or might be for his Profit , that was not against the Government , as nothing of this could , or was pretended to be , ( nor indeed was ever any thing that he afterwards Printed , in the least against it ) he never refusing to print for them , whatever they required , which none of them can say he did ; but shewed himself always most willing to serve them , in his Art of Printing . And it is but Deceit in Sam. Jennings , to charge these two honest Friends with Deceit , for their Signing a Paper from the Prison , when they signed it in the Entry , common to the Prison , and the next House ; for the Entry belonging to the Prison , it was no Deceit nor Lye , to sign it from the Prison , it happening at that time , they had a little Liberty to go home , and they being Prisoners still by order of the Justices , it was most proper for them to sign their Paper from the Prison , being , if I well remember , a Paper to the Justices , requesting farther Liberty ; and the Prison-house Room hapning to be shut at that time , who can blame them with Deceit , for signing it in any place or part belonging to the Prison , except such as Sam. Jennings ; who , to hide his own Deceit , laboureth to represent an innocent Act , as if it were deceit . And so much in answer to his Falshoods and Misrepresentations contained in his Preface . XIV . page 1. In the beginning of his Book , he telleth a great Falshood , viz. That the publishing the Breach made in Pensilvania , seems designed to gratifie the Adversaries of Truth . [ For the design of its publishing was only to bear our faithful Testimony against the vile Anti-christian Errors boldly maintained by some there , and cloaked by others ; and in Vindication of our Innocency , which they of the other side had laboured to defame . XV. page 2. He most falsly and injuriously chargeth me with a slight of the Spirits Teachings . [ For I greatly honour and value the Spirits Teachings ; but the false and vain Pretensions of ignorant Persons , to the Spirits Teachings , I disown and witness against , as the true Prophets did witness against the false Pretences of the false Prophets , who said , thus saith the Lord , when the Lord had not spoke unto them . ] XVI . page 2. He falsly chargeth me , That my charge against some Preachers in Pensilvania , is couched in bare generals . [ But in Contradiction to himself , within a few Lines , he acknowledgeth the Particulars , wherewith I did charge them , viz. That T. Fitswater had accused me , For denying the Sufficiency of the Light , because I said , as was alledged by the four Evidences , That the Light within was not sufficient without something else . Now if this be matter of just Accusation against me , it must to them be a false Assertion ; and the contradictory Assertion must be true , viz. That the Light within is sufficient to Salvation , without any thing else ; which most evidently excludes the Person of Christ , viz. His Manhood , Death , and Sufferings , and shedding of his precious Blood , and Intercession for us in Heaven , all which are something else than the Light within . But whereas he saith , may it not seem strange , that I who had been among them Twenty Eight Years , and most of the Time a Preacher , and a Vindicator of them , should not discover this , ( viz. That some among them were guilty of vile Errors . ) But to this it is easily answered , I had but a very few Years , or rather Months been among them in Pensilvania , when I had discovered some among them guilty of vile Errors ; and laboured much among them in love to recover them , which was not without Success to some , though others were hardened . And for the Time I was among the People called Quakers , before I came into America , mostly in Scotland , my Native Country , and sometimes in England , and elsewhere , it is well known to some now alive in this City , that many years ago , I had discovered some here in England , guilty of some gross Errors , such as of late I had discovered in Pensilvania ) and had also complained of them ; and diverse Meetings were had , where my Complaint was heard , and these Meetings giving due and impartial Judgment in the Case , and standing up for the Truth , and putting to silence these Men for that time , this made things quiet , and prevented a breach ; and had these to whom I complained in Pensilvania , done the like Justice there , they might have prevented the breach that happened , therefore the guilt of it lyeth at their door ; and especially upon S. J. who has been a principal Defender and Upholder of the Persons guilty of those vile Errors . But what if I did not discover the Error● that I find too many guilty of now , both in America , and here also in Europe , not having had the opportunity of intitimate Communication with them , by verbal Conference , perhaps not one of a hundred ; nor having read very many of Friends Books in those former days . But since our Differences began in America , this hath given me 〈◊〉 occasion , both of verbal Conference with many , and also of more frequent reading in Friends Books than formerly , and upon the whole I can say , I find the whole Doctrine asserted by me , in all particulars , well confirmed out of Friends Books , even in those things , wherein I have been contradicted by some , both in America , and here in England ; and am able to prove all the parts of Doctrine asserted by me , out of the Holy Scripture , and Friends Books ; though I must needs also acknowledge , that by some others it is contradicted in some other Books , for which cause I did judge , and I still so do , that diverse Books among us need Correction in diverse Places , because they both contradict the Holy Scriptures in some Places , and also they contradict the Books and printed Testimonies of other Friends ; and these palpable Contradictions have done , and will do great hurt , ( until corrected ) both to weak Friends , and other friendly People , tending to darken some , and stumble others . XVII . page 2. His false Prophesie or Presumption concerning me , which he saith , he believes a very little time will try or discover ; as also his false Insinuation against me , That I am not real in my professing , my being in dear Vnity with all faithful Friends ; or that any thing of my Deportment hath discovered the contrary . [ For I have differed with none here , or elsewhere , but so far as they have differed from Truth ; and if I remain in Unity with the Truth , ( as I do , and he , nor any else cannot prove the contrary ) I remain in Unity with all the faithful Friends of it . Nor do I judge that every small difference in Judgment doth break the Unity of faithful Friends , when Sincerity , and the Love of the Truth is kept to in the main . XVIII . page 3. His falsely asserting the sufficiency of W. Stockdales Evidence against me , who was notoriously known to be a prejudiced Person , by his falsly accusing me , Of being guilty of Preaching two Christs , which Sam. Jennings hath been forced to confess was proved against him , and accordingly gave at last a Judgment against him , though it was as an Abortive out of due Season . XIX . His perverting my words , saying , Divers present cleared him , viz. G. K. that they heard him , both then , and at all occasions that he delivered his Mind on that Subject , always bear his Testimony to the sufficiency of the Light to Salvation . [ But this he makes so great a difficulty or impossibility , viz. to prove a Negative ; most perversely arguing , or rather , qui●ling , How could they hear him at all times , when he delivered his Mind on that Subject . [ But my words do plainly enough bare this sense , That they heard me at all such times , when W. Stockdale heard me ; to wit , either in publick Meetings , where some of them were always present at Philadelphia ; or at that Meeting at the House of S. Carp. where and when he did fals●ly so accuse me . And if a Negative Evidence be to S. J. such a difficulty or impossibility , How is it , that he is put to bring a negative Evidence to prove he was not drunk in East Jersey ; See page 69. May it not be replyed to him , Was that Person always with him ? and had such a perfect knowledge of him , that he was not drunk , or at least elevated with Drink , seeing s●me have asserted that he was ; and one , being ●uled by Affection , ●ay judge a Man not to be drunk , when another Man may judge , and perhaps more duely , that he is . But whether he was , or was not drunk , as I did not accuse him , so it is not my present business , to prove or disprove it , only I thought fit to take notice how partial S. J. is , to reject these divers Evidences on my side , that proved a Negative , and yet defend himself , by one Person that proved a Negative on his side . XX. page . 3. His Perversion , and perversly quibling against the Monthly Meeting that gave Judgment against T. Fish ; As , first , That some had been there , that were not in the Profession of Truth , a thing he saith , not usual in solemn Monthly Meetings . [ But this quibble is easily answered , The Report spread abroad concerning our Differences , occasioned divers to come , even to other Monthly Meetings as well as that ; yea , and to their Yearly Meeting too , that were not in the Profession of Truth : And it can be proved , that some have signed to some false Judgments given out against me , that were not in the Profession of Truth . But however S. J. doth take notice , that these that were not in the Profession of Truth , were said to have gone away , before any Judgment was given . Another silly quibble of his is , That most of them that gave that Judgment at the adjourned Monthly Meeting , were such as afterwards went into the Separation with G. K. page 4. But here he only begs the question , without all shadow of Proof , that they or I either , went into the Separation ; for on the contrary I have sufficiently proved it , both in my former Books , and also in my last Book in Answer to T. E. his scandalous Defamation , That they of the other side began the Separation , and are guilty of continuing it . XXI . page 4. He most palpably perverteth the matter , when he saith , I make a mischievous use of the Evidence given by them called the four credible Witnesses , and strain consequences from it ; he alledging , It was not the thing in question , Whether the Light was sufficient , without something else ; but whether G. K. had said so or not , which was proved he had . [ But take notice Reader , of this Mans gross Forgery and Prevarication , ( enough to discredit his whole Book , and all his other audacious false Affirmations ) the thing in question was , Whether G. K. was guilty of denying the Sufficiency of the Light within to Salvation , Th. Fishwater having accused him , of such a Crime or Error , as is confessed by the Judgment of that Monthly Meeting , that took the Evidences of that four Persons ( which they took most disorderly , G. K. being absent , and having no call nor notice given him to be present ; ) and to prove his charge against G. K. he brings four Witnesses to prove that they heard me say , The Light was not sufficient to Salvation , without something else ; this the said Meeting takes for a sufficient Evidence to clear T. F. and therefore without the least strain , according to them , G. K. is guilty of a great Error , for saving , The Light [ within ] is not sufficient to Salvation , without something else . But seeing by their Judgment this is an Error , the contradictory Assertion to it must need● be true , viz. That the Light within is sufficient to Salvation , without any thing else ; which excludes the 〈…〉 Christ , his Death and Sufferings , Blood and Intercession for as in Heaven ▪ all which are something else than the Light within , as all Men of common sense must needs confess , That the outward Body or Person of the Man Christ , and his Death , Blood , and Intercession without us , are not the Light in us ; and therefore something else , though Christ is but one , both without us and within us , even as the Godhead and Manhood of Christ is but one Christ , and yet his Manhood is not his Godhead , but something else ; for his Godhead did not suffer Death , but his Manhood . XXII . page 4 , 5. His palpable Perversion , and bewraying his gross Ignonorance , or Deceit , in charging me with Inconsistency , for saying , The Light is sufficient to Salvation , and yet to affirm it is not sufficient without something else ; as if these two Assertions were inconsistent , or contradictory . Whereas the least ordinary Christian , of the smallest Capacity , cannot but see , both the Consistency and Truth of these two sound Assertions , as much as when I say , my Hand is sufficient to write , or ●old a Book , but not without my Body , which is something else ; and my Eye is sufficient to see , but not without my Head ; and a thousand such Examples may be given . And the Grace of Christ is sufficient to save me , but not without the Man Christ ; nor is Christ sufficient , without the Father , for he said himself , I can do nothing of my self ; but together with the Father , he is our All-sufficient Saviour . And who will dare to say , but the Man Christ without us , that was born of the Virgin , is sufficient to save us , yet not without his inward appearance in our Hearts ; it pitties me to deal with such an ignorant Adversary . Oh! for shame , that ever such an ignorant Person should pass with any , for a Minister of Christ , that seeth not , or is so deceitful , that he will not acknowledge , that he seeth such a thing , as the good Consistency betwixt these two Assertions aforesaid . XXIII . His gross Perversion , in charging my Words , I spoke at the Yearly Meeting , and which were too mincingly , and unduly repeated in that Paper , called , A true Account of the Proceedings of the Yearly Meeting at London , &c. As if they did infer the same Consequence against my self , the substance of my words being , viz. That the Light within , being God , the Word , the Spirit , in every Man , is sufficient to reveal to every Man , all that is needful to his Eternal Salvation . [ But let the Reader of the least true Capacity , judge whether these words can admit of any such Consequence , That the Light within us is sufficient to Salvation without any thing else , seeing as is above shewed , these two Assertions are well consisting ; and Sam. Jennings knoweth in his Conscience , that I spoke the words more fully , than he hath related them , viz. by adding , yet not excluding the Man Christ Jesus , his Death , Sufferings , &c. and Intercession , &c. from being joyntly concern'd in our Salvation ; as also my saying , That the Faith of Christ , as he died for us , &c. is necessary to our Christianity and Salvation . But further , to manifest the great Ignorance , or rather Deceit of S. J. in this particular , he intimating it was not the thing in question , Whether the Light is not sufficient to Salvation , without something else ; G. K. meaning by that something else , The Manhood of Christ , his Death and Sufferings , and Intercession . He knoweth in his Conscience , that some time after John Delawal accused me in a publick Meeting , of being guilty of Heresie , for saying , The Light within was not sufficient to Salvation , without something else ; at which time S. Jennings most shamefully , as is known to many , set the Christian and the Quaker at odds in the publick Meeting , saying , the question betwixt us and G. K. is not , Who is the best Christian , but who is the best Quaker ? And also S. J. knoweth in his Conscience , that I produced two Manuscripts of John Delawal , that was read in the yearly Meeting at London , wherein he accuseth me of Heresie , and of denying the fundamental Principle of the Quakers , for saying , The Light within is not sufficito Salvation , without something else ; and concerning the Debate betwixt John Delawal and me , upon that head , I refer to the Printed Treatise , called , Heresie and Hatred , &c. the which if any have a mind to see , or buy , let them come to me , and I shall acquaint them where they may have them . XXIV . page 6. His gross Perversion and Insinuation against me , saying , It 's well if he have not sinned against Knowledge in this matter , they of the other side having so often and solemnly told me , that they did believe all that 's Recorded is Sacred Writ , concerning our Blessed Saviour , &c. [ But how could I believe them to be sincere in their Affirmation , any more than I can believe a Papist or Mugletonian ; who will say the same in general , That they believe all that 's Recorded in Sacred Writ concerning our Blessed Saviour , and yet many of their Doctrines contradict Sacred Writ . For to be sure , it contradicts Sacred Writ , to say , it is a fundamental Error and Heresie , That the Light within is not sufficient to Salvation , without something else ; which was publickly asserted by one of their chief Preachers , and Rulers of their side , viz. send Delawall , and which his Manuscripts under his own Hand , read at the yearly Meeting , fully prove ; and for which they did never pass any due censure against him , nor against John Humphreys , for saying in his Letter , read at the yearly Meeting at London , He was grieved to hear some say , they expect to be justi●c● by that Blood that was shed at Jerusalem . And though Sam. Jenings mention th● the precious Blood of Christ , with which Christ hath purchased that Inheritance for us , &c. Yet he doth not tell what that Precious Blood is , or what he means by it , seeing not only John Humphrey in Pensilvania , but some here in England , by the Blood which with God expiates for Sin , and cleanseth from Sin , do not mean the Blood of Christ's Manhood , or Humanity , but the Life , which is the Light , as one Frances Ftheridge , a bold ignorant Soul , lately , in my hearing , and in the hearing of many , at a publick Meeting , on a First day , at Dev●shire , in the Forenoon , affirmed , That the Blood ( John 1. 1. 7. ) that cleanseth from all Sin , was the Life , and the Life is the Light ; and this perverse Exposition goeth currant among too many here in England , as well as in America . But in Opposition to his unchristian and uncharitable Insinuation , I say , I have charged them with nothing against my Knowledge , but what is most perfectly consistent with my Knowledge . XXV . page ● . His gross Perversion , in labouring to make void the Credit of the two Persons , viz. W. Bradford , and John Macomb , in giving Evidence against W. St. that he accused me of being guilty of Preaching two Christs , alledging they were much at my Devotion , and my Creatures , to use them as I pleased ; which is a false and base Insinuation . But if their Evidence is not to be credited , because they did afterwards joyn with me in their Christian Testimony , to oppose the vile Errors held by some of their side , by the same Reason , these he calleth the four credible Witnesses of their side , ought to be rejected ; and with as much colour of Reason , or rather much more , they might be said to be at the Devotion of Sam. Jennings , and Th. Lloyd , and used by them , as they pleased . But the Judgment of the monthly adjourned Meeting that was given out against Will. Stockdale , did not depend upon the bare Credit of these two Persons , though Men sufficiently credible . But the Meeting it self , consisting of above Sixty Persons , declareth , that at that monthly Meeting he did say , That what he had formerly said in his Charge against G. K. he did yet stand by and justifie ; upon which , that Meeting gave judgment against him , That the said W. Stockdale should condemn his unrighteous Charge publickly , &c. XXVI . His gross Perversion , in labouring to defame these two honest Friends , most falsly accusing W. Bradford with Baseness and Treachery to his Benefactors in Pensilvania ; who at no inconsiderable Cost encouraged the Press there , &c. But let the Impartial Reader judge whether Sam. Jennings doth not basely accuse him , for an innocent Act , he not being under the least tye or limitation , by them he calleth his Benefactors , not to print to G. K. as well as to them , G. K. being engaged in the same Testimony for Conscience-sake with him . But S. Jennings may be ashamed , to call them his Benefactors , who were his Persecutors and Oppressors , and dealt treacherously with him , by breaking their Indenture with him , and taking away his Forty Pounds per Annum , from him , that they had covenanted to give him , for about seven years to come , which he had little above one year paid him ; so exposing his Family to Want and Ruin , had not Providence opened another way to him . And as is above said , they took his Salary from him , for printing that sheet from Rhode Island , which was before any thing of our Differences in Pensilvania were exposed in Print ; so that could it be supposed , that his printing the Differences among us in Pensilvania , had given some just occasion of Offence to them , ( which it did not ) yet they taking away his Salary from him , before that supposed Offence , was most unjust , seeing , according to all Justice , the Punishment never goeth before the Offence , but followeth it . His other Story of John Macomb , is false in d●vers things , as his ( viz. J. M. ) being under strong Obligations to W. S for his Care of him , in that time when he wanted it . But I have heard J. M. deny it solemnly , that ever he was so much obliged to W. S. as W. S. was to him : And it 's well known , that W. S. was not under such Circumstances , either in Pensilvania , or elsewhere , as very liberally to supply the wants of other , but rather needed , and had supply from others ; and as for J. M. he was no Servant to W. S. but to R.T. who is kno●n to be both able 〈◊〉 and sufficiently enough disposed to do well by his Servants , and to h●●p them to live comfortably , after the time of their Service is expired ; so that this Suggestion of John Macombs want , being supplyed by W. S. as S. J. would have it believed , is more probable to be a Fiction than any truth , and we have no other Authority for it , but that S. J. or W. S. said so ; and J.M. his denying it , with the circumstances related , is sufficient to counter-ball●nce ▪ But supposing it to be true , what is alledged of W. S. being so kind to J. M. it is false , what S. J. relates , that J. M. used any fly , unmanly , or ungrateful way , in a Visit to W. S. to pump him by questions , concerning G. K. For the said J. M. came to me next morning after the discourse that past betwixt them , and told it to me , no ways , as one that sought any occasion against W. S. but simply , as one much grieved in Spirit , to find so great a difference in Judgment betwixt W.S. and me , in a thing of so great moment , and he told me also , the Visit and Discourse were both occasional ; and it came altogether from W.S. of his own accord , without any such thing as pumping him by questions , as S. J. falsly alledgeth . XXVII . p. 8. He grosly prevaricates , in falsly accusing me , That I liberally bestow my Anathema Maranatha upon W.S. without more a-do , telling him , he was an ignorant Heathen , not worthy of any place in the Assembly of Friends . [ For I never pronounced an Anathema upon W.S. or any other of them , tho some of them have pronounced many woes upon me , in the Hearing of many , together with their false Prophecies , which God hath frustrated , and ( my faith is in him ) he will still frustrate . But S. Jennings is very ignorant , that he knoweth not an Anathema Maranatha is one thing , being a very severe Curse ; and to tell a man , If he believe not in Christ without him , as well as in Christ within him , which were my words to W. S. he is but an ignorant Heathen , and not worthy of any place among Friends ; which I still affirm to be true , and is the true character of one so grosly ignorant . XXVIII . It is a gross perversion , and false accusation in him , to say , Because Judgment was not given against W.S. in my way and time ( altho ( as he falsly alledgeth ) my own turbulency was the great obstruction ) he therefore sticks not to unchristian many , &c. [ For I have sufficiently shewed in my printed books , and now lately in my Answer to T.E. That they gave no due judgment or censure at all against him to this day ; and the shadow , or bare formality of judgment the● published at last against him , was like Mustard after Meat , and at an 〈◊〉 or one born out of due time , being 9 months after my complaint made to the Yearly meeting , and about 13 months after my first complaint , made to a meeting of Ministring Friends , at the house of Robert Ewer , and several months after the breach began at Philadelphia . And it is a most deceitful Excuse , to say , my own turbulency was the great obstruction ; which is meerly said , but not proved , after long and much earnest Reasoning and expostulating the matter with them , at the Yearly meeting at Philadelphia . At their desire I went out of the meeting , that they might agree upon a Judgment among themselves ; ( tho T. E. grosly printeth a falshood , in the face of the world , citing my book , Some Reasons and Causes of the Separation , That I refused to go out ; and my book , p. 18. saith expresly , I did go out at the meetings desire ) and yet they would not suffer any Judgment to be intimated to me , neither at that time , nor for many months thereafter : Yea , the Judgment that was duly given by the monthly meeting adjourned , they denied it to be a due Judgment , and disowned the meeting that gave it , as is shewed in my former printed books , and particularly in my late Answer to T.E. However , he acknowledgeth , That judgment was not given against W.S. and giveth the Reason , why , because they would not give it in my way and time . But I say , they gave it not in Truths way and time , but delayed it most unreasonably and unchristianly , till the time was expired ; and at last what they gave , was but a shadow . XXIX . p. 9. He boldly , but most falsly chargeth me , That I have falsly accused the innocent , and that knowingly too , because , as he alledgeth , I have heard very many of them often declare their Faith in the aforesaid particulars , and what else is necessary to be believed and owned by true Christians . [ But I deny , that ever I heard any of them give a satisfactory account of their Faith in the particular things of Controversie , but generally from time to time , increased our just dissatisfaction , both by their most unchristian and unsound expressions , and doubtful and equivocous terms : Yea , both I , and many others , do well remember that we have heard Sam. Jennings , himself , declare in a publick meeting at Philadelphia , That Friends were not gathered by the faith of Christ , as he came outwardly to die for us , but by faith in the power of God , inwardly revealed ▪ Thus setting things asunder that go together : And divers others of them have declared to the same effect ; and John Willford , to the offence of many , declared , in the Hearing of Hundreds , at Philadelphia , That he had the true faith of Christs Death and Sufferings , before he came among Friends ; but it did not gather him to God , but left him in his sins . XXX . p. 10. His boldly , and most perversly challenging me , to name the person among us , that any orderly complaint hath been made against , and the matter proved , that hath been cloaked ; yea , that hath not been testified against . [ What greater impudence can be supposed in a man , than for Him thus to challenge me , when he not only knows in his conscience , but doth confess in this his scandalous Pamphlet , the complaints I made against both William Stockdale , and Thomas Fitswaters , from meeting to meeting , and yet they never did any thing effectually to pass due Judgment against them : And as for Thomas Fitswaters , their monthly meeting at Philadelphia , instead of passing a due Censure on him , for his falsly accusing me , That I denied the sufficiency of the Light to salvation , did clear him , from the Evidence given by four persons of their own Party , that said , They heard me affirm , the Light was not sufficient to salvation , without something else : But this was no proof to confirm his accusation : for the thing they should have proved against me , was , That I denied the sufficiency of the Light to salvation : But instead of proving that , they gave Evidence to prove another thing , quite different ; even as far different as to say , Sam. Jennings is not an honest man , without honest dealing ; and to say simply , he is not an honest man ; For the first is certainly true , tho the second were questioned . Besides , he knoweth in his conscience , that I complained to their Quarte●ly meeting , upon the unsound and vile expressions in John Humphreys Letters , ( the Original Copy of which was read at the meeting at London , last 1694. ) and yet I received no Answer , but a meer abuse , S. Jennings being present , who told me , I was none of them ; and what had I to do to hinder the Affairs of the Meeting ? I told them , if I were Turk or Jew , they ought to hear my just Complaint against one of their Church-Members . XXXI . And he but deceitfully tells , in his page 10. That at the last Yearly Meeting at Philadelphia , a Minute was made , That great care should be taken , that if any amongst us had given any just cause of Offence , they should be orderly deals withal , that Truth might be cleared , and the Offence removed ; whence he deceitfully inters , saying , So that I think all his pretences of Friends cloaking , &c. in America , are taken away , and will be no more a Cloak for him to cover his false accusations against them . [ But he should have given some Example , or instance , when , or where they did execute that Minute , or Order of their Last Yearly meeting , so that these who had given just cause of Offence , had been dealt withal ; but nothing of this being produced , nor that can be produced , sheweth his and their great deceit , being like to some bad Rulers , who make some good Laws , but fail to put them into execution . And suppose they made such a Minute at the last Yearly meeting at Philadelphia , about 18 months at lea●● , after the separation and breach was begun , occasioned by their cloaking persons guilty of such vile Errors ; this proveth not , That they were not guilty of c●oaking those persons before that time ; but in reality , they are as guilty since as before ; and their making such a Minute , as he alledgeth , if any such thing was made , is but a meer blind or Cloak , whereby to deceive such simple souls , as are willing to be deceived by them . XXXII . p. 11. He falsly accuseth me , bitterly to envy against Thomas Lloid , and that I abuse and misrepresent him , in charging him , how at the School-House-Meeting , as well as at those other Meetings aforesaid , Thomas Lloid argued , That Faith in Christ without us , as be died for our sins , &c. and rose again , was not necessary to our salvation . He confesleth , He was not at the School-house Meeting , but at other times , ( he saith ) and once especially , he was present at a discourse relating to that matter ; but the Question was not , VVhether Faith in Christ without us , as be died for our sins , and rose again , was not necessary to our salvation ? But , Whether that Faith were indispensibly necessary to all Mankind ? and that none could be saved without it , tho they had not the Means , Opportunity or Capacity to know or receive it , which ( he saith ) will include a great part of Mankind ; as namely , all those that have not the use of the Holy Scriptures , nor the advantage of hearing it preached to them , which will affect many great Nations , as also all Infants , deaf and dumb persons , &c. [ But tho S. J. here takes on him the defence of Thomas Lloid , and falsly accuseth me of bitterly e●●●ying against him ; His Vindication of Him in this particular matter , is utterly deceitful , and grounded on a gross falshood ; as if Thomas Lloid were not guilty of any such charge as above-related . He confesseth , he was not present at that School-house Meeting ; so can be no witness in the case , if he were supposed to be free of all prejudice and partiality , as he is not . But I have many Witnesses , some whereof are here in England , and at London , that are ready to declare solemnly , They heard him , viz. Thomas Lloid , not only then but at other times , boldly assert , That faith in Christ without us , as he d●ed for our sins , and rose again , was not necessary to our salvation . And the circumstances , and manner of his arguing , together with the Proofs that he brought to prove his absurd assertion , are so fresh in the minds of many that heard him , as well as in my mind , that sufficiently make it evident , that he is guilty of the charge : for he argued , to prove his assertion , from two places of Scripture ; viz. Micah 6. 8. He hath shewed thee , O Man ! what is good , and what doth the Lord require of thee , but to do Justice , and to love Mercy , and to walk humbly with thy God : and Eccles . 12. 13. Fear God and keep his Commandments ; for this is the whole duty of man : on which he thus argued ; That nothing here is required to believe that Christ died for us , and rose again : To which I answered ; That tho that faith is not expressed in these places of Scripture , nor in many other , yet it is implied , and implicitly understood ; for how can we walk humbly with God , if we be lifted up so in pride , as to think that we need not to have our sins pardoned for Christ's sake ; who died for our sins , that they might be forgiven us freely for his sake through faith in him who died for us : And at the very same time his Son in Law , John Delawall , openly opposed him , tho afterwards he joyned with him against my Christian Testimony ; citing for a Proof against his Antichristian assertion , that place of Scripture in Rom. 10. 9. ( and reading it out of a small Pocket-bible ) If thou shalt confess with thy mouth the Lord Jesus , and shalt believe in thine heart that God hath raised him from the dead , thou shalt be saved . And it is evident as the Sun at Noon-day , That his Essay to prove his Antichristian assertion from these places of Scripture , makes it good against him , that he did hold , That faith in Christ , as he died for us , and rose again , was not necessary to our salvation ; seeing none will say , but that these places of Scripture have an universal reference to all mankind ; and include us as well as these not called Christians . Another Proof brought by him at that very time , at the School-house Meeting , which is yet a further Evidence of my charge , was the late Act of Parliament for Toleration , made under the present Reign ; where a short Test is required of Justices of the Peace and others , concerning their faith in God and in Christ , and in the Holy Ghost ; and because nothing in that short Test is mentioned of faith in Christ , as he died for us , therefore Tho. Lloid did argue , that faith was not necessary to our salvation . Now it is to be considered , That this short Test is only designed , and was only made for such as profess Christianity ; and not for professed Heathens ; which makes it sufficiently evident , that Tho. Lloid's assertion , and the matter of dispute betwixt him and me , was not concerning Heathens at that time , but professed Christians : for it cannot be supposed that the Parliament's Act did extend to professed Heathens , Turks or Je●s . And here I earnestly i●treat the Readers to excuse my exposing things so particularly , in relation to Thomas Lloid , seeing I am brought upon the Necessity of doing it , in the just defence of my Innocency and Christian Reputation , which this prejudiced Advesary , Sam ▪ Jennings , seeks , and most unchristianly endeavoureth , by his false Accusations , to take from me . But for a further proof of Sam. Jennings his insincerity in this particular , he knoweth in his consience how Tho. Lloid hath defended and justified John Hemphrey from time to time , in his Antichristian assertion , that he was grieved to hear some say , they expected to be justified by that blood that was shed at Jerusalem ; which most evidently proveth , that neither J. H●●er Tho. Lloid did believe it was necessary for them to have that faith , that we are Justified by that blood : Yea , S. Jennings his charging me with an inconsistency in my two Assertions ; the one being , that : the light within is sufficient to salvation ; the other being , that the light within is not sufficient to salvation without something else ; I having always declared , that by that something else I mean the Man Christ Jesus , and his Death and Sufferings , Blood , Resurrection and Intercession , &c. doth sufficiently prove him guilty , that he doth not believe it necessary to his salvation that Christ died for him ; for if the light within be sufficient to salvation , without the Death of Christ ( ●hich is a part of that something else understood by me ) then it is not necessary to our salvation , to believe that Christ died for us ; and the Death of Christ hath no part or share in our salvation , by this his Antichristian assertion . But now in reference to the question , as stated by him , he alledging , that I have affirmed , that this faith is indispensibly necessary to all , viz. in order to eternal salvation , to believe in Christ , as he died for us , and rose again . I freely own it , that I have so Affirmed , and do still so affirm ; but however , that was neither the only , nor the principal question or matter of Debate betwixt Th. Lloid and me ; but a second branch of the question occasionally happening , that at sometimes was also discoursed betwixt us : But as concerning the indispensible necessity of Faith in Christ , as he died for us , and rose again , as universally necessary to salvation , how and in what sense I have affirmed , I have fully explained in divers of my late printed books relating to our late differences ; where I have distinguished betwixt the express , or explicite knowledg and faith of Christ's Death , in order to eternal salvation , and the implicite knowledge and faith of it ; asserting this last , but not the first , as universally and indispensibly necessary : And in this my Christian Testimony , as I agree with the Holy Scriptures , and all my former books ( notwithstanding of the Insinuations of some ignorant prejudiced persons against me ; so with the Printed Books and Testimonies of divers friends of good Repute among the people called Quakers ; and with the General Doctrine of all moderate Christian VVriters throughout Christendom : See my aforesaid Explication of my Assertion , particularly in my Two late Printed Treatises ; the one called , Truth and Innocency defended , from page 10. to page 20. where I largely open the said distinction of faith in Christ explicit and implicit ; and also my other , called , Heresie and Hatred , page 13. As for what he objecteth concerning the strange Notion of the Revolution of humane souls , and his insinuation , of my countenancing it ; having so fully answered to it in the Two aforementioned Treatises in Print , to which I refer , I need say nothing here , further than to tell him , and also to inform the Reader , that his thinking , or insinuation , that my holding the faith of Christ's Death indispensibly necessary to all that shall be saved , doth oblige me to held , that all to whom that faith is not outwardly preached , or who have not the outward means , or outward opportunity of receiving it , must needs live again , by Revolution , in order to have it preached unto them , otherwise they cannot be saved ; doth sufficiently prove him extreamly ignorant , and that he hath neither the true faith , nor a true Notion of the sufficiency of the Light within . And howbeit he laboureth , in his Prejudice and Enmity , to represent me , as one undervaluing the sufficiency of the Light within , it plainly appeareth , Io●n the sufficiency of the Light within more than he doth , or any of his Party , who thus do falsly accuse me ; for I say , as I have oft formerly said , the Light within ( in the highest sense ) being God and Christ , the Eternal Word , and the Spirit in every man , is sufficient to reveal and give the Knowledge and Faith of Christ as he died for all men , and rose again , unto all men , without all outward means of outward Preaching , or Reading , and consequently without the Revolutions of Humane Souls for even . Such who favour the Revolution of Humane Souls , as a probable Hypothesis , do it not upon that supposition , as if the Light within were insufficient to give the Knowledge and Faith of Christ without as well as within ; for the sufficiency of the Light within , hath not a dependance upon the Revolutions , nor upon any outward means of Preaching , Hearing or Reading : Insomuch therefore that Sam. Jennings doth suppose , that to affirm the Faith of Christ's Death to be indispensibly necessary to salvation to all that shall be eternally saved ; is to infer the necessity of the Revolution of Humane Souls : And also that he doth positively affirm , that many have not the means , opportunity or capacity to know or receive it ; which ( he saith ) will include a great part of Mankind . From this it plainly followeth , that he thinketh the Light within is not sufficient or able to reveal or give that Knowledge or Faith of Christ's Death , which I affirm it is , being God , the Word and the Spirit ; and therefore I have a better belief of the sufficiency of the Light within than he hath , or his Party that is joyned with him against my Christian Testimony ; and to say , the Light within is not sufficient as fully to reveal and give the Knowledge and Faith of Christ's Death without , as of his Life within , is a degree of Blasphemy against God , who is that Light within , and soundeth as harsh and offensive to Christian Ears , as to say , God is not sufficient to reveal , or give to all men the Knowledge and Faith of Christ's Death , by Internal Revelation , without all outward means of Instruction ; which yet I think no sound Christian will dare to affirm . But , as I have oft said , it is one thing what God , who is Light , and is in all men , is sufficient , or able to do , who is able of stones to raise up children to Abraham ; and who can work by his Spirit , when , where , how , and in whom he pleaseth , even without outward means , whether in Infants , or deaf and dumb persons , or in them that never heard the Fame of Christ with their outward Ears : and it is another thing , what he is pleased to do in his ordinary way of working . But it ought well to be considered , that our full and perfect salvation depends not wholly upon what God either can , or pleaseth to reveal in us ; but also in great part , upon what the Man Christ hath done and suffered for us on Earth , especially in dying , and shedding his precions Blood for us , and his interced on for us now in Heaven ; for that is no small part of our salvation , to be saved from Wrath , and from the guilt of sin , and from that fearful sentence of Condemnation , and the Curse of the Law , due to us for sin ; and no Internal Revelation can save us from that Curse , Condemnation and Wrath ; but it was necessary that Christ should suffer for us in the true Nature of Man , that cursins might be forgiven , and we might be saved from the Wrath of God , and the Curse and Condemnation of the Law of God , and Christ's suffering Death , and sheading his precious Blood for us , was not only necessary to our Justification , but to our Sanctification , because by his Obedience unto Death , and precious Blood , he hath procured and pur●●●sed for us that inward principle of God's Grace , whereby we are sanctified ; and we are sanctified through a living Faith in Christ , as he died for us ; and that Faith is necessary to mens Regeneration and Sanctification , as well as to Remission of sins ; and therefore is necessary to all . But that he saith , a great part of Mankind will be included , who have not had the means , opportunity or capacity to know or receive it ; which carries with it a very harsh and uncharitable Judgment upon all that part of mankind . Answ . But where is then the sufficiency of the Light he and many others seem so warmly to plead for , if it be not sufficient not only to make them capable , but also to give them the Knowledge of it ; viz. the Death of Christ ? But why should this sound more harsh and uncharitable , to say , a great part of mankind die as much without the Knowledge of Christ within as of Christ without ; for as Christ came in the flesh , is called a great m●stery in Scripture , so is Christ within also called a great mystery ; yea , the mystery that had been hid from Ages and Generations : and he cannot give me an Instance of any that ever knew the mystery of Christ within , but also knew in some measure the mystery of Christ without ; for that which is able to reveal the one , is able to reveal the other . But that any are saved without the knowledge of Christ within , I suppose he will not say , seeing the Scripture saith , Know ye not that Jesus Christ is in you , unless ye be Reprobates ? Or rather , disapproved , or want a Proof . But the Scripture also saith , That it is one God who shall justifie the circumcision ; i.e. the Jews , by Faith ; and the circumcision ; i. e. the Gentiles , through Faith. And the true Faith is one , whereby both Jews and Gentiles are justified ; which is a Faith in Christ , as he died for us , as well as that he doth inwardly enlighten us . But to suppose a Faith in Christ , that doth not respect his outward coming in the Flesh , and Death and sufferings , but only and alone that inward common illumination that is in all mankind ; is to set up an unscriptural and Antichristian Faith , opposite to the true Christian Faith ; which I charge on Sam. Jennings , and on all that join with him in this his absurd Doctrine , to be a pernicious Error , tending to make v●id the true Faith of Christ , and the Doctrine of the Holy Scriptures , and to teach men to rely upon their Obedience to the Law , or Light within , for Salvation , and Life Eternal , without the Faith of Christ crucified ; that s●p●ain contrary to the Holy Scripture , that saith , Both Jews and Gentiles were all under sin , and whatsoever the Law saith ; it saith to them that are under the Law , that every mouth may be stopped , and the whole world become guilty before God. Now this Law that steppeth every mouth , and maketh the whole world guilty before God , is the Law , or Light in these Gentiles who have not the Scriptures , or written Law without : and whatever feigned pretence of Charity S. J. or any others that hold this gross Error , That men may be eternally saved without all knowledge and faith of Christ crucified ; may have towards that part of mankind who have not had Christ outwardly preached unto them ; yet it is a real undervaluing , and seeking to undermine the Christian Disp●nsation , and make it as a mee● Indifferent thing ; yea , unprofitable to be under it : for if men commonly obtain Eternal Life and Salvation , without all knowledge and faith of Christ crucified , and raised again ; and can be perfectly sanctified without it ; then there is no need to have that Faith at all : But for such who say , it is needful , because it is preached ; they use a deceitful , but silly evasion ; for if it 's only needful , because it is preached , then the way is not to preach it , that it may not be needful ; and if so , why did the Apostles , and many other faithful men preach it , and seal to it with their blood ? Surely this is the way to lead people generally both to neglect preaching Christ crucified , and to hear it preached ; yea , and if they destroy , or bury the Bible in oblivion , from their posterity , by this wicked doing they shall excuse them from being under a Necessity to believe the Death of Christ in order to salvation . But whereas some say , it is profitable , tho not absolutely necessary to salvation . to have the Faith of Christ's Death ; but seeing they say , men are commonly saved eternally without it , as well as with it ; they cannot shew wherein it is profitable , unless it be necessary : Indeed , they may as well say , with Pelagians and Socinians , that inward Grace , or the Spirit 's inward operation , is only profitable , but not absolutely necessary to mens salvation . But we find the Terms of salvation universally without exception , set down , Rom. 10. 9 , 10. that plainly holds it forth , that to believe that Christ rose from the dead , and that with the heart , as well as to confess it with the mouth , is necessary to all that shall be saved : And tho this Faith is wrought in men in God's ordinary way , by an outward Ministry , yet the Word , or Light within , is suffitient to work it without an outward Ministry ; and doth so work it when God pleaseth , as he wrought it in Abraham , Job , and many others . But that S.J. saith , page 12. he hath heard T. Lloid affirm , he did believe it to be our duty , who had the advantage of having the Holy Scriptures , and hearing the Faith preached , to receive and believe it . This , I suppose , is possible ; but when was it that he did so profess to believe ? viz. after that the Publick Letter signed by G.W. and others , from London , came to them and us , holding forth that Faith as necessary : but before that Letter came , it is well known to many , as well as to me , that he had oft denied it ; but before that the Breach was made : And since it was made , tho we , for our part , used great Endeavors to be reconciled to them in the Truth , yet we could never effect it in Truth 's way . XXXIII . page● 3. He proceeds in the next place to shew ( which most deceitfully and falsly he saith he will do , candidly , cautiously and truly ) the general cause of this unhappy breach and difference : The General Cause ( saith he ) I take to be an unbounded Ambition in G. K. But he gives no proof of this his unchristian and uncharitable assertion ; and therefore I return it on him , as false and fictitious . XXXIV . His perversion , in making it a Crime in me , to have some Religious Controversie with some called Preachers in New England , and challenging some of them to dispute with me ; alledging . that I managed it with great Heat and Rage , and common Ins●lts , when I thought I had advantage , designing Victory and Vain Glory , rather than Edification . And of this he brings no proof , but his bare Authority , he being then in New England with me . But he should have brought either some of my Words or Actions to prove me guilty of his charge ; which he not doing , proves him to be evidently guilty of deep Prejudice , as well as gross Hypocrisie ; for he being with me , and judging me so guilty , as he alledgeth , he was unfaithful , in not admonishing me seasonably ; which he cannot justly say , that he ever did , all that time we were together ; but professed great Unity with me . And for my book of Controversie against some Preachers at Boston in New England , called , The Presbyterian and Independent Visible Churches brought to the Test , &c. before it was printed , the most of it , if not all of it , was read in his hearing , and in nothing disapproved by him , and was generally approved by all that heard it read , being an appointed Number of them called Friends of the Ministry ; the which book was so well accepted by Friends at London , and over England , that it being Re-printed at London , most of them were sold , and many Friends bought of them ; and tho I have heard divers both in City and Country speak well of it , I have not heard any shew the least dissatisfaction against it ; yea , divers of the professing people in N. England spake well of it ; and tho I used some sharp Words towards some Preachers at Boston , who did too much justifie the Persecution raised against Friends in N. E. yet ( as any that have a spiritual savour to judg , who read my book , will say ) I writ with great moderation , and sincere expressions of Love and charity towards many of the people ; and I think I can say it without Vanity , few have exceeded me in moderation , in my way of writing Controversie , among the people called Quakers . But if seeking to dispute with persons of other Professions , be an argument of Vain Glory , by the same way of Arguing , he maketh some of the best Account of the Speakers among the people called Quakers , equally guilty . And that he saith , how little it redounded to Truth 's advantage , he is a witness , he being then in N. E. with me . If it be enough to make a man guilty by the single Evidence of a prejudiced Adversary , he hath hit the Mark ; but if otherwise , he only sheweth his Enmity and Prejudice . But that my Labour in N. E. was not without success , there are at this day in N. E. who will bear witness to it , as also the Certificate I had from the Meeting in Rhode Island , declaring the Vnity they had with me , and the great benefit they had by my labour of love among them ; which Certificate I can produce ; but the witness of God in my conscience hath always been unto me , and ever shall be , more than all witness of men , and is a sufficient defence unto me against this prejudiced adversary , and others of his Stamp , XXXV . page 13 , 14. His falsly accusing me of a Spirit of Wrath and Bitterness , and hating my Brother , &c. [ But sharp Words of Reproof against them to whom they duely belong , are no Argument of Hatred , or that I had not then , or now have not the true Love of God in my Heart : For let my books in these late differences , as well as any others , be compared with most of the Friends books that have writ against Adversaries , and it will be found they have generally exceeded me in sharp Words ; and how far Sam. Jennings , and his Party , have exceeded me in sharp Words , the printed sheet , called , An Expostulation , &c. doth sufficiently prove . And tho sharp words of Reproof be no infallible Argument of Hatred , or of an unchristian Spirit yet to be sure Persecution , in fining or imprisoning men for matters of conscience , is ; whereof S. Jen. hath shewed Himself sufficiently guilty , and who hath discovered Himself , Esau-like , not only by his threatning words , but by his rough hands . XXXIV . His unjustly complaining against me , for my just complaint of too great a laxiness of Church-Discipline among them , and my presenting a Paper to Ministring Friends , in order to have it amended . [ But he mentions nothing wherein that Paper is reprovable ; and until He , or some for Him , can shew the default of it , his blaming me for it , is but another Instance and Evidence of his Prejudice and Enmity against me . XXXVII . His unjustly accusing me of impeaching ( as he terms it ) Friends Testimony , and way of preaching , publickly as well as privately . [ And what could I do less , hearing so frequently such false Doctrine preached , and the Scriptures so grosly perverted , to the publick Scandal of Strangers , that were not of our Profession . Nor was I forward to do any such thing , but very sparingly and modestly did at times correct their false Doctrine ; and most of the Opposition that ever I shewed to them in publick , was in defence of the Truth of the Christian Doctrine and Testimony I did bear , which they did boldly contradict ; and I dealt orderly with them , by private Admonition , which they rejected : And when after I made my complaint to them called , Friends of the Ministry , they did not regard it , so as to pass any due censure upon the guilty , as is sufficiently made apparent in my former printed books , as well as from what is in this before-mentioned . XXXVIII . page 15. His accusing me of tedious , dry and insipid Discourses in their Meetings at Philadelphia ; is as false as it is improper for him so to accuse me ; for how can it be expected , that such a professed Adversary , and open Persecutor , will speak well of me ? But when the Jews accused our blessed Lord of Blasphemy , I need not think strange that Sam. Jennings accuseth me . But for dry and insipid disccurses , he may take it home to himself ; for very many affirm it to be true of himself ; and how an open Persecutor , that rather glorieth in his Wickedness , than repents of it , can have any other Ministry but dry , insipid , yea and burdening , is easie to judge , and which some have judged him for ; and some that have been too much prejudiced against me , yet have disliked him , that they have publickly disowned his Prayer . But however , I may be to him , and some like him , a favour of Death , as the true Ministers of Christ were to some formerly ; yet to such as have Salt in themselves , I have been , and still am , ( through God's mercy ) a savour of Life unto Life . XXXIX . His falsly accusing me , that I said to a meeting of Ministring Friends , There were more damnable Heresies , and Doctrines of Devils among the Quakers , than among any Profession of the Protestants , which , he saith , was taken from my own mouth at that Meeting , and a Minute read to me , and not denied by me ; tho since ( he saith ) I endeavour to evade it . [ But he bringeth no other Proof for this , but his , and his Parties bare Allegation ; which , as I have formerly denied , so I still deny , that ever I charged it indefinitely upon the Quakers , or yet upon that Meeting , viz. met at Burlington , first month , 1691. but only upon a Party in that Meeting , there being in that Meeting about a 3d part of them , that stood with me , and for my Christian Testimony , particularly George Hutcheson , ▪ and Thomas Budd , who have declared , that I said not the Quakers indefinitely ; but them , viz. a Faction of that Meeting , who had sufficiently shewed themselves guilty of the charge , both then and formerly . Yea , as I took notice at the Yearly Meeting at London , 3d month last , 1694. when that Paper he hath now printed , to his shame , was read in the Yearly Meeting , and a Copy of it delivered to me , to answer : In my Answer to it , I shewed them , how that notwithstanding S. J. had named the Name of God , in asserting , I had charged the Quakers ; yet that very Paper , signed by S. J. in contradiction both to it self and to him , doth clear me , that my words were , That they were met together ( see his printed book , page 18. from line 14. where they say , they repeated my words to me , and I declared the same again ) to cloak Heresies and Deceits ; and that there were more damnable Heresies , and Doctrines of Devils among them ; ( Note , it is not said , amongst the Quakers , but them ) which word them , did only relate to a Party or Faction of that Meeting , Or , suppose it did relate to that whole Meeting ( which it did not ) , yet unless they will say , that meeting did represent the Body of the people called Quakers , ( which I judge they will not say ) over all parts of the World where they are , it is evident to be a false accusation , to put the word Quakers for them , not exceeding in number above 13 persons ; which is as false and injurious , as to charge the English with a thing that only 13 , or a few are guilty of . And when I re-minded both S.J. and also the Yearly meeting , that he named the Name of God to a Falshood , which many present did greatly notice , and some did charge him with , he had no other Evasion , but that by them was meant the Quakers ; which is as palpable a perversion , as to charge the English with a Fault that only 13 persons are guilty of : And I at the same time , with true Reverence , naming the Name of God , to clear my Innocency , saying in the presence of God , to the best of my remembrance , I said not the Quakers , but them ; some of the Yearly meeting did severely speak to us , one saying , we had rent the Name of God betwixt us ; another saying , one of us two behoved to be greatly guilty , S. J. having said , in the fear of God , he affirmed that I said the Quakers . And afterwards I produced the Paper of their meeting , signed by S. J. bearing date the 6th of the 7th month , 1672. wherein they declare , that my words were as above-mentioned ; which , they say , the two Friends repeated unto me , Now , Reader , judge what small credit S. J. is worthy of , who by his own declaration , hath printed himself guilty of falsly accusing me , by perverting my words , putting , most fraudulently , Quakers for them ; when yet in the Paper of that meeting , signed by him , he and they declare my words ; were as I have above-mentioned them . XL. And as concerning that Paper , called , The present Case , &c. he hath printed to his own shame , in his book with other the like shameful Papers , as standing Monuments of his unchristian Proceedings given out by his Party , 20th of the 4th month , and signed by himself , it containing palpable contradiction , and giving the ●ie to it self , as is above noted . I need not say much to it , but to deny what they falsly charge me with , as that in a wrathful and better Spirit , I reviled and abused the said Meeting , they charging me with brittleness of disposition ; ( but my being preserved by my gracious God , constant in my Christian Testimony , and Conversation , proveth them false accusers in this , as in other things ; for had I been brittle , their unchristian Practices towards me had long a-go broken me ; but God has mercifully preserved me , and to him alone I give the praise ) charging me with the breach whereof they , and not I , were guilty ; and with calumniating several persons , not giving them Gospel-Order in any Church-way ; all which are false charges . As also , that they say in their Paper , Notice was given me of the time to which the Meeting was adjourned , viz. to a fortnight longer , having appointed some Friends to visit me . But in this they use great prevarication , hiding their deceit in ambiguous Words . That two came to me in the Evening of that Meeting , before their fortnight Adjournment , I own it ; but that they told me either the precise day , hour or place of their meeting , I altogether deny it ; or that they did in the least desire me to come to it ; yea , their Paper signifieth no such thing ; but only that Notice was given me of the time ; but what particular time or place , they mention not ; for that called a Fortnight , sometimes includes 14 days , sometimes 15 or 16 : But what if I had known the precise day , hour and place , which I did not , ( for sometimes they met at one place and sometimes at another , and sometime at one part of the day and sometime at another ) is that enough to excuse their proceeding so violently and furiously against me , without calling me to hear things charged and proved against me ? But their Paper doth not so much as alledg , that I had any call to come to their meeting ; therefore it is a plain case , they are fallacious , and seek to deceive the simple with their fallacious words . And what if they had called me , and I had refused to come , as was not so ? If they had been endued with the patient and long-suffering Spirit of Christ , they would have again and again , at least twice or thrice , calld me , before they had past such a severe Judgment against me , as not only to Un-Minister and Un-Christian me , but to represent me as one of the worst of men ; was this like the restoring me in a spirit of meekness ? Do not humane Judicatories condemn them in this case , who commonly , before they pass censure , in many cases , call , or summons them twice or thrice , who are accused as guilty persons ; and in case of not appearance , on the first ●●tation , do not pass a positive sentence against them , till they have another citation , or some considerable time allowed to make their appearance , in case of absence , which was my case . XLI . He falsly accuseth my printed Treatise , called , The Plea of the Lu●●cent , and so doth his Party ( see his book , page 20. ) to be a furious condemntion against them . [ But it was only a Just Defence and Vindication of my Innocency and Christian Testimony , and Reputation , which they most ●nchristianly had laboured to destroy , with their most false Accusations , and bi●ter Revilings and Invectives . And yet S.J. is so impudent , as to call th●s scandalous Paper of their meeting aforesaid , signed by himself only , The Act of such a Meeting as cannot in charity be suspected to be partial or unjust therein . But it is now new thing to hear Darkness called Light , Falshood Truth , &c. XLII . In their Postscript to their said Paper , there are also a great many Fallacies and Falshoods , too tedious to enumerate ; To give an instance in some particulars , 1. That one of my followers ( as he scornfully calleth him ) read part of our Paper that he calleth a Challenge , while Thomas Jauney was at Prayer . Here they use a Fallacy ; for while that person was civilly reading that Paper , to interrupt his reading , as was usual to them in other cases , T. J. kneeled down to prayer ; so the disorder was in T. J. not in that other person : And his standing up in the Window , was but in order to be heard : And if he did come in at the Window , being as open as the Door , which I know not that he did , it is like it was , that the throng of People was so great in the Door , that he could not have access . Are not these silly and pitiful things to print , so as to make such small innocent circumstances to be crimes . But when he wants better stuff , he must build with straw and stubble . 2. They say , They promised to give me a suitable hearing to my Appeal , provided I would stay till the day appointed for business . But this was nothing but a meer evasion ; for they knew in their conscience , that many Friends , as well as Friendly People , would be gone home before that time they appointed : besides , they had no power to appoint a time to us , and to delay a matter of such great concern to the last day of the meeting , which would have required several days to have things fairly heard and examined . 3. That we refused to hear them that were sent of their side , with a Message to us . But their fallacy is great in this , that they conceal the rude carriage of those they call Messengers , that while one of our Friends was reading a Paper , these called Messengers came in a most tumultuous manner , and one of them stood up on a bench , and read his Paper , while our Friend was reading ; and they that came in with him , or them , called Messengers , raised such an hideous Noise with Voice and Feet , that was a great shame to hear of ; and this was the occasion of our removing , not willing to stay to see such disorder . 4. Their saying in their Paper , That we set up those who made little or no profession of Truth , for our Judges ; is both a falshood and a fallacy . It happened that one person set his Name to the Paper ( unknown to us generally ) that was not under the profession of Truth ; but after we knew of it , we razed out his Name : but I never heard , nor knew of any more , being all , generally , not only under a profession of the Truth long before the separation , but of Good Report among Friends . But we can prove , and have proved , that divers of them that signed their scandalous Paper of their Yearly meeting against us , were guilty of scandalous conversation . 5. That that Paper given out from our Yearly meeting , was drawn up and compleated according to my direction . This is an absolute falshood . 6. As for some hard words that I gave some of them , on extraordinary provocation , they have far exceeded me , as have been sufficiently proved , calling me not only Hypocrite , but Raunter , wi●ed man , even when I have been at prayer , in great tenderness ; and S. J. owneth , that he called me Apostate ; and at the same time when he professed to come and visit me in Love , and deal with me by admonition in a Church-way , he called me not only Apostate , but worse than profane . And is it not great Hypocrisie in S. J. so to aggravate some hard words of mine , and to pass by so many , much more hard , as well as more in number of theirs , without the least noticing . Do a few hard words of mine , prove me a wicked man , as S. J. and his party conclnde , and yet their many more , and more hard words against me , prove them to be Saints ? But let the merit of the cause be examined , and a just account be cast up , and I fear not but S. J. and his party , will be found to have far exceeded , in giving hard words . But whereas they labour to represent me , as extraordinary passionate , and impatient , they are most unfair and partial Judges in the case : It is known to many that well know me , that God hath endued me with a good measure of patience ; and what I have born with much patience , is best known to God. As for the Terms , Blood-thirsty Hounds , it is well known to many on what occasion I gave it to some , that accused me in a publick meeting , of a thing most falsly , that had it been believed against me , tended to destroy my Natural Life ; and I might as well call such Blood-thirsty Hounds , as Fox , in his Book of Martyrs , called some Papists , Hell-Hounds , who sought to destroy the Natural Lives of some good Christians , in the days of the Martyrs . The man I called impudent Rascal , I meant it in the Scripture-sence , to wit , as being a vile person ; the Hebrew word Nebal , translated vile person in our English Bible , signifying properly Nebulo in Latin , and that is Rascal in English , and this for boldly asserting a vile Error , having said before divers Witnesses , he did not believe to be saved by that which died at Jerusalem ; and most unchristianly falling upon me , in a monthly meeting , saying , Doth the Spirit speak in Trees ? I Having asserted , that God was present in all the Creatures , as Trees , Herbs , Grass , which some of that meeting , even Ministers , did dispute against ; and the above-mentioned Person , with others , urging me most unchristianly , to promise an absolute submission to the Judgment of that meeting ; and I not giving , they refused to give any Judgment in the case , tho I have appealed to them : And at this Meeting S.J. was present ; but takes no notice of the Blasphemy some of that Meeting was guilty of ▪ against both God and Christ ; but only of some hard words given to one or two men ; which is a great Argument of his Hypocrisie , and that to him , Blasphemy against God and Christ is a lesser offence than an hard word against man. Beside , is it not great hypocrisie in S.J. to accuse me for calling one Rascal who was guilty of vile Blasphemy , whereas he called an honest Friend , viz. John Smith , several times Rascal , Rascally Fellow , and worse than an Infidel , without any Just Provocation , as J.S. hath declared in print . See page . 21. of the Tryal . As for the words they alledge I said , Cut me in Collops , fry me , eat me , he is most unfair and partial , in not telling the occasion , which was their extreme threatning me with their Magistratical Power , and saying , I deserved to be punished , thinking to put me in fear ; but I feeling great boldness and courage given me , uttered some such words , remembring , yea and mentioning at that very time , the like words of the Martyr La●rentius , cited in Fox's Book of Martyrs ; and why should this be supposed a Crime in me , which was judged a Vertue in him ; and G.F. in his Journal , page 86. declareth , That after some of the rude multitude had beat him on his Head , Aims and Shoulders , &c. stretching out his Arms among them , he said with a loud Voice , Strike again , here are my Arms , my Head and my Cheeks . But this , according to S.J. his way of Reasoning , could be no persecution that G. F. suffered , because he so much desired it , as to bid them strike again . See page 3. of S.J. his book . [ Sam. Jennings doth further bewray his great ignorance and perverseness , in making it a Crime in me , that after I had given some of them some hard words , which were but their due , I should say , I was like our Lord and Saviour Jesus Christ , comparing my self to a Dove , a Lamb , while I thus appeared ( as he alledgeth , in a great transport of heat and passion . For are not all the Followers of the Lord Jesus like him , whereof I am one ? And he hath not , nor can prove the contrary , that I am not ; and all his Followers are compared in Scripture to Doves and Lambs , which may well consist with great warmth of Christian Zeal against vile Errors and wicked Practices , whereof S. J. and his party were guilty , and of which they have shewed no Repentance . But suppose I had bewrayed at that time , some sinful passion , on great provocation , doth that prove me , that I did not belong to Christ , or had nothing of the true Nature of a Christian alive in me ? Surely if every sinful passion unchristian men , Sam. Jennings and his party , have fully unchristianed themselves . But let the Impartial judge , whether Sam. Jennings , or I , be most unlike the true Christian ; I , for giving him and his Party only some hard words , or he for not only giving me hard words , but for persecuting me and others with Fines and Imprisonments for matters of conscience ? It is a common observation , that Woolves hunt the Sheep , but never that the Sheep hunt the Woolves ; and he that was born after the flesh ( as saith the Scripture ) did persecute him that was born after the spirit . 8. Their reproaching , and falsly accusing the sober and true-hearted Friends of our meeting at Philadelphia , which are known by many , not only to equal , but to exceed most of the other side , in Christian Conversation , calling them Apostates . But that some of the more loose sort of other Professions come to our meetings , can be no fault ; for they generally come to all Friends meetings every where ; and Friends neve● did forbid them , but rather did allow them to come , hoping they might be benefitted by their coming , as many have been . But their calling divers sober and friendly people that came to our meetings , the Rabble , is neither Christ an nor prudent ; for it drove them away from their meetings ; thus acting like unskillful I i●hers , that drive away the Fish from the Net , instead of gathering them . 9. The Instances I gave , mentioned by S. J. pag. 24. of their not having that infallible discerning they pretended to , of ones being guilty of Drunkenness , another of Adultery , was in answer to their falsly boasting of such an high discerning that some of them at that time laid claim unto . But that ever I charged the Light within as not being able to give an infallible discerning , as is insinuated , I altogether deny . 10. That it is alledged by them , I called Thomas Everdon , Hypocrite , &c. and yet the day before , said , I had good Unity with him : that I called him hypocrite , I own it , and have sufficiently proved it , in that printed sheet , called , False Judgments reprehended , and a just Reproof to Tho. Everdon . But that the day before I said , I had Good Vnity with him , is false ; for I remember well , that I said , having heard him declare some words in the meeting , that I owned the words , or matter of his Declaration at that time , to be true , and had Unity with the said matter ; but that I had Unity with his Spirit , or so said , I altogether deny . And I return this , together with many other Untruths , boldly affirmed ( but not at all proved ) by him and them against me . 11. His and their alledging , that I left the Gallery , is a gross fallacy and perversion ; for they drove me out of it , as many can witness ; so that I had not room , nor conveniency to stand in it , by their pressing me with the strength of their bodies , from the place where I stood in it , which some of our Friends observing , that used not to sit in the Gallery , went once or twice into the Gallery , to keep them off from so pressing me . 12. Their saying , I laugh'd at the pulling down of their Gallery , is another Perversion and Abuse : The case was thus ; One of their side said to me , They were come to break down my Idol , divers of them having Axes and Saws in their hand , to break down the New Gallery , which one of them falsly called my Idol : I replied with a smiling countenance , it was not my Idol . 13. Their alledging , that losing ground by my extream passion and ill conduct in these meetings , I left them , and retired to our separate meeting ; which is also a gross perversion and misrepresentation . [ For as they first drove me out of the Gallery , and otherwise grosly abused me in it , ( many of them speaking to me at once , by way of interruption , in my peaceable Testimony , tho it was not my way to interrupt them , in their Declaration , as many can witness ) so at last , while I stood on the stair , on the other side of the house , one of their Church-members punched me with his Feet , which I acquainting them with , gave such dissatisfaction to some strangers present , that they were like to have cast him down the stairs , some crying , throw him down ; so for Peace-sake , and to prevent these disorders for time to come , we left the Meeting-house , to which we had equal Right with them , that we might enjoy our meetings peaceably , 14. Their alledging , That a great part of our meeting times was spent in my personal Vindication , and in rendring Friends as odious and contemptible as the Malice and Lies of the worst of our Adversaries would have us to be , is extreamly false and abusive : It was but little I said in defence of my , and our Christian Testimony ; much of our time was spent in silent waiting upon the Lord , a thing little practised amongst them ; and when I , or any other declared , in our meetings , it was generally in a Doctrinal way , and sometimes in way of Exhortation , without medling with personal Reflections . 15. Their alledging , that the several established meetings in the 3 Provinces , have disowned me , is a fallacy and perversion , like the former ; for only their Faction . in these 3 Provinces have so done ; but many Friends still own me in all the 3 Provinces , and have their established meetings . 16. Their saying , I hurried all on a start for England , is also false ; for I had made it known to many long before I went away , and d●d it with great deliberation , having intended for England before the separation began . And Lastly , their charging me with great Apostacy , and persecuting Christ in his followers , I reject as false , and most properly belonging to them , who have been active , some of the chiefest of them , and especially 〈◊〉 in persecuting us both with Tongue and Hands , and the rest approving them in so doing . And thus I have answered to most of the things contained in their said Paper and Postscript they call , The present Case truly stated , &c. and which was te●d at the Yearly meeting at London , 1694. But it doth not appear , by that called , A true account of the Proceedings of the Yearly Meeting , that they gave any great credit to it ; nor do they pass any such sentence against me , as to Judge me Apostate , nor confirm the false Judgments given cut in Pensilvania , and elsewhere , against me ; but owned me in Fellowship with them ; and when I prayed at an appointed meeting , in the upper Room in Grace-Church-street-Meeting-house , when many , or most of the Ministring Friends of the Yearly Meeting were present , they generally Joined with me , in being discovered when I prayed ; which if they had Judged me to be an Apostate , to be sure they would not have done ; and at the Yearly meeting , many of the Ministry declared , they were refreshed and comforted in my Testimony I did bear among them , and took me kindly by the hand after meeting ; all which sufficiently prove the Yearly Meeting did not Judge me worthy of that Character which this scurrilous Paper I have now answered , doth seem to fix on me . Yea , and after that Friends at London had heard of the separation , in their Letters to us , writing particularly to George Hutcheson and me , as well as to Thomas Lloid and Sam. Jennings , they call us , Dear Friends and Brethren , and declare their dissatisfaction with our denying one another , as the Letters I have to produce , do sufficiently shew . But that they insinuate it as a Reason of their not Printing against me , page 24. about the middle of the page , hoping ( say they ) to have somewhat thereby kept this unhappy difference from being made more publick by us , as much as in us lay , and as well aswe could . [ This I proved to be a notorious Falshood , at the yearly Meeting , by producing a Letter of John Delawal , one of their chief Persons that gave out that Paper called , The present Case truly stated , &c. signed with his own Hand , which was then read ; where he gives the reason of their not printing against me , That they had not an impartial Printer , which if they had , they would have printed against me . His words are expresly these . If there had been an impartial Printer here , thy scurrility and notorious Calumnies against us , who never merited it from thee , would long e're this have been detected ; the date of his Letter is Philadelphia , 2d . 11th . Month , 1692. Beside , it is manifest Hypocrisie in them , to say , they hoped to have kept this unhappy difference from being made more publick by them , as much as in them lay , and as long as they could ; when on the contrary , as much as in them lay , they made it publick all ways imaginable , ( Printing excepted ; and that because of their prejudice against the Printer ) by causing , and in most Places forcing this false Judgment of theirs to be read and published against us in all the Meetings of the three Provinces ; and sending Copies of it far and near , to remote Places , and over to England , which arrived before any of our printed Books ; and by causing a Proclamation to be read against me at the Market Pl●ce ; and many other malicious and invective Papers and Letters in Manuscripts they sent out against me to Berbadoes , Jamaica , Virginia , New England and Old England , which I never saw ; and as I oft told them , their manner of fighting against me , was like the Indians , that skulk behind T●e●s , and shoot at Men in the open Field ; for most of their work against me , was by a clandestine way of back-biting me , and calumniating me by false Stories , Lyes and Forgeries ; a most shameful Libel , and bundle of them being read against me at the yearly Meeting last at London , without any Name to them , at which , some in the Meeting said , it was a shame that such a shameless Libel should be read against me . XLIII . page 28. In his following Pages , from 28 to 31 , for want of Matter , he but repeateth the same things , formerly mentioned by him for most part , and which I have so fully answered , I need not spend time , nor Paper , to repeat my Answers to them . But that he saith , the two Friends appointed from the Meeting to visit me , viz. himself , and Griffith Owen , desired me to be present at the next Meeting , I utterly deny to be true ; and as he hath none to prove it to be true , so I have some to prove it to be false , who were present so far as a negative can be proved , there having been three present , who all declared they heard no such thing , one of them being now in England , the other two in America . My taking occasion to be out of Town , as alledged by him , to slight the Meeting , is another gross falshood ; for I went out of Town upon my necessary Occasion , having no knowledge either of the particular time , or place of their Meeting . His Complaint against the Judgment concerning W.S. page 30. is invalid ; for he refused to come , being sent for , and in Town ; and beside , the Judgment was very moderate concerning him , they neither denying his Ministry , nor Christi●nity ; but desiring him to desist from exercising his Gift till he did own his Error , &c. And his Complaint against the judgment of our yearly Meeting at Burlington , is as invalid , for they had sufficient notice by our printed Appeal , and the Messengers that we sent to them , from time to time , which they rejected . Beside , that at that time they neither owned our Judicatory , nor we theirs . XLIV . page 30. That he saith , the yearly Meeting at London hath determined it , viz. That the Separation lyeth at my door ; his meaning being , that by their Judgment the only fault of it lyeth at my door , is a Falshood and Perversion ; for I have shown in my Answer to Tho. Elwood , that they lay not the whole blame of it upon me , but in part , if not mainly , upon them ; see my Book called , A seasonable Information , page 26 , And what he calleth a clear Demonstration , done by T. E. charging me with the blame of the Separation , I have sufficiently demonstrated to be no such thing , but a demonstration of his Ignorance , Folly and Perversion . XLV . page 31. He proceeds in some new Charges against me , some of which are partly true , and partly false ; and some of them utterly false . 1. That I said to John Wilsford , Friends were not the People , but that there must come another People : That I said these express words I remember not ; but if it be meant , that I did or do expect , that there will be a People raised up , more pure then that greatly mixed People that are called by the common Name of Quakers ; and are generally known by the single Language of Thee and Thou to one Person ; plain Habit , and other small 〈◊〉 called by some , but most improperly , The form of Truth ; bearing as 〈◊〉 proportion to the form of Truth , as a piece of the outmost skirt of a Mans Garment doth to the whole Garment . I freely declare , I do exp●●t that God will raise up a purer People , than the generality that go under that Name ; it being generally owned and lamented by the faithful among us , that there is a great mixture among us , both of Ignorance and evil Conversation . But when a greater Reformation cometh , I hope , and believe that faithful Friends will still belong to that more reformed and refined People , who shall then be found alive . 2. That I told Caleb Pusie and others , That there were not six Friends in America , nor in England , 〈…〉 in the whole World , that preached Christ aright . This I disown as an absolute Forgery ; my words were , That I knew not six in Pensilvania , that preached Christ aright at that time ; and no more I did . 3. That I had that to preach , that was never yet preached by any Quaker . But what if I had so said , 〈◊〉 meaning any new fundamental Principle , but some further opening of some Places of Scripture , not yet understood perhaps by any other among us . If this be a Crime in me , then they must needs judge , they are come to the highest degree and top of all divine Knowledge , and nothing is further to be discovered . But who think so , I cannot but pitty their great Ignorance , as well as Arrogancy and Presumption . 4. That I had l●ss now against water Baptism than formerly ; I do not remember the words . It is known by my former printed Books , I have been moderate in my Judgment concerning both water Baptism , and the Supper , in the outward use of Bread and Wine , chiefly blaming the great formality in Mens pra●tising these things , and resting in the outward Practise of them ; but not universally judging or concluding , that God neither did , nor would move any ●y his Spirit to practi●e them , since the Apostles days ; but rather allowing , it might be possible , that some were or might be moved ; wherein I have the printed Testimonies both of John Crook , and Geo. Bishop , in their Treatises concerning Friends Principles ; and also the Testimonies of other Friends to the same effect concurring with me . And if I had so said , as is alledged , what great Offence could it be , considering that I did find too many in these American parts , that together with rejecting these Outward signs , have rejected the things signified by them , viz. the Body and Blood of Christ , as being any Necessary matter to be believed for Justification and Salvation ; And I have said , and say again , it is far better to receive both , viz. the signs , and things signified by them , than to reject both , as some do . 5. That I saw now , that Hicks and Faldo had more Reason to write as they did , concerning the Quakers ; than I then thought they had . But this is an absolute falshood , as laid down . It is like I have said , If they had but charged only some particulars , called Quakers , some of their charges would have proved true ; for I have found some of them true , to my sad Experience ; but I ever blamed them , and 〈◊〉 , that they charged these things universally , which , I know , 〈…〉 , and some of them falsly charged upon me . 6. That if I should appear in opposition to friends , I could do more hurt than all that yet had appeared against them . It is a false and invidious charge , which I utterly ●eject and abhor ; I hope I shall never appear in opposition to faithfull ●●ends , nor ever was it in my heart to hurt any , nor ever , I hope , shall it be . But if it be any hurt , by word and writ , to testifie against vile Errors and wicked Practices , it is only to hurt the Devil's Kingdom . But that he saith , All these things will be proved against me , if I deny them , and much more of a like tendency : I ask him , Why hath he not now done it ? For until he prove them , None that are impartial , will believe them . Beside , by whom will be prove them , seeing he hath none but his own Party to give proof in the case ? which , as it is no Authentick Proof among men , so especially not in this case , whom I have sufficiently proved partial and unfair . For his unchristian and uncharitable insinuations against me , in the latter part of his page 31. grounded upon falshoods and perversion , I pass , as not worth further noticing . XLVI : page 32. He falsly insinuates against me , not only that I am gone from Truth , but that I have dealt treacherously with the Yearly Meeting , by appearing in print against them , instead of submitting to their Advise and Judgment . [ But there is nothing appeareth in that called , The Judgment of the Yearly Meeting , as if it were their sense that I am gone from Truth . And it is a most false suggestion , that I have dealt treacherously with them ' for I took their Advice , in clearing Truth and faithful Friends , by what I printed : And that I printed any thing against the Yearly meeting , I deny ; and he cannot prove it . But if I have printed against them , it could not be called Treachery , seeing Treachery signifieth some breach of promise , or underhand dealing , none of which I am guilty of ; for what I have printed , I declared before them that gave forth that Paper , that I had a mind to do it , for clearing the Truth and my innocency . XLVII . He grosly perverteth , and abuseth his Reader , when he accuseth me ▪ and them with me at the Yearly Meeting , that we shrunk from the charge , when called upon in the Yearly meeting at London , to make it good , none of us having courage enough to own , or st●nd by that ( as he calls it ) malicious , scandalous Libel , called , New England ▪ s Spirit of Persecution , &c. for I freely declared in that meeting , That I was not the Author of all that book ; but that that part that concerned my own . Trial , was mine . But that I charged him either with Drunkenn●ss , or Riding an Horse-Race , or some other things simply narrated , by way of Relation in that book , as is common in books called Tryals , &c. I deny it ; and he cannot prove it ; therefore I did n●t shrink from my charge ; nor do I know that any of them that were so concerned with me , did so charge him ; our charge being against him , that he had given false Judgment against us , and was guilty of Persecution , and acting unchristianly and unjustly towards us ; which charge we did not shrink from , but sufficiently proved against him ; and all his silly Evasions and Quibbles have not cleared him , nor ever can clear him . Nor do I find , that the said book of the Trial doth positively charge him either with Drunkenness or Horse-Racing , but simply , as to that , narrates the Proceedings of the Court , how things did pass there , XLVIII . p. 33. He perversly accuseth us , as doing neither manly nor honestly , for not declaring who were the Authors of the rest of that book , because some of us gave this for our Reason of our concealment , That S. J. might take the advantage of the Law against them . And he querieth , Will they , to defame a person , do that which shall subject them to the correction of the Law , yet do it clandestinely , to avoid the stroke of Justice , and plead conscience and Christian constraint for it too ? I answer to his Query , 1. I know nothing in all that book , that doth defame , or wrong him , if his own Actions had not defamed him ; for books that give an account of mens Trials at Sessions and Assizes , being commonly simple Narratives , cannot be said to defame the Persons tried , if they do no other but give a true Relation of things . 2. The concealing the Authors Name , or Names , was not to avoid the stroke of Justice , but to avoid any farther occasion of S. J. his Injustice , and Persecuting them unjustly ; for I know not that the Authors of that book have writ any thing in it that can justly , in the least , submit them to the correction of the Law. But we know how oft men abuse the Law , and under pretence of Justice , act unjustly , as S. J. hath manifestly done . But if concealing mens Names , lest Persecutors be gratified , be such a Crime , by the same Argument S. J. makes many Friends guilty , yea , many Friends of the Ministry , who have concealed their Names , when asked in a meeting , when they have been declaring , when the Act of 20l. for preaching in an unlawful Assembly ( as it was called ) was in force : Also divers Friends that have writ books of Trials , and Court-Proceedings , have concealed their Names ; witness W. Pen's and W. Mede's Trial : and by S. J. his false Logick , this was done to defame persons , and a doing of that which did subject them to the correction of the Law , and done clandestinely to avoid the stroke of Justice . But if his Logick be bad in the last ( as doubtless it is ) it is so in the first . XLIX . He most falsly accuseth me , That I knew that divers matters of charge against him therein were false : whereupon he inferreth , that I have finned against Knowledge , and ma●●●iously and premeditately abused him . But his Antecedent is false ( and he brings no shadow of Proof for it ) and therefore so is his Consequent . L. He most uniustly blames me , for spreading some of the said Books , called , The Trial. But until he prove , that the Authors of that book have any way wronged him , he is unjust in blaming me , for spreading of them ; nor will the spreading of them ( if I had so done ) intitle me to own all to be true that is in every Line of that book ; for he is so confident , that he hath Reprinted the private Letter of Peter Bosse , sent to him , which was also printed in the book called , The Tryal ; and yet he will not say , that doth intitle him to own every thing charged on him in that Letter . Therefore his Reason , as a man , ( not to say his true Logick ; for he is innocent of that ) in this , as in other things , hath utterly failed him ; for his prejudice blinds him , and takes away from him the use of his common Reason , as a man , as any may see that is not as blind as himself . LI. page 34. That he saith , He can prove me guilty of that called a Lyar , proves himself guilty of it , until he bring his proof , which yet he hath not done ; for no man ought to be accused of a thing , and for a Gro●●● of his Accusation , say , he can prove the thing true for which he is accused , and yet give no proof : for at this rate he may accuse a man of Felony 〈◊〉 Murder , and give no other Ground for his Accusation , but to say , he can prove it . LII . p. 34. He most impudently , and as with a Forehead of Brass , doth justifie his calling me , an Apostate , and worse than profane ; all his proof being , that it is so evident , that to go about to prove it , were a work of Supererrogation . But at this rate , he might have spared all his pains , and so may every one , when his proof fails him , say , it is so evident , that to prove it , were a work of Supererrogation . But this is meerly to trif●le , and more like a man that either hath not common sense or shame . But if the thing be so evident , that I am an Apostate , and worse than profane , how is it that the Yearly meeting hath been so far from passing any such Judgment on me , that they did not in the least forbid Friends to receive my Ministry , but rather recommended it to them , to be kind to me ; and most of the Ministring Friends at the Yearly meeting at London , ( as above-mentioned ) joyned with me in Prayer ; and so have City-Friends , at some of the publick meetings of Friends in London . Doth he not here grievously reflect on them all , as being guilty of joyning with a man in Prayer , that is an Apostate , and worse than profane . But he hath not shewed , nor can he shew , wherein my Apostacy doth appear , either in Doctrine or Practice . LIII . He is guilty of gross perversion , in misconstruing my just charge against him , in my calling it Rank Popery in him and his Faction , to require an absolute submission from me , to the Judgment of their Meeting , in a matter of Faith and Conscience , as that was : for that it is Rank Popery , all sincere Protestants will say , to require an absolute submission to the Judgment of any man or meeting , in a matter of Faith and Conscience ; for no Profession in Christendom , that I know , but the Papal Church , requireth absolute submission to her Judgment in matters of Faith ; for to require it , implies , that such who require it , think themselves absolutely infallible , which is another branch of Rank Popery . Now his misconstruction is this , that my allowing a conditional submission in the case , hath this sense , if the Party , or Parties like the Judgment , they will yeild to it , but not otherwise . But I gave him no Ground for this gross perversion and misconstruction of my words ; for persons may like or dislike a thing , without any just cause . The true sense of a conditional submission in that case is , that so far as the Judgment of any meeting , whereof a man is a member , is according to the Judgment of the Spirit of Truth , ( the only supreme Judge of matters of Faith ) and the Testimony of the Holy Scriptures , the greatest outward Test , and Rule of Tryal ; so far , and no farther , is he to submit to them , ●●eing no meeting is absolutely , and in all cases and respects , infallible , as Francis Hongel hath well asserted and proved , in one of his printed Treatises , against a 〈◊〉 bound up with his other books , in Folio . And seeing S. j , hath 〈◊〉 ●●cted a conditional submission , as insufficient , he must needs 〈…〉 lute submission of mens Faith and Conscience , to the meeting 〈◊〉 ●f they 〈…〉 , which , I say again , is Rank Popery , and a very great Apostacy from one of the great fundamental Principles of the People called Quakers , that hold the Light in every man's Conscience , to be the Supreme Judg and Rule of Judgment in matters of Religion ; for it was an ordinary manner of speech among the Ministers among us , To the Light in every Conscience I speak ; and they did not direct Friends to the Light in others without them ; for that to be sure derogates from the sufficiency of the Light in our selves , to tell us , we must not believe what the Light in our selves convinceth us of , if it happen to contradict the Judgment of men that call themselves the Church . LIV. He confesseth , he said somewhat to that effect , as was charged against him by me , viz. That to do God's business we needed Gods Wisdom and Power ; but to do our own business , as men , we needed it not . But he alledgeth , I pervert his intention therein , wherein he falsly chargeth me ; for he maketh me put this gloss upon his words , as if he thought we had a self-sufficiency to do our own business , as men ; he adds , I know that all our strength and abilities are from God. But as I put no such gloss on his words , so he still equivocates , not defining what he means by Strength and Ability ; for if he mean but Natural Strength and Ability , which is also from God , as to eat , walk . , &c. he saith no more than any Pelagian will say . But if he mean a supernatural Power and influence of the Spirit of God , to guide us in our common affairs , he must recant and retract his former gross Error . But he not only f●lly accuseth me , but perverteth the state of the Question ; which was not ●s he now stated it , Whether there be not a greater Necessity to wait for it , viz. the Power and Wisdom of the Word of Life , to manage the outward part of Church Affairs , than our common Affairs . But I leave it to all spiritually minded , whether even to manage our common Affairs , it be not necessary to wait for the Power and Wisdom of the Word of Life , to guide us , as much as is po●sible for us , even at all times ; and no more to be remiss in the one than in the other . LV. page ▪ 36. In his excusing his not submiting to the Judgment of the Mens Meeting , in a worldly Matter betwixt T. Budd and him , he perverts the case to c●●ak his Partiality , by alledging , It s improper for any Religious Society to interrupt or alter the Will of the Deceased . But he hath not showed , and I suppose cannot show , that that Meeting required any such thing of him ; or whether that was it which was to be submitted ; the which if it were , he makes to be a great reflection on the Injustice of the Meeting . But if it be improper for a Meeting to require a Submission , tending to alter the Will of the Deceased ; How much more improper was it in S. J. to require me to submit my Faith and Conscience to him , and them of that Meeting , whereof only Christ and God is Lord and Sovereign ? And if the Will of mortal Man iss not to be altered , much less the Will and Testament of our blessed Lord ; a part whereof is to stand fast in the Liberty where●●th Christ hath made us free , and not to submit our Faith and Conscience to fasllible Men. LVI . He perverts the Case again , in his Answer to that other charge , of his refusing to submit to the Judgment of Friends at London , in the difference betwixt Edward Billing and him . 1. He saith he did submit so far as he had power , else , how came a Judgment to be given in the matter ; against which , he saith , I never heard him open his Mouth ? But these are poor Evasions . A Judgment might be given , and he not submit to the Equity and Justice of it ; yea , he knoweth in his Conscience , he did not submit to the Equity of it , but still justified his Proceedings , in throwing off the Trust committed to him by his Master Edw. Billings ; and that I never heard him open his Mouth against it , is no Argument , he did submit to the Justice of it . I did not say I heard him open his Mouth against it , but others heard him ; and the thing is sufficiently known , that he hath all along justified his throwing off his Trust committed to him from Ed. Billing , and taking a new Trust or Commission from the People . 2. That he saith , the difference lay not betwixt Edw. Billing and him , but betwixt Edw. Billing and the Province of West Jersey , is notoriously false ; for it lay not only betwixt the Province and E. B. but also , and that greatly , betwixt E. B. and him . 3. Whereas he saith , it is false , that the Meeting judged him guilty of betraying his Trust to E. B. It is not enough for him to say it is false , but he should prove it to be false . 4. Whereas he saith , There is no such thing in their Judgment , which he saith he hath still by him : Let him produce a true Copy of that Judgment , and if there be no such thing in it , either expresly , or to that effect , then I shall acknowledge , I did unadvisedly so charge him ; but till then he must have me excused , to remain in my sense , that I justly charged him , having it from such that I have cause better to trust , then I have to trust him , whom I have proved guilty of Prevarication . But seeing he confesseth a Judgment was given , it cannot be supposed it was against E. B. for Friends at that time assisted E. B. to recover the Government , and to appoint a new Deputy , as accordingly he did , and S. J. was turned out , as the general Observation of the Country was . And if it was not against E. B. it was against S. J. for if it was against the Province of West Jersey , it was against him , seeing if the Province did ill , to make S. J. the Governor , it necessarily followeth , he did ill to accept of it ; and he knoweth , that when he did go to purge himself in the yearly Meeting at London , in relation to that Judgment , some that knew well enough what that Judgment was , did oppose him in that respect . But I did not meddle with the Merit of the Cause in my so charging him , whether he did ill in that Affair above mentioned ; only I did argue ad bo●inem , that seeing S. J. did refuse to submit to the Equity of that Judgment , in a worldly Matter , it was most unreasonable in him to require ●f me an absolute Submi●sion , in a Matter that is Spiritual , viz. Fait● and Conscience . For his Reflections on my worthy Friend Geo. 〈◊〉 , I pa●s them , as not worth answering ; for they contain nothing of any real Matter against him , but 〈…〉 railing ; and I question not 〈◊〉 G. H. can well enough answer to any thing S. J. hath objected against him . But that he sath it is a notorious 〈◊〉 and ●●nder , that he went 〈…〉 Disunity with the most faithful Friends ; he boldly indeed saith it , but without all proof or probability . For it is much more probable , that it is true than false ; for he not owning the Equity of their Judgment , in so far at least he was in Disunity with them , and it was not about a Trifle , but a matter of great weight , wherein Sentence or Judgment was given against him . And whereas he saith , he knoweth it to be false , and there is not a sillable to prove it , that the People were generally weary of his too severe Government . I answer , it being charged on him , where the Book was printed , viz. in America , and where he exercised his Government , it is unreasonable in him , to demand it to be proved here , as divers other things of that Nature cannot in reason be demanded to be proved here . But if it were to be proved in west Jersey it self , I doubt not , but I should get scores to assert it , and prove it also , and that sufficiently . But in part it can be proved here , for some here in London , are ready to witness , how most unmercifully he caused one to whip a Friends Son , for a very small Trespass ; and caused a Man to sell his Horse to him , after he had sold him to another Man. LVII . He grosly perverts the Case also , in excusing his saying , That tho' I denyed their Judgment , yet they would judge me ; saying , I could not trample upon it as false , before I knew what it was . For he speaking these words in a menacing insolent manner , wholly unbecoming a Judge , did sufficiently show , they intended a Judgment of Condemnation against me , as the event proved ; and I could expect no other from such prejudiced Persons ; therefore I say still , I might well say , I did trample upon it , &c. being false . LVIII . His perverse way of reasoning , That their Judgment of the 28th is ●rue , first from Friends in all Places being so unanimous in it . [ But this is palpably false , hundreds of faithful Friends in dive●s Places have not owne● it ; and I know not that he can shew one Meeting of Friends in all England , that doth own it , that is either monthly , quarterly , or yearly Meeting ; for the Paper called , The Judgment of the yearly Meeting at London , doth not own it ; however , in some things , they blame both sides ; yet they did not disown me , or render me gone from truth , as the Judgment of the 28th doth . But his second Argument is as false and weak as the first , viz. from my and our Measures under it . But ought we not to be uneasie under your Wickedness , and false Judgment , ought not the Sins of others to be a burthen to us ? Was not Crist grieved and burdened with the Wickedness and Enmity of the Jews against him , and were not the true Prophets and Apostles grieved with the wickedness and false Judgments of false Prophets and Apostles ? Oh! how carnal and unsensible seems this Man to be , as if he had never known or felt the burden of other Mens Sins , too great an Argument , he never duly felt the burden of his own Sins ; for , who feel the one , will , no doubt , feel the other . And how could we but be grieved and uneasie to see so many blinded and deceived by that false Judgment given out against us ? so that our Ministry , that formerly was well received by them , came to be rejected ; and they did what they could , by their false Judgment , wholly to make void our Work and Service in the Lords Vineyard ? this , and other evil Effects , together with the great breach it made among all the Meetings in these three Provin●●s , that were not broken till then , how could it but grieve and burden 〈◊〉 ▪ But notwithstanding our Griefs , we can say , and I do say for my particular , as my Afflictions and Griefs have been great , because of your fa●●e ●udgment , and the evil Effects of it , so my Comforts have been great , in that God hath been pleased to honour me , to suffer so much for his Name sake , and the Name of his dear Son Christ Jesus ; and his blessed Spirit in my Heart has oft made these words comfortable to me , Math. 5. 11. Blessed are ye when Men shall revile you , &c. But lastly , how inconsiderate is this Man in his way of arguing against us . Hath not he been uneasie under what hath been said and printed by us against him , his Book bespeaks it sufficiently ; and if so by his own Argument , all that we have said or printed against him , is a true Judgment . But note Readér , that S. J. ( Papist like in this , as in other things ) brings not his Satisfaction of the Truth of the Judgment the 28th , gave out against us from the Light or Spirit within , but from Men without ; making multitude or plurality the greatest mark of Truth , and of the true Church , as the Papists do ; and by his Argument , Paul was a bad Man , because not only some particular Churches , but all Asia had forsaken him . LIX . He is miserably put to it , by twisting , and perverting , and feigning great untruths to excuse their endeavouring to bear us down in religious Matters , by their Power as Magistrates , whereof I give an Instance in Plea , &c. p. 16 , 17. They imposing upon the true Liberty and Right of the Meeting , by encouraging to read it , against the Mind of most of the Friends present , it being an established Act of the monthly Meeting , as well as of divers other monthly Meetings , that nothing ought to be read in their Meeting , without the general consent of the Meeting . And one of them did threaten to bind an honest Friend to the Peace , without the least occasion given him , S. J. calling out for a Constable . 1. He granteth that the said Persons being Magistrates , were at that Meeting , though none belonged to it , as Members thereof , but S. R. 2. He argueth , why should they be said to countenance the reading of it more than G. K. and those with him to discountenance it . I answer , let it be granted that we did discountenance it , as much as they countenanced it , but we came not with Magistrates Power , calling for a Constable to keep the Peace ; and we had more cause to discountenance it , than they to countenance it , because it was not read by the general consent of the Meeting , as well as for other Reasons . 3. He ouerieth , where was the bl●●e of puting the Paper into the Hand of W. P. he was the Clerk of the Meeting . Answ . The blame was to put it into his Hand , and biding 〈◊〉 read it without the general consent of the Meeting . 4. He saith , that the greatest part or the Meeting was against the reading of it , he cannot believe to be true , ●●ccording to his Observation . But this doth not ●●prove it , for others observation was as good and better as his , that observed many more forbidding it than desiring it to be read . But suppose they were the lesser part , it is argument enough that it was an imposition upon their Liberty and Right , to read it , against their Consent , as is well known , through all Meetings it is the order , that what is done be with general Consent . 5. His reflection on Joseph Fisher , charging him with heading a Party , with more Rage , than true Zeal or Knowledge , seeing it is only an abusive reviling a Man of known Moderation , and a chief Member of that Meeting , and who kept Meetings at his House , and Hospitably entertained traveling Friends ; I let pass without thinking it worthy of further noticing . 6. Take notice Readers , his haughty and supercilious manner of reviling me , his words are . But met●inks , saith he , G. K. should blush to stile any Man unruly and d●sorderly , though it were true , since its hard to find any thing of Mankind , ( especially pretending to Learning , and a civil Education ) that in that respect can equal himself . But I appeal to all impartial Readers , whether S. J. hath not far exceeded me in hard words and Censures , which he construeth to be unruly and disorderly ; beside his wicked Practises of Persecution , &c. And therefore by his Argument , He is not any thing of Mankind . But it s well he is not a Justice of Peace , or President in any Court here in England , or else I might know what I might expect from him , who laboureth to render me thus invidiously . Is this his Christianity or Civility , to make me worse than any thing of Mankind , as before he hath justified his Expression , in calling me worse th●n profane . Can any thing of Bill●ngs-gate Rhetorick exceed this of his ? He grants he did enquire , if there were a Constable there . Is not this proof sufficient , they sought to bear us down by their Magistratical Power . What instance can be given , that ever any Friend in a monthly Meeting called for a Constable ? Doth not 〈◊〉 the Crown of Pride , and Antichrist's Horns of Persecution , plainly 〈◊〉 ●ut he pretends it was to keep the Peace ; for the Woman of the House 〈◊〉 him , under much concern , and told him , she feared there would be 〈◊〉 chi●● . And must a ●i●ly womans idle imagination be an excuse to him to do such an extraordinary thing , as the like , I think , has not been known in a Friends meeting . 9. He saith , Tho they did not strike , yet in their r●ge , there were 〈…〉 catch at the Paper , to have torn it 〈…〉 had so 〈…〉 , that they had no assurance , but they could fight , as 〈…〉 . But that any did snatch at the Paper in a Rage , is 〈…〉 I , can witness the contrary ; only one or two did civilly and 〈…〉 their Hand on the mans Arm , desiring him not to 〈…〉 will not men get to justifie 〈…〉 , he saith , but they would fight ; 〈…〉 and by the same Argument ●e 〈…〉 Meeting h●● in Engl●nd , to keep the Peace when 〈…〉 Truth : H●w would this 〈…〉 ? Lastly , 〈◊〉 his 〈◊〉 again and 〈…〉 , I have already answered 〈◊〉 . But the 〈…〉 Magistrate in that part of the Countrey , more than S. J. 〈…〉 he was such any where . But what difference is betwixt Impudent Rascal , ( the word Rascal signifying no more than what the English Bible translateth Vile Person ) and the Term he giveth me , viz. ●orse than profane , and to which any thing of Mankind is hard to be equall'd , let the Impartial judge ; more especially considering I so termed him for his Blasphemy against Christ , whereof I have sufficient Witness in that part of the World : but no such thing can be charged against me . For his denying that he called G. J. Nonsensical Puppy , doth not sufficiently clear him , seeing it was affirmed by two Witnesses , both of good Credit , and one of them , viz. Tho. Tresse , a member of that monthly meeting at that time , and not then disowned by them . But his Redection on G. J. ( saying of him , what G. is for a Church-Member , he supposeth is well known here as well as elsewhere ) , he had better have spared , G. J. not being here to answer for himself . But if he thought not G. J. qualified to be one of their Church-members , he reflects greatly on their meeting , who admitted him to be a member of it . But G. J. hath as many , or rather more , in that Country , that will speak well of him , as S. J. hath . LX. His perversion in excusing , or clearing himself , of charging me , that I said , there were more damnable heresies , &c. among the Quakers , I have sufficiently discovered above ; see Num. 39. LXI . p. 43. His perversion in excusing , or diminishing his Fault , in saying , if he draw forth his hand , he will not pull it in again , until he hath quelled us all , is easily perceived . He confesseth , something to this effect he did say , which he acknowledgeth to be unadvisedly spoken ; but why not proudly and ambitiously , and that in an extraordinary manner , I appeal to all impartial Readers , and sensible men , who can savour words , whether they rankly smell not of Height of Pride , and savour not of great Presumption ? as if it were in his power , as he did think , to do so much against us , in a time to come , as would quell us all , not beleiving , or not considering , that no mortal man did know what Power he had , in any time to come , and by the Divine Providence , his Power that he gloried so vainly in , was taken from him not long after . But his meaning he gives his insolent words , still smell rankly both of Pride and Persecution , as I appeal to all sensible and impartial Readers , if they do not , being this , 〈◊〉 if I 〈◊〉 engage , and make use of the Power I have , in the S●a●ion I stand , I will not desist , till I have 〈◊〉 you to a better behaviour . Note , he saith , I will not desist : but knoweth he that he will not desist till he has reduced us to that he thinks better behaviour , but that he thought his Power was in his own hand ? But Soveraign Providence taught him , he was either a false Prophet , or spake from a false Spirit ; for he was made to desist from his Violence against us , by being turned out of his station , of Magistracy , wherein he gloried . And it is a plain case , he continueth of that persecuting Spirit , that if any reprove his Pride , or other his insolent infirmities , he will punish them for their so doing , under the Notion of reviling Magistracy , if he happen to be re-installed . But such as shall happen to re-install him , will do 〈◊〉 to advise him to more moderation , or put some Curb upon him . But at this rate , many Friends , and particularly G. F. is guilty of reviling Magistracy , who more sharply and severely reproved Pride and Injustice in some Justices of Peace here in England , than ever we did his Pride in Pensilvania . And if G , F. had been living in the body , and been then in Pensyvania , and had but done the like to S. J. 〈◊〉 must have expected he would have used him as he had done us , to reduce him to better behaviour : See G. F. his Letter to Justice Sawrey , charging him with Persecution , Pride , Hypocrisie , p. 94. of his Journal ; and his 〈◊〉 Letter to the Magistrates of Derby , charging them with Oppression , Injustice and Covetousness , p. 51. But that he saith , our Friends , John Macomb and Ralph Ward , did rail and snarl intolerably at them , as they were going 〈◊〉 the Court to Dinner ; seeing he tells not what that intolerable railing was , nor gives any proof of it , may be rejected , with many other his falshoods , invented by him to cover his evil practices . His instance is not the least shadow of proof , that they said , they thanked God they could not take their Lives away ; but they coveted their Goods . Have not our Friends here in England , said as much to Justices here , who have fined them , and streined their Goods , as they did to some of us in Pensylvania , and in particular to W. Bradford , who being fined six shillings for refusing to be a Jury-man , it being a matter of conscience to him , to promise in the Presence of God , he judging it of the Nature of an Oath , had Writing-Paper , worth 9 s. taken from him , which was carried to Sam. Jennings his Shop to be sold , which VV. B. told me . Pray let the Reader judge , if this was not Covetousness and Oppression both ? LXII . p. 45. His perversion , in using that fallacious distinction , given by all Persecutors , even the worst sort , Papists as well as others , viz. That they did not persecute us , but prosecuted us by Law , for our abuses to the Government . [ His great defence is then , that we have egregiously transgress'd the Law , and did endeavour to raise Sedition , and subvert the Government . And for proof of this , he prints at large that scandalous Proclamation given forth by him and others against me ( which I have fully answered in Print , and so need not answer it again here ) at Philadelphia , 25th 6th mo . 1692. and the Presentments of the Grand Jury against us . But if to indict and accuse , be sufficient proof , without any other evidence , who but shall be guilty , tho the most innocent ? However , here we have him acknowledging matter of fact , which will be of some service to many that would not believe , that ever there was any such thing done to us in Pensyvania , as fining and imprisonment , for things that we have always declared to be to us matters of conscience . LXIII . But to cloak his Persecution , he giveth us a wrong Description of it ; and I believe the general●ty of the people called Quakers , will say so : Persecution , saith he , is a suffering inflicted upon the sufferers for the discharge of their duty to God. This , I say , according to the People called Quakers , and all others , that are f●r due liberty of conscience , is a wrong description of persecution , as being far too Narrow , as not including such suffering as is inflicted upon men , that may be in error , and hold erronious Doctrines and Principles , it having been all 〈◊〉 our Plea , ( witness what VV. Penn , and divers ot●ers , h●ve printed at great length , concerning the due bounds of 〈◊〉 of conscience , that seeing we live peaceably under the Government , without doing Injury to any Man , we ought not to suffer , even though we be in an Error , whether our Error relate to matters of Faith , or Practise . But according to this Popish definition of Persecution given by S. J. Men ought to suffer for their Errors , and be whipt out of them ; for to be in Error , or to practise an erronious Worship , is no discharge of Mens Duty to God ; and therefore if they be punished for their Errors in Principles , or Practises , they are not persecuted , but prosecuted according to Law. And by this his Popish definition of Persecution , it will be a great question with many , whether any Man called a Quaker , ever suffered any Persecution , either in old England or new , until that be out of question , that the People called Quakers , held no Errors ? But according to the true description of Persecution , as given by W. Penn , and many others , the People called Quakers were persecuted by Suffering , Fining , and Imprisonment , for not conforming to the Worship established by Law , supposing they were in an Error ; for they who are rightly principled against Persecution , and for due liberty of Conscience , say , Men are not to be whipt out of their Errors , but perswaded , and better informed ; and if they reject due Information , they are to be left to God , the only Lord and Sovereign over Conscience . The true definition therefore of Persecution is a suffering inflicted upon the Sufferers , not only for the discharge of their Duty to God , but for all that a Man thinks to be his Duty to God. Suppose he is in an Error , if his Error be no Injury to his Neighbor , or a breach of that commonly called the second Table of the Decalogue . And by this true definition of Persecution , it is out of question , that the People called Quakers , as well as others , of other Nonconformists , did suffer great Persecution , even suppose they did hold Errors , and suffered for them , and acted contrary to some Laws which are now abolished and repealed . LXIV . In his labouring to clear himself and his Party of Persecution , and to make the World believe it was not Persecution , but a Prosecution , in his definition of Prosecution , which he would make applicable to us , he falsly accuseth us , but giveth no effectual Proof ; Prosecution , saith he , is a justice done on Transgressors of the Law , for their Injuries done to Men , or their Blasphemies to God ; and then he concludes , that we were prosecuted by Law , for our Abuses to the Government . [ But all that , that ever was duly proved in particular against us , was , That Tho. Budd and I , in a printed Paper , in our just defence , reprove Sam. Jennings's Pride , saying of him , he was too high and imperious in Friends Meetings , and worldly Courts , calling him an ignorant , presumptuous , and insolent Man , which last words did not relate to his Magistracy , as I have formerly declared , but to his religious Profession as a Quaker . And that we queried , in our printed Appeal , Whether hiring Men to fight , and giving them a Commission to fight , be not a manifest Transgression of the Quakers Principle . Now if to reprove Pride , and other Sins , as Injustice , Oppression , &c. in Magistrates , be an abuse done to the Government . and worthy of Punishment , then many Friends of best Note among us , are equally guilty , or rather indeed more guilty , by S. J. his Argument , as G. F. who hath more severely charged Justice Sawry , and the Magistrates of Derby , with such things , than ever we did any of the Magistrates in Pensilvania . See also a printed Book called , The second part of the Peoples ancient and just Liberties , asserted in the Proceedings against , and Tryals of Francis Moor , Richard M●w , John Boulton , Job Boltoun , and divers others , at the Sessions begun and held at the Old Bailey in Lond , 6th mo . 1670. where the Publishers of that Book , charge the Magistrates more severely , than ever we did , they saying , that in the said Book , their Oppression and Injustice are manifested , their Wickedness and Corruption detected . See also the Tryal of W. P. and W. M. and the Tryal of G. W. at Norwich ; and generally it hath been the way of Friends , in their printed Books of Tryals at Sessions , to charge the Justices with Injustice , and Arbitrary Proceedings , &c. And seeing this was no abuse to Magistracy , but their Christian Complaint , and bearing witness conscienciously against Mens Sins , as holy Men of old did , as is largely recorded in holy Scriptures , no more can it be esteemed in us , any abuse to Government , to have reproved S. J. for his Pride . And as concerning our querying , or witnessing against some called Quakers in Philadelphia , in our printed appeal , for hiring Men to fight ; this can be no Sedition , nor having any tendency to Sedition , or to the subversion of the Government , seeing it is well known , for manyyears past , that the People called Quakers , have declared it to be their Principle , That it is not lawful for them to fight , and yet the Government hath been so tender here in England , that they have not charged them with being guilty of Sedition , or subversion of the Government , for asserting any such Principle ; and the like tenderness and moderation have the States of Holland shewed to the M●n●ste there , who are a great People , and have publickly asserted it to be their Principle , ( as well as the People called Quakers here ) neither to fight , nor to swear ; yea , and learned Grotius , who hath writ a learned Treatise , de jure belli , & pacis , reckoneth it at least among the Evangelical Counsels , ( which any Man may lawfully obey ) not to fight , or make War. Is it not therefore a very strange thing , that a Justice of Peace in Pensilvania , and others of his Party , shall make that to be Sedition , or a subversion of the Government there , viz , our publickly asserting it to be our Principle not to fight , and yet the Government here to charge nothing upon us but to be tendet to us in that respect , as well as in other things of Non-conformity . Doth not this shew an extraordinary height of Ambition in them , as well as degeneration from their former Principle ? and will it not too much confirm the Jealousie that some have had , that if the Government shall happen to come into the hands of some of that People called 〈◊〉 , they will persecute others for Conscience sake , although they have cried out against their being persecuted for Conscience sake , unless some publick Testimony be given forth against these severe , and unfair Proceedings of these Men against us in Pensilvania , and that by some solemn declaration in print , given forth in behalf of that People . LXV . His Perve●●ion in bringing his and their most illegal and scandalous Proclamation against me , which they caused to be read at the Market Place by the common Cryer ; and after that , posted it up both in Town and Country , as a proof of my being guilty , of endeavouring to raise Sedition , and to subvert the Government . Certainly , if this Man were not past all fear or shame , he would not have dared to print such an illegal and scandalous Paper , that makes so much against him , and expose it in the face of the World , the which I having so fully answered in Print , to the several Falshoods , Fallacies , and Perversions in it , I shall not now repeat ; only I think fit to notice one particular , that doth sufficiently show their illegal , unjust , and Arbitrary Proceedings , that whereas they say , It hath been proved before them , that G. K. being a Resident there , did , contrary to his Duty , publickly revile the said Deputy-Governor . [ Note Reader , they say , It hath been proved before them , &c. But they fallacionsly omit to tell , that I was not called before them , to have that , or any other thing proved against me , but that they did , was altogether in my absence , in and without the least Summons , Call , or Citation to come before them , at that they call their private Sessions , ( which may rather be called a private Conspiracy to subvert Law and Justice ) though I was known to be at home in the same Town . And whereas they have called two other Justices of Peace , viz. Lacy Cock , a Lutheran , and John Homes , a Baptist , to connive with them in this work of Darkness , viz. to proclaim me at the Market Place , a Person so highly Criminal , without all Conviction , or calling me before them , to hear any thing proved against me , these two Justices aforesaid , acting like men of Conscience , as well as Understanding what was legal , refused to joyn with them , in signing such a Proclamation , because it was done without any Conviction , or legal procedure . But they desired I might be called for , and legally convicted ; and if I were found guilty , they should joyn with them , to punish me accordingly . But this not being granted , without them , they gave forth that scandalous Proclamation against me ; and I appeal not only to all Persons called Quakers , but to all others , who may hear or read concerning this Matter , and especially to all , that are in the least acquainted either with the English Laws , or with the Law of Nations , whether their thus proceeding against me , be so severe a Penalty , as to proclaim me , at the Market Place , &c. a Person so highly Cr●●in● , without all Conviction ; and whether to take the Evidence of 〈◊〉 against me , in my absence , without any call to be present , is not wholly 〈◊〉 , and contrary to the fundamental Laws of England . LXVI . page 46. His Perversion in making the presentment of the Grand 〈◊〉 at Philadelphia , an Evidence or Proof against Th. Budd , and me , of 〈◊〉 being guilty of reviling the Magistrate , and endeavouring to raise Sedition , an● subvert the Government , and to do this to his own shame , and as an instance of hi● sol●y , he prints the Presentments of the said Grand Jury against T. Budd and me , and against W. Bradford , see his page 52. Now let us see , how unlike a Magistrate , or a man of common Sense , he doth argue . The Grand Jury hath presented us to be guilty of reviling S. J. being a Magistrate , therefore we are guilty . But if this be a true conclusion , without any further proof , then it follows by the same Argument , that what ever any Grand Jury presents a man to be guilty of , that man is guilty of the same ; and if so , there is no room left for any further Tryal of a Petty ●ury ; which is another perversion of the fundamental Laws of England . But why S. J. is wholly silent of the Verdict that the Petty Jury gave in the case of Th. Budd ( I having pleaded in the Court , that I was not present●ble , being my only Plea , the thing being No Nusance to the County , nor Offence against the Government , they fined me , without any more a-do ) is ●afie to conjecture , their Verdict not being any Verdict against Th. Budd , in the Terms or Words of the Presentment , but a special Verdict in these following words , viz. That Thomas Budd was guilty of saying Sam. Jennings had behaved himself too highly and imperiously in worldly Courts . But this was no proof that T. B. was guilty of reviling Magistracy , more than the special Verdict of the Jury at the Old Baily , that W. P. was guilty of speaking in Grace-Chuack-Street , was any Verdict against him , of being guilty of a Riot , Rout , or unlawful Assembly . LXVII . p. 54. His perversion , in blaming me , and some others Joyned with me , in our exposing their defects ( if they were so ) to the world before ever we had spoken to the Parties thus abused by us , as he phraseth it . But for answer , what he calleth , our exposing their defects , was but in the just defence of our Innocency and Christianity , which he , and 27. unjust Judges , had endeavoured to rob us of , by exposing to the world , tho not in print , yet publickly enough otherwise ) their false Judgment against us , and causing it to be read in all the Meetings , not only in the Province of Pensilvania , but in the Meetings of the Neighbouring Provinces . And it is false , that we had not spoke to them ; for we had made our complaint , and shown our dislike , at a monthly meeting at Philadelphia , where they read their False Judgment against us , and at several other Meetings , before we printed a line against them ; but received no Redress , but abusive language : And herein we have done but what many other good and worthy men have done , in the like case , when oppressed , and they could have no Remedy , Printing being the last Remedy . And this Remedy hath been used by many Friends of good Account among us , who having been oppressed , and unjustly dealt with by Justices of Peace , have exposed their Injustice in print to the world , some of their books having this Title , The Cry of the Oppressed . Nor can this be called , the exposing of our brethrens weakness ; for they had denied us to be their brethren , before either the book called , The Plea of the Innocent , or the Appeal , or the book called , The Tryal , was printed ; and they had begun the Separation , and refused and rejected all Gospel-Order , before we ever printed a line against them ; therefore Sam. Jennings his words in p. 54. I may justly retort upon himself , which touch not us : What conscience is in this ( for him to fill his book with so many falshoods , forgeries and perversions ) I leave to any , but a feared conscience , to determine . LXVIII . His perversion , in taking great pains to prove , that some part of my worhs did respect his Magistracy ; and that therefore I am guilty of reviling his Magistracy . Now the part of my words which he laboureth to prove did respect his Magistracy , was , That he had behaved himself too high and imperious , both in friends Meetings , and worldly Courts . And will this prove , that I reviled Magistracy , any more than that he who writ W. Pea's and VV. Me●e's Tryal , which some say , was W. P. himself , was guilty of reviling Magistracy ; or that Friends , who have been oppressed and injured by proud and oppre ●sive Magistrates , in former times , that have charged them in print both with Pride and Persecution ? or will it follow , that the true Prophets were guilty of reviling Magistracy , because they did witness publickly against Pride and Oppression in Judges and Rulers in former days ? Surely these men in Pensylvania were come to an extraordinary height of Ambition , to think , that their place of Magistracy had raised them up so high , as to be above all Reproof , or witnessing against their Pride , Injustice and other sins , when many , far greater in Authority here in England , have born all that , and much more than we have said against them in Pensylvania , without the least noticing it by such severity ; a great shame to such men , who pretending to be Teachers of others in the great Christian Duties of Patience and long-suffering , should fall so short in the practice of it , beneath many who make not so high Profession . And it is but a poor excuse and evasion for him , or any other , that may be supposed to have assisted him in this Work , to say , as he or they do , p. 45. In the Infancy of the settlement of Pensilvania , the Legislators saw cause to make provision , by a Law , to secure the Reputation of the Magistrates from the contempt of others ; foreseeing , no doubt , ( and perhaps perceiving something of it then ) that people , by reason of their equality in other things , might be under greater tentations , to run into this evil there , than where the condition of the Magistrates had raised them above , and set them at a greater distance from the common people : It was therefore enacted ( saith he ) , That whosoever should speak contemptuously , or slightingly of a Magistrate , should be punished by a fine , according to the Nature of the Offence . [ But was this consideration enough to raise the Magistrates in Pensylvania , so far above their Brethren , who are otherwise not only equal to them , but some , perhaps , far above them , that tho a man do ever so conscientiously reprove their Pride , Injustice and Oppression , in case such a thing happen , as is not impossible , he must not do it ; otherwise he must be punished , as a reviler of Magistracy ? Were it not much more advisable , that the Magistrates in Pensylvania , did labour to excel and exceed all others in that Province , in all Christian and civil Vertues , who are otherwise equal to them , than Sh●bna - like , to grave them out an habitation , in so high a Rock , that no Man dare reprove them , tho ever so conscientiously , or having ever such just cause so to do ; such Height was the fore-runner of S. J. and his Brethrens ●●lly , in being soon after driven out of their station , as God threatned Shebna , Isa . 22. 16 , 19. And if they happen to be promoted again , they will do well to behave themselves more moderately and Christianly . To revile Magistracy , I acknowledge , is a great sin , but 〈◊〉 the reproving of Pride and Injustice in a Magistrate , when he is not in the publick discharge of his Magistracy , ( as sitting in the seat of Justice ) especially , is no reviling of Magistracy , so far as I can learn , either out of the Law of God , revealed in Scripture , or any Laws of England , or other Nation , professing Christianity , whatsoever . But why were they so partial , and shewed so great Zeal for their own Honour , and so little for the Honour of God and Christ , that they made a Law to fine a man that spake slightingly of a Magistrate , to any sum they please , provided it b● not less than 20 s. ( and for our supposed Offence , fined us each five pounds ) ; but for Blesphemy against God and Christ , as blasphemous Oaths , and Cur●ings , their Law was not above five shillings : And it is but a poor excuse for this inequality , given by some , that blasphemous cursing and swearing might be so common , that had the L●w exacted a great fine for every guilty person , they would not have been able to pay it . But then might not the Legislators have made a Law to put them to some corporal punishment , or to work in the House of Correction , for such a time , as their Law is in other cases ? But that Sam. Jennings was gui●ty of Pride , and too great height of Spirit , in his Proceedings against us , 〈◊〉 Paper called , An Account of the Proceedings , &c. is an evidence ; therefore to call him so , was no reviling . LXIX . His perversion , in slighting , and seeking to make void the Certificate given me from the Deputy Governour and Council of Philadelphia , clearing me of all these charges , amply declaring my Innocency , and peacea●●e be●aviour towards the Government , and them in Authority at that time : VVho is it ( saith he ) that doth not know the propensity that commonly appears ( on any turn or change ) in those that s●ccced in place aud power , to censure and exp●se such as were before under the same charge , &c. Hence he concludes ●●eir Certificate will not do me much service , nor weigh much with thinki●g people . [ Now I appeal to impartial Readers , if this be not a speaking 〈◊〉 of the present Magistrates there , ( for which S. J. by his own Argument . ought to be punished ) and possibly now in Pensilvania , as well as a severe Reflection on them , of their Injustice , Partiality , yea and disloyalty , to give me a Certificate , clearing me of any such Crime laid to my charge , as endeavouring to raise Sedition , aud subvert the Government in Pensilvania ; for what is this , but to say , that the Magistrates then in Trust with the Government , hath cleared a guilty person from an heinous Crime , affecting the Government ? for it is an Act of as great Injustice , and Male Administration of Government , to acquit and clear the guilty , as to condemn the innocent . But he is fallacious in this also , that he insinuates , these that gave m● that Certificate , aid succeed him and his party in the Government ; whereas ●●me of them , and particularly Robert Turner , who signed to my Certificate , was then in the Government , as well as S. J. and did publickly witness against their unjust proceedings , as well formerly as since . LXX . His pervertion and f●llacy , to make void his Crime of persecution , 〈◊〉 our 〈…〉 what did he , or Thomas Budd suffer ? were 〈…〉 them whipped , or imprisoned ? No such matter . They were 〈…〉 Court ; were adjudged guilty , and had a 〈…〉 let upon them , which was never levied ; for which , if they 〈…〉 , they onght to acknowledge the clemency of the Government , and particularly such as might have exacted it . [ But it was a great suffering , thus to expose us in the face of the Court , and of both Town and Countrey , as so heinously guilty , to defame us , being innocent persons ; and tho we were not imprisoned , yet our Two Friends , viz. W. Bradford and John Macomb , were most unjustly imprisoned , and some of W. B. his Utensils , detained from him ; and W. B. was presented npon a Statute in Old England , That no book shall be printed without the Printer's Name to it ; And tho his Defence was , That most of Friends books were printed without the Printer's Name to them ; yet their partiality was such , they did not regard it : And that our fine was not levied , we owe no thanks to them , who passed that false Judgment against us ( their tender mercies , as the Scripture saith of some being cruel ) , but to Divine Providence , that restrained them for a little season ; and the fear that possibly they were under , lest both the generality of the people of Town and Country should cry out , shame , shame upon them , still more loudly , who had already concluded them to have dealt unchristianly towards us ; and after some little season , their Power was taken from them . But their most cruel detaining our Friend Peter Bosse , in prison , for his fine , until they were put out of their power , doth sufficiently shew it was no Clemency in them to Th. Budd and me , that restrained them from levying our fines . LXXI . His Perversion in telling a Story , pag. 35. That some in west Jersey heard me say , that they should hear , before it was long , that I were either whipt , or imprisoned , and rather than I would appear a false Prophet , I did what I could to procure it . [ But that I did Prophesie any such thing , is a gross Forgery ; or that I did in the least do any thing to procure it ; but it is probable I might say to some , by way of probability , they would hear ere long , I were either whipt or imprisoned ; which I spoke not in the least by way of Prophesie , but of strong probability , considering the Cruelty that appeared in them , against some of my Friends , whom they imprisoned , their Rage being greater against me , than them , but Providence hindred them to execute all that was in their Hearts . And what less could be expected from S. J. who for a small default of a poor Boy that did throw a little Dirt or Earth at a Constable , caused him to be whipt most cruelly at Burlington in west Jersey , with thirty five lashes on the naked Body , with a Horse-whip , and caused to put the Boys Master in the Stocks , for calling him , the said S. J. Prick-louse-Taylor ; this an honest P●●son of good Credit here in Town , who saw it , and was one that begged S. J. to shew mercy to the poor Boy , is ready to witness , a sufficient Evidence of his too severe Government in west Jersey . And many having begged S. J. who was then Governor , for the poor Boy , as well as he himself ●●gged most lamentably for mercy , he being a Friends Son , yet he would not be entreated . And also considering the new Presentments given in against me , being about seven in number , which were read at the yearly Meeting l●st at London , with my Answers to them , divers of which were such , as the 〈◊〉 charged in the said Presentments , had I been guilty , deserved not only Imprisonment , but other corporal Punishment ; and which probably enough might have reached to sentence of Death against me , had not their most cruel Designs been disappointed by the merciful Divine Providence , considering the cruel minds that they generally had against me ; and that their Juries , both grand and petty , were such , as we know to be prejudiced ; and many of which had signed to false Judgments against me , in their Mens Meetings . But whereas he alledgeth , p. 55. That I called Tho. Lloid pittiful Governor , I remember no such thing ; and he giving no proof of it , but his bare say so , the impartial Reader will not believe it . But that I said , my Back itched for their Whip , I own I said so , in a publick Meeting , on a first day , after they had interrupted me , in my Christian Testimony , and did most extraordinarily threaten me , with their magistratical Power , I appeal to all who know , what godly Zeal hath moved men to , whether I might not say these words , in a Christian Spirit , implying no more , but a desire to suffer for Righteousness sake ; to which Christ hath pronounced a blessing , as well as what Lawrence the Martyr said to the Tyrant that persecuted him , when he caused to roast him on a Grid-Iron , for which saying he was greatly commended . He bid him turn up the other side , the former being roasted enough , to see which was the best Meat : ( Persecutors in Scripture being compared to Man-eaters ) and what G. F. said , as above noted , to a man that struck him cruelly , strike again ; and what Edw. Burrough said and writ in Lines , to his Persecutors , Our backs are ready for your blows ; and many other such bold Expressions that godly Zeal , and holy boldness hath moved many better than I , to give to threatning Persecutors : Yea , did not our Savior say to Judas , what thou dost , do quickly . But it seems S. J. was never acquainted with any flame of holy Zeal , to suffer for Righteousness sake , his Zeal being to persecute , but not to be persecuted for Righteousness sake . However , I have never justified all the words I have said to there my Adversaries , but readily have granted , that it 's possible I have at times exceeded , on great Provocation . But S. J. and his Parties Hypocrisie is great , who not only have far exceeded me in hard words , but made it their work ( as is well known ) to provoke me excessively . But my gracious God , for which , and for all his many Mercies , and Deliverances , I desire to praise him , hath preserved me , as to the main ; and my great comfort is , that whatever human weaknesses have attended me as to some Circumstances , which have been greater on their part , my cause and ground of de●●te against them ●in bearing Testimony against their vile 〈◊〉 held by some of them , and cloaked by others o● them , and 〈◊〉 wicked Pract●ses of Persecution and Injustice ) is good , and with a since●e and upright Heart , as to the main , I have managed it , and I have P●●ce from my gr●cious God in so doing , as well as a sense of his pardoning Mercy wherein I have failed in some particular Circumstances ; and this is more than ever any of my Adversaries that I know have acknowledged ; who , proud Pharisee like , do justifie themselves , But whereas S. J. hath 〈◊〉 to charge me more than once , with acting against my Conscience , I declare sincerely and solemnly , it is a groundless Calumnly . As for his Answer to Peter B osse his Letter , I could show several gross prevarications in it ; but having encreased my Answer to a far greater bulk already than I intended , I think to say little at present to it , reserving a more full Answer to another opportunity , if need be , or to Peter B osse himself , to whom it is most proper to give the Answer ; but he being absent in America , his answer at present cannot be expected ; only I desire the Reader to notice these following Particulars . 1. S. J. takes no other way to clear himself of P. B. his charging me with an unsavory Life , ( express'd by his unsavory carriage and words to his Neighbors , equal or superior to himself , at least some of them ; as when he said to John S●●n , who had been Governor of west Jersey , and was then in the Magistracy , Thou pittiful whip Jack , I dispise thee ; ) but by charging him in general , without mentioning any particular matter of Fact. 2. Let it be considered ; whether it was fair or orderly in S. J. so to pursue P. B. he being a Church Member with him , and not at that time denyed or disowned by them , to sue him in open Court , for a private Letter sent to him , to the publick scandal of his and their Profession ; and gratifying Adversaries , who would , and did say , See how Quakers go to Law with Quakers , contrary to their Profession and Principle . Nor doth his evasion excuse him , that he , viz. P. B. was one of my Party , and denyed together with me . But this is barely alledged , and not proved ; he belonged to Burlington Meeting in west Jersey , and had not that I know , been at any of our Meetings falsly called separate Meetings , before that time , but was generally owned by Friends of that Meeting he belonged to . And his other evasion is as weak , That the Paper or Letter came to him open . Doth that prove , that he sent it open ? Or if he had sent it unsealed , was that such a Crime , to query into such things as Men have re-printed of one another , and that in a Neighbourly way . 3. For his being drunk , and running a Horse-Race , it was not positively charged on him , but queried ; and was , by the manner of Evidences , brought against him by some honest Persons , being compared with the negative Evidence of one single Man , ( whom I own to be an honest man ) I leave it to be weighed , by the Readers , which has most probability . 4. As for his clearing himself of Surveying a Tract of Land , that John Antrum had actually began to do ; and of his taking away the Meadow of Rich. Mathews , he but poorly and lamely comes off . It s well known in west Jersey , that John Antrum complan'd greatly on S. J. for his so doing ; 〈…〉 defence about Rich. Mathew 〈◊〉 M●●dow , is more sophistical than 〈◊〉 ; saying , either it was surveyed 〈◊〉 R. 〈◊〉 or it was not ; if it were , then he has it . [ But how has he it , 〈…〉 S. J. hath sold , or may hereafter tell it to some other Person ? It●s well known of what ill fame it is , and 〈◊〉 great Injustice , to survey another Mans Land , and so to appropriate it to him . And for his exception against the Record of the Survey by 〈◊〉 it is idle and ●illy . It is ordinary in Surveyes in that Country , where no such exactness ●● commonly used , ( as here in England , ) and when large allowance is given for barren Land , and high ways , to mention a s●all gushet of Up-land , or Meadow , without telling the cou●●e or di●●ance , wh●n it lyeth adjoyning to a greater Tract , more particularly surveyed . And were all such Surveys made void of small gushets , and pieces of Meadow , or Up land that have not the course or distance particularly mentioned , belonging to that part , it would make a great Confusion in many Surveys in that Country , and perhaps might give occasion to have some of his Land of Meadow to be questioned . But it 's not a new thing for S. J. to pretend himself skilful in what he is grosly ignorant of . 5. For his Abuses done to John Shen , aud especially his base and scurrilous reviling him , as above mentioned , being then a Magistrate , is so well known , that I think S. J. hath scare the Confidence to deny the unsavory Expression he gave him , and which was mentioned in the book of the Tryal . 6. For his blaming me , that I enqui●ed at John Shorum , about S. J. his being drunk , I appeal to the Readers , what blame could this be in me , so to enquire , I having heard it commonly reported . An● if John Shorum denyed it to me , having affirmed it to others , it was little to me , whether he did affirm it or not , I made no matter of it , and saw no need to give Evidence in the Case , for it would have signified nothing to clear him ; and I heeded little what J. S. said in the Case , for what I spoke to him , was meerly occasional , as I hapned to meet him on the way . 7. What S. J. doth alledge , that Robert Cole told me , he knew no such thing by S. J. as that he was drunk at his House , and spewed in the Bed , I declare is a falshood ; it 's true , he said ( viz. R. Cole ) that he was drunk ; but that he said he knew no such thing by S. J. I remember not in the least ; but on the contrary , both I and my Wife do well remember , that he said , the thing he had said to Peter Bosse was true , but he blamed his being drunk , that made him speak so freely ; ( as commonly Men will be more free to reveal a matter when drunk ; ) but said Cole , I dare not appear a Witness against S. J. he being a Magistrate , for he will ruine me ; and this I sincerely declare , to the best of my Knowledge and Rememberance . And lastly , as to his severe usage towards his Servants , and especially towards his Maid , whom he most cruelly whipt in Bed , with a Horse-whip , is most true , and is sufficiently proved against him in the Book of the Tryal , as to the first part , witness the printed Testimonies of John Smith , and James Silver against him . And as to that of his most unmerciful , and obscene way of beating his Maid Servant , an honest Friend here in Town , declareth he had it from the Maids Mother , and the Maid her self hath declared it to divers . POSTSCRIPT . AND thus I have fully answered to all that seemed any way material in his Charges in his book against me , and my Friends , passing by several other things not worth noticing , of his false charges , and possibly some may think I have mentioned too many , and taken too much time and paper to Answer them , being in more general and subdivided Heads , under the more general Heads , above an hundred in all ; but having thus for once bestowed so much time , paper , labour and cost to clear me of these false charges T. E. and S. J. have laboured to bespatter and defame me with , it is possible , and probable also , ( tho I come under no tye in the case that I may let them Answer ) again , and bark on , till they be weary , without much noticing them for time to come ; for indeed any further debate in print touching these matters , seems to me , and I judg , will to many , but little profitable to the Readers ; The things for most part charged and recharged , being of words and transactions alledged to have been said or done in Pensilvania , or other parts of America , and the Evidences on both sides being confessedly Parties , which are no proper witnesses in these things , as I declared at the Yearly Meeting last at London , 1694. Nor did I any further make us● of Evidences of that sort , but to make a Ballance against the Evidences of their side and party , my Evidences being fully as Credible persons as theirs , yea and more Credible , because I have disproved some of their Evidences , by their contra●ictions one to another , and other clear circumstances ! But that which , as to the main , casts the ballance , as I declared at the Yearly Meeting last at London , was the Manuscripts of my opposite party , under their own hands , which I have to produce at large , and which , as I see great occasion for may be made publick . But how little , or indeed , nothing to the purpose , Sam. Jennings hath washed himself clean , of the dirt , not that we have thrown on him , but what he hath daubed himself with , I leave to impartial Readers to Judg , and whether his Labour to clear himself of it , be not with as little success , as if an Ethiopian would labour to wash himself white . If any place were for my Advice to him , the best way for him to clear himself of these things , is to repent sincerely of his Falshood , Hypocrisy , Pride and Spirit of Persecution , and all other his great sins , that are too too manifest , however h● seeks to cover them , and however some here in England that have espoused his unrighteous cause , seek to cloak him . And as for his Certificate which he hath received from his Party and Associates that are guilty with him in many of the things charged against him ; I judg no impartial Readers will think it of any weight ; and to counterballance it , I could produce a more full and ample Certificate to clear me , signed by thrice as many Hands , and Persons generally of as good , and many of better Credit , as any that have signed to his . But Certificates from Parties signify little ; and when a man 's own words and actions cry aloud that he is guilty , paper Certificates can never have that force to make him innocent . George Keith . London : Printed for R. Levis , 1694. 
A47160	----	A narrative of the proceedings of George Keith at Coopers-Hall in the city of Bristol, the 14th day of August 1700, in detecting the errors of Benjamin Cool, and his brethren the Quakers at Bristol which were read before a great auditory of ministers and other citizens and inhabitants : and divers other memorable passages between him and the Quakers at Bristol, particularly a dialogue at Coopers-Hall between a Quaker cobler and G. Keith, and another dialogue between some Quakers and G. Keith at B. Cool's house in Bristol : together with some of the chiefest Quotations out of the books of B. Cool and W. Penn, read at the same place, the same day / by George Keith. Keith, George, 1639?-1716. 1700 Approx. 42 KB of XML-encoded text transcribed from 16 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47160 Wing K185 ESTC R25716 09088677 ocm 09088677 42409 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47160) Transcribed from: (Early English Books Online ; image set 42409) Images scanned from microfilm: (Early English books, 1641-1700 ; 1288:3) A narrative of the proceedings of George Keith at Coopers-Hall in the city of Bristol, the 14th day of August 1700, in detecting the errors of Benjamin Cool, and his brethren the Quakers at Bristol which were read before a great auditory of ministers and other citizens and inhabitants : and divers other memorable passages between him and the Quakers at Bristol, particularly a dialogue at Coopers-Hall between a Quaker cobler and G. Keith, and another dialogue between some Quakers and G. Keith at B. Cool's house in Bristol : together with some of the chiefest Quotations out of the books of B. Cool and W. Penn, read at the same place, the same day / by George Keith. Keith, George, 1639?-1716. 31 p. Printed for J. Gwillim, London : 1700. Reproduction of original in the Bodleian Library. 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Society of Friends -- Controversial literature. 2005-05 TCP Assigned for keying and markup 2005-06 Apex CoVantage Keyed and coded from ProQuest page images 2005-07 Jonathan Blaney Sampled and proofread 2005-07 Jonathan Blaney Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A NARRATIVE Of the PROCEEDINGS of George Keith , AT COOPERS-HALL IN THE City of BRISTOL , The 14th Day of August , 1700. In Detecting the ERRORS of Benjamin Cool , And his Brethren , the QUAKERS at BRISTOL : Which were Read before a great Auditory of Ministers , and other Citizens and Inhabitants . And divers other Memorable Passages between Him , and the QUAKERS at Bristol . Particularly a DIALOGUE , at Coopers-Hall , between a Quaker Cobler , and G. Keith . And another Dialogue between some Quakers and G. Keith , at B. Cool's House in Bristol . TOGETHER WITH Some of the Chiefest Quotations , out of the Books of B. Cool and W. Penn , Read at the same Place , the said Day . By GEORGE KEITH . London Printed for J. Gwillim , in Bishopsgate-Street , 1700. A NARRATIVE OF George Keith's Proceedings at Coopers-Hall , BRISTOL . AT a Proposed Conference at Coopers-Hall in Bristol , the 14th day of August , 1700. betwixt some Quakers , and George Keith ; divers Ministers and many Citizens , and Inhabitants of the City of Bristol being present , then and there , did declare that they heard George Keith fairly and fully by clear Evidence , to their full Satisfaction , prove out of the Books of W. Penn , and B. Cool , the following Positions . First , That all Mankind had but one General Rule of Faith and Practice , and that that Rule was not the Scripture , but the Light in every Man ; which sometimes they say is Christ , sometimes a Common Illumination . And the Arguments of W. Penn , which G. Keith did Read out of W. Penn's Book , called , A Discourse of the General Rule of Faith and Practice , did plainly appear to the Auditory , to be Levelled against their Authority , Perfection , and Certainty , as to all the peculiar Doctrines of the Christian Faith and Religion , and particularly as to the Doctrine of the Holy Trinity , against the Arians , &c. and the Doctrine of the Sacrament of the Lords Supper against the Popish Transubstantiation . Secondly , That that Outward Person [ that suffered at Jerusalem ] was not properly the Son of God. Thirdly , That Faith in the History of Christs outward Manifestation , has been a Deadly Poyson , these later Ages have been infected with . And notwithstanding the Endeavours used by B. Cool [ the Quakers chief Speaker now at Bristol ] in his Book , called , Sophistry Detected , to clear W. Penn and render him sound , as touching the three Points above-mentioned ; the said B. Cool denying them to have been truly charged on W. Penn by G. Keith , and calling his so charging them palpable Untruths , yet by the Quotations read by G. Keith out of B. Cools said Book , called , Sophistry Derected ; the Auditory above-mentioned , did then and there , declare that B. Cool's Defences of W. Penn , touching these three Points , were insufficient and invalid ; and that what B. Cool had called Palpable Untruths , G. Keith had proved out of B. Cool's said Book to be Palpable Truths , and that they were all three owned and justified by B. Cool . As also that the Plain Tendency of the Book of W. Penn , called , A Discourse of the general Rule of Faith and Practice ; and of the Book of Ben. Cool , called , Sophistry Detected : [ Being a pretended answer , to a Printed half Sheet by George Keith , called , A Synopsis of W. Penn's Deism , ] by the several Quotations Read by G. Keith , and presented by him to the View of any , who were willing to inspect into them , ( which some of the Ministers did ) appear'd to the said Auditory , to be , to Overthrow the Christian Faith , and to Introduce Deism and Heathenism , in it's stead . As also , G. Keith did make it clearly appear , by the Quotations he Read out of B. Cool's said Book , that the Reflections B. Cool had cast on G. Keith , were Unjust , Uncharitable , and Unchristian . Some of the Chief Quotations , and Passages , Collected out of B. Cool's Sophistry Detected , and W. Penn's Christian Quaker ; and Read at Coopers-Hall , the 14th of August , 1700. On the First Head. PAge 2. The Creating Word that was with God , and was God , in whom was the Life , and that Life , the Light of Men , must be the general Rule of Mens Knowledge , of Faith and Obedience . Page 4. The Spirit is the Primary Rule , even for Believing the Scriptures themselves . Page 4. If the Illumination of the Holy Spirit , is the Primary Rule to those that have the Holy Scriptures , it is much more the Rule for them that have them not ; but the first is True , therefore the last . Page 4. There is but one General Rule to both . Page 7. That one Universal Rule being Christ , it is impossible for Men to exalt him too much , who is God over all Blessed For-ever . Page 9. But that the common and ordinary Discoveries of the Light within , Universally given to all Mankind , ( as all Mankind adheres to , and obeys the same ) is that Universal , or General Rule of Faith and Life , we shall I hope never Deny . On the Second Head. Page 4. Pref. He Grants W. Penn says , in a close Controversie with an Adversary , That the Outward Person was not Properly the Son of God. In the Book , Page 11. He quotes W. Penn , saying , But that the Outward Person [ that Suffered at Jerusalem ] was properly the Son of God , we utterly Deny . Page 12. He says , this Passage is so far from being Erroneous , rightly understood , that nothing can be Truer . Nevertheless , since many People understand not the Terms of Proper , and Improper ; and are apt to Judge of things according to their Carnal Conceptions ; for that Reason , I should have been glad the Expression had never been used . On the Third Head. Page 14. And he that Obeys this Light , is a Child of Light , a Child of God , a true Christian . Page 28. If the Doctrine of the Light Within , be the Universal Rule of Faith and Life to all Mankind , it would bring all Men to be of one Religion ; undoubtedly ( says he ) it is so . Page 32. He quotes W. Penn , saying , ( in his Address to Protestants , second Edition , p. 119. ) Let us but Soberly consider what Christ is ( saith he ) we shall the better know whether Moral Men are to be reckon'd Christi-ans . What is Christ , but Meekness , Justice , and Mercy , Patience , Charity , and Vertue in Perfection ? Page 32. This Doctrine of making Jesus the Light of the World , viz. [ The Light Within ] the Rule of Faith and Practice , would reconcile , not only Papists and Protestants , Arians and Homousians , Socinians and Trinitarians , but even Jews and Christians ; this he grants is W. Penn's Assertion , and says B. Cool , And truly I am very apt to think so too . Page 15. The distinction betwixt Moral and Christian , and the making Holy Life Legal , and Faith in the History of Christs outward Manifestation , has been a deadly Poyson , these later Ages have been infected with : which undoubtedly is a great Truth , truly distinguished saith B. Cool : Oh this Passage he quotes out of W. Penn , some Quotation out of W. Penn's Christian Quaker , against the Authority , Perfection and Certainty of the Holy Scriptures . In Page 213. W. Penn Argues against the Scriptures being the Rule , from their not being plain to the Spiritual Man , nor proper nor Intelligible . Christ . Quaker , Page 243 , the second Edition ; Is there any Place tells us , without Interpretations , whether the Socinian or Trinitarian be in the Right , in their differing Apprehensions of the Three that that bear Record ? &c. Also , the Homousian and Arian , about Christ's Divinity , or the Papists or Protestants , about Transubstantion ? If then , things are left Undefin'd and Undetermined : I mean , Literally and Expresly in the Scripture , &c. Christ . Quaker , Page 246. Most Perswasions are agreed about the Absolute Necessaries in Religion , from that Light and Witness God has placed in Mans Conscience , viz. That God is , that he is a Rewarder of them that diligently seek him , that the way of God is away of Purity , Patience , Meekness , &c. without which no Man can see the Lord : Nay , they accord in some considerable matters superadded , as some of them speak , to wit , that God was manifested extraordinarily in the Flesh , that he gave his Life for the World , that such as believe and obey his Grace in their Hearts receive Remission of Sins , and Life Everlasting . Note , He makes this last , none of the Absolute Necessaries , but superadded ; furely W. Penn did Nap when he Writ this . Christ . Quaker , Page 227. By a Rule , I apprehend some Instrument , by and through which , this great and universal Rule , [ meaning the Spirit ] may convey its Directions ; such a subordinate Secondary and Declaratory Rule , we never said several parts of Scripture were not . Christ . Quaker , Page 215 , 216. If the Scriptures are the Rule , they must be so in the Original , or Copies ; if in the Original , that is not Extant , and so there would be no Rule in being ; for the last of it that was Extant , was the Evangelist John's History at Ephesus , not seen almost this thousand years . If the Copies must be the Rule , it were to be Wished we knew which were the nighest to the Original , there being above thirteen in Number ; this is undetermined , and for ought we see , Indeterminable . And that which further confirms what I say , is the Variety of Readings which we find among those Copies , amounting to several thousands ; and if the Copies cannot , how can the Translations be the Rule , so various ( if not differing ) from the true Sence of the Copies in many things , and one from another ? Page 218. Furthermore , If the Scriptures were the Rule of Faith and Life , &c. then , because they cannot be the Rule in the Translations , supposing the Ancient Copies were exact , it cannot be the Rule to force the greatest part of Mankind ; indeed to none b●● Learned Men , which neither answers the Promise relating to Gospel Times , which is Universal , nor the necessity of all Mankind for a Rule of Faith and Life . Note , I desire the Readers to Peruse my late Book , Printed at London 1700 , By John Gwillim , called , Bristol Quakerism Expos'd , in Answer to B. Cool's Book , called , Sophistry Detected ; as also , my Book , called , The Deism of W. Penn and his Brethren , Printed at London , by B. Aylmer , at the Sign of the Three Pigeons in Cornhill ; where he will find W. Penn's and B. Cool's , Sophistical Arguments against the Holy Scriptures being the Rule of Faith and Life to us Christians , sufficiently Answered ; and their Distinction , of the Light Within , being the Primary Rule , and the Scriptures being the Secondary Rule , clearly Refuted . Also let them Read my fourth Narrative , and the late Printed Sheet , called , A Serious Call to the Quakers , &c. Another Printed Sheet , shewing the Contemptible Names that the Quakers chief Teachers have given the Scriptures . Note , Reader , That I give this Paper , the Title , At a Propos'd Conference , &c. because , it was really not only design'd , but propos'd by me to B. Cool , the Quakers chief Speaker , now at Bristol , and others of his Brethren , concern'd with him in his said Book , called , Sophistry Detected , both by Word and Writ . But if some Quakers were Present , yet none of them appeared to say any thing in Vindicarion of B. Cool , or his Brethren ; only after the Quotations were Read , one Quaker ( who said he was a Cobler ) ask'd G. Keith some Questions , to the effect following : Qua. George , I have a Question to ask thee . G. Keith . Say , what is it ? Qua. Doth God require of me , or any Man , an Impossibility ? G. Keith . No. Qua. What Rule hath God given me , that I may be Perfect , as God is Perfect ? G. Keith . Do ye mean by Perfect as God is Perfect , to be equal to God in Perfection , or only to be like him ? Qua. I understand not that Distinction ; but I ask , What Rule hath God given me , that I may be Perfect , as God is Perfect ? G. Keith . As Perfect , signifies to be like unto God , the Rule which God hath given you and all Christians , is , the Holy Scripture ; but ye , and all of us , need the inward help of the Holy Spirit , to Enable us to Understand , Believe , and Obey the Holy Scripture ? Qua. But I cannot Read the Scripture ? G. Keith . But ye can hear them Read , and Expounded by Preaching ; and Faith comes by Hearing , as well as by Reading ? Qua. If I Obey the Grace of God in my Heart , that tells me , I should not Sin ; is not that sufficient to me , for my Salvation , seeing I cannot Read the Scripture ? G. Keith . I have told you already , tho' ye cannot Read the Scripture , ye may hear them Read to you . But by this it appears , ye think the Scripture is not your Rule , but something within you ; but that ye think your Rule within you , whether is it Christ , or the common Illumination , given to all Mankind ? In this B. Cool Varieth , and sometimes makes it to be Christ , sometimes the common Illumination given to all Mankind ; but if it be the one , it cannot be the other ; which of the two is it , say ye ? Qua. I understand not the Distinction ? G. Keith . The Distinction is easie to be Understood , Christ is distinguish'd from his Illumination , as the Agent or Workman , is from his Action or Working ; what is your Trade ? Qua. I am a Cobler ? G. Keith . Do ye understand the Distinction , between a Cobler and Cobling ? Qua. I do . G. Keith . Hath the Light within you Taught you , without Scripture , that if ye sincerely Repent of your Sins , God will forgive you your Sins for Christ's Sake , who Dyed for you ? Qua. I am not come so far yet ; I do not say that I am Perfect . G. Keith . Tho' ye are not Perfect , yet ye ought to have such a Belief , that if ye sincerely Repent of your Sins , God will forgive you your Sins , for Christ's Sake , who Dyed for you ; hath the Light within you , without Scripture , Taught you this Belief ? Qua. I have told you , I cannot Read the Scripture ? G. Keith . And I have as oft told you , ye can hear them Read. Do ye believe that Christ Dyed for you ? Qua. Yea ! G. Keith . By what Rule do you Believe this ? Or hath the Light within you , without Scripture , Taught you this ? Qua. Is not Christ within , the hope of Glory ? G. Keith . Hath Christ within you , or if ye should say God Almighty , hath he Taught you this Belief without Scripture , that Christ Dyed for you ? But no other Answer could I have from him , but over and over ; he still said ; he cou'd not Read the Scripture ; whereby it did Plainly enough appear to the Auditory , that he thought the Light within him Taught him all that was needful to his Salvation , without Scripture ; as the very Nature and Manner of his Queries and Objections , did plainly make Manifest . I thought it necessary to set down this whole Passage , which to the best of my Remembrance , is truly and fairly done , as to the substance of it , whereof I doubt not , but many have a true Remembrance , and if need be , will attest to the Truth of it ; as well as to the Truth of the other Passages above Deliver'd . The reason of my setting it down , is to Silence and put to Shame the Lyes that some Quakers here have spread , whereof I have been Inform'd by divers , that a Quaker , that was a poor Cobler , was too hard for me , at Coopers-Hall ; and tho' I answer'd his first question , yet that I could not answer his next , and other following questions . And the like False and Lying Stories some Quakers have rais'd , upon what pass'd betwixt B. Cool and me , and Charles Hartford and me , and some other Quakers , at B. Cool's House in Bristol , the first Week of August 1700. when I went to desire him to give me a Meeting , either to make good his charges against me , or own his Error , he having abused me in his Book called Sophistry Detected . I took along with me Mr. Bedford , Minister of the Temple , Mr. Noble , and Mr. Wear , to be Witness of what past , suspecting ( as the Quakers manner oft is ) that they wou'd unfairly Represent it ; and so I find some of them have done , and writ to their Correspondents at London ( of which I have had an Account in two several Letters from London ) that B. Cool was so Powerful in his Discourse with me at his House , that I was not able to speak in my own Defence : and that I call'd on Mr. Bedford to speak for me , but he refus'd ; and he left me alone in the Street , and I fat down in the Street as a Man forsaken , to my own confusion ; and that I had no favour among any at Bristol . I think fit therefore to set down what passed betwixt the Quakers and me , at B. Cool's House , which to the best of my Remembrance is in Substance ( passing some Circumstantials too tedious to relate ) as followeth . G. Keith . I am come to desire you , B. Cool , and your Friends , to give me a Meeting in order to prove me guilty of those things ye have charged me with , in your Book called Sophistry Detected ; or own your Error . B. Cool . Thou art not worthy that I should speak to thee ; thou art an Apostate , and knowest in thy Conscience thou hast be-lied us , and that we hold no such things as thou chargest us with : But I will speak to that Man ; Pointing at Mr. Bedford . G. Keith . If I have done so , or if I am such , as ye represent me , ye have now a fair opportunity to prove it against me , I am Conscious of no such thing ; ye begin very Hotly , that I am not worthy ye should speak to me . B. Cool I am Warmly concern'd . G. Keith . Ye have given me such a Character in your Book , that if I deserved it , I ought not to live in the Nation ; therefore ye ought to prove your charge against me : Beside , in your last Printed Paper ye name me very disdainfully , and call me a Creature . B. Cool . Are you not a Creature ? G. Keith . Yes , and so are ye , and all Men ; but it is easie to understand when it is spoken in disdain . B Cool . Why may I not call ye a Creature , as well as ye call me a Beast ? G. Keith . Where have I call'd you Beast ? [ To this he said nothing , I still pressing for a Meeting . ] B. Cool said , George , I will fight thee with thy own Weapon that thou hast chosen . G. Keith . What is that ? B. Cool . The Pen. G. Keith . But I have not confin'd my self to one Weapon , I have two Weapons , both Pen and Tongue . B. Cool . The Pen is the Best Weapon ; for if we should dispute it by the Tongue , few will hear us ; but what we do with the Pen , will go through the Nation . G. Keith . As the Pen in some cases has the Advantage , so in this case it has not , for you may write twenty Books against me , and I as many against you ; and yet the thing may remain to many doubtful ; ye blaming my Quotations out of your Books , and I blaming yours out of my Books ; this cannot be decided , to the Satisfaction of many , who have not the Books I quote ; but a meeting Face to Face , and exposing the Quotations to view , out of your own Books , would end the matter . B. Cool . You have Logick and University Learning , which I have not , therefore I will not dispute with you by the Tongue ; but in Writing I will Answer you by Arguments from Scripture and plain Reason . [ Note , Why should a Man who thinks he has the Spirit , refuse to dispute with a Man that has Logick ? The Apostles refused not to dispute with the Heathen Philosophers : This was not the Quakers way in former years , who commonly called the Greatest Scholars in England to dispute with them ; this is a Great Change in them , as in other things they are greatly changed . ] G. Keith . The matter of Dispute betwixt you and me , is chiefly about matter of Fact , as whether I have wronged your Books by false Quotations ; this can be shown without any Logick . And I still pressing B. Cool to give me a Meeting , either Publick , or before some Persons chosen on both sides ; and B. Cool refusing , saying , He would speak to Mr. Bedford , tho' not to me . I desired Mr. Bedford twice or thrice , to speak to B. Cool , to perswade him to give me a Meeting ; but that I either wanted or desired Mr. Bedford's help to dispute with B Cool , both Mr. Bedford , and my other two Witnesses , Mr. Noble , and Mr. Wear , have cleared me ; and , if need be , will give it under their Hands . After some time , Charles Harford Senior said to me , George I have a Question or two to ask thee ? G. Keith . What is your Name ? C. Harford . My Name is Charles Harford ? G. Keith . I have heard a good report of you , let me hear your Questions ( tho' I came not here to Dispute , but to procure your Consent , in order to Dispute . ) C. Harford Was thou not once a Presbyterian ? G. Keith . Yes ! C. Harford . And was thou not then in an Error ? G Keith . I was in an Error in some less matters , but had no such Errors as was Fundamental , so as to hinder my being a Christian C. Harford . And was you not afterwards a Quaker ? G. Keith . Yes ! C. Harford . And was thou not then in an Error ? G. Keith . Yes . But I thank God I never held the worst of the Quakers Errors . C. Harford . And art thou not now of the Church of England ? G. Keith . Yes ! C. Harford . And art thou not now in an Error , G. Keith . I know no Error that I am in ; if I err in any thing , I do it not knowingly ; the best of Men may be in an Error , in some small matter , that will not hinder their Salvation , tho' they Dye in it . In my changes from Presbyterian to Quaker , and from Quaker to the Church of England , I reckon I was still a Christian , holding all along the Fundamentals of Christianity ; and being preserv'd from my Childhood , from all Scandalous things , by the Grace of God , tho' I acknowledge , I was but a Weak Christian , and so I think my self still , a Weak Christian . C. Harford . I will prove from thy own Words , that thou art in Error still . G. Keith . Prove it then ! C. Harford . Dost thou not joyn with the Church of England , in her Prayers , that thou dost Err and Stray like a Lost Sheep ? G. Keith . I know no such Words of Prayer , that the Church of England useth . At this he and his Brethren Stranged ; whereupon I took the Common Prayer out of my Pocket , and Read the Passage to them : We have Erred and Strayed from thy Ways , like Lost Sheep ? You see it is in the time past , and not in the present ; We have Erred , and we do Err , are differing . Said some of the Quakers , Read on George , and thou will find it , in the present : So I Read on , till I came to the Words , And there is no help for us . What say'st thou to this , George ? G. Keith . There is a Place in Jeremiah , that will help us to Understand this . It is not in Man that Walketh to direct his Steps , Jerem. 10. 23. What say ye to this ? Is not the Light in Man , to Direct his Steps ? And do ye not say , the Spirit is in you , given you of God , to direct your Steps ? So I say , As there is no Light or Spirit in Man , as of himself to direct his Steps , but what true Light or Spirit he hath that directs him , is not of himself , but of God ; so what True Health is in us , is not of our selves , but of God ; as we cannot direct our selves without God , so we cannot Heal our selves . The Quakers generally blaming this Interpretation ; B. Cool said , George is in the Right of it , I own his Sence to be true . Some alledging , that it was not the Sence of the Church of England ; I bid them ask Mr. Bedford , whether it was not her Sence , and his , as a Member and Minister of the Church of England ; who said it was . I further told them , they did not fairly by me , to Upbraid me with my Changes , and Apostacie , unless they would prove , that in any of my Changes , I have departed from any Fundamental of the Christian Faith ; which I never did , in any of my Changes . Nor have my Changes been greater , than many of the Quakers , and some of you have had more Changes than I ever had , and have gone through all the several Professions among Protestants , as Episcopal , Presbyterian , Independant , Anabaptist , and Quaker ; and why should I be more Upbraided with my Changes , than Richard Claridge with his ; who first was a Benefic'd Man in the Church of England , than an Anabaptist , and now a Quaker ; some of them said , But I changed for Money ; which I Positively denyed , and withal , told them , that I had less Money now , than when I was a Quaker ; some of them said , I had it in reverse , or to that purpose . Which False and Groundless Insinuations , I did not think worth while to Answer : And it is very great Impudence in them , to object either against me , or others in the Church of England , for having a Living ; supposing I had , as at present I have none : Seeing they know well enough , that many of the Quakers Preachers are grown Rich by their Preaching ; and the ready way to get Money , is to turn Preacher among the Quakers ; Witness B. Cool , who from a Poor Lad that wrought at the Loom , ( as some of his Brethren has told him , as I am informed ) is become worth many hundreds ; and the Itinerant Preachers among the Quakers , who mostly have not of their own to bear their Charges , are largely supplyed out of the Common Fund : And G. Fox , the Quakers great Apostle , who mightily Pleaded that Ministers should work with their Hands , yet after he turned the Quakers Apostle , he wholly left off his Trade of Shooe-making , and never either made or mended a Shooe , after that time , and Dyed Considerably Rich Note , Reader , Whereas in the end of my discourse with them , I had told them my Error , when I was a Quaker . First , In denying Baptism and the Supper . Secondly , in mis-applying divers places of Scripture to prove some true things . Thirdly , in my being over-charitable to the Quakers , and uncharitable to all other Protestant Societies , judging the Quakers the only visible Church of Christ . ( All which three Errors I have Retracted , in my Book of Retractations , Printed three years ago ) And having compared them in my Ignorance , to the highest round of the Ladder , and the Church of England to the Lowest , the Presbyterians , Independents , and Anabaptists , in the middle , making several removes from Popery , which I counted as dreg and Earth ; from this I am informed , that they have raised a report , that I said to them , The Church of Rome was the Foundation of the Church of England , and all other Protestant Churches , which I declare to be a horrid Slander , as I can prove by sufficient Witnesses . G. Keith . Note also , That after C. Harford had blamed me for Confessing my Sins with the Church of England , and Praying for forgiveness of Sins ; I asked him , and his Brethren , if they had no Sins to Confess and ask forgiveness of God ? None of them would give me a positive Answer , but said , they held me not for their Father Confessor , which is their ordinary evasion ; but by their blaming my joining with the Church of England , to confess my Sins , and ask forgiveness of Sin from God ; it is evident , they hold they have no Sins to Confess , or pray for the Forgiveness of . And it is greatly worth Noticing , that they are not heard in their Prayers in their Meetings , to confess their Sins , or to Pray , Forgive us our Sins ; tho' some of late , have been heard to say , ( as I my self have heard some at London say in their Meeting ) Pardon them that have Sinned against thee : As supposing some in the Meeting needed Pardon of Sin ; but the Preachers were such perfect Men , that they needed no such Confession nor Prayer ; tho' Nehemiah , and Daniel , who were better Men than any Quaker , did both Neh. 9. Dan. 9. Some other Memorable Passages , Concerning the Quakers and G. Keith , at Bristol . 1. MR. Bedford Minister at the Temple , at the beginning of the designed Conference , did clear himself of an Aspersion cast upon him by a Quaker , called John Dyer ; that the said John Dyer did affirm , that he heard Mr. Bedford say in the House of Charles Harford Junior , that George Keith had been Uncharitable , and Unfair to the Quakers . This John Dyer said to G. Keith , in the Hearing of Cornelius Sergeant , and Mr. Wear , at the House of Cornelius Sergeant , who are ready to attest the Truth of it . This Mr. Bedford denyed altogether that he said ; but his Words were , That whereas some Quakers at the House of Charles Harford Junior , were Blaming G. Keith , to Mr. Bedford , for giving false Quotations out of their Books , and for putting false Glosses on True Quotations : Mr. Bedford answer'd , If ye will make this appear to me , out of your Books , that G. Keith has so done , I will say , He hath been Unfair and Uncharitable towards you : Which being said , meerly on Supposition , he said John Dyer , turn'd to a Positive Assertion ; But , said Mr. Bedford , I am not Convinc'd in the least , that G. Keith hath wronged them in any Quotations . 2. Tho' G. Keith hath again , and again , since his coming to Bristol , desired the Quakers at Bristol , particularly B. Cool , to give him a Meeting before Impartial Witnesses , or some chosen on each side ; wherein they might bring forth their Proofs against him , having given false Quotations out of their Books , or putting false Glosses on their true Quotations , as they have charg'd him to have done ; both in their Printed Book , called , Sophistry Detected , and by Word of Mouth frequently , yet they refus'd altogether to give him such a Meeting 3. On the 13th of this Instant , the Quakers gave in an Address to the Mayor of Bristol ; Signed by Charles Jones Junior , and divers others of chief Note of the Quakers in Bristol , giving their Reason , why they refused to meet with G. Keith , in order to procure an order from the Mayor , to hinder the design'd Conference at Coopers-Hall abovemention'd ; pretending that they were against a Tumultuous Meeting . The Mayor , out of his good Inclination , propos'd to them his Desire , that Benjamin Cool should meet with G. Keith at the Mayors House . Twelve being chosen on each side , fairly to hear matters Debated betwixt them , and he should Treat them civilly at his House ; and if they would grant his desire , he should hinder the Meeting at Coopers-Hall ; and told them , he would wait for their Answer till next Morning ; but no Answer coming , he did Consult with the Aldermen , about the Quakers Address , who did agree , that the Conference at Coopers-Hall was not to be hindred , their Reason not being found sufficient for so doing . 4. The Quakers thus refusing to Meet with G. Keith , not only at his Request , but at the Request of the Mayor ; which was so reasonable , that if G. Keith has wrong'd them by false Quotations , or putting false Glosses on their Words , they had a fair opportunity to show it to his Face ; and they ought so to do , or otherwise , Cease to Cry out against him ; gives just and great occasion , to the People generally of this City of Bristol , to Judge , that their Charges on G. Keith are without just Ground , and that the Quakers are Conscious in themselves , their Books are Unsound , and that they cannot stand by their former Principles , delivered them by their chief Teachers , but must needs Retract them , which all good Christians desire them to do . 5. G. Keith at the beginning of the Meeting at Coopers-Hall , declared Solemnly that he did not expose the Quakers Errors , from any Prejudice , or Malice , as the Quakers suggested against him , but could not prove ; but from Real and True Love both to the Truth of the Christian Religion , and the Souls of Men , which were in danger to be Lost , by holding such Pernicious Doctrines . 6. Whereas a Quaker brought in several Printed Pamphlets against G. Keith , without any Name to them , and gave among the People ; G. Keith at Coopers-Hall , shewed how Unfairly the Quakers dealt with him , in using these Books against him ; containing passages in his former Books , Writ by him when a Quaker , which had been both generally and particularly Retracted by him ; and yet that none of those Quotations , did contain any matters contrary to any one Article of the Apostles Creed , or Fundamentals of Christianity , which he was ready to prove the Quakers Books did , never by them to this day Retracted . 7. It having been Reported at London , that B. Cool had so Worsted G. Keith at B. Cool's own House , in a Dispute betwixt them , that G. Keith had nothing to to say in his own Defence , but called to Mr. Bedford to assist him , and that Mr. Bedford refused to do it , and at their going away from the House , Mr. Bedford left him , and G. Keith sat down in the Street Confounded , and Astonished , and had not the Favour of any in the City of Bristol . Mr. Bedford hath declared , that it is all utterly false what is reported of G. Keith's being worsted in dispute by B. Cool , or that he called for his Assistance , but only that G. Keith twice or thrice desired Mr. Bedford to speak to B. Cool and the Quakers there present , to give him a Meeting , seeing B. Cool refus'd to speak to him , calling him Apostate , and charging him very uncharitably , and Passionately that he had Acted against his Conscience ; and telling him that G. Keith was not worthy that he , viz B. Cool , should speak to him ; all which G. Keith did bear very patiently ; of which G. Keith has three Witnesses , namely , Mr. Bedford , Mr. Noble , and Mr. Wear ; and Mr. Bedford did not leave Mr. Keith , as he declares , out of any Dissatisfaction , but had occasion , that necessarily called him to another place than whither G. Keith was going . But that G. Keith sat down in the Street , or was astonished , or disquieted , are all gross Falshoood ; as is that other Story , that G. Keith had not any in the City of Bristol to favour him , or think well of him ; the contrary whereof hath sufficiently appear'd , by the general respect the People of this City have shew'd to him , by the frequent Confluence of great Multitudes to hear him Preach ; who has Preached seven times in this City , during these three Weeks , and who have generally spoken well of him , and especially by the Favour that the Mayor , and others of chief Note in the City have show'd him ; not only by their hearing him Preach , in several Churches , but by kindly Entertaining him in their Houses , and expressing their Thanks to him for his good Doctrine and Instructions , and their hopes of his being made Instrumental to do good among them . FINIS . 
A47140	----	An exact narrative of the proceedings at Turners-Hall, the 11th of the month called June, 1696 together with the disputes and speeches there, between G. Keith and other Quakers, differing from him in some religious principles / the whole published and revised by Goerge Keith ; with an appendix containing some new passages to prove his opponents guilty of gross errors and self-contradictions. Keith, George, 1639?-1716. 1696 Approx. 262 KB of XML-encoded text transcribed from 33 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A47140 Wing K161 ESTC R14328 12937458 ocm 12937458 95822 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47140) Transcribed from: (Early English Books Online ; image set 95822) Images scanned from microfilm: (Early English books, 1641-1700 ; 717:11) An exact narrative of the proceedings at Turners-Hall, the 11th of the month called June, 1696 together with the disputes and speeches there, between G. Keith and other Quakers, differing from him in some religious principles / the whole published and revised by Goerge Keith ; with an appendix containing some new passages to prove his opponents guilty of gross errors and self-contradictions. Keith, George, 1639?-1716. Whitehead, George, 1636?-1723. Penn, William, 1644-1718. Ellwood, Thomas, 1639-1713. 62, [1] p. Printed for B. Aylmer ..., and J. Dunton ..., London : 1696. Errata: p. 62. Half title: G. Keith's narrative of the proceedings at Turners-Hall, the eleventh of the month called June, 1696. The appendix contains quotations from the works of George Whitehead, William Penn and Thomas Ellwood. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- Controversial literature. 2005-05 TCP Assigned for keying and markup 2005-10 SPi Global Keyed and coded from ProQuest page images 2005-11 Emma (Leeson) Huber Sampled and proofread 2006-11 SPi Global Rekeyed and resubmitted 2007-01 Jonathan Blaney Sampled and proofread 2007-01 Jonathan Blaney Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion G. KEITH's NARRATIVE OF THE PROCEEDINGS at TURNERS-HALL , THE Eleventh of the Month called June , 1696. AN Exact Narrative OF THE PROCEEDINGS AT TURNERS-HALL , The 11th of the Month called June , 1696. Together with the DISPUTES and SPEECHES There , BETWEEN G. KEITH and other QVAKERS , Differing from Him in Some Religious Principles . The Whole Published and Revised , By GEORGE KEITH . With an APPENDIX containing some New Passages to prove His Opponents guilty of Gross Errors and Self-Contradictions . LONDON , Printed for B. Aylmer at the Three Pigeons in Cornhill , and J. Dunton at the Raven in Jewen-street , 1696. The PREFACE . THE Preface to the Friendly Readers , throughout these Three Nations , and elsewhere , professing the Christian Faith in Sincerity . To a●l you sincere B●lievers in the Lord Jesus Christ , and true lovers of him , and of that Holy Christian Religion , whereof he is the Author , throughout these three Nations ▪ and other Countries , where the Christian Religion is Professed , I do humbly recommend this following Narrative to your serious Reading and Consideration of what Station Rank or Quality soever ye be , the subject matter treated on in the said Narrative being so great Fundamentals of the Christian Religion and Faith , that the denyal of them is a downright denyal of the Christian Religion and Faith it self : Seeing therefore the Subject is so great , and so essential to the Christian Faith , it worthily deserveth and calleth for the due and serious Consideration of all the sincere Professors of Christ , to whose hands th●t may happen to come . And since the report of our late differences about Religious Matters , one with another , remaining under one common Name and Designation of Quakers , is spread far and near , not only through these Three Nations , but other Places abroad , as is apparent by the late GENERAL HISTORY of the QUAKERS , Written by Gerard Croese a Hollander , writ Originally in Latin , and lately Published in English here at London . And that the Report of the late Meeting and Conference held at Turners-Hall in London , the 11th of the Month called June , is much gone abroad through both City and Country , chiefly with respect to the subject matter there discoursed , and my undertaking against them of the opposite Party , to prove certain Persons of greatest Note among them , guilty of denying and opposing these great Fundamentals particularly specified in the following Narrative out of their Printed Books , it may be judged that both the love of Christian Verity , and the sense of Christian Duty , will oblige and induce you to read the said Narrative , if it fall into your hands , and others to enquire after it that the truth of the matter may be searched into , whether these whom I have undertaken , to prove guilty of denying and opposing these great Fundamental Truths , be really so or I be guilty in accusing them . I cannot suppose that any sincere Professor of the Christian Faith , to whose Ears the Report of this great Controversie hath come , will be a Gall●o in the Case , so as to care for none of these things . If your outward Estates , Liberty and Property , lay at stake to be endangered , would ye not be awakened to provide the b●st Remedy to secure them , how much more I hope will all sincere Professors of the Christian Religion be concerned for that which is incomparably more valuable than all these outward things ? Even the Redemption of your Souls , which is your true riches ; according to that in Prov. 13.8 . The Redemption of the Soul of a Man is h●s Riches ▪ It is reckoned the greatest Cheat and Imp●sture that can happen in a Nation to cor●upt and adulterate the true Coyn , and falsifie it , so as to make Brass or Iron pass for true Silver ; what shall then be judged of such , who seek to adulterate and falsifie the true Christi●n Religion as to put another thing in place of it , even plain Deism or Gentilism ; to w●t , a Profession of Religion towards God , and Light in Men , excluding Christ God Man and the Faith of him , as he dyed for us and rose again , and is sat down in the Kingdom of the Father , and as he is to come again to judge the Quick and the Dead in the true intire glorified Nature of Man , having the true Soul and Body of Man , the same he had on Earth . The denyal of these great Fundamental Truths of the Christian Religion , with some others necessarily related to them , and joyned with them inseparably , I have undertaken to prove my Opponents guilty of ; and not only I , but many Judicious Persons that were present at that Meeting at Turners-Hall , the 11th of the Month called June of this instant 1696 , of the several Professions of Protestants in this great City , did judge that I have effectually done it . But if I have not done it , and cannot make it justly to appear that these particular Persons are guilty of the things charged by me on them , I shall freely acknowledge that I deserve great blame , and therefore I greatly desire ( if it were the Will of God ) that I might have yet a more Publick Opportunity to be heard , as concerning these things , were it to be called before the greatest Persons of Authority in the Nation , either to make good my Charges against them , and if they be found guilty the blame to lye on them ; or if I be found guilty , that I may have the blame laid on me . But let them be found ever so guilty , as I am most sure they are , ( let them cover and cloak as much as ever they can ) I would not in the least have them persecuted , or any Sufferings , either in Person or Estate , to come upon them My design in this undertaking is , that they may be shamed out of their gross Errors if possible ; or if they continue shameless in them , yet that all others who are not as yet tainted with them , may be preserved from them , and cautioned and warned against them ; for this Gangrene of their vile and gross Errour and Heresie , that is a complex of the worst sort of Errors and Heresies that ever infested the Christian Profession , hath to my certain knowledge overspread many parts and many persons in these Three Nations , as well as elsewhere . Though I charge them not either upon the generality , far less the universality of all them called Quakers . But if they really disown these gross and vile Errors , which I have proved them guilty of in this following Narrative , and be cordial in the belief and acknowledgment of the great Fundamental Truths opposite to those Errors , then it will be that which the sincere Professors of Christianity in these Three Nations will expect from them , and may justly require of them , as publickly to retract and renounce these Errors , as they have publickly asserted them in their Printed Books in the face of the Christian World , otherwise no sincere Christians will believe them to be in good earnest , but that they resemble many old Hereticks , and particularly the crafty Arrians , that pretended and made great Protestations that they owned the true Faith , according to all contained in the Scriptures , when they did nothing less . And whereas some have Objected to me , that since I have acknowledged divers passages in my own Books need correction , and have promised to do it , I ought to have done that in the first place , before I had charged Errors upon others , otherwise it would look like the Hyprocrites seeking to pull cut the Mote out of his Neighbours Eye , when the Beam is in his own Eye . I Answer , The things that need Correction in my Books , compared with the vile Errors in theirs , are but as my Motes to their Beams , which I had so far already pulled out of my own Eye , that I have freely acknowledged them to many viva voce , and have them in readiness to Publish in Print with the first conveniency . Nor are they such things as oppose any Christian Principles of Faith , but of an inferiour nature . And it must be one of these two things that are their greatest hinderances to publish any such Corrections ; that is , either that they are still entangled in those Errors , but are not willing it be known , fearing lest the present publick avouching of them may bring some Persecution on them , or great Infamy and Reproach ; or if they be in their Consciences convinced of those Errors , and so are come to a better understanding of Christian Doctrines and Principles , yet their Pride and high Authority that they have gained over their too credulous followers will not suffer them to make any such free acknowledgment , but especially because any such free acknowledgment , by their own argument and way of reasoning against all other Ministers in all Christian Professions , would as much unminister them , as others they have unministred on that account ; viz want of Infallibility , or being subject and lyable to Errors and Mistakes in Articles of Christian Faith. And this will also not a little stick in the way , to be so humbled that they must acknowledge G. Keith has not falsly accused them , ( as they have severely charged him to have done ) if they confess their former Errors : But how much better were a sincere Confession in the case , taking shame as due to them , and humbling themselves under the power and victory of Truth , than a haughty and arrogant standing out to justifie themselves , in these things that neither God nor good Men will ever justifie them in . And if they continue so bold , as to hold such palpable Contradictions as are discovered in their former and latter Books , and sometimes in the same Books , all ingenuous Persons that know their Contradictions , will conclude them not only still guilty of those Errors , but great Hypocrites ; for n●ne but stark mad men , and crased in their Vnderstandings ( as they have falsly and injuriously represented me to be ) will hold perfect Contradictions , as such but Hypocrites may so dissemble and juggle with them that are weak so as to make them think these things , that are real Contradictions , are not so indeed , but well consistent Truths ▪ It nothing ( I thank God ) moves me that they so severely accuse me , as they have d●ne in their late Printed Pamphlets and Papers ; that Envy and Malice hath influenced me thus to expose them , the Testimony of my Conscience , and which is more , of that holy witness in my Conscience , clearing me of all such imputation , is as a Brasen Wall to me against their evil and injurious Aspersions : As they cannot prove it to be so by any of my words or deeds , so the comfort I have in that inward Peace of Conscience in that discharge of my Duty both to them , and to all in the Three Nations , to whom this my so publick Appearance , I hope will be of service , is safeguard enough unto me against their uncharitable constructions . And I do freely leave it to all Impartial Judges , whether they or I be guilty of this severe Charge ; and let the Tree be judged by the Fruits . Their pretended Excuses for not meeting me , as desired , at the Place and Time mentioned in my Printed Advertisement , are so frivolous and weak that they are scarce worth noticing : But however the chiefest of them I Answered on the Place , as the following Narrative will certifie . Their pretence of their not meeting me , for the sake of Religion , the Liberty granted us , and the Civil Peace , is an empty shift , and poor evasion . Is it contrary to their Religion to dispute their Adversary , viva voce ? Why then did they dispute with the Baptists , and mightily provoked them thereunto , and that viva voc● ? And not only with them but with many others , both at London , and in many other Places in the Nation , and that before promiscuous and mixt Auditories , as they commonly call the World , ( excepting their own Party , whom they call , The Elect People of God ) . And why did W. Penn give such a daring Challenge to Thomas Hicks , Reason against Railing , p. 184. and complain against him in these words ? I must needs tell the World , the base Cowardice of this Adversary in hand ; for we have offered him a free Meeting , with his Books in our hands proffering to refute them , viva voce , before the World ; but instead thereof , or any other way , ( as several have been tendered ) he disingenuously slinks away , and puts us off by meer Shifts and Evasions . And let the Reader judge if W. Penn has not shown great Cowardice , and his Party charged by not appearing at all ; whereas T. Hicks , at least , once appeared . But why should such a Dispute viva voce be construed to be against the Liberty granted us , and the Civil Peace , more now than then ; when at that time those in Civil Authority were more severe , whereas now they are very propitious ? And why should Disputes viva voce be more offensive to Civil Peace than Disputes in Print ? I believe they can give no Reason . And it is altogether incredible , that my undertaking the Vindication of the Fundamental Principles of the Christian Faith , professed by the present Authority , against such manifest Opposers of it as I have proved my Opponents to be , can be construed by the Authority to be any breach of the Civil Peace , especially when I had procured the Leave of the Lord Mayor of London for such an undertaking , whereof my Opponents were not ignorant . Their upbraiding me with vain speculations , not telling what those are , showeth their great impertinency : But such who are but a little acquainted with the Religious Differences betwixt them and me , may easily guess what they mean by my vain speculations , even the Fundamental Truths of the Christian Faith , and other solid and sound Articles of Doctrine thereunto belonging : And if these be not they , I dare them to name what my vain Speculations are , whereof they accuse me . But to be sure , the plain and manifest Proofs I have brought out of their Books against the greatest Truths of Christianity , demonstrate their Speculations not only to be Vain , but Pernicious and Pestiferous . Their Hypocrisie is manifest , in making what they call my Passionate and Abusive Behaviour , an Excuse for not meeting me , when desired . For if they thought that I would show any such Behaviour , it would be such an advantage to them , that it would rather be an Argument to invite them to meet me , that I may discover my self , than to disswade them . But blessed be God , that preserved me at that Meeting , when I had great Provocation given me by some of their Party , in such a Temper and Moderation of Spirit ( as hundreds are ready to witness ) as became a sober Christian , when some of them that appeared against me , shewed themselves very outragious . And as insignificant is their Excuse of declining to meet , because it was not an agreed Meeting on both sides : As if guilty Persons are not to be tryed without their consent and agreement . Was it not more Fair , Just and Equal in me , and my Friends , to give them a fair Tryal , with open and free access of all sober Persons , as many as the Place could contain without Croud , and leave it to the Consciences of the Auditors how to judge , and intimate my Intenti●n at a convenient time beforehand , than for them to condemn me in a clandestine Place without all Tryal , fair or unfair , and not to let me have access to them , but when and how little time they pleased , and to suffer none of my Friends to be present to be Witnesses of their unfair proceedings against me . Their upbraiding me by insinuating my assuming a Spiritual Jurisdiction over them , and summoning them to appear before me , is idle and vain . The Injurer is Debtor to the Injured , and accountable to him : But let them tell what Spiritual Jurisdiction they had over me , to call me several times to them at their Yearly Meetings 1694 , more than I had over them to call them to our Meeting at Turners-Hall , 1696 , unless they will fly to their common Pretence , common to them with the Church of Rome , their Infallibility ; the contrary of which they have manifestly showed ; and never any Society of People professing Christianity hath given greater Instances of not only their Fallibility , but their being miserably deceived , than these Men have done . And as idle is that other Excuse of theirs , that they will not dispute with me , viva voce , because I am gone off from them ( but they did thrust me from them by their Vnjust Excommunication , when I would have stayed among them so long as I could have any hope to have reclaimed them from their Errors ) ; but if my going off be a sufficient Reason why they will not Answer me viva voce , it is as sufficient a Reson why they should not Answer me in Print , which yet they boast they will do : For if I be not worthy nor fit to be Answered by Word , nor am I to be Answered by Writ : But all this sheweth their confusion and inconsistency . They think such a Meeting at Turners-Hall , is but in a corner , and not in the face of the Nation ; but they are like to find it hath been so much in the face of the Nation , that many in the Nation will notice it , possibly more than they would either wish or expect , and more than any thing that hath happened to them for many Years past , to give the Nation a discovery of them and of their vile Errors and irregular Practices . If my Adversaries happen to put out an Answer to this Narrative , filled ( as their manner is ) with the Falshoods and Perversions , and vain Shifts and Evasions , I purpose , with Leave of the Civil Authority , which I hope to obtain as well as formerly , God willing to Print a New Advertisement of a Méeting , and to give them timely Notice before-hand , to detect their Errors and Abuses yet further , and to renew the like Practice , as oft as they abuse the World and me with their Prints . For their unfair way of Disputing in Print , is much easier discovered viva voce , than by Answering in Print , and is more acceptable to all Free and Impartial People , who in that way are more capable to judge . G. KEITH . It is thought proper in the first place to insert the following Advertisement , bearing date the 11th of the Third Moneth , called May , 1696 , and sent to those Persons called Quakers , chiefly concerned ; it being the occasion of the following Conference . An ADVERTISEMENT . Of a Meeting ( about some Controversies in Religious Matters of Faith ) to be held by George Keith and his Friends , at their usual Meeting place in Turners-Hall in Philpot-Lane , London , the Eleventh Day of the Month called June , 1696. to begin about the Ninth Hour , and to be adjourned , if Occasion requireth : To which Meeting William Penn , Thomas Elwood , George Whitehead , John Pennington , and these of the Second Days Weekly Meeting at Lombard-street , London , called Quakers , are justly desired to be present , to hear themselves charged , and proved guilty of the following things , and they shall be freely heard , to answer to their several Charges . First , WHereas William Penn hath accused me George Keith , in a Publick Meeting at Ratcliffe , of my being an Apostate , and Impostor , and endeavouring to pluck up the Testimony of Truth by the Roots ; and that he hath not either then or since , after many months , proved his Charge to be true , tho' he promised to answer me ( before many Witnesses ) when I told him , I thought to put him to prove his Charge in the Face of the Nation : And I being conscious to my self , that I am not guilty of his Charge , I charge him to be guilty of False Accusation , and Defamation , and offer to prove him to be so ; as also I offer to prove him guilty out of his Printed Books , ( which it doth not appear that he hath Retracted or Corrected ) of most Erroneous and hurtful Principles , contrary to the Fundamental Doctrines of the Christian Faith and Religion delivered to us in the Holy Scriptures : And also that he is guilty of gross Contradiction to himself . Secondly , Whereas Thomas Elwood hath Printed sundry Defamatory Books against me , I charge him to be guilty of False Accusations , Perversions , and Forgeries , contained in his said books , as also of most Erroneous and Hurtful Principles , to the great shame of his Profession , and Scandal of Christian Religion , and I offer to prove him to be so . Thirdly , Whereas George Whitehead did joyn with a prevailing Party , in that called The Yearly Meeting of the Quakers , in the Third Month , 1695. to pass a most Unchristian Censure of Excommunication against me , ( without any Proof or Charge of either Error in Doctrine , or Evil Conversation ) I charge him to be guilty of False Accusation , and of a most false and unjust Censure , and offer to prove it against him . As also , I offer to prove the said George Whitehead , out of some of his Printed Books ( which it doth not appear that he hath Retracted or Corrected ) guilty of most Erroneous and Hurtful Principles , contrary to the Fundamental Doctrine of the Christian Faith and Religion . Fourthly , Whereas John Pennington hath Printed Defamatory Books against me , and hath Accused me to be an Apostate , I charge him to be guilty of false Accusation and Defamation , and I offer to prove it at the said Meeting . Fifthly , Whereas the Second Days Weekly Meeting of the People called Quakers , in Lombard-street , London , hath approved or Countenanced the above-mentioned Scandalous Books , and another late Book from Pensilvania , signed by Caleb Pusey , falsly called by him , A modest Account from Pensilvania of the Principal Differences in a Point of Doctrine , &c. I charge them to be guilty of great Injustice against me , as also of being guilty of the false Accusations , Perversions , Forgeries , and false Doctrines contained in the said Books by their approving the same , and allowing them to be publickly sold next Door to their Meeting-place , by one of their own Profession . If it happen that few or none of the above-mentioned Persons shall be present at the said Meeting , being conscious to themselves of the badness of their Cause , yet I do hereby declare and publish my full intention to be present , ( God willing ) with my Friends , at the said Place and Time appointed , to make good the Charges against them . And any moderate and Friendly People of other Professions , have freedom to be present , so far as there is room in the place to receive them , without Crowd or Throng , to hear what shall be said and proved in these matters above-mentioned . GEORGE KEITH . London , the 11th day of the Third Month , called May , 1696. And here I think fit to give a true Account of the Just Cause I have to intimate such a Meeting . IN my book called , A Seasonable Information and Caveat , against a scandalous book of Th. Elwood , I made a profer to Th. Elwood , to meet him at any Place and Time that he would appoint , to prove him guilty of gross Forgery in matters of Fact , &c. and also of false Doctrine : But he did no wise assent to any such proffer , nor gave any rational Excuse for his Rufusal ( pretending , he would not give G K. an Opportunity to gratifie the Rabble , and disgrace his Profession he yet made of Truth , by so publick a discovery of his ungoverned Passions ) . [ What is this but great hypocrisie ? And no doubt , if he or his Party thought to get any advantage against me , such a Publick Appearance , either in regard of the Cause , or of what he and they call my ungoverned Passions , they would greedily embrace it : But the reality of the matter is , they are not willing their great injustice , as well as their insolent carriage , and most unruly Passions in clandestine places , should be discovered ; shutting the doors upon all but themselves , that none that were equal and impartial Hearers and Observers might be present , to be a check to their rude and insolent carriage against me , many speaking to me at once , which some among themselves reproved at the first Yearly Meeting , I appeared among them . Thus they seek to murther the Reputation of the Innocent in secret places . ] And instead of assenting to my just proffer , he prints another book against me , filled with more than double ( to what was in his former book ) of Forgeries , Perversions , False Accusations and Misrepresentations . And I having neither time , nor ability of outward Estate , to print Answers to him and others , that heap book upon book against me , with no charge to them , ( they having got a way without any charge or cost to them , to Print what they please ) . And things being thus , I appeal to all moderate persons , whether this my intimation of such a Meeting , in the defence of the Fundamental Doctrines of Christianity , as the necessity of Faith in Christ , as he outwardly suffered at Jerusalem to our Salvation , Justification and Sanctification , by the Blood of Christ outwardly shed , the Resurrection of the Body that dyeth , and Christs coming without us , in his Glorified Body , even the same that formerly suffered Death for our sins , to Judge the Quick and the Dead : All which I offer to prove have been opposed and contradicted by some of them , being the common Faith generally and in common professed by Christians in all professions , and for the defence of which , all sincere Christians are jointly concerned , and also in my just vindication , both as a man and a Christian , be not justifiable and commendable , it being the best way I have at present to clear the Truth and my Innocency , and discover their great injustice towards me , and to Answer the proud and insulting boastings of my Adversaries . And whereas in my late Book , called , A short List of some of the vile and gross Errors of Geo. Whitehead , &c. I proposed a just demand to William Penn , to give me an Opportunity for him to make good his Charge against me at any publick Meeting of the People called Quakers , in or about London ; instead of his assenting to my just Demand , there comes forth a Third Book of Tho. Elwood , multiplying his gross Forgeries , Defamations , and Misrepresentations against me , and also containing most false and Antichristian Doctrine , to the great dishonour of the blessed Name of Christ , and the Christian Religion . And as if G. W. and W. P. were not alive , or not able to Answer for themselves , he will needs Answer for them ; and the said Tho. Elwood puts a most impudent and notorious perversion upon my plain words , in my Proposition to W. Penn , saying of me , as he has worded his Demand , he seems to have bespoke a Publick Meeting that he might have done it himself ; see page 159. and page 160. of his Truth defended . As if ( saith he ) he wanted such an Opportunity to prove himself an Apostate . Let the Reader but read my words in my own Book , and at the first sight he will see the Cheat and Forgery . Observe Reader my words , p. 32. And let him signifie to me the time and place where he will make it to appear . ( I say not when I will ) that his Charge against me is true . May I not well say , that ever such a gross and impudent Forgerer , Wrester and Perverter of a Mans words , should be allowed or permitted to be an Agent , Patron , or Champion for what they call the Body of the People named Quakers , and their Ministry , is a sign that they are at a low Ebb , when they make use of such Tools as T. E. is , whom I can , and do offer to prove not only to be guilty of gross Forgeries and Perversions , and Antichristian Principles , but grosly ignorant ( in that which he pretends to have knowledge ) — of Humane Learning ; and who is guilty of Pedantick trifling and quibbling , from meer Errors of the Press , not so duly corrected , yet obvious to any intelligent Reader . And to my demanding the like Justice to be done me , as some Years ago we demanded of the Baptists , against Thomas Hicks , he answereth in his last book , falsly called , Truth defended , pag. 158. That betwixt that and this of mine , there is in parallel : For ( saith he ) in that there was a people concerned on each side , &c. Whereas W. P 's calling G. K. Apostate , affects no body that I know of ( saith T. E. ) but himself and himself , but justly : neither is G. K. of any People now , so far as I can understand . Now Reader consider ( and judge by this Taste in the End of his Cask , what sort of Liquor fills the whole ) , W. P 's calling G. K. Apostate , affects no body that he knows of but himself . If this were true , as it is most false , is it not most unjust Reasoning ? G. K. is but one , and the charge of Apostate affects no body but himself ; therefore he must not have Right done to him , nor must his complaint be heard of his being wronged . Hath not every single person as real and true Right to Justice , as a great number ? Otherwise he must Justify all the Persecutions and Murthers that have been acted upon single persons , who have had none perhaps to own them but God alone . But T. E. knoweth that G. K. has Wife and Children that are affected with this unjust charge of W. P. tending to the exposing of them to ruin and want . If so be either W. P. or T. E. could beget an universal perswasion in people , that his Charge is true , but that T. E. saith , the Charge affects me justly , is his begging the Question , which neither he , nor any else can prove ; for they cannot prove that I am declined in the least , from any Principles or Practices of Christianity that I formerly professed : But that without any change of Principles , from what I formerly professed , ever since I was owned by the people called Quakers , I understand better some places of Scripture ; and that God has been pleased of late Years further to enlighten me , and enable me more clearly to conceive , and more distinctly and safely to hold forth the same Principles of my Faith formerly received by me , is no sign of my Apostacy , but of my growth in the Truth , and in the knowledge of it . And whereas there is one thing they mightily aggravate against me , and think they have catch'd me in a great Contradiction , that some time ago I had an Opinion of G. Whitehead and W. Penn , and some others , as being men of sound Principles , and of late I have charged them to the contrary . But to this I Answer , This is no contradiction in Principle , or matter of Doctrine ; the most it argueth , is , that I have been mistaken in these men : but I never heard that a mistake only in mens persons ; was ever made a Badge or Character of Apostacy . But they have no advantage against me in respect of the change of my Opinion of these men , but I have the same advantage against them ; for they have as much changed their Opinion of me as I have of them . And what change of Opinion : I have had of them , is occasioned by themselves , in their late cloaking and excusing vile Errors , which at last , by a more diligent search into their books ( than formerly I made ) I found them guilty of . But whereas T. E. saith , G. K. is of no people now , so far as he can understand ; I value not what he understands in the case ; I was then , and now am a Member of Christs body , which is his Church , that is not limited to this or that particular Society ; nor was I ever so strait in my Charity , to think none the people of God but them called Quakers . And notwithstanding their Bull of Excommunication against me , from a prevailing Party or Faction in the last Yearly Meeting , I have been since well owned , and my Testimony well received at a considerable number of Meetings within not many miles from London , and many of them owned to be Friends and members of the same body , whereof he professeth himself a member . And if it were necessary , I could easily bring a proof , that some , owned as his fellow-members , do own me more than they own him . And it is well known , that these Abuses I have met with from T. E. and W. P. and the prevailing Faction in the last Yearly Meeting , have affected many honest and Conscientious People called Quakers , in divers places , and have been a great scandal and offence to them . However , to take away all pretence of Excuse from T. E. and stop his mouth in the Case , he may see where a Meeting of People have publickly owned me , and my Christian Testimony , in their printed Treatise , called , A Seasonable Testimony ; ( and these did own me then as now ) and have disowned the unchristian and false Excommunication given forth against me by that called ; The Yearly Meeting , 1695. that gave themselves no particular designation of people , nor mentioned any particular Meeting-Place where they met , only Signed by a Raw Young Man , that serveth for his Salary , and dared not but Sign what they enjoyned him , for fear of losing his hire . G. K. THE Proceedings at TVRNERS-HALL BETWEEN G. KEITH , and Other QVAKERS . AT the Opening of the Meeting , when G. K. stood up to make some Introductory Speech to give an Account of the Occasion of the Meeting , Henry Goldney , with some other Quakers of W. Pens Party , came with a Printed Paper , giving some Reasons why W. Pen and Geo. Whitehead did not appear , which he desired might be read . It was readily granted ; and the Reasons why W. Penn and G. Whitehead did not appear , were read by G. Keith . G. Keith . Now if ye think it has not been well read , let another read it , if you think fit ; And I offer to Answer to every one of the Reasons , if you desire it . The Auditory . No , it is needless . G. Keith . This is their design , to divert us in our Business . The Reasons are so slender , that I hope every Judicious Person here can answer them . If I am such an angry person as they represent me , I shall lay my self the more open , and they shall have the greater Advantage . You know well enough that they would be glad of any Advantage against me . And then for any Offence to Authority , as they suggest , I have the Lord Mayors leave ; and he has sent his Marshal to preserve the Peace , and therefore there can be nothing in that . Their Paper rather reflects upon Authority , the Authority of the Worthy Mayor of this Famous City ; to whom I went , as I thought it was my Duty , to desire leave for this Meeting ; which he thought fit to consent to , and has sent his Marshal to keep the Peace . And I would have you to take Notice now , that they , viz. W. P. and G. W. own those Books of Thomas Elwoods , &c. that are out against me , that I knew not before . I went to G. Whitehead , and desired to know whether he owned a former Book of Thomas Elwood writ against me : He said , he would neither own it , nor disown it . And this is enough at present to Answer this Paper . I hope in God , the Lord shall preserve me , which has been my Prayer on my Knees this Morning , and many other times , that I might give no occasion of Reproach to his Name or Truth , and that Religion may not be scandalized by any thing I shall speak or act ; and I hope my Prayers shall be answered . They say , I did not exhibit to them a Copy of my Charge against them , ( an Indictment they call it , they would represent me as a Man setting up a Spiritual Court ) but my Printed Paper sayes , W. Penn , and G. Whitehead , are justly desired to be present . This is no Indictment nor Summons , as they falsly call it : And for the particulars I intend to prove against them , they were expresly mentioned in my Printed Paper , called An Advertisement , containing Four Fundamental Doctrines of Christianity by them opposed . I desired W. Penn to make good his Charge against me , in a former Printed Paper , which was , That I was an Apostate and Impostour , endeavouring to pluck up the Testimony of Truth by the roots . This he said at a Meeting at Ratcliffe , above Fourteen Months ago , and while I was peaceably speaking in that Meeting he interrupts me , and like a Clap of Thunder falls on me in the midst of my Testimony , calls me , Aposta●e , &c. I desired him also at the Yearly Meeting of the Quakers at London held 1695. to make good his Charge , and I told him , If he refused , I would put him to prove it in the face of the Nation . He justified his calling me Apostate , saying , He was in no Passion , but he was so transported by the Glorious Power of God , that he knew not whether he was Standing , Sitting or Kneeling . And since I have in Print desired him to prove his Charge , and now at this Meeting ; but he declines to appear . Ye know the saying , Affirmanti incumbit probatio , He ought to prove what he has affirmed . Quaker . H. Goldnay . If those that thou didst summon , had appeared , I do not see thou hadst provided any convenient place for them . G. Keith . If your Friends had appeared , they might have had a place : There ( pointing to a Table and a Bench s●t on it , opposite to the place where he stood ) is a place provided for them : If you will fetch them , they shall have a place ; or they might have been here with me where I stand . Strangers that stood on the Table . If they come we will give place to them . Quakers . N. M. and H. G. We came here to give an account that our Friends think not fit to be here , and have given their Reasons for it . G. Keith . It is a strange thing that th●y cannot print a Paper , but must have so many Falsities in it . They call my Paper , a Summons and an Indictment , but I meant it not so . But to leave that , and come to our business The four things which I charge them to be guilty of , are these ; and I appeal to all moderate persons , whether my intimation of such a Meeting can be blamed , when it is to defend such Points as these : Faith in Christ as he outwardly suffered at Jerusalem to our Salvation . That is the First . Justification and Sanctification by the Blood of Christ outwardly shed . That is the Second . The Resurrection of the Body that dyeth . The Third . And Christs coming without us in his glorified Body , to judge the Quick and Dead . That is the Fourth . All which have been contradicted by some of them , as W. Penn , G. Whitehead , &c. though these are Fundamental Principles belonging to the common Faith , and are generally owned by Christians of all Professions . Now , if you please , I shall proceed to my Proofs Most of my business , whether they be here or not , is to read my Proofs out of their Books , that they are guilty of every one of these Four Errors opposing thereby Four Fundamental Truths . The first is , The necessity of Faith in Christ , as he outwardly suffered for us at Jerusalem . This is the first . But that this is opposed by them , I prove thus : The O●ject of Faith is opposed by them , and therefore the Faith it self must needs be opposed . I hope the consequence is clear enough , it needs no Proof . The Object of Christian Faith is Christ , both God and Man , and yet but one Christ . But so it is that I offer to prove , that G. Whitehead , and W. Penn by approving of G. Whiteheads Books , has denyed Christ both to be God and Man. This is the thing , which if I make out , I make out my first Point . And first I offer to prove that G. Whitehead in a Book of his has denyed Christ to be God , and W. Penn has owned this Book : The Book is called , Light and Life , recommended by William Penn in his Reason against Railing , p. 186. in Answer to W. Burnet , a Baptist Preacher , Printed , 1668. P. 47. Here he first brings in the Baptists words . Says the Baptist , Now as he was God , he was Co-Creator with the Father , and so was before Abraham ; and had Glory with God , before the World was , and in this sense came down from Heaven . Now here is G. Whiteheads reply , What Nonsense and Vnscriptural Language is this ? To tell of God being Co-Creator wi●h the Father , or that God had glory with God ? Does not this imply two Gods , and that God had a Father ? Let the Reader judge . I shall read the Baptists words again , and see if there be any thing in them offensive to Christian Ears . I hope there are not many here but understand what Co signifieth , it is with . Now see if the words of the Baptist are offensive to Christian Ears ; As he was God , he was Co-Creator with the Father . Ye know John saith , In the beginning was the word , and the word was with God , and the word was God , John 1.1 , 2. See also Prov. 8. 22,3● . If these words offend any , let them speak with all my Heart . Quaker . N. Mark. If I might , I desire to have liberty to speak , when was the date of the Book ? Auditors . If you will undertake their cause , you may speak , otherwise not . Quaker . Pray hear me . The Reason why I askt him the date of the Book , is because I believe it was a book antiently written ; and G. Keith did write in Vindication of our Principles , and now for him to appear in opposition to our Principles , it appears that he has apostatized from our Principles . G. Kei●h . Now let me Answer him I do say , if it were my last words , I know not that I ever read a line of this book till I came last to England , which is about Two Years . And if G. Whitehead be wiser since , it is very well : But then he should have retracted this . For this book , and some other books of his , has leavened the minds of many in America ; as well as here , with Poysonous Errors . Stranger A Quaker . Then George Keith ought to make a candid and full Retractation of what he has said contrary to Truth , before he appeared against them . G. Keith . I own I have been mistaken in these Men : But I hope this Auditory are sufficient Judges of that , that if they cannot prove me to hold any Doctrine contrary to my former Principles , nor any Unchristian Principle , and that they have nothing against me Conv●rsation , they ought not to call me an Apostate . I never heard that a Man was judged an Apostate for changing his Opinion of some Men , especially when he finds cause so to do . Quaker . You are fallen from your former Principles . G. Keith . If you prove me not to have changed in any Fundamental Principle , ye ought not to charge me to be an Apostate . I know not any Fundamental Principle , nor indeed any one Principle of the Christian Faith , that I have varied from to this day , ever since I came among the Quakers , which is about Thirty Three Years ago ; therefore I ought to be cleared of that Imputation . Quaker . H. G●ldne● , began to speak . G. Keith . Art thou deputed to Answer to what I have Charged them with ? Stranger . They have declined your Meeting , and yet several persons ( it seems ) are deputed by them to speak . Auditors . G. Keith , go on with your Charge . G. Kei●h . There is another passage in G. Whiteheads book wherein he denies the Divinity of Christ ; and he deceives the Nation and the Parliament , by telling them , They own Christ to be both God and Man , and believe all that is recorded of him in the Holy Scripture , and no wonder he has deceived me . In his pag. 24. Light and Life , he saith , To tell of the word God Co Creator with the Father , is all one as to tell of God being Co-Creator with God , if the Father be God , and this is to make two Gods , two Creators , &c. For God Co-Creator with the Father , implyes two . Ye see this is positive ; and he puts this Censure on the Baptists words , Thus Nonsense , Confusion and Blasphemy is heapt up against the Light within . Quaker . We tell you , that whereas G. Keith hath Printed several Books , they have Answered them from time to time ; and he has left two Books unanswered ; and whatever he will print to the contrary , we will defend our Principles . G. Keith . They have a Publick Stock , I have not ; they are able to raise some Thousands of Pounds sooner than G. Keith can raise an Hundred . [ Here some Noise being raised in the Meeting by some discontented persons . ] Auditors . Let there be a Moderator chosen . G. Keith . If there be any Offence , do not charge it on me . I desire you for the Honour of the Nation , and of the City of London , to be still . It is a Mob from Grace-church-street to make a disturbance . Then that passage in G. Whiteheads book was read again . See here the Son of God , his Eternal Generation is denyed . If he had a Father , then there are two Gods. And here is as plain a denying Christ to be God , as any Socinian can be guilty of . Quaker . Nat. Mark. The casual dropping of words is no proof . G. Keith . I have proved to you already he disowns Christ to be God. Now I will prove he has denyed him to be Man : And then there is that great Article of our Faith lost , and the Object of the Christian Faith denyed . Here is G. Whiteheads Answer to T. Dansons Synopsis of Quakerism , as he calls it , p. 18. This is in the book called , The Divinity of Christ asserted , ( recommended by W. Penn , Reason against Railing , p. 185. ) See how G. Whitehead takes him up , and how he banters him : If the Body and Soul of the Son of God were both created , doth not this render him a Fourth Person , &c. But the stress I lay is in the words following ; But herein whether doth not his and their ignorance of the only begotten of the Father plainly appear : Where doth the Scripture say , that his Soul was created ? For was not he the brightness of the Fathers glory , and the express Image of his Divine Substance ? But supposing the Soul of Christ was ( with the Body ) created in time , &c. Here ye see , he will not own that Christ had a Created Soul. Th. Danson , being a Presbyterian Minister did plead , That Christ as Man had a created Soul. This G. W. makes an inconsistency , as if he could not be God also . This was the Errour of Apollinarius , who said , Christ was without a Humane Soul , for he was the express Image of his Father . But supposing the Soul of Christ were created with the Body , &c. That which I would have you take notice of , is this , Where does the Scripture say his Soul was created ? Quaker . Waite . That was only a Question . G. Keith . Well , it was his way of Disputing , as is ordinary to him , and many others . An● such way of Questioning plainly imperteth a Denyal . Next I prove , that G. Whitehead says ▪ He has not the Body of a Man. And then I hope I shall have performed what I promised . See his Nature of Christianity , p. 29 , 41. Here I undertake to prove , that G. Whitehead denies that Christ in Heaven has any Bodily Existence without us . It he has said otherwise in any of his late Printed Books , I am glad of it . But let him retract these , for these have done much mischief . Now when I said he was Orthodox , I mean not as he was Heterodox : For there is a G. Whitehead Orthodox , and a G. Whitehead not Orthodox : I did not know G. Whitehead not Orthodox till lately . I do not say there are two persons in George Whitehead ; he is but one and the same person , ( in this and some other things ) Orthodox and not Orthodox , George Whitehead contradicting George Whitehead ; he is accountable for these Contradictions and not I. I own it , that I have cited divers passages out of his later books that are Orthodox to prove him sound ; but I did not then know , when I so cited him , that he was guilty of such gross Errors , as since I have found by a further search into his books . Let him retract his Errors , and well enjoy his Orthodoxy . Ye know contradictory Propositions cannot be both true . I shall read to you , p. 29 , 41. of his Nature of Christianity . ( This is posteriour to his former book ) . In Page 29. Or dost thou look for Christ , as the Son of Mary , to appear outwardly in a Bodily Existence to save thee , according to thy words , page 30. If thou dost , thou mayst look until thy E●es drop out , before thou wilt see such an appearance of him . This is but one place , that is , that Christ will not so appear . But why will he not so appear , but because he has no Bodily Existence without us . That I come now to prove ; for which I shall read to you in his pag. 41. And that he existeth outwardly , bodily , without us at God's right Hand : What Scripture Proof hath he for these Words ? And then what and where is God's right Hand ? Is it visibl● or invisible ? within us , or without us only ? And is Christ the Saviour , as an outward bodily Existence or Person without us , distinct from God , and on that Consideration to be worshipped as God , yea or nay ? And where doth the Scripture say he is outwardly and bodily glorified at God's right Hand ? Do these Days express the Glory that he had with the Father before the World began , in which he is now glorified ? And where doth the Scripture say ? And here is the thing that rivets . Where doth the Scripture say , that he is outwardly and bodily glorified at God's right Hand ? Do these Terms express the Glory that he had with the Father before the World began ? Now G. Whitehead's way of writing , is to question his Adversaries , which is the Socratical way of disputing and arguing against his Adversary . But let me go on . Again , see his Book called , Christ ascended above the Clouds . All that I have yet cited out of G. Whitehead's Book , Light and Life , and that of the Divinity of Christ , and Nature of Christianity , W. Penn has own'd them all in his Reasons against Railing , pag. 185 , 186. This Book was printed , ( and also this called Christ ascended above the Clouds ) Anno 1669. Now for the Page and Matter , p. 21 , 22. John Newman his Opponent's Words were from Rev. 1.7 . Those that pierced him in his Body of Flesh , shall see that Body visibly come again . G. W. answereth , These are not the Words of Scripture , but added , Altho to add or diminish be forbidden under a Penalty , Rev. 22.18 , 19. yet this Man's Presumption leads him to incur that ; — And Christ in the Days of his Flesh ( when he visibly appeared to the World ) said , Yet a little while and the World seeth me no more . Now again I shall read to you John Newman's Words which G. W. doth so much blame : From Rev. 1.7 . Those that pierced him in his Body of Flesh , shall see that Body visibly come again . Is there any thing here offensive ? Nothing but what is the declared Opinion of the Church of Rome , the Church of England , the Presbyterians , Independents , Baptists , and mine , all along , tho I have been a Quaker near about 34 Years . Quaker . Then it is much that in 34 Years thou shouldst not correct them before . G. Keith . This Assertion that G. Whitehead charges with Heresy , see how he answers it ; These are not the Words of Scripture , but added , altho to add or diminish be forbidden under a Penalty . Why , John Newman here only uses the word Body to his coming again , and G. Whitehead finds fault with that ; and G. W. brings a Proof from John 14.19 . Yet a little while and the World seeth me no more : that those that pierced Christ in his Body shall not see that Body visibly come again . Here is a Proof that Christ was evanished : The World shall see me no more . The Translation will not prove G. Whitehead's Position even as it is . But it may be better translated as yet , Yet a little while and the World shall not see me : As yet , the Greek being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet , i. e. nondum , or not as yet . Does this prove that Christ has no Body at all ? This is very bad Reasoning . Quaker . If the Translation be not good , why do you make use of it ? † G. Keith . I own it a good Translation , and Thanks be to God we have such a Translation ; ●et that in some Places it may be better translated , the Quakers themselves , as well as all 〈◊〉 Professions , do acknowledg , ( such as have a little Hebrew or Greek ) that is one 〈◊〉 there are two or three Places more . I will give you only a few of my Proofs , and 〈◊〉 rest to a further Opportunity . P. 24. says J. Newman , By denying any perso● 〈◊〉 ●●ing of Christ , without all Men , at the right Hand of God , but only a feigned 〈◊〉 within , then Remission of Sins must die , and Faith also , for want of the Object 〈◊〉 . This I look on to be good Doctrine . And if you deny that , ( G. K. turning 〈◊〉 to his Opponents , Henry Goldney and Nathaniel Marke , who spoke by turns , sometimes one , and sometimes another , and stood close by him in the Gallery , a Favour his Adversaries would scarce have allowed to him , in any such Dispute , at Grace-Church-street - Meeting-place , or elsewhere ) ye may speak ; to which they not replying , G. K. further said , I think this is a good Deduction . Now to this G. Whitehead answers , p. 29. ( I defend not J. Newman in all he owns , but so far as he holds the Truth : And if a Papist say the Truth against a Jew , I am ingaged to defend him in it ) This manner of excluding God's right Hand and Christ to a Limitation out of his People in a personal Being , which are no Scripture-terms , still implies him to be a personal God or Christ , like the Anthropomorphites and Muggletonians Conceits of him . And again , pag. 69. he saith : And these Words , Christ in Person remote in his Body of Flesh , &c. and not in any Man , are not Scripture , but added . What strange Conceits would J. N. put upon the unlimited God , like the old heretical Monks of Egypt , called Anthropomorphites . By these Words of G. W. all Papists , Church of England-men , Presbyterians , Independents , Baptists , who believe that the Man Christ has any bodily Existence in Heaven , as he thinks , are Anthropomorphites and Muggletonians . So you see all of you are Muggletonians as well as I. But mark the Words of John Newman above-mentioned , which are sound ; and I say , whoever under a Christian Profession deny Christ to have any personal or bodily Existence without us in Heaven , whatever Notion they may have of Christ within , it is but a feigned Christ within ; but who have the true Knowledg and Faith of Christ within , to wit , of his Spirit , Light and Grace within , that leads them to own and confess to the Man Christ without , as well as to his Spirit within . There is no Church-of - England-man , Presbyterian or Baptist , &c. that holds that Notion , that the Godhead has the Shape of a Man ; but the Manhood of Christ has the true Nature of Man. And what Shape Christ's Body has now , that I leave , but I believe he has the self-same Body in Heaven that he had on Earth ; the same I say for Substance and Essence of Body , tho wonderfully changed in Manner and Condition . Another Quaker . Then you reflect on an Act of Parliament which allows the Translation of the Scriptures , if they be not truly translated , [ Note , This Man's Impertinency and Prejudice , as if to say a Place of Scripture may be better translated , which all the Learned of all Professions of English Protestants do allow , were a Reflection on the Parliament : how earnest is this Man with other of his Brethren , to make the Innocent an Offender ? Is this your Christianity ? ] G. Keith . Here is a Book of G. Whitehead's , called , The He-goats Horn broken . I hope this Meeting will give Satisfaction to many ; and therefore that it may be profitable , I desire you to keep Silence . Quaker N. Mark. I have a Proposition to make . I would not interrupt , but I desire to be heard , if I may have leave . G. Keith . Will you ( speaking to them all four that spoke sometimes one and sometimes another ) take upon you to vindicate your Friends ? then you may say what you will. Quaker . George , I desire thy Leave to be heard . G. Keith . If you will but speak briefly . Quaker N. Mark. The Proposition is this : 1. I tell you I am here accidentally . 2. I observe that G. Keith takes the Liberty of putting his own Interpretation on the Passages of several Books ; and since G. K. has departed from the Quakers , he has taken on him to write several Books , which are extant ; and over and over he makes his Appeal to this Assembly ; which I desire you to consider how improper and impracticable it is to decide it here . Therefore what he purposed to urge here , if he will print it , and proceed no further in this Meeting , I will be at the Charge of whatever he shall print . G. Keith . I say , If he would lay me down five hundred Pounds , I would not break up this Meeting till it is over . Stranger . He will pay for it , i. e. N. Marks . G. Keith . But it is upon Terms . Quaker , Began to speak , [ thus they oft sought to interrupt him to divert the Proofs . ] G. Keith . Thou knowest thou art not so qualified to speak in this Auditory . Let me go on with my Proofs . I prove further , that G. Whitehead writing against one Jo. Horn , reflects on him scornfully , he calls his Book the He-goats Horn broken . Now see whether G. Whitehead has not broken his own Horn rather . It is a Shame , the Reflections they have made on Men sounder than themselves . Let me read the Words ; The He-goats Horn broken , or Innocency , &c. in answer to two Books against the Quakers , Printed , London , 1660. Now if I understand any thing of true Divinity or Theology , the Passage this Man or Men ( for there are two of them ) lays down here , is a sound Passage , which G. Whitehead contradicts . Now here is the Passage , and do you judg of it . And where we lay down this as Tho. Moor's Principle , That their Nature is restored in Christ , and that their Nature is a filthy Nature . This they say is falsly expressed and perverted , and yet J. H. and T. M. a little after say thus , viz. That our Nature , Kind or Being , as in us , not in Christ , is corrupt and filthy in it self ; yet Christ took upon him our Nature , not as it is filthy in us by Sin in it . And they say , That we might as well have taxed the Apostle of Confusion , for saying , Men by Nature do the things contained in the Law ; p. 11 , 12. Now here is G. Whitehead's Answer , We may justly tax these Men for Confusion indeed , but not the Apostle ; for here they cannot discern between the sinful Nature and the pure Nature , for the Nature of Christ is pure ; so that it 's not their Nature , for their Nature is filthy , and therefore it is not in Christ . Observe , Christ did not take upon him Jo. Horn's Nature . No , says he . As I have oft told G. Whitehead , that he and W. Penn will needs imbrace false Notions in Philosophy , they will needs seem to be Philosophers by Divine Inspiration , as well as Ministers and Preachers by it . But it is a sad thing , that their false Philosophy should destroy their Faith. Now here is a false Notion , that Christ could not take on him Man's Nature , except he took on him the Pollution of it . As if the Pollution of Sin were an essential Attribute of Man's Nature . Now Sin , if it be like Scarlet , is no more essential to the Nature of Man , than Filth to a Garment : for a Garment is the same Garment still , whether it be filthy or clean . Therefore I say , our blessed Lord might well take on him our Nature , and the Nature in us be sinful , and in him pure and holy . And Jo. Horn distinguishes so . Now judg ye whether G. Whitehead has broken Jo. Horn's Horn , yea or no ; or rather whether has he not broken his own Horn ? Thus I have done as to the Object of Faith , at present at least . Now I come to the Act of Faith , or the Vertue of Faith. See for the Proofs , William Penn his Quakerism , a new Nick-name for old Christianity , p. 12. Printed Anno 1672. This Book is without the Printer's Name , and most of W. Penn's Books are without it , tho they persecuted William Bradford in Philadelphia for printing some of my Books without putting his Name . Here is the Point , Jo. Faldo makes this Charge against the Quakers , p. 12. Christianity was introduced by preaching the promised Messiah , and pointing at his humane Person , but Quakerism by preaching a Light within . Now if I had this to answer , I would have said , Any Quakerism I know of , that I learned , was introduced into my Heart both by believing in Christ without , and in Christ within , ( at once , and by one Faith ) but instead of that he answers thus : I answer , That this is nothing injurious to the Quakers at all , but highly on their side , for had they preach'd a Christ now coming in the Flesh , they had dented his true and only great visible Appearance at Jerusalem , which all true Quak●rs own . Since t●en they believe that Appearance , but therefore need not preach wh●t is not to be again : And that the whole Christian World besides have so long a●d lazily depended on it , without their thirsting after his inward holy Appearance in the Conscience , &c. This is the thing I come to ; Since then they believe that Appearance , but therefore need not preach what is not to be again ; if every one of them believe there was such a Man that was born of a Virgin , and died for our Sins sixteen hundred Years ago , they therefore need not preach that he was so born , or that he died for our Sins , &c. Christ is not to be born again , is not to die again , &c. We need not preach it , but throw it over the Shoulder , and give it up and bury it in Oblivion from Posterity . Judg if this ●e not the true Consequence . Let them retract these Errors , and not say I am an Apostate for telling them of them : As I told G. Whitehead , there are Errors in thy Books as well as others , and either thou or I must correct them , and he was very angry with me . L●t them retract them , and not count me a Liar for telling them of them . But let me again r●ad out the entire Paragraph . Since then they believe that Appearance , but therefore need not preach what is not to be again . There it clinches , they need not preach what is not to be again * . Take notice also of his uncharitable dealing here ; if he had said many , it might have past . But he says the whole Christian World has lazily depended on it . Is there none in the Christian World but the Quakers , that thirst after the Power of God in their Souls ? I was never so uncharitable to think so . There is more yet , p. 6. The Distinction between Moral and Christian . The making holy Life legal , ( I know none that do so of any that are sincere in all the Professions in Christendon ) and Fa●th in the History of Christ's outward Manifestation , has been a deadly Poison these latter Ages have been infected with , to the Destruction of God●y Living , and apostatizing of those Churches , &c. Another Proof I bring against W. Penn is out of his Address to Protestants , p. 119. printed 1692. the second Edition corrected and enlarged : But this Passage remains in it however . I will begin a little before the main thing : For it seems , p. 118. a most unreasonable thing , that Faith in God , and in keeping his Commands should be no part of the Christian Religion : But if a part it be , as upon serious Reflection who dare deny it , then those before ●nd since Christ's time who never had the external Law , and have done the things contained in the Law , their Consciences not accusing , nor Hearts condemning , but excusing them before God , are in some degree concerned in the Character of a true Christian ; for Christ himself preached and kept his Father's Commandments , and came to fulfil and not destroy the Law , and that not only in his own Person , but that the Righteousness of the Law might also be fulfilled in us . Now comes the main thing . Let us but soberly consider what Christ is , and we shall the better know , whether Moral Men are to be reckon'd Christians . What is Christ but Meekness , Justice , Mercy , Patience Charity , and Vertue in Perfection ? Can we then deny a meek Man to be a Christian , a just , a merciful , a patient , a charitable and vertuous Man to be like Christ ? But in this way of arguing there is a Fallacy ; these Moral Vertues are a Part of a Christian , as Animal is a part of the Definition of a Man , and belong to the Genus of a Christian . But there are two things in the true Definition of a Man , the Genus and the Differentia : they have the Genus , but not the Differentia ; therefore it is true to say , every Man is an Animal ; but it is not true nor good Logick to say , every Animal is a Man. Let us but soberly consider ( saith William Penn ) what Christ is , what is Christ but Meekness , and Justice , and Mercy , and Patience ? And now take notice , ( I would not misconstrue what I have read ) by William Penn's Argument , a Man may be own'd to be a Christian , and yet disbelieve that Christ is either God or Man ; if he own or practise a Habit or Quality of Moral Vertue , as that of Justice , and Meekness , &c. and practise accordingly , tho he believe not in Christ , if he have but some Moral Habits : So that here the Jew is the Christian , the Mahometan is the Christian , the Pagan is the Christian , and the professed Pelagian is the Christian , tho they deny any inward supernatural Principle , and call the Light within only natural , as many sober and moral Men do ; why then have they so fiercely contended against such Men , denying them to be Christians , in whom as much of Mora●ity has appeared as in many of t●em ? But it is strange to heathenise all Christendom through , calling them the World , and christianise Heathens for their Morality . See again the Christian Quaker , p. 125 , 126 , 127. let me but recommend it to you to read the Book . This Christian Quaker it is a Folio Book , he bestows about three Pages to define what a Christian Quaker is . In all this large De●●nition , not one word of the Man Christ ( who is God over all blessed for ever ) to be the Object , either of this Christian Quaker's Faith , Love or Homage : it is too large to reci●e , but I recommend it to you to read it , and shall go to the next . Again , see the Preface to R. Barclay's great Volume , p. 36. where he makes the Work of Regeneration greater than the Manifestation of the Son of God in the Flesh . R. Barclay is my Country-man , I will not be partial to him on that account ; but I do not now blame any thing in his Book , I know he is the soundest Writer among them . But the thing I blame , is a Preface supposed to be writ by W. Penn , and , however , commended by G. Whitehead and some others : By the Stile it is thought to be W. Penn's , and it commonly goes under his Name . These are the Words : O Reader ! great is the Mystery of Godliness ! And if the Apostle said it of the Manifestation of the Son of God in t●e Flesh , if that be a Mystery , ( and if a Mystery , it is not to be spelt out but by the Revelation of the Spirit ) how much more is the Work of Regeneration a Mystery , that is wholly inward and spiritual in its Operation ? Who is sufficient for these things ? Now pray take notice , that I tell you , I cast no Reflection on R. Barclay , I blame nothing at present in his Books , tho there may be things both in his Books and mine that may need Correction . If there be any Reflection on him , it is chiefly this , that such an unsound Preface should be put to his Book , for I can sufficiently prove , that R. Barclay's Doctrine is plainly Antipodes to this Doctrine * . O Reader , great is the Mystery of Godliness ; for which is cited 1 Tim. 3.16 . Great is the M●stery of Godliness , God manifest in the Flesh , &c. which all Christendom judg to be God manifest in Christ's outward Body of Flesh , and but consequentially of his Spirit and Grace in Men and I think it 's the greatest Mystery next to that of the Holy Three in One , and One in Three ; the Manifestation of the Son of God in that Body of Flesh is next to that . Now you see how he makes Regeneration in a Believer a greater Mystery than the Manifestation of the Son of God in his Body of Flesh ; How much more , saith he , is the Work of Regeneration a Mystery ? For the other here , 1 Tim. 3. ●6 . he does not say it is a Mystery , but he puts three ifs to it , If a M●stery , &c. Pray was our blessed Lord a mere Shell ? Was he like the Shell of an Egg without the Meat of an Egg ? or was he like the Shell of any Fruit , and no Kernel in it ? Was there any Holiness ever in any Prophet or Apostle , but it is like a Drop to the Ocean to what was in ●ur blessed Lord ? Therefore to compare the Work of Regeneration to the Incarnation of our Lord , so as to equal it , ( he prefers it , and does not equal it only ) I appeal to you , whether is it not a most abominable Error , and whether it doth not make every regenerate Man not only equal to the Man Christ , but greater ; for we truly value any Man as more holy , according as the Manifestation of God is more in one Man than in another . It is not enough , to say , he has unadvisedly dropt this Doctrine , but it is his main Aim in divers of his Books : See W. Penn's Rejoinder , p. 330 , 337 , 340. where he makes Christ in the Gentiles a greater Mystery than Christ incarnate , p. 335. J. Faldo is now in his Grave ; and I confess I never thought I should be raised up to vindicate J. Faldo . I cannot say I ever read the fourth Part of this Book of W. Penn's called his Rejoinder , till within this two Twelve months . But if J. Faldo speak Truth against my Father , I must defend him against my Father . Hear what J. Faldo says , p. 100 , 101. For Christ to be in the Gentiles , rightly understood , would be no hard Matter for the Gentiles to believe , as to believe such a Glory to be attain'd by Faith in , and Obedience to the Laws of a Man , who died as a Malefactor , and that this Death of his should reconcile God to Man , with the Addition of such a Purchase To this W. Penn answereth , This sort of Doctrine will becometh John Faldo , I perceive I have not mistaken him . What Carnalist in the World could have let drop a more perricious Sentence to the Doctrine and Kingdom of Christ , than to render it more difficult to believe , and lay a greater stress upon the external than the internal Work of Christ ? we must read the most weighty Scriptures backwards upon this Man's Principles , he hath helped us to a new way of rendring the Text ; not this Mystery among the Gentiles is Christ in you the Hope of Glory , but this Mystery among the G●n●il●s is a Man who died as a Malefactor , by his Death reconciled to God , &c. Behold your Expositor ! I dare warrant this Man's Comment will never trouble the next Collection of Criticks . At this rate the Lord , Lord Criar is highly privileged , and the Galatians had passed the most difficult Birth before they had known Christ to be formed in them . Regeneration is a slight thing in comparison of the Knowledg of Christ after the Flesh . This Doctrine brings not Men to Christ in them the Hope of Glory , but inticeth them into the vain Hope of the Hypocrisy which perisheth : the History is made the greatest Mystery ; and to believe the one , matter of greater Difficulty than to experience the other . — 'T is strange that should be reputed most mysterious which was the Introduction to the Mystery , and those Transactions counted most difficult that were by the Divine Wisdom of God ordained as so many facile Representations of what was to be accomplished in Man. In short , it is to lessen if not totally to exclude the true Mystery of Godliness which is Christ manifested in his Children , their Hope of Glory . We had wont to say , All other Professions denied Christ within but here J. Faldo owns Christ to be in the Gentiles rightly understood . But to me Christ crucified , in whom the Fulness dwell th , is a greater Mystery , and a greater Matter to be believed . I can shew many of the Philosophers that owned the Light within , under the Denomination of the Word , Light , Spirit , &c. yet it was so hard for them to believe that a Man that was crucified as a Malefactor should die for their Sins . Yea Julian the Apostate , and Porphirius , professed and owned a Divine Principle within , [ as generally the Platonist Philosophers did , and Aristotle also ] but Christ crucified they could not away with . And now it is a Stumbling-block to these Quakers . This sort of Doctrine well becomes J. Faldo . See how he hanters him . W. Penn thinks it is a Matter of little or no Difficulty to believe God sent Christ to die for Sinners , and to reconcile God to Men by his Death . But Christ told the Jews , This is the Work of God , John 6.29 . that ye believe on him whom he hath sent And surely that was the Man Christ Jesus . And he said also , No Man can come unto me , ex●ept the Father which hath sent me draw him , John 6.44 . And every one that has heard and learned ●f the Father comes to me , ver . 45. Now to come to him is the same as to believe in him with a true saving Faith. So that it is plain , he teaches the Jews that they cannot believe in Christ ( that appear●d outwardly among them ) whom God has sent , but as they are taught of God and drawn of him . And yet W. Penn makes it inseriour to Reg●neration , as you may see by his Words : [ Whereas true saving Faith in Christ crucified , who died as a Malefactor , to reconcile us to God , is a great and principal Part of Regeneration , and is as great a Work of God , as to make us believe Christ's inward Appearance in us ] . But says William Penn , " Behold your Expositor ! I dare warrant this Man's Comment will never trouble the next " Collection of Criticks , &c. A rare way to refute him , to banter him at this rate . Now I will give you my Sense . I do not reckon J. Faldo was so ignorant a Man , that he believed a Man could be a Christian only with a traditional Knowledg or Faith of Christ without him . But tho Regeneration is no slight thing , yet I say , comparing Christ's Incarnation , that is a Complex of Mysteries , ( a certain Writer ‖ shews a Complex of twenty and more Mysteries in that one Mystery of Christ's Incarnation ) I say , comparing that with the Work of Regeneration , I do affirm the Work of Regeneration is a light thing , tho not light in it self . Therefore this of W. Penn is but a mere Banter . There is none of all the Church-of - England-men , or Independents , or Presbyterians , say the mere historical , literal , traditional Faith of Christ will save any . But the Matter is , there is a saving Faith of Christ without us ; and Christ without us as he is both God and Man , the Emanuel , as well as his inward Appearance in us , is the Object of saving Faith ; but these Men would not own it . I desire you well to mark and consider the several Passages in this whole Paragraph of William Penn's Rejoinder , what gross and absurd things it contains . He saith , This Doctrine brings not Men to Christ in them the Hope of Glory , but inticeth them into the vain Hope of the Hypocrite which perisheth . Yea see how he makes it the vain Hope of the Hypocrite to believe that Christ without is a greater Mystery than Christ within ; that 's History , this is Mystery , according to him . Now I have some other principal Proofs yet remaining about this gross Error of W. Penn. I shall read to you in his Christian Quaker , a Passage , p 97 , 98. printed Anno 1674. but the Printer's Name is not to it . To conclude , as Abraham outward and natural , was the great Father of the Jews , whose Seed God promised to bless with Earthly Blessings , as Canaan , &c. and that they were figurative of the one Seed Christ , and such as he should beget unto a lively Hope through the Power of his Spiritual Resurrection ; it will consequently follow , that this Seed must be inward and spiritual , since one outward thing cannot be the proper Figure or Representation of another , nor is it the way of holy Scripture so to teach us . The outward Lamb shews forth the inward Lamb ; the Jew outward , the Jew inward . As God attended the one with many singu●ar outward Mercies ( to say no more ) above other Nations ; so the Jew in Spirit doth he benefit above all other People . I have these two short Arguments to prove what I believe and assert as to the Spirituality of the true Seed , and a clearer Overthrow it is to the Opinion of our Adversaries to the true Christ . First , Every thing begets its like ; what is simply natural produces not a spiritual Being ; material things bring not forth things that are immaterial . Now because the Nature , or Image begotten in the Hearts of true Believers , is spiritual , it will follow , if the Seed which so begets , and brings forth that Birth , must be the same in nature with that which is begotten , therefore spiritual ; then Christ's Body , or what he had from the Virgin , strictly considered as such , was not the Seed . Secondly , It is clear from hence , the Serpent is a Spirit : Now nothing can bruise the Head of the Serpent , but something that is so internal and spiritual as the Serpent is . But if that Body of Christ were the Seed , then could he not bruise the Serpent's Head in all , because the Body of Christ is not so much as in any one , and consequently the Seed of the Promise is an holy and spiritual Principle of Light , Life and Power , that being received into the Heart , bruiseth the Serpent's Head : And because the Seed , which cannot be that Body , is Christ , as testify the Scriptures , the Seed is one , and that Seed Christ , and Christ God over all , blessed for ever . We do conclude , and that most truly , that Christ was and is the Divine Word of Light and Life , that was in the Beginning with God , and was and is God over all , blessed for ever . W. Penn will needs have this to be not Christ without but Christ within . And you see his Arguments . So the Paschal Lamb was no Figure of Christ without . And when John said , Behold the Lamb of God! it was meant of Christ within us , not of Christ without us , for our Passover is slain for us . You see , according to W. Penn , that Passover that was slain for us , was slain in us , not without us : And so they throw away our Arguments against the Jews : the Jews may plead the Messiah is not yet come . [ The Light within is owned by the Jews , and their Rabbies speak highly of it , yea , they call it a Ray or Beam of the Heavenly Adam ; and by way of Allegory , his Flesh and Blood , as I can plainly prove out of their Writings . And if the Types and Prophecies of the Old Testament mean only the Light within , by the one Seed that was promised , and held forth under these Types , how shall we convince them that the Messiah is come ? and that because he is come , these Types , Figures and Shadows of the Law are abolished . ] W. Penn saith , Then Christ's Body he had from the Virgin , strictly considered as such , was not the Seed . This is rare Logick . Here is a Fallacy , but I believe it proceeds not from any Design , but from his Weakness in Logick . You know there should be no Term nor Thing of Importance in the Conclusion of any Syllogism or Argument , but what should be in the Premises ; but strictly considered is not in the Premises , therefore it should not be in the Conclusion . No Man says , the Body of Christ strictly considered without the Soul of Christ is Christ , or that either the Soul and Body of Christ strictly considered , without the Godhead , is the Christ . Therefore he fights against a Man of Straw . But the Sense of his Argument is , that his B●dy was no Part of him . The one Seed cannot be an outward thing , this ye see is universal and exclusive of any outward thing ; for says W. Penn , one outward Thing cannot be the proper Figure or Representation of another . — Again , Nothing ( saith he ) can bruise the Head of the Serpent but something that is also internal and spiritual , ‖ as the Serpent is . And whereas W. Penn saith , The Body of Christ is not so much as in any one ; this contradicts his Brother John Whitehead , that says , He denieth that Christ hath a Body out of every Man on Earth . Here is their Contradiction , and yet they both pretend to be infallible . But see what a Sorites is here , saith W. Penn : The Seed is one , and that Seed Christ , and Christ God over all , blessed for ever . We do conclude , and that most truly , that Christ was and is the divine Word of Light and Life that was in the Beginning with God , and was and is God over all , blessed for ever . Thus you see he makes the promised Seed to be nothing but an inward Principle , God over all , &c. But I think it is not true , to say , The Seed of God in Men is God ; I judg it is unsound Doctrine , and contradicts R. B. who calleth that inward Seed , Vehiculum Dei , the Vehicle of God. But to say , Christ is only God , and not Man without us , as W. Penn's way of arguing imports , is most false Doctrine , and is as great and dangerous an Extream as to say , Christ is only Man and not God. But the true Christian Doctrine is , that Christ is both God and Man , and yet one Christ . I have done at present with my first Head. Quaker N. M. Then you will admit of a short Appeal . I appeal to the Persons here met , presuming upon their Generosity and Temper , how unfair it is for him to make his Illustrations and Aggravations of these Matters , and to how great Difficulty he exposes those Persons he treats of . I think what he says to you is inconsistent with Christian Principles , should be read by another Person : for many things are explanatory of one another , &c. Qua. Henry Goldney also blamed his reading , that what made against him he read low , but what he thought made for him he read high . G. Keith . If any of you scruple my reading , if you desire it , another shall read : Only there is this Inconvenience , I have not the Places so well marked on the Margin that another can so readily find them as my self . But if I wrong the Quotations , it will appear in Print , for we intend that the Quotations shall be printed . Stranger . Let him overlook you , if he thinks you do not read right . Quaker N. M. I think he does not read false . G. Keith . The second Head is Justification and Sanctification by the Blood of Christ outwardly shed , which is opposed by William Penn , G. Whitehead , and others . For this I shall bring my Proofs . Reason against Railing , by W. Penn , pag. 91. And forgive us our D●bts , as we forgive our Debtors . Says W. Penn , Where nothing can be more obvious , than that which is forgiven , is not paid ; and if it is our Duty to forgive without a Satisfaction received , and that God is to forgive us , as we forgive them , then is a Satisfaction Totally excluded . I confess I was surprized with this word , Totally excluded . Satisfaction is not the strict Solution of a Debt in all Respects and Circumstance . When we consider the Dignity of our Lord , that was both God and Man ; his Sufferings , ( suppose they were not the Thousand Part of what the Damned suffer ) yet it was a true Satisfaction : Therefore I was scandalized with these words . An Hundred Years ago the Church of England has very well answered this fallacious Argument of W. Penn's , that is , the same with the Socinians , in her Homily on Salvation , the First Part. And here he gives Nine Arguments to prove that the Notion of Christ's Satisfaction for Sin brings with it Nine irrational Consequences and Irreligious : But they are so weak and insignificant , that it were but loss of time , to mention them here , or answer them . Only give me leave to add , These very Persons , G. Whitehead and W. Penn , after they have thrust out of Doors by their false Logick , Christ's Satisfaction without us ; they own that Christ in us (a) offereth up himself a Sacrifice , to appease the wrath of God. Now , if free forgiveness exclude the Satisfaction of Christ without us , by W. Penn's Argument , by the same it does as much exclude his Satisfaction within us ; pray mark that . Now you have heard a Proof from W. Penn , let me come to Geo. Whitehead again . You shall have here a rare Dish of Divinity , not that I would provoke any to Lightness . But I have read many Books in my time , but I never read such a Book ( except the Ranters ) in my Life ; Popery is Orthodoxy to it . No Popish Priest will Argue as he has done , G. Whitehead's Light and Life , pag. 8. He blames here W. Burnet , for saying , The Blood shed upon the Cross sprinkles the Conscience , Sanctifies , Justifies , Redeems us . Now here is G. Whitehead's Censure of him . Observe here a two-fold stress is laid upon that Blood ; 1. Merit , to Salvation ; 2. Work , to Sanctification : And so he hath set it up above God , for God could not save , he saith . Observ . To say , That Christ's Blood merits Salvation , is to set it up above God ; for God could not save , he saith . Now , he wrongs W. Burnet : I know not the Man , his words are these , which some where or other I have noted . W. Burnet says , Christ as God , without being Man , he could not save . (b) But I wholly wave that Dispute ; I think it is above man's Capacity , whether Antecedently to God's purpose , he could have saved us without the Death of his own dear Son. But God having so ordained it , consequentially to his purpose , it may be as safely and truly said , as when the Scripture saith , God cannot lye . Is it any Reflection to say , God cannot lye , and that he cannot contradict his purpose ? And the Scripture says , God has not appointed us to wrath , but to obtain Salvation by our Lord Jesus Christ ; I hope then he cannot save us without the Man Christ , because he has said , he will not ; and the Man Christ is a Joynt-Saviour with God the Father . Again , pag. 38. G. W. brings the words of W. Burnet thus . Bapt. Now the Quakers would be so far from directing Men to go to the Material Temple at Jerusalem , that they make it but a vain thing to look to Jerusalem , to the Antitype of that Temple , viz. to Jesus Christ , as he was there crucified ; or to that Blood , that was there shed for Justification , p. 24. Now see the Answer , The Quakers see no need of directing Men to the Type for the Antitype , neither to the outward Temple , nor yet to Jerusalem , either to Jesus Christ , or his Blood , knowing that neither the Righteousness of Faith , nor the word of it doth so direct , Rom. 10. And is it the Baptists Doctrine to direct Men to the Material Temple , and Jerusalem , the Type for the Antitype ? What (c) Nonsense and Darkness is this ? And where do the Scriptures say , the Blood was there shed for Justification , and that Men must be directed to Jerusalem to it ? It may be questioned whether there may not be some need to expound the Types , as directing to Christ , though not to pract●ce them . But let that pass . Now he says , it is contrary to Rom. 10. to direct People to Jesus Christ as he was crucified at Jerusalem . But let the Bible be Judge . He has not cited the Verse , but the Verses he aims at I shall read ; Ver. 5 , 6 , 7 , 8. For Moses describeth the Righteousness which is of the Law , that the man which doeth those things , shall live by them , &c. See Verses 6 , 7.8 . Now , in their Preachments they have used to stop there , and go no further . But read the 9th . Verse , If thou shalt confess with thy mouth the Lord Jesus , and shalt believe in thine heart , that God hath raised him from the dead , thou shalt be saved . And where was it that God raised Christ from the Dead ? Was it not at Jerusalem ? And there he died , where he rose . And Christ , when he took the Cup , said , Drink ye all of it , this is the New Testament in my Blood , shed for many for the remission of sins . And I believe he meant his Blood shed , was the outward Blood of his Body . Stranger . Read the words again . Which G. Keith did . G. Keith . You see G. Whitehead has falsified the Scriptures , and made them to say what they say not ; as if to direct to Jesus Christ as he was crucified at Jerusalem , and to his Blood that was there shed , were contrary to Rom. 10. whereas it is plainly according to Rom. 10. 9,10 . Quaker . It may be , something following may explain it ; read on . Which G. Keith did . Light and Life , pag. 39. ( Whereas that Blood shed is not in being pag. 40 ) But the true Apostle directed them to the Light ( which is so much opposed by the Baptists ) to walk in the Light , for the Blood of Jesus to cleanse them from all sin , 1 John 1. And he died for our sins , but rose again for our justification ; which Resurrection surely was after the shedding the blood outwardly . G. Keith . Neither W. Burnet , nor no Baptist , place the all and whole of our Justification on Christ's outward Sufferings , and shedding his blood . For I say with them , and all Christendom , That if Christ had died , and not risen again , he could not have been an Atonement for our sins : Therefore both his Death and Resurrection are concerned in our Justification . Give me leave to tell you one Passage . The. Ellwood thinks to put a trick on the Reader , and says , it is wrong Printed , and that it should have been for , instead of to ; and he charges some Typographical Errors in my Books on me . He says , it was corrected in his Copy with a Pen ; bu● he does not say , G. Whitehead mended it . He says , it should be thus read , Either for Jesus Chris● , or his Blood. He thinks that will so turn it , that it mends the matter , but it mends it nothing at all . And G. Whitehead has it , to , to , to , several times , ( See pag. 38 , 39. Where do the Scriptures say , saith G. W. ) the blood was there shed for Justification , and that Men must be directed to Jerusalem to it ? Again , in pag. 61. Light and Life , he saith , Another while People must seek their Saviour above the Clouds and Firmament , contrary to the Righteousness of Faith , Rom. 10.6 . Another while they must look to Jerusalem for Justification to the blood that was there shed , contrary to Deut. 30.13 , 14. and Rom. 10. Is not this abominab●e Perversion of Scripture , to confirm his Antichristian Doctrine ? Light and Life , pag. 61. What Confusion what a Labyrinth and Uncertainty is he in , and does he bring his Hearers into ( saith G. Whitehead of Will. Burnet ) because , according to Scripture , he asserts , that Men must be directed to Christ for Justification and Salvation , both as he suffered at Jerusalem , and as he rose again , and is ascended into Heaven , above the Clouds and Firmament . Next , you shall hear Solomon Eccles's Letter , That the blood of Christ is no more than the blood of another Saint . Quaker N. M. I beg a Favour . Here are several things urged as false Doctrine , which refer to several places of Scripture , which Scriptures ought also to be read . G. Keith . They have been read , except Deut. 30. Rom. 10. is a repetition of Deut. 30. This is only to prolong time , and hinder me to proceed in my Proofs . But if the Auditory please , I will read both Deut. 30. and Rom. 10. Auditory . There is no need , go on and read Solomon Eccles's Letter . G. Keith . Before I read the Letter , let me read these Lines , in G. Whitehead his Light and Life , pag. 8. W. B. ( saith he ) tells of looking to Jerusalem , to Jesus Christ , as he was there crucified , or to that blood that was there shed for Justification , Contradiction . That Christ , that restoreth man's loss , is both to be sought and found in Heaven , &c. but in contradiction to both , the Reception of the Spirit the only means , the gift of Christ to us , and his being revealed in us by his Spirit . Here you see G. Whitehead makes it a Contradiction , that we must look to Christ as he died at Jerusalem , and as he is now in Heaven . Judge ye if this be a Contradiction ; but in Contradiction to both , he saith , it is a Contradiction to direct to Christ our Saviour , as he died at Jerusalem ; and that Christ that saveth us , is revealed within us by his Spirit . Now the Letter , which G. Whitehead does own , it is a Letter of Solomon Eccles , it is this : Robert Porter . TAKE heed of belying the Innocent ; for I hear that thou hast reported to a Friend of mine , that I should say , That the Blood of Christ is no more than the Blood of another Man. I never spake it , but do very highly esteem of the Blood of Christ , to be more Excellent , and Living , and Holy , and Precious than is able to be uttered by the Tongues of Men and Angels : I mean the Blood which was offered up in the Eternal Spirit , Heb. 9.14 . But the Blood that was forced out of him by the Soldiers , after he was dead , who before that , bowed his Head to the Father , and gave up the Ghost ; but thou sayest , that was the Blood of the New-Covenant , which was shed after he was dead , which I do deny ; yet I did say , That was no more than the Blood of another Saint . These were my Words , which thou art wresting to thy own Destruction . And for the other Lye that thou chargest me withal , that I should say , That the Blood of Christ should fall to the Ground within a twelfth Month , it is false , and never was spoke by me : But I did say , That the Baptists , and Independants , and Presbyterians , and Pope , are all of one Ground , and none of you understand the Blood of Jesus Christ no more than a brute Beast ; therefore repent , for God will suddenly overthrow your Faith , and your imputative Righteousness too , for the Imputation of Christ's Righteousness which he did at Jerusalem , and without the Gates , the Pope , the Episcopal , the Presbyterian , Independants and Baptists , shall fare all alike , and shall sit down in Sorrow , short of the Eternal Rest : But the true imputative Righteousness of Christ we own ; but it is hid from you all , till the Lord do open an Eye within you . Stranger . Who Printed that Letter ? G. Keith . W. Burnet , the Baptist Preacher . Have you any Testimony of their owning that Letter ? T. Slaughter . I can answer to the Letter . G. Keith . It may be thou art the Man. T. Slaughter . I am not the Man , but I have had a Copy of the Letter . It was writ to one Porter at Whe●stone , and the Letter is true . Auditors . Pray , Sir , where do you live , and what is your Name ? T. Slaughter . My Name is Thomas Slaughter , I live at Darking , I have a Son that is a Tallow Chandler that lives in Bow-Lane , where you may have an Account of me . G. Keith . George Whitehead doth not question the Letter to be true , but defends it , and as much opposeth Justification by the outward or material Blood of Christ , as Solomon Eccles doth . Here is a weighty Passage , George Whitehead says in his Book , Light and Life , which T. Ellwood transcribes and vindicates , T. Ellwood represents G. Whitehead . And this is one of the Books , they say ( in their printed Paper they have sent and read at this Meeting ) I have not answered . And this is G. Whitehead in Effigie . I had charged G. Whitehead for saying , That Christ's material Blood , shed at Jerusalem , was but a Type of the Blood we were justified by . T. Ellwood finds fault with me for this . And you shall see T. Ellwood's Vindication , and how far G. VVhitehead has owned or disowned S. Eccles's Letter . All things under the Law , ( says VV. Burner ) in the Type , was purged with Blood , and this Blood was material Blood and not mystical ; and that Blood that Christ shed in order to the effecting the Salvation of Man , must needs be visible and material Blood. These are VV. Burnet's Words . Now G. VVhitehead says , Baptist . All things under the Law , in the Type was purged with Blood , and this Blood was material Blood , and not mystical , and that Blood that Christ shed , in order to the effecting the Salvation of Man , must needs be material and visible Blood. Answ. Do but mark here what sad Consequence he has drawn , as if one should Reason , that because the Type was material , visible , and not mystical , therefore the Antitype or Substance must needs be material , and not mystical . By this all Mysteries or Divine things are excluded from being either Spiritual , Antitype , or Substance ; whereas it was the Heavenly things themselves , that are in Christ , in which consists the Substance and End of Types and Shadows . But to say , that material Blood was a Type of that which was material , this is to give the Substance no Preheminence above the Type ( especially if neither of them be mystical nor in being ) or like as if one should say , one Type was a Type of another . Whereas both the Heavenly , and more perfect Tabernacle and Altar , with the Heavenly things , are all a Mystery , and Spiritual , the Offering and Living Sacrifices are Spiritual , the Passover Spiritual , the Seed Spiritual , the Bread , the Fruit of the Vine Spiritual , the Oyl , the Flesh , and the Blood , which give Life to the Soul , yea , the Water and Blood , which washeth and sprinkleth the Conscience , are all Spiritual and Mysterious , as the New Covenant it self is , which they belong to , and these things known in . And this is the new and living way , which Christ set open , through the Veil of his Flesh , Heb. 10. Let them receive this who can . Note , By G. Whitehead's Argument , as the New Covenant is Spiritual and inward , and not outward , so the Blood of the New Covenant is inward and not outward ; so the Passover is inward , which is Christ the Mediator , and not outward ; this is a plain denyal of the Man Christ without us to be our Mediator , our Passover , Offering , or his Flesh and Blood without us to be concerned in our Salvation otherwise than as the Type . That Christ's Flesh is called the Veil , is not to be understood like the Typical Veils , Figures , and Shadows , but hath a far greater and profound sense and consideration . But mark , W. Burnet does not express it universally , but in this particular Case : And G. Whitehead extends it to an Universal ; as if all the Types of the Old Testament signified nothing Internally and Spiritually . But VV. Burnet saith no such thing , though he justly contends that the material Blood of the Beasts that were offered , was a Type of the material Blood of Christ that was outwardly shed ; yet many of the Types signified the internal and spiritual Gifts and Graces that true Believers have by Christ . Now here I clinch the matter : G. Whitehead says , But to say material Blood was a Type of that which was material ; this is to give the Substance no preeminence above the Type ( especially if neither of them be mystical , nor in being ) or like as if one should say , one Type was a Type of another . Now the Argument lies here ; If the Sacriffces under the Law were Types of Christ's Blood then that Blood must not be outward Blood , but inward , to wit , the Light and Life in Men ; but this is a false Consequence of G. Whitehead , and sheweth , that he denieth Remission of Sin , and Justification by the Blood of Christ outwardly shed . And this whole Passage of G. Whitehead , his Advocate T. Ellwood doth defend in his Book called Truth Defended , which is one of the two they say I have not answered . Now as to the Letter , we go on to what T. Elwood says . He is so unfair , he will have it , that G. Whitehead owns , that the material B●ood of Christ is that by which we are justified . But here is the Trick , G. Whitehead makes a typical Offering of Christ , and an anti-typical ; the typical was the Offering of Christ at Jerusalem , the anti-typical is the Offering of Christ within . See here then their Answer : It was queried , whether they owned that we are by the Blood of Christ outwardly shed , justified ; or that the Blood that was outwardly shed , did belong to the Sacrifice ? G. Whitehead has since of late answered : Yea , here they have sought to blind all the World ; Christ , as he outwardly suffered was a Sacrifice , but a typical Sacrifice . Therefore the next Question to be put , must be , Whether he was the anti-typical Sacr●fice ? Now see what G. Whitehead hath said to the Letter of Solomon Eccles , to blame or censure it . I can find nothing at all . He does not own that Solomon Eccles's Expression was an Article of their Faith , but does he disown it ? Nay , a man may not own a thing to be an Article of his Faith , and yet not disown it . If G. Whitehead had had the true Faith in Christ crucified , and had the true Value of Christ's Blood , outwardly shed , he would have very severely and sharply blamed and censured Solomon Eccles's Letter as blasphemous , but I find not that he censured it all . He tells you in what Sence he owns it , viz. That Blood had a peculiar Significat●on ; I told him , so had the Blood of Beasts a peculiar Signification , for their Blood signified Remission of Sin , but was no satisfactory Offering for Sin : And if Christ's Blood outwardly shed was a Type , as G. Whitehead affirms it was , then he confirms Solomon Eccles's false Doctrine , and makes it no more than the Blood of the Beasts that were offered . But saith T. Ellwood , He does own that the Blood of Christ is more than the Blood of another Saint ; but what B●ood ? the Blood of Christ within , there is the Trick . Is not this enough to cheat all the World ? They have a double Meaning as (d) Arius had . They say they own the Blood of Christ , and every other thing said of him according to the Scripture ; so said the Arians and Macedonians , when at other times they discovered their Meaning to be quite contrary to Scripture . Quaker . N. M. I offer a Word in Vindication , which is this : I am here an accidental Man , as you are . What I would offer is this . 1. I acknowledge the Favour you give me leave to speak . Next , this little Tumult gives me Occasion to let you know that the principal Reason of the Persons not being here , that were challenged , was that Confusion and Disorder that would be the Consequence . G. Keith . Who makes it ? Quaker . N. M. There are not fifteen of us here , (e) therefore we take care not to be parties to it . The Persons challenged I do respect ; I know their own Ability , I think my self not capable to speak in their behalf . What I wou●d say , is to the Letter . The Letter you are to understand , is the Effect of a Dispute between two Persons . Though this Letter was writ by one that had Conversation with us , yet I think we are not intitled to what is in it . But if G. Whitehead hath writ in Vindication of it , it affects us as a People : And whatever we publish as a People , we are so far affected with it . But this Letter was writ by the Hand of a particular Man , whose Conversation among us I think not fit to answer for . G. Keith . He was an Eminent Preacher among them . Quaker . He says , G. Whitehead has vindicated this Letter ; now I observe G. Whitehead finds fault with the Letter . G. K●ith . Here he makes G. Whitehead the Representative and Metropolitan of the Quakers , saying , what G. W. writes , affects them as a People . I am a Quaker still , though I glory not in any Name , but that I may be accounted a true Christian . But he says , if G. Whitehead has justified the Letter , it is imputable to the Body . What is this , but to make G. Whitehead the Metropo●itan ? And I protest against it . I have so much Charity and Knowledge of many of the Quakers , that I believe there are Thousands will not own that Letter , though G. Whitehead does . He says , if G. Whitehead justifies that Lett●r , the whole Body is understood to justifie it . Now , I see not one Syllable wherein G. Whitehead blames it : And he that does not testifie against a thing , when he has just occasion for it , justifies it . But hear what G. Whitehead saith , pag. 58. Light and Life . Now , to these words , viz. No more than the Blood of another Saint , his intent was , saith G. Whitehead , as to Papists and you , whose minds are carnal , &c. This never was my Quakerism . For my belief all along , was , that Papists , and Baptists , and all , have a Benefit by Christ's Death . Now it is come to this , That the Blood of Christ is no more to Papists and Baptists , than the Blood of another Saint . His next Defence of S. Eccles's Letter is , That it was no more simply as to the matter of Blood. Then they may [ with Reverence be it spoken ] as it was reported some have said , say , it is no more than the Blood of a Thief , simply as to the matter of Blood ; but it may be affirmed , that simply considered , it was more than the Blood of any Saint ; for as it was never defiled with sin , so his Body of Flesh and Blood had a Miraculous Conception above all other Men , though it had the true Nature of our Flesh and Blood , yet it had an Excellency above that of all other Men. But let us consider these words of S. E. which G. W. saith , might satisfie any Spiritual or unbyassed Mind , I do very highly esteem of the Blood of Christ , to be more Excellent , &c. Here is Solomon Eccles's Fallacy , and George Whitehead's Fallacy also . Now you know what Blood they mean , and see what Blood G. Whitehead means ; The Blood is Spiritual and Inward , the other is a Type . It is confessed , saith G. W. Light and Life , pag. 56. That God by his own Blood purchased to himself a Church , Acts. 20.28 . Now the Blood of God ( saith he ) or that Blood that relates to God , must needs be Spiritual , he being a Spirit ; and the Covenant of God is Inward and Spiritual , and so is the Blood of it . So you see he doth not allow the Blood outwardly shed to relate to God , or to be the Blood of the New Covenant , or that God purchased his Church with that Blood outwardly shed on the Cross . Is not this a plain Justification of Solomon Eccles's Letter , That that Blood is no more than that of another Saint ? judge ye , who are Intelligent . Again , He judges none of them guilty of Blasphemy therein , as he saith pag. 58. Light and Life . viz. Neither Solomon Eccles , nor W. Burnet . But wherein does he charge him ? I find not in any thing . I cannot produce and read to you many of my Proofs for want of time , but two or three to every following Head. You have had an Account of them as to Justification . Now it is worth your while to see how these [ pretended ] Infallible Men contradict one another . W. Penn , ( Reason against Railing ) falls in with T. Danson , and Argues like a Christian , though in Contradiction to himself elsewhere , That no Obedience that Man can perform to God , by the help of the Spirit is strictly Meritorious , according to the Law of God. This is good Doctrine , and so is the Reason too , because it is but finite ; and I would make use of the same Argument . But G. Whitehead , in Answering this Argument , Answers T. Danson thus : Whereas T. Danson Argues , That the Obedience and Righteousness , wrought in the Saints by the Spirit , is but finite , and therefore not Meritorious , G. Whitehead denies this , that it is finite , and saith , it is infinite . So that by his Argumen● , our Obedience and Righteousness that God works in us , is equal to God himself . Now I will read the Passage . W. Penn's Reason against Railing , Pag. 82. Rewardableness is a work without which God will not bestow his Favour , and yet not the meritorious Cause , for that there is no proportion betwixt the work that is finite and temporary , and the Reward which is infinite and eternal , in which sense both the Creature obeys the Commands of God , and does not merit , but obtain only ; and God rewards the Creature , and yet so , that he freely gives too . A good Protestant Argument , and good Protestant Doctrine , so far ; but that he contradicts it again , by opposing the necessity of Faith in Christ crucified for Justification , and totally excluding Christ's Satisfaction , in order to Justification and Remission of sin . You see W. Penn says , the Work is finite and temporary , and therefore does not strictly Merit . But hear G. Whitehead , in his Book , called , The Voice of Wisdom against Antichrist , &c. pag. 36. Printed at London , Anno 1659. (f) The Righteousness which God effects in us , is not finite , but infinite ; for Christ is God's Righteousness , and Christ is formed in us , Gal. 4.19 . And so that Righteousness which God works in us by his Spirit , is of the same Kind and Nature with that which worketh it , for the Saints are made partakers of the (g) Divine Nature , 2 Pet. 1.4 . Now , if you think I have read wrong , read it your selves . Quaker . I do not think so , only I think the whole Paragraph should be read . I hope you have all so much Christianity , as rather to hope , that what G. Keith has pretended to be a Proof , that he cannot prove it , than that he can : For it were well , if there were no Party of People that there could be any Proof against . G. Keith . I wish I had no occasion to produce any Proofs of this kind . Quaker . To pick here and there a piece , out of two or three Books , it is impracticable . G. Keith . They should have been here then to have defended it . I will read the whole Paragraph to you . Now I would haste to a Conclusion . I have proved to you , that they have excluded the Blood of Christ , that we are not justified by the Blood outwardly shed . I come to prove that they say , we are not sanctified by that Blood. I shall read to you , G. Whitehead , pag. 49 , 50 , 51. Here is one Proof , if ye think this is not enough , I will bring more . Neither did I ever read , says the Baptist , that it was the Blood or Life of Christ in his People that we are justified by . Now here is G. Whitehead's Answer , Light and Life , pag. 59. The Spirit of Christ ( which is Life ) doth both Quicken , Sanctifie , and Justifie the true Believers , John 6.63 . 1 Cor. 6. And that Blood and Water that 's said to cleanse , is not of another kind , but agrees in one with the Spirit , all which is known within , and the Effects thereof . So you see he takes it away from the outward Blood , and gives it to the inward Blood. Auditors . Go to the next Head. G. Keith . That is but G. Whitehead's Proof , I shall give you W. Penn's Proof . Auditors . Let us hear it . G. Keith . I would be loath to mention this Man , Is . Pennington . However this Question is in his Book , and I charitably think this Passage dropt from him unawares : I wish I could have that ground of Charity to others of them . But Truth ought to be more Precious to me , than any Man. I only mention his Name as to the Subject we are on . Jo. Faldo thinks that he has made Is . Pennington his own . Can outward Blood wash the Conscience ? p. 29. A plain Denial , says Jo. Faldo . Here is Jo. Faldo's Commentary on Is . Pennington's words . Now see how W. Penn explains Is . Pennington's words , pag. 149. Is he so impiously Vnjust , that because we do deny , that outward Blood can be brought into the Conscience , to perform that inward work ( which they themselves dare not , nay , do not hold ) therefore Isaac Pennington denies any Efficacy to be in that outward Offering and Blood towards Justification , as it respects meer Remission of former Sins and Iniquities . So in short , I take it thus : W. Penn Answers , That Is . Pennington's words are to be understood with reference to Sanctification , but not Justification . Says he , Outward Blood cannot be brought into the Conscience to perform that work : But the way that Blood has been brought into my Conscience , is by the application of a living Faith in Christ , whose Blood it was , the Spirit of God working that Faith in me ; and that Blood is not a Physical , but a Moral once of our cleansing . 1 Christ Jesus , by his Obedience and Suffering , procured the Pardon of my Sins , as well as he sealed it by his Blood. And , 2. He procured the Spirit to Sanctifie me . Therefore I agree with all true Christians herein . I find none say , there must be a material application of that Blood , but a Spiritual and Moral ; and we can give Instances that Moral Causes are many times more effectual Causes than Physical are : As the Money wherewithal we buy the Medicine that cures the Body , is not the Physical cause of Health , but a Moral ; and the Money that we buy Bread with , is not the Physical cause of our Nourishment and Refreshment , but a Moral ; and yet it is so great a cause , that without Money , neither Bread nor Medicine can be readily obtained , and not at all without somewhat equivalent . Now I have done with the two first Heads , shall I go on to prove the other two , or shall we adjourn to another day ? Auditors . If half an hour will do , go on . G. Keith . I know not but it will , but that they oft interrupt us with Digressions . The Third Head to be prove , i● , That the Body that dieth , riseth not again . First , from W. Penn's holding the Resurrection immediately after Death , in his Rejoynder , pag. 138. I think this will be enough for W. Penn , if I give no more . T. Hi●ks Argues thus for the Resurrection of the Body ; That if there be no Resurrection of the Body , the Joys of Heaven should else be imperfect . Now here is VV. Penn's Answer to it . I Answer , Is the Joy of the Ancients now in Glory imperfect ? Or are they in Heaven but by halves ? If it be so unequitable , that the Body which hath suffered , should not partake of the Joys Coelestial , is it not in measure unequal , that the Soul should be rewarded so long before the Body ? This Principle brings to the Mortality of the Soul ( held by many Baptists ) or I am mistaken . But why must the Felicity of the Soul depend upon that of the Body ? Is it not to make the Soul a kind of Widow , and so in a state of Mourning and Disconsolateness , to be without its beloved Body ? Which state is but a better sort of Purgatory . G. VVhitehead Argues the same way : If the deceased Saints in Heaven , or their Souls , have not all that they expect to all Eternity , all the Resurrection they look for , then they must be in Purgatory for the time : But if the latter be not , then not the former . But this contradicts many Scriptures , that especially in Acts 26. That Christ should suffer , and should be the first that should rise from the dead . Now , according to this Doctrine of VV. Penn , and G. VVhitehead , Christ's Resurrection was later than that of many Millions . Now , if you will hear a Proof from G. VVhitehead , you may . Auditors . Yes , let us hear it . G. Keith . Here is the place , pag. 353. G. Whitehead 's Christian Quaker . Says T. Danson , The Happiness of the Soul is not perfect without the Body , its dear and beloved Companion , the Soul having a strong desire and inclination to a re-union to the Body , as the Schools not without ground determine . Vide Calv. And here is G. VVhitehead's Answer , pag. 353. Both Calvin , T. Danson , the the Schools , and divers Anabaptists , are mistaken in this very matter , and see not with the Eye of true Faith , either that the Happiness of the Soul is not perfect without the Body , or that the Soul hath a strong desire to a re-union to the Body , while they intend the Terrestrial Elementary Bodies , for this implies the Soul to be in a kind of Purgatory or Disquietness , till the supposed resumption of the Body . You see I hope here is Proof enough , that G. VV. holds , that the deceased Saints look for no Resurrection of the Body . Quaker . Elementary Body , G. VVhitehead saith . Quaker H. Goldney . He reads that word faintly . G. Keith . What other Body could it be ? The Matter is , there is the same Argument of G. VVhitehead , and VV. Penn. A little Philosophy I hope will not offend you ; I hope if they make use of false Philosophy to defend their false Faith , I may make use of true Philosophy to defend the true Faith. And the Objection they make is the same against Christ's Body . Pray , was not Christ's Body Elementary ? Did he not eat and drink ? And was it not the same as we eat and drink ? And if we eat and drink of what are Elementary , then his Body did receive the same Elements , and they were converted into his Body . And G. VVhitehead owns in his later Writings , that Christ's Body that rose , is the same with his Body that suffered ; but his Pride will not suffer him to own his former Error , either in that , or in other things . And seeing VV. Penn thinks it absurd that a Body can be transformed from an Earthly and Animal Body to an Heavenly Body , as he Argueth , Reas . against Rail . p. 134. He makes it not only as gross as Transubstantiation , but worse . But this is his gross Ignorance in true Philosophy , and his false Philosophy destroys his Faith. It is not Transubstantiation , if I say , a Saint's Body is the same at the Resurrection for substance , as it was when it went into the Grave , leaving the Faeces , or drossy part of it behind . But if he say , Christ hath not the same substance of Body that he had on the Earth , this is plain Transubstantiation . For have not many that Understanding , that a gross body of Herbs , or other Substance , can by Chymical Operation be made so Subtil , Volatile , and Spiritual ( without any Transubstantiation , or change of the Substance ) that a Glass can scarce confine it , or hold it . Now , VV. Penn holds , that grossness is so Essential to a Body , that a Body must cease to be a bodily Substance , if it put off Grossness or Carniety , and that Carniety is Essential to a Carnal Body . But see how contrary this is to common Sense and Understanding . There is no Woman that sets a Hen to breed Chickens , but knows the contrary ; you know the Substance of the Egg ( the White and Yolk ) by the force and heat of the Hen sitting on the Egg , is changed into a Chicken (h) . Is here any Transubstantiation ? So that W. Penn and G. Whitehead are guilty of the Doctrine of Transubstantiation , and not we , and abuse the World with false Philosophy . They warn People against G. Keith , and his false Philosophy ; and I appeal to you to Judge , whether they have not abused the People with false and vain Philosophy . Auditors . If you will answer one of these two things , you that are a Friend of W. Penn , do ; you have excommunicated G. Keith , either answer , or justifie it . G. Keith . If they will appoint a Meeting of Friends , to prove me guilty of Error , I will never refuse to meet them ; and here are many Persons of discretion . I thank God , that has given me that humble Heart , that if they bring any Passage out of my Books that is not to be justified , I will own my Error and shortness . Now , if they would do the like , it would be well . But the matter is here , T. Danson says , Our want of Infallibility is no Argument against our Ministry . G. Whitehead says , it is ; they that want Infallibility are not true Ministers . Now , I hope I have proved they want Infallibility , and therefore by their own Doctrine , they are no true Ministers of Christ . Therefore I think it necessary to have the Passage read . G. Whitehead's Voice of Wisdom , pag. 33. Says T. Danson , As for our want of Infallibility , 't is no valid Plea against our Ministry , &c. Now here is the Answer . His falshood here appears plainly , for they that want Infallibility ( saith G.W. ) and have not the Spirit of Christ , they are out of the Truth , and are fallible , and their Ministry is not of the Spirit , seeing they speak not from the Spirit , but from their own Hearts , which are deceitful , when they want Infallibility . Quaker , N. Marks . I do make my further Appeal to you , and if I am either impertinent or defective , I beg your Excuse . G. Kieth . Then thou art not Infallible . Quaker . You may be ashamed to mention that . (i) Quaker N. Marks . What I have to offer , I submit to you . The Person that has denoted me to be W. Penn's Friend , has hit right ; and I own I am not capable to represent him . And as you are Professors of Christianity , I hope you will not conclude that Philosophy or Logick are any Essentials to Christianity . G. Keith . Who says it is ? But is it not sad , that their false Philosophy should destroy their Faith , and deceive so many People , and destroy their Faith ? Quaker N. Marks . I hope you will observe too , that the Method taken to make the Proofs , has been principally by the Rules of Philosophy and Logick . Next , I beg the Charity of you to consider , how much it is the Right of every Man to give his own Interpretation of all he says and writes . Therefore I hope you will not believe all you hear , having the Illustrations of an Antagonist . Next , I would Apologize for the Persons , they are not here ; it may be you are not all of you capable of knowing the Reason of things . G. Keith has had his Conversation among us many Years , between Twenty and Thirty Years . G. Keith . Between Thirty and Forty Years . Quaker N. Marks . Now for as much as these Writings were then extant long ago , and he was then intirely passive , still , and quiet , under all ; these Objections he now makes , I hope , as we know , so you will believe , it does not arise altogether from the matter of Fact : For I do not think this a good way of proving , to take a bit here and a bit there . Next I say , I hope you will reasonably conclude , that we who knew the Circumstances of his Life and his Temper , knew his Conversation has been such that we could not own him . He stands not charg'd with us on the Account of his Principles . I do not know but you will find , when you have an Answer to what he has offered , that those he charges and paraphrases on , will agree with him in Principles ; nor have we any thing against his Conversation among Men in the World. It was his Discontents with particular Persons , because he was a little troublesome petulant Man and we could not pacifie him ; and it was for that Reason chiefly that we did disown him . G. Keith . A little petulant Man. Quaker . I would have you note , I do not pretend to personate any of the Persons challenged . Auditors . What is this Discourse for , then ? They are ashamed to come . Quaker . I am coming to give you a further Reason why they do not meet him . We have had several Meetings with him before he was put from us . And the Reasons why they did not think fit to meet him now , you have heard , the Paper gives you an Account of it . Now since he is disowned by us , and also by them where he lives , we do not think our selves obliged to submit to such a peremptory Challenge . G. Keith . I suppose you cannot think I can answer to every particular because my Memory does not serve me . He charges me to take a bit here and a bit there out of their Books , I have quoted full Periods at length , as all Authors do , the Quakers when they refute Books of Adversaries , do not use to recite the whole Author they write against . Stranger . About what you say as to Philosphy , Dr. Sherlock says , the Salvation of the Soul Depends not on such niceties ; but for you to charge G. Keith as an Apostate , is one of the greatest Charges under Heaven ; and now for you to say that he differs not from you in Principles , is to clear him from that Charge . Upon which the People made some Shout . G. Keith . Pray be quiet , and regard the Honour of your Nation . Let me put you in mind of one very great falshood . He says — Here one Wyat , or Wait a Quaker interrupted G. K. as they did oft , on purpose to divert him from his matter . Quaker Wait. There is an Apostacy from the Spirit of Christianity , as well as from the Principles : Friends have excommunicated him , not for his Principles , but for going from the Spirit of Meekness , Charity , &c. G. Keith . The Tree is known by the Fruits . I was like a Lamb among I know not what , where there were Two or Three Hundred . I had scarce One that sympathized with me , at their Yearly Meeting , when clandestinely with their Doors shut , suffering none that were my Friends , to be present , they passed false Judgment against me , without any Trial : A Notorious Falshood he chargeth against me , and nothing else : only he calls me a little petulant man ; and he is not a Story above my height . He says , I am — Quaker . I observe a Contradiction in G. Keith ; he said , he was not disowned by half the Yearly Meeting ; and now he says by all . G. Keith . Let me answer that . I say , Divers in the Meeting were favourable — but W. P. and G. W. over-ruled them , and influenced them against me with Prejudice ; and some they over-awed and frighted . There was a Person that came to me , and told me , he would rather suffer his Life to be taken from him , or his Right Hand to be cut off before he would sign a sentence against me . And some others that were not free to consent to them , did purposely absent and this I told them in their yearly Meeting ; that there was such a person that had so spoke to me that day , they asked me who it was , I told them , I desired to be excused , in not telling his Name , that was not convenient . After I was gone , they called over the Roll one by one ; and the poor man seeing it coming to him , says , You need go no further , I am the Man ; now what is this , but to set up something like the Spanish Inquisition ? And there is one ( viz. T. E. ) hath applyed that passage in Scripture , Master , is it I ? but the question there was , Is it thou ? And tho I had cause to think that divers then present did not in Conscience consent to their false Judgment , but thought it too severe , as some has since acknowledged , yet I did not know , as to the last Meeting , that of all them that were present , that I had one that Sympathized with me ; they were all silent , and were-over awed by G. Whitehead and W. Penn's Party . And this poor man , above-mentioned , has come to me since , and disowned that false Judgment , and declared to me before two Witnesses , he did not joyn with them in it . He says I am disowned by them , where I live , I suppose he means the (a) Scots , do I Live among them ? this is a notorious falshood . Stranger . All this is very impertinent to the business in hand . G. Keith . I happened to drop an Expression in Pensilvania , finding the same Errors there I have now mentioned in their Books here , that no Protestant Society would suffer such Errors as these , no not the Church of Rome it self ; my words were , that no Protestant Society would Tolerate them . They began with me . There was an universal neglect among them of Preaching Christ Crucified , and concerning Faith in him ; Preaching only the Light within , and Christ within . Whereupon , a little while after , I began to Preach this ; and they stood up against me , and charged me with new Doctrine ; and one (a) appealed to the Monthly Meeting , whether they ever heard of such Doctrine Preached in the Quakers Meetings , directing them to Faith in Christ without us : I answered , The more shame , and it was now , full time to begin , if it was never Preached in the Quakers Meetings before . But that to witness against Error , and sharply to reprove it , is no Argument of Apostazy . I have most effectual Proofs from the Quakers themselves , Ed. Burrough's says , It is no breach of the Peace to witness against Error , Truths Princip . G. Fox says , He was moved by the Lord to testifie against False Teachers , that deceive the People with false Doctrine . Now if they be guilty of these things , I say I am not to be blamed to withstand their false Doctrine . They say I began first to Print , which is true ; but they sent out their defaming manuscripts against me to England , Barbadoes , Maryland , before I Printed a line against them . What is the last Remedy against oppression ? Why , Printing . Therefore I began . G. Fox . p. 15. Some of the Principles of the (b) Elect People of God , called Quakers . I hope this one Testimony of G. Fox will clear me , that I am not guilty of the breach of the Peace in the Church for opposing their Doctrines . Some Principles of the Elect People of God , signed by G. Fox . Says G. Fox , Moved of the Lord , written from the Spirit of the Lord , for the cleansing of the Land of all false Teachers , Seducers and Deceivers and witches , who beguile the People , and Inchanters and Diviners , and Forgerers and Hirelings , and which is for the good of the People . Now was this man of a Turbulent Spirit ? What work did G. Fox and G. Whitehead make ? What breach upon breach did they make on all other Professions whereof they had been formerly , as Church of England , Presbyterian , Baptists ? Do not mistake me , I Reverence Divine Providence that I became a Quaker . But if I had known they had had such Errors among them , I would as soon have put my Head in the fire , as have owned such among them : But I am of the same Faith as I have been above this thirty years . Quaker . It has been here asserted , that he has been a Quaker above thirty years , and he has Vindicated their Doctrine ; he is a Studious man , and our Books have been publick always ; now for him to come now and call over all Books , that he has , by not opposing , consented to , it looks as if he had Apostatized from what he formerly held . Auditor . Did he ever write against these Principles he now holds ? Quaker . He has constantly Vindicated our Principles . G. Keith . Whereas they say I have not taken notice of their Errors , I say I can appeal to W. Penn and G. Whitehead , that in the year 1678. three Ministers of London rose up against me , and I opposed their Errors at that very time . Auditor . What Ministers were they ? G. Keith . They were Quakers . They accused me of three Principles in my Book , called , The way cast up . The first was , That Christs body rose out of the Grave . They said it never did . 2. That I said It was Lawful to Pray to Jesus Christ Crucified . They denied it , and dared me to give an Instance of one English Quaker that I ever heard Pray to Christ . Whereupon W. Penn said , I am an English-man , and a Quaker , and I own I have oft Prayed to Christ Jesus , even him that was Crucified . And they answered , He is not an Antient Friend of the Ministery ; and G. Whitehead , a man Antient in the Ministery , told them ( there were forty or fifty present ) It is neither what W. Penn , nor what G. Keith says , but let Scripture decide it ; and he took the Bible , and oponed it , and Read , 1 Cor. 1.2 To all that call upon the Lord Jesus Christ , both their Lord and Ours . Their answer was Paul was dark and ignorant , as G. Keith is ; For our part we know better (c) Quaker . Will you say this , and not mention their Names . G. Keith . I will not do it , it is not convenient ; there is one of them a Citizen of very good repute , and therefore it will be better to conceal his Name . Auditor . Go on to the last head . Quaker . H. Goldney , you ought to name his name particularly , if thou dost not , thou art an Impostor . Auditor . He has done enough . G. Keith . I think it not convenient , we must use a little Policy as well as you . Jo. Delawall Published a Manuscript against me , wherein he charges me with Heresy , for saying , The Light within was not sufficient without something else , and that something else was Christ without us . Now they say there is no diference between them and me . I will cite a passage or two out of a Manuscript from Pensilvania , it is a thing that will satisfy your Consciences as much as any thing . I brought the Manuscripts , they were read at the yearly Meeting at London , 1694. and something was objected to the hand ; and it was asked at Samuel Jennings , my Adversary , whether it was the hand of that man , and he said , he believed it was ; and you will find it is matter of Doctrine at the bottom , for which they have Excommunicated me , however they would cloak it : Let them retract their Errors , and I will forgive them my Excommunication . See the Book called , Light and Life , pag. 41. See what is here said by G. Whitehead , That there is not an outward coming of Christ to Judg the Quick and Dead . What I prove from G. Whitehead , is proved from W. Penn ; for W. Penn has Authorized his Book , therefore it is the proof of them both . Here is the place . Moreover Christ said , The Son of Man shall come in the Glory of his Father with his Angels , &c. Matt. 16.27 , 28. Luke 9.26 , 27 Now what is that Glory of the Father , in which his coming is , is it visible to the Carnal Eye ? And when was that coming to be ? Is it now to be looked for outwardly ? But farther we do acknowledg the several comings of Christ , according to the Scriptures , both that in the Flesh , and that in the Spirit , which is manifest in several degrees as there is a growing from Glory to Glory . But three comings of Christ , not only that in the Flesh at Jerusalem and that in the Spirit , but also another coming in the Flesh , yet to be expected ; we do not read of , but a second coming without sin unto Salvation , which in the Apostles days was looked for . And as concerning that noted place , 1 Thes . 4.17 . brougt by W. B. to prove Christs coming without us to judgment G. W. denyeth it to be meant of his Personal coming , and useth a Sophism to contradict it , and wrest it , to his inward coming : whereas all the stress of his Sophism lies in that , We , We , that remain ; but the true Sense of these words is , those Saints , those Believers , that shall be living at that day , shall not prevent them that dyed in Christ before . It is an enallage personae frequent in Scripture , putting we for they , live that or James , therewith bless we God and Curse men . Now all these proofs he has Allegorized to Christ within , he has allegorized away his Birth , his Death , Resurrection , and Ascension , and coming to Judgment ; and so we have nothing from Scripture to prove Christ's Death to be of any benefit to us , and we have no Argument to prove he came in the Flesh : And so all the proofs against Jews and Philosophers he has Allegorized away . Thus you have had a proof from G. Whitehead and W. Penn. Now if you will adjourn the Meeting to some other time , or continue it a while longer , I am content . And I hope I have proved that I am not Petulant , and that I have had just cause to accuse them of these Errors . I was presented by a Grand jury at Philadelgpia ; and the Presentment would have been Prosecuted , if the Government had not been changed , and I had been accused for endeavouring to alter the Government , which is Capital by their Law ; and they would have found me guilty of Death , had they not been turned out of the Government , tho I was innocent : And when I objected against the Jury , they would not suffer one of the Jury to be cast . Now it I had been guilty of any Trespass and , Offence against K. William and Q. Mary , ( the King is alive , and God bless him ) do you think that Governour Fletcher , ( put into the Government by King William and Queen Mary ) that was the Governor there , if he had found me guilty of High Treason , he would have passed me ; but he ordered them to let fall the Indictment . (a) Then the Company desired G. Keith to proceed , if he had any more proofs against G. Whitehead . G. Keith . Yes , I have . Says G. Whitehead to R. Gordon , Dost thou look for Christ's coming again to appear outwardly in a bodily Existence ? If thou dost thou mayest look until thy Eyes drop out before thou wilt see such an Appearance of him . Now see how G. Whitehead has excused this , * he says , He did not mean it of Christ's coming to Judgment ; but he meant it thus , because R. Gordon would needs have it , that Salvation was delayed till Christ's outward coming . I am apt to think he abuses R. Gordon ( not that I would vindicate R. Gordon in every thing , for I think he did overcharge the Quakers in some things at that time , but now I do not accuse or acquit him . ) But I say , he says , he only opposed that false Notion of R. Gordon , as if the Saints remained under their Pollution till the Resurrection from the Dead . Can you think so ? He was a Protestant , and no Protestant will say any such thing . We say , we are saved by hope . I say , in a Scripture sense we may expect that great Salvation then even from all charge of Sin , tho not from any stain of Sin. Not that the sense of Pardon is not made manifest before that day ; but that in that day , all that have Repented and Believed , he will clear them , before God. Angels and Men. The Devil will be ready to accuse them in that day , but Christ will then clear them . It will be a great solemn Assize , and there will be a solemn Acquitment to all that have sincere Repented of their sins , and believed in the Lord Jesus Christ . Quaker . Let the passage be read out . G. Keith . If we had not had these oppositions , we might have saved an Hour . I will read the passage . Dost thou look for Christ , as the Son of Mary to appear outwardly in a bodily Existence to save thee , according to thy words p. 30. If thou doest , thou mayest look until thy Eyes drop out , befor thou will see such an appearance of him . Ye see these are plain and express words agianst Christ's outward coming . The Scripture saith we are saved by hope , and hope that is seen is not hope , our great Salvation in the full accomplishment of it , is at the Resurrection and Christs last coming , then will be the great Discharge and Acquitment , according to 2 Tim. 1.18 . and 2 Tim. 4.16 . The Lord grant that we may find mercy in that day , and that our sins may not be laid to our charge . And Acts 3.19 . it is said , Repent , and be Converted , that your sins may be blotted out , when the times of refreshment shall come , &c. The word is very well Translated , when the times of Reanimation shall come , the Greek is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quaker . I desire to be heard a word . G. Keith . I have not done yet . I beg of you , I shall be but short . I had said I had upward of six Manuscripts . What says T. Elwood ( in his way of quibling ) six and an half ? All these Manuscripts were read at the Meeting two years ago , and for the Censure they gave of them ; I said I thought they had ( tho I confess I judg very mincingly ) censured these unsound expressions , Yet Tho. Elwood tells me that I am guilty of Forgery , that I said the Yearly Meeting said any thing like it . Here is the Paper of the Yearly Meeting , this Paper shews whom it came from ; does it find no fault with these Expressions in these Pensilvanian Papers . Here is seven or eight , I will read a few lines . I have brought an Original here , it is somewhat worn , but it may be read well enough ; I am glad that my Neighbour has such Charity for me , that he thinks I will not read wrong ; I can read every word of it , tho it be somewhat worn . I shall forfeit the Name of an honest man , it I read one word different from the Original . The words in John Humphrey's first Letter . Who is he that dares to make a Distinction between Christ's Body and his Spirit , and to put asunder what God hath joyned together ? Is not this to divide Christ to use that Terms , viz. Christ within , and Christ without ? when he himself , in that very Body that suffered , said , he that eateth my Flesh , and drinketh my Blood , dwelleth in me , and I in him , and in that day we shall know that it is the very same that liveth in us , that hath died for us , which before we could not come to know , altho any should tell us of it ; for Christ in us , is the hope of Glory , and they that draw , us to look for Christ without , we are not to go forth after them , to divide Christ's Body from his Spirit . I perceive by G. Keith's Ten Articles of Faith , that they relish too much of Carnality , a Carnal Body of Christ in Heaven , a Carnal Election and Reprobation , a Carnal Justification and Adoption , a Carnal Day of Judgment and Resurrection , beyond the Grave . I am grieved to hear some say , they did expect to be Justified by that Blood that was shed at Jerusalem . Is 't not to be carnally minded . I have not read the whole Letter , but an intire Paragraph of it . So farewel Christ without . You divide Christ , if you mention Christ without . Now mark , these Ten Articles of mine , that he calls Carnal , they are short , will you hear them ? They are in Print . My Adversaries sent them over from America to England , and that before I came to England , as an Inditement against me ; Frances Bugg met with them , and Printed them ; my Adversaries here sent them about as a great Crime against me . Some of the Principles of G. Keith and his Friends . 1. That Bodily Sickness and Death came in by the Fall. 2. That Christ has now in Heaven a Soul and a Body , that is not the Godhead , but the Temple of it , and most gloriously united therewith . 3. That Christ's Body that was Crucified and Buried without us , rose again without us ; and is now in Heaven without us 4. That the Man Christ Jesus will come again in that Body without us , to judg the Quick and the Dead . 5. That there shall be a general day of Judgment , that all the deceased Saints are in expectation of . 6. That we get not the Resurrection of the Body , either in this mortal Life , or immediately after Death . 7. That Faith in the Man Christ without us , as he Died for us , rose again , and is gone into Heaven , wrought in us by thy Spirit of Christ , is universally necessary to make Men true Christians , and Children of God , born of the Free Woman , who have the Spirit of Adoption , crying , Abba Father . 8. That Christ's Obedience and Righteousness , which he performed in , himself , without us , is imputed to us by Faith for the Remission of Sins . 9. That Christ is not only God's Elect , but all that shall be saved from the beginning to the end of the World , are God's Elect , being chosen in him ( not only before they Believe and Repent , but ) before the Foundation of the World. 10. That all and every one of the Members of the Church of Christ ( who are at age can speak ) ought to confess with their Mouths , in the hearing of some of their fellow Members , the Fundamental Principles of their Christian Faith , before they can be owned to be Members of the Church , that by the same , as well as by a good Life and Conversation , it may be known who are qualified to be Members of our Church , which is a boundary Term and Bond of our Union , the Spirit being the Principal , which may be easily done by Answering to some plain Questions . G. Keith his Ten Articles read all condemned to be Carnal by the Pensilvania Letter of J. H. a Preacher among the Quakers there , these Ten Articles were read at the Yearly Meeting at London , 1694. and the Letter that Condemned them , also read at the said Yearly Meeting , and that Letter Justified by Th. Elwood , the Patron and Advocate for that Yearly Meeting ; and therefore we ought , if we give Credit to Th. Elwood , to conclude that the Yearly Meeting at London , 1694. hath concluded all these Ten Articles to be Carnal , which yet express the Common Faith of all Christendom . The Second Letter Read. The Words of John Humphery's Second Letter . I craved no favour to my Paper from thee , nor them , but that word ( only ) which was the omission of my Pen , and never intended to be put under a Bushel , if occasion did require . But however let Deceit and Malice have its full force and scope upon it , and that word ( only ) taken off the conclusion of my Paper , which that saying of our Saviour himself , when he Expounded his meaning unto them ( who in these days had offended at his own words ) will clear me of your Aspersion , John 6.63 . It is the Spirit that Quickneth the Flesh profiteth nothing , so he himself ascribed the Work of man's Salvation , and Sanctification , not to the Flesh that Suffered , but to the Spirit that Quickned ; not to the Blood that was Shed at Jerusalem , but unto the Flesh and Blood that is Spiritual , which the Saints was to feed upon , and their Robes was made white by ▪ and it doth appear , that these that are otherwise minded , do not rightly discern the Lord's Body . Some of his own Fraternity perswaded him to put in the word , only , and that would excuse the matter ; he puts in the word , only , and he thinks it was against his Conscience , and so bids put it out again . Quaker . Whether do ye own sanctification to the blood outwardly shed , or to the Spirit inwardly given . G. Keith . I say to both , to the blood of Christ that was outwardly shed at Jerusalem , and to the Spirit of Christ inwardly given , to believers . Now they say that I have belied them , they never knew any that said they were not sanctified by that blood . You see what proofs I have brought , and therefore I must be an Apostate for accusing them of errours . Who would have thought , but that the yearly Meeting , if they had any regard to the honour of Christ's blood , would have shown greater zeal against these Men , than to excommunicate me , for opposing their vile errors in Pensilvania , and for rendring that precious blood shed for us as an unprofitable thing , so trampling it under foot : But ye see , they have little at all censured them , and if you will believe their Patron , ( as ye have cause , they owning his Books ) nothing at all . Th. Ellwood affirms , I am guilty of Forgery , for saying that the yearly Meeting passed any reproof on those passages , and whereas I was accused for saying , the light within was not sufficient to salvation without something else . I have a Letter from B. Chambers , one of the principal Evidences , that were against me , he owns that I mean , by that , something else , not humane Learning , not the Letter of the Scripture , not outward preaching , but I mean only the Man Christ Jesus , and his death and sufferings and resurrection , &c. Now here is a new book of Caleb Pusey come out , he calls it a modest account of the difference in Principles between G. Keith and his Adversaries ; and he would father it on me , tho it was not in my thoughts , that Jesus of Nazareth cannot be something else than the light within . I tell you , he would father it on me , because I say there is but one only Christ . Now I say , Christ without does not admit of another Christ within , and Christ within does not admit of another Christ without us . But Christ without us admits of something else within us , and that is his Spirit and Grace : And Christ within us , admits of something else without , and that is his man-hood . This is not another Christ , than what the Scripture speaks of ; but the Light within is one thing , the body of Christ is another thing . Now they of Pensilvania and Th. Elwood give out that I differ from them in Doctrine , these men say I do not : What Confusion is here among them that say they are in Unity ? I say the Light within is not sufficient , without the Light without , Christ without us , yet the Sufficiency of the Light and Grace of God within , in a true sense , I deny not , but own . And whereas they say the most of my Proofs I have brought , have been from Philosophy ; but it has been only , that I may , by true Philosophy , overthrow their false Phylosophy , which destroys their Faith. I need not bring Scripture to prove these Points , because they now profess to own them ; but the thing is , the Honour of Infallibility , and that they have accused G. Keith ; that G. Keith has not charged them truly . And here are the two things , their own infallibility , and that I have unjustly accused them . Now whether I have or no , see by the Articles : But if they grant or yeild , that they have any Errors in any of their Books , or unsound passages , that they need retract , and correct , then they are found the false Accusers against G. Keith , and G. Keith's found Innocent . But this will be hard for them to own ; First , That they have Erred : And Secondly , That they have falsely accused G. Keith , for saying they did Err. I have here a Testimony from W. Penn , to prove that Bodily Death did not come in by Man's Sin ; and then it followeth that the Resurrection of the Body doth not come by Christ's Resurrection . W. Penn's words are , in Answer to Muggleton and Reeve , p. 55. If the Flesh of Beasts is capable of Dying , rotting , and going to dust , who never sinned , why should not Man have Dyed , and gone to dust , though he had never sinned . You see this is almost expresly in terms . And whereas J. H. calleth one of my Articles , a Carnal Reprobation . There is nothing about Reprobation in my Articles , and the word Carnal is not in-any of the Ten. Auditor . Now let him that Answers for W. Penn and Geo. Whitehead tell us what he says to them Articles . But they said nothing to them good or bad , rare Defendents ! G. Keith . I happened to charge W. Penn with self contradiction , will you hear that proved ? It was in my Printed Paper . G. Keith has contradicted himself . How ? Not as to Principles or Practices , but as to his Opinion of W. Penn and G. Whitehead , but I distinguish betwixt G. Whitehead and VV. Penn Orthodox , and G. VVhitehead and VV. Penn Hetrodox , so far as I quoted them , as Orthodox , I stand to these quotations ; but when in other Books and places they have contradicted them , they are accountable for their Contradictions , and not I. So not the G. VVhitehead Hetrodox , and guilty of these vile Errors I have commended , but the G. VVhitehead Orthodox , and the like of W. Penn. Now I beg your Patience for one or two Quotations more , before I have done . It is out of Tho. Elwood , to shew you that Tho. Elwood charges me with forgery , because I said the Yearly Meeting did censure some of these unsound Papers . Here is the passage , it is but short , p. 84. T. Ellwoods further Discovery . Here ye see Friends ( saith T. Elwood ) that that Paper of the Yearly Meeting is so far from owning them of the other side , as he calls them , that is the Friends in America , to be guilty of unsound and Erronious Doctrines ( which G. K. here Expresly saith , it doth ) that it doth not undertake to determine , whether the Offence ( said to be given by some persons ) was throuhg Erronious Doctrines , and unsound Expressions , or through weakness , frowardness , want of VVisdom , and right understanding . And yet this man hath the confidence and falseness ( meaning G. K. ) to say positively , that paper doth own them guilty of holding unsound and erronious Doctrines . This was my Charity to them , that I thought they censured them , in some part or degree at least . Now these are their words in their Yearly Meeting Paper , 1694. London , from which I gathered , that they censured the words of those in Pensilvania : And although it appears that some few Persons have given offence , either through Erronious Doctrines , unsound Expressions , or weakness , forwardness , want of Wisdom , and right understanding , I construed , or to be equivalent to and , as sometimes it is : Now see if I was not more charitable to the Yearly Meeting , than he is to them . Here you see that that Paper of the Yearly Meeting , is so far from owning them guilty of unsound Doctrines , which G. Keith says it does &c. By all which it is plain , that not only Th. Elwood , but all that approve his Books , approve and justify all these Vile Errors , I have proved them in Pensilvania , guilty of , and if he may be credited , the Yearly Meeting at London , 1694. is equally guilty with them . Quaker . This is only thy different apprehension . G. Keith . He says the Yearly Meeting has not found fault with any of these Expressions . Now let me read one Passage more , it is but about six Lines , and I have done with the Printed quotations at present . pag. 99. He blames me for comparing the Books of Friends , to the Books of the Greek and Latin Fathers , p. 99. For further Discovery . In comparing ( says Tho. Ellwood ) the Books of Friends to the Books of them called the Greek and Latin Fathers , he has not done as a Friend and Brother , but as an Enemy , in supposing Friends Books to have been written by no better guidance nor clearer sight than theirs who lived and writ in those dark times . You see how modest they are here . Auditors . They gave a shout , signifying their dislike , that the Quakers Books should be preferred so far to the Greek and Latin Fathers , next to the days of the Apostles . Quaker , N. M. It is very well that the whole Paragraph be read , that it may give the more satisfaction to the Auditory : which was accordingly done . T. Ellwood saith , He ( viz. G. K. ) turns off , and says , I reflect not only on him , but on the late Christian Teachers and Writers , who have corrected the Errors and unsound Expressions contain'd in the Books of them called the Greek and Latin Fathers . Now hear what he further says , In comparing the Books of Friends to the Books of them called Greek and Latin Fathers , ut supra . Quaker , J. Waite . I have made few Observations on the whole , one or two particular , the other are general . The first is , that he charges G. Whitehead and W. Penn to destroy the Object of Faith. Now , when he speaks of some Doctrines , that were preached by him in 1678 , and that he was reproved for saying it was lawful to pray to Jesus Christ , he has vindicated W. Penn as to this Point , who said he did so . — Also he has vindicated G. Whitehead , saying that — He directed not to what either of them could say , but what Scripture says , and he cites them a clear passage , that was then believed by him , and , I believed by all Quakers . The other particular Observation I did note , is , that the Quakers have not used recite the whole Author they write against ; and I appeal to you , whether G. Keith , in the opposition he has made , has ever repeated a whole Author . These are my particular Observations . The general is , that what has been casually dropt , and I believe there are none concerned on this occasion , but ( I say ) they may sometimes be apt to drop some Expressions , that they will not stand by . But to urge these against the whole Party , is too hard , and is very * uncharitable ; and therefore , I hope , you will not conclude the whole body concerned in it . And G. Keith hath been conversant among us eight and twenty years , or more , and has preached the Doctrines owned by us , and writ many Books that related to fundamental Articles of Faith ; I believe him that they were owned by the People he was joyned with . And at the yearly meeting , the charge against him , and his expulsion , was not matter of Doctrine , but Practice , which was turbulent : And therefore he has apostatized from what he was before , from the meekness and integrity that is agreeable to the Doctrine of Christianity . Stranger . G. Keith . I see you are almost spent , I will answer for you . He says , it was the whole body that was against you ; it was the worse , that the Excommunication should be from the whole yearly Meeting , without mentioning any thing in particular . For a man to apostatize , is to apostatize from the whole Faith ; but for a man to differ with respect to particular things , this is not Apostasie . G. Keith . The words of the Excommunication run thus " I am a man of no Christian " Spirit , I have dismember'd myself from the Church of Christ . If they had said from this particular Society , it might have passed ; but they say , from the Church of Christ . And why ? Because there is no Church of Christ on Earth , but the Quakers ; and no Representative of them , but the Yearly Meeting in Gracechurch-street . You see how weak that man's Objections are . The Auditory shouted . Quaker , H. Goldney . This man asserts a Lye , and then the People are taken with it , as if it were a Truth G. Keith . If I have spoken amiss , I am willing to be brought to a tryal . He says I have answer'd many Books , wherein I have not recited all the Books I have answer'd . It is true , and I blame not them for not doing so . But they say , I only take bits and scraps here and there . I say , what cause have I to recite G. Whitehead and W. Penn's whole Books to you , when they have not done so ? I think it sufficient to give an account of their sense from full Periods and Paragraphs . He says I have already cleared George Whitehead and William Penn , from that charge that they have not destroyed the Object of Faith. And I say I have proved that they have destroyed the Object of Faith ; if they have at other times Owned it , let them disown and retract their Errors ; I am not to account for their Contradictions . They have Contradicted themselves ; they have disowned the Object of Faith ; and if I have charged them with it , this is no Contradiction in me , but in them . Quaker . H. Goldney made an interruption , while G. K. was speaking , as he oft did , and gave great offence to the Auditory with his impertinencies and reflections , calling G. K. Lyer , Impostor , Apostate . G. Keith . The reading of this Paper , if ye please , shall conclude this Meeting . After T. Ellwood came out with his further discovery , I made my Complaint to the Monthly Meeting at Bull and Mouth , against the Forgeries and false Accusations that his Book was filled with , and I begged of them , that they would hear my Charge against him ; but they would not suffer me , they said I might print , as T. Ellwood did ; but I said I could not , they have a Stock , I have not . Whereupon I went to some of the Church-Party that favour'd me , and told them , if I could not get a meeting to hear me , my design was to give forth a printed Advertisement of a Meeting to clear myself of these things , and they might be present if they would . Some of their Party said to me , George , do not they , or some of them would give me a meeting . Accordingly they gave me a meeting . They took notice of some of Ellwood's Forgeries and Abuses ; some of them have , I hope , that Courage , that I believe they would not be offended nor afraid if I named them : They have said in their Paper , T. Ellwood has done me wrong . Quaker , H. Goldney . Let us know their names , who they are . G. Keith . We must use some little Policy , as well as ye . Some of them are eminent among you . Here is a Copy of a Paper containing an account of the matter . There were , I think , nine or ten of them , H. Goldney , if I should name them , would not deny them to be his Brethren . Quaker , H. Goldney . I dare thee to name their names , or else thou art a Lyar , an Impostor , a Cheat ; I dare say it is a Cheat. And turning to G. K. he said , O thou Lyer , thou contentious Creature ! G. Keith . See this little man's passion now , what is he but a Creature , and a contentious Creature ? I contend for Truth , he and they against it . I will not name them without their consent ; only bid this angry man , Henry Goldney , be silent , and I will read their Paper , containing their Censure against T. Ellwood in divers * particulars . The true Copy of a Paper containing a Censure and Judgment of a Meeting of Friends , ( owned by Tho. Ellwood's Brethren , to be in Vnity with them , and generally in good Repute among them ) held at London the 12th Month , 1694 , in divers weighty particulars . IN Thomas Ellwood 's Book , entituled , A further Discovery , &c. pag. 31 Thomas Ellwood blames G. K. for mistating the Controversie , and cunningly sliding in the word Within , when he knew it was not in the words charged , nor in the words proved . A true Copy of the three Judgments , p. 6. are these words : All which are something else than the People called Quakers understand by the Light , to wit , the light in every man's Conscience , which G. K. alledgeth , is Proof that G. K. intended the Light within . In Benjamin Chambers Letter , dated Philadelphia the 24 th of the fourth Month , 1693. one of the four credible Evidences against G. K. are these words following . The substance of what Tho. F●tzw●ters had said , to wit , that according to his own Apprehension of thee , thou didst not believe the Light of Christ within Man is sufficient for Salvation without something else : To which words thee didst then in the audience of the Meeting forthwith reply , No more I do not , without something else In John Delaval 's Letter , dated the 24th of the 10th Month , 1692. are these words , cited out of G. W. 's Book : That the Light which is sufficient to convince of Sin , and leads out of it , is sufficient to guide unto Salvation , but such is the Light of Christ in every man. John Humphry's Two Letters read , and both to the same purpose . T. E. Further Discovery , &c. pag. 101. are these words : And this makes a Verbal Confession ; yea , a bare Verbal Confession , sufficient to yoke them , as he phrases it , together in Church-Fellowship . Reasons and Causes of the Separation , pag. 22. ad finem ; Tho. Elwood leaves this out , viz. Touching these necessary and fundamental Principles of Christian Doctrine , as well as that their Conversation is such as becomes the Gospel of our Lord Jesus Christ . Pag. 36. That the Church of Christ is the multitude of sincere Believers in Christ , who ought to manifest their Faith to one another , by the living confession of the Mouth , flowing from the living Faith in the Heart , accompanied with the seal and confirmation of a Holy and Christian life and conversation . Pag. 103. Tho. Ellwood accuseth G. K. for giving of false Quotation , or forging Quotation out of Robert Barkly's Book . G. K's Quotation compared with Robert Barkly's agrees , as quoted ; Reasons and Causes , &c. pag. 16. for Substance of Doctrine , pag. 24 , 25 , 26. in express words , pag. 106. T. E. admits of Substance . Further Discovery , p. 19. Tho. Ellwood accuseth G. K. that he blames Friends that they were gone too much from the outward to the inward . But G. K. p. 20. which Tho. Ellwood brings for Proof , saith , That he blames some persons for not rightly and fully preaching Christ without ; so that Tho. Ellwood's consequences seems not fair , but strain'd . Pag. 22. Tho. Ellwood accuseth George Keith of a Fallacy , in declaring , he refused not to go forth at the Yearly Meeting : which Fallacy alledged , was , That G. K. should refuse to go out some one day of the yearly meeting : but that not appearing to us by any Quotation , the supposed Fallacy appears not . And further ; whereas Tho. Elwood alledges , tha● he was led into this Mistake by G. K's obscure way of writing ; for altho' in pag. 14. nor 18. of the Book Reasons and Causes , as Tho. Ellwood unduly argueth * , yet in pag. 3. Plea of the Innocent , quoted by himself , pag 19 of his first Book called an Epistle , &c. we find G. K. gives account ▪ the Yearly Meeting at Philadelphia was in the first week of the 7th month 1691. Further Discovery , p. 26 Tho. Ellwood saith , G. K. asks why they contradicted the sound Judgment of a Monthly Meeting at Philadelphia , passing due Censure upon W. S. sixth month thereafter , and saith . It doth not sound as if it came from a sound Judgment ; as if a Judgment now were capable of contradicting a Judgment that should be given six months after ; whereas it appears by the date of the Judgment given by the publick Friends , to be nine months after the Yearly Meeting , the first being as above , the 1 st of the seventh month , 91 ; the other bearing date the 4 th of the fourth month , 92 : The which Book , Tho. Ellwood being so conversant in , looks as if he could not be ignorant of the adjourned Meeting , being six months after the Yearly Meeting , to wit , the 27 th of the twelfth month , as appears in pag. 10. Reasons and Causes ; and that wherein the supposed Judgment of the Yearly Meeting is , is dated nine months after the Yearly Meeting . In the same Book , pag. 35. Tho. Ellwood alledgeth , That he no where gave that as the only , or any Reason , why the Meeting could not adjourn , to wit , because the Book and Clark was gone . Pag. 36 , & 37. he adds , Let G. K. clear himself fairly of this if he can , till then I shall take it for certain , that that Monthly Meeting was ended and broken up , part of the Friends gone away , the Clerk gone , the Book in which the Proceedings of the Meeting should be recorded gone , before the adjournment was made , and consequently that Adjournment not good , but invalid . Ditto , pag. 42 , & 43. Whereas Tho. Ellwood should have brought matter of Fact , to prove G. K. guilty of the Separation , instead thereof , he argues , as we think , unfairly by logical Nicety . Pag. 42. he blameth G. K. greatly , for not putting the Printer's name to some of his Books . But it 's well known this hath been the frequent practice of the People called Quakers , not to put the Printer's name to their Books , in times of suffering . Pag. 91. Tho. Ellwood alledges , he did not understand that the Doctrine of the Faith of Christ , as he died , being necessary to our Christianity and Salvation , &c. was by him reputed a Doctrine in Controversie between G. K. and others , in America , when in several places of his Books it plainly appears , it was the principal Doctrine in Controversie . See Reasons and Causes , pag. 8 , & 21 , 22. with many others . G. Keith . The Paper is read , the Question was not concerning the Light indefinitely , but whether the Light within was sufficient to Salvation , without the Man Christ and his Death , &c. Thomas Ellwood accuseth me unjustly . That I cunningly slid in the word Light within ; as if that were not the state of the Question , but Light indefinitely comprehending Christ both Light without and within . But ye see how the citations they bring in their Paper clear me , and shew T. Ellwood his injustice against me . — You see there is the Light within , not the Light without , in the Citations they have brought to clear me , and to blame T. Ellwood . And here is another thing they find fault with , as to T. Ellwood's wronging me , as if I had made a meer Verbal Confession , a sufficient qualification to a Member of the Church of Christ . See here they cite my Book , Reasons and Causes , p. 22. — Take notice how they notifie his Forgery , that he leaves out my words , — T. Ellwood says , I make a meer Verbal Confession a Qualification for being a Member of the Church . But I say not so , as if a Verbal Confession were enough , but as well a Conversation , such as becomes the Gospel , is necessary to qualifie a Member . So my Book is , Such a Conversation as becomes the Gospel , p. 36. Reasons and Causes , &c. — I appeal to you , is not this more than a Verbal Confession ? T. Ellwood charges me to say , That a meer Verbal Confession is enough to make a man a Member of the Church of Christ . Now , p. 103 T. Ellwood accuseth me unjustly ( as his own Brethren do observe ) for giving a false Quotation out of R. Barclay's Book called the Anarchy , &c. but they clea● me , and declare it to be true , as it is . T. Ellwood quibbles about Substance , finding fault with my Saying . Somewhere it agrees in Substance with R. B. as elsewhere in express words . — Now these men take notice that T. Ellwood is unfair in taking that liberty to himself he will not allow to me : They observe , he admits of Substance of Doctrine in his own Citations , but will not allow it to me . Another thing T. Ellwood accuses G. Keith ( as they observe in their Censure ) that he blames them for going too much from the outward to the inward : But these are not my words , nor sence . And they censure T. Ellwood for making a strained Consequence on my words ; for , tho' I blamed them for not rightly preaching Christ withou● , yet not for going to the inward Light : for if they did go rightly to God's Light and Gift in their Hearts , they would not hold such gross Errors . But he says , I blame them for going from the outward to the inward , which is not so . See p. 22. Again , they censure him in his blaming me for not naming the Day , Month , or Year wherein that Yearly meeting at Philadelphia was held , which he makes the ground of his perversion , and would excuse it . You see he argues like a rare Logician . He says , I do not name the Year , nor Day ; nor is it in p. 14 , nor p. 18. But what then ? I do it in another page . This is rare Logick . Now , I say , you have both in p. 3. quoted from The Plea of the Innocent . Which p. 3. T. Ellwood has quoted for another purpose , but could not see it for that . And all this Proof is , that I did not tell it in p. 14 , nor p. 18 but I did it in p. 3. His Argument is a Sophism , and is faulty in not making a sufficient enumeration . Again they censure him for charging me with Nonsence . Pray , may not a meeting held six months after contradict a meeting going before ? Very well . But he has given out that I am so weak a man , that I cannot write sence . This morning one came to me with Henry Goldney , and said , People would hoot at me in the Meeting , ( but it is fulfilled on themselves ) thinking me craz'd : And so here is a Paper against me , that I cannot speak sence : And why ? Because he feigns , that I said a meeting six months before contradicts a meeting held six months after it ; when there is no such thing ; but that a meeting six months after , contradicts a meeting six months before . When Tho. Ellwood could not prove , that I began the Separation at Philadelphia , by any Evidence of Matter of Fact , he essays to do it by false Logick , arguing , That the Cause must be before the Effect . Therefore because , I say , Th. Loid and they that were Magistrates went away , this was the beginning of the Separation , and a cause of it . And so when he cannot bring a reason in Matter of Fact , he will go to false Logick for it : So I answer'd his Argument , saying , All learned men , that write of causes and effects , acknowledge that a priority of time is not necessary to the cause ; but it is enough that there be a priority of nature ; the first moment the Sun was created , there was light . And then besides , the cause cannot be the effect , says he ; if their going away from that meeting were the cause of the separation , it was not the effect . But I said to him , formal and material causes may be both cause and effect . As for example ; The formal and material causes of a man , are his Soul and Body , and they are the man. The material and formal causes of this House , are the Stones , the Bricks , the Timber , and the Fashion . Now here these causes are the effect . Now Th. Loid's going away was a cause of the Separation , and yet was a beginning of the Separation : And is it not shameful ? They accuse me of Separation , but they run to a perversion of Philosophy to prove it by , that the cause is before the effect ; when they have no other Arguments against me , but false Logick and vain Philosophy and Deceit , and his own Brethren here in this Paper do censure him , for his arguing unfairly by Logical nicety . Here is another Observation of these honest men : they censure him for saying , he did not understand that the Doctrine of the Faith of Christ , as he died , &c. being necessary to our Salvation , was reputed a Doctrine in Controversie betwixt us . — Whereas the principal Doctrine in Controversie between them and me , was about the Faith of Christ , as he died , &c. whether necessary to our (a) Salvation . Here is something also to take notice of , that he blames me as not fair , for not putting my Name to my Book , nor the Name of the Printer . Now the Quakers have done so in England , in Suffering Times ; and yet the Printer in America was prosecuted by an Act of Parliament , for not printing his Name to some of my Books , and they took away his Letters and Frame : But , I find , that which is Persecution in England , is esteem'd good Justice in Philadelphia . Quaker , N. Marks . I have something to propose to you , if you please . We are all in general very apt , and too apt , to have a good Opinion of ourselves , it is very near to Mankind to do so . You have very well answer'd the Design of this meeting in this ; you have heard him with a great deal of temper . I desire you further to consider , that all considerate men , when they hear one part , hear but with one Ear. So far as G. Keith thinks fit to make this publick , you may expect an Answer , and I hope you will reserve one Ear to hear that . I have a Paper that some persons concerned in this Challenge have sent , that they desire may be read . Which was consented to . G. Keith . The truth is , I could be almost content to go away , and say nothing to it , there is so little of value in it . They say I began with them , but they began with me in Pensylvania . I was doing my duty , in preaching Christ without , and Christ within ; they charged me with preaching two Christs . I went to some of them about it , but they took their part against me . I laid it before the Ministry at the Yearly meeting , they also took their part . Now , you know , he that affirms , on him lies the business of proving . W. Pen , when I was opening a place of Scripture , he charges me with being an Apostate and Impostor . Here he charges me with being an Apostate ; I say , to him it belongs to make his charge good , but he goes away . — At the Yearly meeting , I put it to him to make it good . I do not doubt but this meeting will sound through the Nation . They urge me to Printing ; I say again , I have not either Estate or Time to print Book upon Book . And tho' I have not answer'd the said two (b) Books , why may not I say as they do , They are not worth answering ? As for example , There is a Book called , The Snake in the Grass , ( I would not vindicate all things in it ) but they have been urged to answer it ; their Answer is , it is not worth answering : This man that prints this half-sheet says , it cannot be supposed that G. Keith can answer eighteen sheets of Paper in a Meeting . Why can it be ●upposed ? But G. Fox can answer an hundred sheets of Paper in a few Pages . He has answer'd Books of ten or twelve sheets in a few lines . And as for their upbraiding my Friends for not bearing the charge of Printing my Books , they that own me here , are not many of them rich , and I would not put them to it . But now there is the thing , the Controversie is , whether the rich Church , or the poorer Church , be the Ch. of Christ . G. Keith's is the (c) poor Church , and theirs is the rich Church , and I am not asham'd of my Poverty , seeing I have not done any dishonest thing . I have weaken'd my Estate by printing what I have printed already ; there is a Printer here , that can own I have paid near forty pounds to him for Printing . Now they upbraid me for my Poverty . Their Church is the true Church , because the rich Church ; and ours the false Church , because the poor Church . Quaker , N. Marks . You should hear one side but with one Ear , and leave the other free for the other side . G. Keith . I am perswaded the Reasons given in the Paper read at the beginning , were no just Reason for their not appearing . But though some comparisons are odious , yet give me leave to make a comparison . May a Malefactor make this excuse ; You shall not call me before a Justice without my consent ? If a man rob me , I may complain of him as a Robber , and without his consent call him to account ; but here is a strange thing , injuring men may not be called to account without their consent , it will trespass against the Law , and intrenches upon liberty of Conscience . I was advised to go before the Lord Mayor of London , and I did , and told him , I hoped it would give no offence to Authority : for the things I was concerned in were the common Doctrines of Christianity ; if there be any Tumult , says I it shall not be on my side : And the Lord Mayor was pleased to consent to it . Now their printed Paper seems to reflect on the publick Authority , and not what I have done . And thus the Meeting peaceably ended , between the second and third hour in the Afternoon . Note , If any of my Adversaries object , That divers of these Proofs here brought , were brought formerly in my Book against W. Penn and G. W. call'd , A short List of the vile and gross Errors which T. Ellwood hath replied to in his printed Book called Truth defended ; I answer , I know not any one of them that he has sufficiently answer'd unto , to give the least Sati●faction to any sound Christian , his Answers being meerly Evasions and Perversions ; as I should have shown , if he had appear'd . But beside , there are many new Proofs here brought , beside the former , which I am well satisfied they can never truly answer , but by a sincere and free Confession of their gross Errors , and a hearty retracting and relinquishing them , And if any that were present at that Meeting , or may happen to read this printed Account , with the proofs brought out of their Books in full Periods and Paragraphs , as often as there was any occasion , are desirous to see the Books , and to read the Proofs in the said Books , that were then brought , or any others that may be brought , I freely offer them that are sober and impartial persons , to let them have the free sight and view of them , leisurely to read and consider them , if they please to call at my House . And I the rather make this Offer , because divers of these Books are not easily to be had , not being in the hands of many . And because I had not time enough to read divers other great Proofs that I had , being hinder'd with the impertinent Digressions of those that interposed , ( whom we had no just Cause to hear , pretending no Deputation from the persons they spoke for , and therefore only were permitted , by Favour , to shew their Impertinencies ) . I therefore think fit to add some other few very considerable Proofs out of these mens Books , and perhaps one or two out of Books approved and commended by them , and some few more of W. Penn's and George Whitehead's Self-Contradictions . AN APPENDIX , CONTAINING Some other Considerable Passages for Proofs , out of these Mens Books , relating to the foregoing Heads ; and some few more of W. Penn's and G. Whitehead's Self-Contradictions , which were design'd to have been read at the Meeting at Turners-Hall , 11th of the Month call'd June , 1696. but for the Diversions made , could not then be read . IN George Whitehead's Book called The Divinity of Christ , he hath this most unsound and scandalous passage concerning Christ , how a Sacrifice , and his Blood. In his Answer to T. Danson's Synopsis of Quakerism , p. 70. first he sets down the words of John Owen thus : The Sacrifice denotes his Human Nature , whence God is said to purchase his Church with His own Blood , Acts 20.28 . for He offer'd Himself through the eternal Spirit ; there was the Matter of the Sacrifice , which was the Human Nature of Christ , Soul and Body ; His Soul was made an Offering for Sin , Isa . 53.10 . His Death had the Nature of a Sacrifice . Against these sound words of John Owen he quarrels , and contradicts thus : Answ . These passages are but darkly and confusedly express●d ; as also we do not read in Scripture , that the Blood of God , by which he purchas'd his Church , is ever call'd the Blood of the Human Nature : nor that the Soul of Christ was the Human Nature , or was put to death with the Body , ( for the Wicked could not kill the Soul ) though his Soul was made an Offering for Sin , and he poured it out to Death , ( he bore the Sin of many , and made intercession for Transgressors ) but what Death ( and in what manner ) was it , is a Mystery truly to know ; for his Soul in his own being was immortal , and and the Nature of God is divine , and therefore that the Blood of God should be of human ( or earthly ) nature , appears inconsistent ; and where doth the Scripture call the Blood of God Human , or Human Nature ? Neither do we read , that the Blood which beareth Record in the Earth , and agrees in one with the Spirit , ( and which purgeth the Conscience , washeth and cleanseth the Believer in the Light from all Sin ) was ever called by the Apostles the Blood of the Human Nature . Nor do we read , that the Saints did eat and drink Flesh and Blood that was of a human nature , to receive Divine Life in them thereby : for the Water of Life and Blood of Christ , which are said to wash , sanctifie , and justifie ; which agrees with the Spirit in those Works and Effects We never read , that they are called in Scripture by the name of Human Nature , for the Spirit that quickens is divine , and it is the Spirit that gives Life , the Flesh profiteth nothing , John 6. Now this unsound Doctrine of G. W. doth so well agree with that in John Humphrey's two Letters abovementioned , that John Humphrey seems to have been his Disciple in the Case : and it is certain this sort of Doctrine of G. Whitehead hath corrupted the Minds of many . We see he will not own either the Flesh , or Blood of Christ , or Soul of Christ , to belong to the human nature . Annotat. Before I understood the Mystery of Iniquity and Antichristianism that lay hid , under the finding fault with this name or term Human Nature of Christ , and his Humanity , observing that divers found fault with it , I was ready to excuse them , thinking , that tho' they disowned the term Human , yet they owned that signified by it , to wit , the real Manhood of Christ , having a real Soul and Body , that is not the Godhead , but most gloriously united therewith . And accordingly I did in part excuse them , as in my Book The True Christ owned , pag. 20 and pag. 105 I cited some words of Hilarius , Lib. 10. de Trinitate ; Quid per Naturam Humani corporis concepta ex Spiritu S. caro judicatur . i. e. Why is the Flesh conceived of the Holy Ghost , judged by the nature of an Human Body ? But neither Hilarius nor I judged that the Body , though conceived of the Holy Ghost , was any part of the Substance of the Holy Ghost , the Particle of in that place denoting the Holy Ghost to be the Efficient Cause of that Conception , but not the Material . But that my Mind and Sense , that Christ had the true Nature of Man , of Soul and Body , neither of which were the Godhead , was sound then as now , and the same as now , plainly appears from Page 20. of my Book above cited , where I say , Human Soul may signify the true Soul of Man , having all the essential properties of man's Soul , and its whole Perfection . And if in this sense any will say , That Christ hath a Human Soul , and call the Manhood of Christ his Humanity , there needeth no contention about it : For in the Latin Tongue we have not a word so proper as Humanitas , to signify the Manhood ; and if we may say Humanitas in Latin , we may say in English , Humanity . G Whithead his Objection against the word Human , as signifying Earthly , hath the same force against calling Christ Adam , coming from the Hebrew word Adamah , that signifieth Earth . And the Scripture calleth the Man Christ the second Adam ; and certainly the Man Christ had not only that which was Heavenly , but had even our Earthly part , but without sin ; his Body being nourished with Earthly Food , which Body now glorified is Heavenly . But that I differed as much in Doctrine from G. Whithead then as now , as concerning the Blood of Christ , and the sense of that place of Scripture , Acts 20.28 . ( what that Blood of God was , wherewith he purchased his Church , he affirming it was the Blood , not of the Human Nature or Humanity , but of the Divine Nature , as may be seen above ) appears in my Book above-mentioned , The true Christ owned , pag. 94. I expresly say , I grant that there is such a figurative speech of the Communication of Names and Properties , whereby the Man Christ is called God , and also God is called Man ; and God is said to have shed his Blood , although Christ as God hath not Blood to shed , but only as Man ; yet by reason of that most rare and wonderful Union betwixt the Godhead and Manhood , the Blood of the Man Christ is called the Blood of God , Acts 20.28 . This may serve as one great Instance , to shew , That as I am not changed in this Doctrine from what I was many years ago ( that Book of mine being printed Anno 1679. ) , so I did then as widely differ from G. W. in that great Article of Faith , as I do now . But I confess I knew not that any such absurd Doctrine was in his Books , till of late that I made a more narrow search , occasioned by his defending the same Errors in his Pensilvanian Brethren . Again ; In the same Answer to T. Danson's Synopsis , T. D having affirmed that there is a continual need of Faith and Repentance in this life , G. Whithead answereth , That there is a continual need of Repentance , this I deny ; for true Repentance , where it is wrought , and the fruits of it brought forth , this is unto Salvation never to be repented of , and is attended with a real forsaking of sin and transgression . Annot. G. Whithead's Ignorance greatly appeareth in this , that he thinks Repentance and Perfection inconsistent ; but it is a strange Perfection that destroyeth an Evangelical Virtue and a Fruit of the Spirit , such as Repentance is ; and what is Repentance ? A change of the mind , or a transformation of the mind , as the Greek word , Englished Repentance , implieth ; or more particularly , true Evangelical Repentance is a great aversion and perfect hatred of the soul to all sin , and a deep humiliation before God , with godly sorrow and contrition of soul for sins past , which is very consistent with , and very becoming the most perfect and holy men that ever lived , since all have sinned ▪ It seems it is from this great Error that he and many others of his Brethren seldom , if ever , pray for Forgiveness of sin , at least for themselves ; for if there be no need of Repentance , it will follow that there is no need of praying for Forgiveness : But all sound Christians of true spiritual experience do know , that both Repentance for sin , and praying for Forgiveness of sin , are well consistent with the greatest degree of Holiness attainable in this life : Nor doth the praying for Forgiveness imply universally the want of it , more than the praying for the Spirit implieth the want of it . Again ; Whereas it was said in the above Narrative , That G. Whithead hath allegorized away the Birth , Death , Resurrection , and coming again of Christ without us to Judgment ; take these plain Proofs . 1. His allegorizing away his Birth , prophesied of by Isaiah , 9 6. Unto us a child is born , a Son is given : This he expoundeth of Christ born within . He-Goats Horn , Page 51. 2. He allegorizeth away his Resurrection , expresly denying that Christ was bodily seen of Paul , and perverting that place in 1 Cor. 15.8 . to Christ within . Page 51. 3. He allegorizeth away his coming without us to Judgment , in these Scriptures , Matth. 16.27 , 28 1 Thes . 4 15 , 16 , 17 Light and Life , Page 40 , 41. 4. Both he and Richard Hubberthorne allegorize away his Burial , Light and Life , Page 52. and He-Goats Horn , Page 62 perverting that Scripture , Isa . 53. He made his grave with the wicked ; he adulterates the true Translation , and turns it , in the wicked , which the Hebrew doth not bear : Where see a most absurd account of the Resurrection , turning it wholly to the Resurrection of two Seeds in two Bodies within men . 5. He allegorizeth away the Resurrection of the Saints Bodies , by his perversion of that place of Scripture , — Who shall change our vile body , and fashion it like to his glorious body , Phil. 3.21 . to a change of the Body that the Apostles and Saints witnessed before death ; and yet in contradiction to that , in his Real Quaker a Real Protestant , Page 105. he understands that very place of a change of the vile , or low and humble Body , like unto the glorious Body of Christ , as a thing to come . Some other of Geo. Whithead's Contradictions . 1. GEO. Whithead in his Light and Life , page 69. thinks him a very blind and ignorant man that reckons Bodies Celestial and Terrestrial to be all one in Matter and Substance ; and yet the same G. W. in malice of the Independant Agent , pag. 17. ( recited and approved by John Pennington , Apostat . expos'd , p. 16. ) owns that Christ's Body now in Heaven is the same in substance he had on earth : So by his own words he hath declared himself to be a blind and ignorant man , and yet Infallible , otherwise by his own word no true Minister . 2. In a late * printed Half sheet , signed by him and seventeen more , he owneth Christ to be both God and Man , and owneth the Humanity of Christ , making it synonimous with Manhood ; and yet it is proved in the above Narrative , that he neither owneth him to be God or Man ; finding fault with W. Burnet for saying that Christ as God had a Father , and had Glory with God before the world began ; arguing as the Socinians do , that this would imply two Gods ; s●e Light and Life , page 47. Again ; He finds fault with T. Danson for saying that the Man Christ had a Created Soul : Answer to T D. 's Synopsis , p. 18. And he blames R. G. for saying Christ hath a Bodily Existence without us , in Heaven ; Nat. of Christianity , page 41. 3. In his late Answer to the Queries sent to the Yearly Meeting of the people called Quakers , at London , signed by Dr. Lancaster , Chaplain to the Bishop of London , he owns the Blood of Christ that was outwardly shed , to be a part of the Sacrifice , even Christ's Blood that was shed without the gates of Jerusalem , together with the whole Sacrifice of himself , both of Soul and Body , was a true Propitiation and Atonement for man's Reconciliation and Peace with God , for Remission of sin , through a living Faith , and true Repentance , &c. But in his Light and Life , he denieth that the outward Blood was that by which we are either sanctified or justified , and calleth it a Type , and saith the shedding of it was a wicked man's act ; from whence he inferreth that we are not justified by the outward Blood , but pleadeth , that the Offering Passover Blood , by which we are cleansed , is within , as the New Covenant is , and not without ; See in the Narrative above . And this sort of Unchristian Doctrine G. Whithead ( as many others ) did receive neither from the Spirit of Christ within , nor from the Holy Scriptures , but , as it seems , from G. Fox , who in a printed Paper of his , having this Title , To all People in Christendom , concerning Perfect Love , &c. also concerning Christ's Flesh which was offered , ( which printed Paper I have ; it is joined with some other printed Papers under this general Title , Several Papers given forth for the spreading of Truth ; See Page 55 , 57 , 59. ) hath very unsound and unchristian Doctrine concerning Christ's Flesh , that is , the Offering , in which is the belief ; by Christ's Flesh meaning not his outward Flesh . Some of his words I shall faithfully recite as followeth , ( that to me are very unsound , and I believe in general to all sound in the Faith ) : — And Christ according to the flesh crucified , the Lamb slain ; that flesh of his which is a Mystery , when the first Adam's and Eve's flesh was defiled , and so death reigned from Adam to Moses , pag 55. — And Pag. 57. So Adam's , Eve's flesh was defiled , but the flesh of Christ , the Lamb slain from the foundation of the world , yet his flesh never corrupted , which flesh is the offering ; for as he was God he did not dye ; and this flesh is a Mystery ; and in this fl●sh ( Note ) is the belief that takes away the sin , that never corrupted , that is the Offering for sin , and the Blood of this flesh cleanseth from sin , p. 58. — Now they that are in the belief of this fl●sh , and offering , sees over all offerings , to the beginning into the Glory which was with the Father before the world began ; for all outward Offerings and Sacrifices was given to man after he fell , and the Lamb slain ; which Offering is a Figure of Christ , the Seed to be brought forth and offered up , and he the Top stone over all laid , to end and finish all the outward Offerings , and Types , and Shadows , and in him there is none , Page 59. So through this Offering is the Reconciliation , through the offering of his flesh , that never corrupted , but takes away corruptions , and his Blood cleanseth from Corruptions the Life real . And so this pure Flesh , this Offering , is set over all , which never corrupted , which must be your meat if you live : Though there is more in all these things , which is hard to be uttered , and cannot be uttered Yet . Annot. It seems what G. Fox did not so fully utter as to this Mystery , George Whithead had a mind to utter in his Book called Light and Life , that may be as a proper Key to these dark Sayings of George Fox . If any object to me , as Th Elwood hath done in his Book falsly called Truth defended , That I have in some of my Books owned Christ's flesh and Blood within ; I answer , I confess it ; but no otherwise but in the Scripture sense , and by way of Allegory , and in Metaphor ; as when the Divine Life inwardly enjoyed in the Saints , is also called by way of Metaphor and Allegory , Bread , Wine , Oyl , Milk , Honey , M●rrow , and Fatness : But I no where remember that I ever said or writ , That the Life or Flesh of Christ within men is the Offering , the Atonement for sin . And if any can shew me any such Passage or Saying in any of my Books , I am most willing and ready to disown and retract it , and blame my Rashness in so saying ; but I know no such Passage in any of my Books . 4. In a Treatise of Oaths presented to the King and Parliament , 1675. recommended in a Preface to it , and the Reasons given in it , which Preface is signed by George Whithead , and William Penn , and Eleven more , and which Preface obligeth G. Whithead to confess that he owned the Contents of that Book at that time , otherwise he might be construed to put a Trick upon the whole Nation , it is expressly said , Page 17. N 7. We look upon it ( saith he and they ) to be no less than a presumptuous tempting of God , to summon him as a Witness , not only to our terrene but trivial business , such as we should doubtless account it an high Indignity always to sollicite an Earthly Prince to give his attendance about . What! make God , the Great God of Heaven and Earth our Caution in worldly Controversies ; as if we would bind him to obtain our ends , that is to make too bold with him , and to carry an undue distance in our minds towards him that made us ; an Irreverence we can by no means away with . But in flat Contradiction to this , there is an Epistle printed to the Friends called Quakers , within these few Weeks , in this present Year , 1696. that comes from the Meeting of Sufferings , signed by Benjamin Bealing , their Clerk to their Yearly Meeting . In which Epistle they say they give the Sense of Ancient Friends , George Fox , Edw. Burrough , Francis Hougel , W. Penn , and divers more , That Friends may use such solemn words , when called to declare the Truth , even in worldly matters , as , I do in the Presence of God declare , or calling God to record , or God is Witness . But if it be said that G. Whithead hath not signed that Epistle , so is not chargeable with that Contradiction ; I answer , So nor hath any other of the Ministry , not indeed any one but their Hireling Clerk : But it is well known that G. W. is a frequent Member of that Meeting of Sufferings , and hath been a main Instrument to persuade his Friends to give these Solemn Attestations , which he and many others ( I say not all ) judged unlawful , and forbidden by Christ , to use in cases of worldly affairs , as Recovery of just Debts , and the like . Nor will G. Whithead's hiding himself by not signing to this Epistle , and others concerned , but getting their Hireling Clerk to sign for them ( who for his Yearly Salary must do their Drudgery-Work ; and if fault be found afterwards with what is done , have this hole to creep out at , They did not sign it ) , be any Excuse for him or them , to clear them of such palpable Contradiction , or not varying from their former Principle . The only use I make of it , is to prove , That George Whitheaed ( as well as others of the Ancient Friends of the Ministry , have palpably contradicted their former Testimony , delivered in Print to King and Parliament , Anno 1675. and that in a very weighty matter ; and therefore they are not such infallible men as they have made their too credulous Followers think them to be , and have given out themselves for , charging all others to be no Ministers of Christ , if not infallible , as the above Narrative sheweth . But let none from this infer , that I blame them who in some weighty Cases , especially in declaring their Fidelity and faithful Subjection to the Government they are under , do use such solemn Attestations , or judge and condemn their liberty in so doing . But the Contradiction of George Whithead and some others to what they have formerly asserted very publickly , is that which I would have notified , and their great Hypocrisy still to pretend to Infallibility , and as if still they had never varied in their Principle in any thing ; and also charging G. K. with Apostacy , because I have declared . That in divers places and passages of my former Writings , I have found cause to make some Correction and Retractation ; God having been pleased of late years further to enlighten me , yet without any change of my Faith as to any one Article of the Christian Faith , so far as I know . Having done with G. Whithead at present , I shall next bring some two or three more unsound and scandalous Pass●ges for Proofs , out of William Penn's printed Books , to shew the unsoundness of his Doctrine in relation to Christ , his Flesh and his Bodily Existence without us in Heaven : And then take notice of some of his palpaple Contradictions to himself , though he would still make his credulous Followers ( that are much fewer than sometime ago they were ) believe he is the same infallible W. Penn. 1. In his Rejoinder to John Faldo , page 179 , 180. he greatly blames Sydrach Sympson , an Independent Preacher , for excommunicating Robert Norwood for his Opinion , which he , to wit , W. Penn himself , saith , Is not very offensive ; and he tells us what that Opinion is ; 1. For denying the Locality of Heaven and Hell , that is void of outward place , as looking upon them to have a more Spiritual signification ; and that the other was too Carnal , indeed Mahometan . 2. That he believed the Soul to have been breathed from God , thereby assigning to it more of Divinity than the usual Opinion doth . — Now that he saith this Ro. Norwood's Opinion is not very offensive , and so not to deserve Excommunication , it 's plain he thinks it not very offensive , to deny that Christ's Body that was raised from the dead , is in any Heaven , that is , an outward place , or without us ; which yet ( as I appeal to all sincere Christians ) is really so offensive , that the denying of that one Truth , is a plain denial of one of the greatest Fundamental Doctrines of the Christian Faith , and so makes void the whole , to any that holds such a damnable Opinion . And next , his excusing the said Robert Norwood , for assigning to the Soul something more of Divinity than the usual Opinion doth , is offensive and scandalous to Christian Ears : For though it should be owned , That the Divine Power that made the Soul of man , is in it , and operateth in it more manifestly than in the inferior Creatures ; yet the Soul of man is a created Being , and hath nothing of Divinity essential to it ; for that were to make it God himself . And whoever shall compare the Excommunication given out against Rob. Norwood by Sydrac Sympson , with the Excommunication given out against me by William Penn and Geo. Whithead at their Yearly Meeting , will say , if they be impartial men , William Penn has blamed that in another unjustly , which most unjustly he justifies in himself , and in his Tyrannical Brethren of his Party , who for no other cause did excommunicate me , but for not obeying their most unjust and unreasonable demand , which was , To clear the Body of the People called Quakers , and their Ministry , from some of the Errors charged upon them in Pensilvania ; which as I at that very Meeting told them , I could prove some of them were guilty of , and which I have since effectually done . And that William Penn thinks it was such a notable Argumentum ad hominem , that Rob. Norwood used to them who did excommunicate him , Are none the People of God but your selves ? Have not I the same Argumentum ad hominem , against them that excommunicated me ; who in their Nameless Bull of Excommunication , given out against me at the Yearly Meeting at London , 1695. call themselves the Church of Christ , from which ( they say ) I have separated my self ? And because I could not obey their most unjust and unreasonable Demand , they pass this Judgment against me , as if they were the only Church of Christ ; and in their Yearly Epistle this very year 1696. directed to the Quarterly and Monthly Meetings in England , Wales , and elsewhere , they call themselves ( to wit , those that generally go under the Name Quakors , professing Unity with them ) God's whole Heritage and People ; this agreeth with Solomon Eccles Paper , called , The Quakers Challenge , p. 2 , 3. 1668. The Quakers are in Truth , and none but they . The Tabernacle of God is with you , and his Dwelling Place is among you , and only among you is God known , said Edw. Burrough to the Quakers ; see his Works , page 64. 2. In the same Rejoinder , page 310. he hath a Passage that is either perfect Nonsense , or Antichristian Doctrine , or rather indeed both . I shall cite it verbatim . Seventhly , Because that Flesh of Christ is called a Vail , but he himself is within the Vail , which is the Holy of Holiest , whereinto Christ Jesus our High-Priest hath entred , Heb. 10.20 , 21. And as he descended into , and past through a suffering-state in his fleshly appearance , and returned into that state of Immortality , and Eternal Life and Glory , from whence he humbled himself , which was and is the Holy of Holiest ( then obscured or hid by his Flesh or Body , the Vail while in the world ) so must all know a death to their fleshly ways and Religions , yea their knowledge of Christ himself after the flesh , or they stick in the Vail , and never enter into the Holy of Holies , nor come to know him in any spiritual relation , as their High and Holy Priest , that abides therein . Annot. I shall make no large Commentary on these words , only in short note , 1. His saying Christ has entred into the Holy of Holies within the Vail , and that Vail is his Flesh , and that Holy of Holies is himself ; What Nonsense is this ? Was not Christ always in himself ? 2. His entring in within the Vail of his Flesh is either perfect Nonsense , or it hath this sense , That he hath put off his Body he had on earth , and is separated from it ; as one Robert Young , a Preacher among the Quakers in Pensilvania , at a Meeting affirmed , and brought these very words of W. Penn's to confirm it , That Christ hath entred within the Vail , and Christ's flesh is that Vail ; whereas it is plain , and generally understood by all Christians , That the Vail within which Christ is entred , according to Heb. 6.19 . is not his flesh ; though elsewhere , but in another respect , his flesh is called a Vail , the word Vail having divers significations in Scripture . 3. That he saith , That all must know a death to their knowledge of Christ after the flesh ; it is plain from his words , that he hath this unsound sense of it . That they must know a death to the knowledge of Christ after the flesh , as that flesh signifieth the flesh of Christ , as he came in the flesh . But this is a perversion of Paul's words , as if Paul had rejected the knowledge of Christ as he came and suffered in the flesh , as inconsistent with the revelation of Christ in himself ; which are so consistent , that as none have the saving knowledge of Christ as he came and suffered in the flesh , without the inward revelation of him in their hearts , so none have that inward revelation of him , sufficient to Eternal Salvation , but who by that inward revelation know and believe that he came and suffered in the flesh , and that he is now in Heaven , in the same Body that suffered , the same , I say , as to Substance , though wonderfully changed in Mann●r and Condition . 3. W P. in a Book he calleth Truth exalted , presented to Princes , Priests , and People , reprinted Anno 1671. he giveth a large description of the Quakers Christ , as he calleth him , pag. 13 , 14. without mentioning in the least his Birth in the flesh , Death , Resurrection , Ascension , as the Son of Man , or the Son of Abraham and David ; and wholly applying that , Isaiah 9.6 , 7. Unto us a child is born ; and Deut. ●1 . 18 A Prophet shall the Lord your God raise up , to the Inward Principle of the Light in all men ; and thus he describeth the Quakers Christ , pag. 14. This is the second Adam , the quickening Spirit , the Lord from Heaven , the new and spiritual man , the Heavenly Bread , the true Vine , the Flesh and Blood that was given for the Life of the World , the second Covenant , the Law writ in the Heart and Spirit ▪ put in the inward parts , the way in which the fool cannot err , the Truth before Deceit was , the Life that 's hid in God , eternal in the Heavens , glorified before the world began , the Power , the Wisdom , the Righteousness of God , the Plant of Renown , the Royal Seed that bruiseth the Serpent's head ; in short , that Grace which hath appeared unto all men , teaching them to deny Ungodliness , &c. Annot. By this it is plain he makes nothing of Christ , but an inward Principle in all men , which yet falsly he calls the second Covenant , the Law written in the heart ; for the Law writ in the heart , that is , the second Covenant , is not in any Unbelievers , but only in the hearts of True Believers . Again , in his large description of the Christian Quaker , filling Three Pages of his Folio called the Christian Quaker , he mentions not one word of Christ , as he was born of the Virgin , suffered death for our sins , rose again , &c. as the Object of Faith , Hope , or Love , or Christian Devotion ; see his Pages , 125 , 126 , 127. By which it plainly appears that he , and G Whithead , and many other Teachers among the Quakers , have no other Notion of Christ , but an Inward Principle ; which is manifestly contrary to the Gospel preached by the Holy Prophets , Evangelists , and Apostles , who preached Christ chiefly without men , as both God and Man , and consequentially his Light , and Grace , and Spirit within men . I shall now point at some of W. Penn's most gross and palpable Contradictions . 1. His first Contradiction . In the Treatise of Oaths above-mentioned , signed particularly by William Penn , he is earnest against all Oaths under the Gospel ; and yet in his Reason against Railing he useth the greatest Oath that ever was used among the Jews , to wit , As God liveth , or The Lord liveth ; which was the form of their Oath , as is clear from many places of Scripture , but particularly Jerem 4.2.5.2 . Now let us hear how he himself hath practically used this Oath against Thomas Hicks , pag. 180. O that these heavy things might not be laid to thy charge , for so sure as God liveth great will be the Wrath that shall follow , yea , God will visit for these unrighteous dealings ; and I testify to thee from God's Living Spirit , if thou desist not , and come not to deep Repentance , the Lord will make thee an Example of his Fury , and thy head shall not go down to the Grave in Peace ; and by this shalt thou know that not a Lying or Delusive , but a True and Infallible Spirit hath spoken by me . Annot. These words imply some Prophecy that W. Penn thought he had from the Infallible Spirit of God , against Tho. Hicks , importing he should be made an Example of his Fury : But they that saw Tho. Hicks dye , and knew him living , say , nothing of this was fulfilled , nor did any thing extraordinary , as any Example of Divine Fury happen to Tho. Hicks either before he died , or at his death . 2. His second Contradiction is this ; In the Book called Judas and the Jews , pag 13. owned and signed by W. Penn , he thus glosseth on Matth 18.17 . Go tell the Church , That Christ as well gave his Church Power to reject , as to try Spirits , is not hard to prove ; that Notable Passage , Go tell the Church , does it to our hand ; for if in case of private Offence betwixt Brethren , the Church is made Absolute Judge , from whom there is no Appeal in this world , how much more in any the least case that concerns the Nature , Being , Faith , and Worship of the Church her self ? Annot. This he spoke with respect to the Quakers Church , whose Power he so mightily extols , that she is made Absolute Judge , from whom there is no Appeal in this world . But having to do with the Church of England , or any other Church of them called Protestants , we shall see how he makes a contradictory Gloss on the same Text , Matth. 18.17 . Go tell the Church . In his Address to Protestants , second Edition , p. 152. he saith , But what then can be the meaning of Christ's words , Go tell the Church ? Very well , I answer , It 's not about Faith , but Injury , that Christ speaks ; and the place explains it self ; Moreover , If thy brother shall trespass against thee , go and tell him his fault between thee and him alone ; here is Wrong , not Religion ; Injustice , not Faith or Conscience concerned , as some would have it , to maintain their Church-Power . Annot. Here you see he makes the Church-Power very low as by Church he means the Church of England , or any other Church besides the Church of the Quakers . But when he means the Church of the Quakers from the same Text , he magnifies her Power as great as ever Bellarmine or any other Jesuit magnified the Church of Rome . She ( to wit , the Quakers Church , otherwise tell us what other Church he means ) is made Absolute Judge , from whom there is no Appeal in this world . Then be sure , if W. Penn can prevail to keep up this Authority in the Quakers Church , neither G Keith , nor any other against whom that he calleth the Church , to wit , the Yearly Meeting at London , hath passed any Sentence , however unjust , must expect to have any Relief or Redress in this world . Well , It is a great Comfort that we may expect it in the world to come . If this be not to play the Ambidexter ( a Crime T. Elwood unjustly casteth on me in another case ) I know not what is . 3. His Third Contradiction is this . In his Address to Protestants , second Edition , pag. 246. he saith , Men that are angry for God , passionate for Christ ▪ that can call Names for Religion , and sling Stones for Faith , may tell us they are Christians if they will , but no body would know them to be such by their fruits ; to be sure they are no Christians of Christ's making . Annot. One would think this man would be far from giving hard Names to any that differ from him in Religious Matters , and that he would be one of the civilest men on earth , for softly and gently treating his Opponents . But instead thereof , I know not if ever I read or heard more angry and passionate words , and more und●cent and unbecoming any man , either Christian or sober Heathen , than William Penn hath given to his Opponents , and such as he hath differed from in Religious Matters ; witness what he saith in his Guide mistaken , p. 18. 1668 The old Gormandizing Priests of England . — No sort of people have been so universally through Ages the Bane of Soul and Body of the Universe , as that abominable Tribe , for whom the Theatre of God's most dreadful Vengeance is reserved to act their eternal Tragedy upon Again , in his Quakerism a new Nickname , &c. p. 165. he saith , But in the earth there is not any thing so phant●stical , conceited , proud , railing , busy-body , and sometimes ignorant , as a sort of Priests , to us not unknown , among whom our Adversary ( viz. John Faldo , an Independent Preacher ) is not the least , who think their Coat will bear out their worst Expressions for Religion ; and practise an haughty Reviling for Christ , as one of the greatest demonstrations of their Zeal ; an Ill bred and Pedentick Crew , the Bane of Reason , and Pest of the World , the old Incendi●ries to mischief , and the best to be spared of Mankind ; against whom the boiling Vengeance of an irritated God is rea●ly to be poured out , to the destruction of such if they repent not , and turn from their abominable Deceits . Annot. Seeing the only Reason that was given at the Meeting at Turner's Hall the 11th of this Instant , 1696. by one of William Penn's Party , why they excommunicated George Keith , having nothing either against his Doctrine or Conversation among men , but that he was ( as he was pleased to call me ) a little petulant , and turbulent Man ; and that they have aggravated some few words I gave to some professed Infidels among us in Pensilvania , to that height , as deserving Excommunication : Let the Impartial Reader judge , whether W. Penn has not far exceeded me , and that incomparably , ( for I thank God I have not the faculty to invent such words ) as well as George Whithead hath also done , in calling some that but differed from him about Womens Meetings , and Church Orders of G. Fox Incarnate Devils , Wolves , Dogs , in his Preface to Judgment Fixed , 1682. Behold therefore their Injustice and Partiality , for when did they ever so much as censure either of them for such scurrilous , abusive Language , or any others that have used the like ? Nay , of all people on the face of the Earth , many of the Preachers and Writers among the Quakers , that I know of , have been most guilty in this thing , and doubled this guiltiness in fathering these sinful Words , and their sinful Passion on the Spirit of God , as W. Penn did , when he called me Apostate , and Impostor , for defending Christian Doctrine common to all Christendom , saying , He was transported by the Glorious Power of God. For my own part , wherein I have at any time either in word or Writ exceeded in giving any uncharitable Names to any , or in any uncharitable practise or behaviour , I declare I am sorry for it , and have begged , and do beg God's forgiveness for it , for his dear Son's sake , and also the forgiveness of any whom I have at any time justly offended in Words or behaviour ; and I bless God , who has taught me more patience by the late Exercises I have gone through of the strife of Tongues ; and I hope I can in measure say , that I witness that place of Scripture fulfilled , That tribulation worketh patience , and patience experience ; and this I have divers times acknowledged to my late Adversaries , who have made ill use of it against me , but I never knew they made any such acknowledgment to any , I am sure never to me , whom they have most unworthily abused both by Word and Pen. And now before I have quite done with William Penn , let me put him in mind of his Promise , That he would answer me in the face of the Nation ; for I think I have made good my word , that I have put him to prove his Charge against me ( that I am an Apostate ) in the face of the Nation ; and let him not put off this Work that belongs to himself , to any Deputy , or busy Intruder , as Th. Elwood , or John Pennington , who have already sufficiently shewn their folly in print ; but let him perform his Promise by himself , and also remind his words in his Christian Quaker , pag. 1. who saith , I was not willing that any should answer for my faults , if any there were ; and if innocent , I osteemed my self both sufficient and obliged to my own relief . Some of Tho. Elwood his Vile and Gross Errors ; truly collected out of his Book , falsly called , Truth Defended . I Shall pass by at present his many Forgeries , and Perversions , and Abuses against me in this his last Book , and his two former Books ; to the first of which I have answered in print , having collected out of his two last Abusive Books above an hundred manifest Perversions , Forgeries , and Falsities he hath heaped up against me , which I have in readiness to shew , and which I keep by me for a reserve , until I find an occasion to publish them , either by print , or otherwise ; therefore I shall only now make an Index of some of his Vile and Gross Errors contained in his last Book , called Truth Defended . 1. The Blood that came out of Christ's Side , its shedding , was not done to compleat the Offering , because , before that , Christ said , Consummatum est , it is finished , p. 99. Note , this is as much against his Death , for before his Death he said , it is finished . 2. He justifies George Whithead's Doctrine and Words , denying that the material Blood of the Beasts were Types of Christ's material Blood , and yet fallaciously seems to own it , p. 106. 3. He justifies W ▪ Penn's Doctrine ; saying , The one Seed cannot be an outward thing ; for one outward thing cannot be the proper sign of another outward thing ; p. 113. 4. He denieth that the gift of the Divine Grace or Power within , is the real Purchase of Christ's Obedience unto death ; arguing , That if so , that would not be the free Gift of God , p. 121. This is contrary to Rom. 5.15 . Eph. 1.14 . and 4.7 , 8 compared with Psal . 68.18 . 5. He blames me for saying Christ's Body is the same in substance it was on Earth , p. 129. now if not the same in substance , then that Body he had on Earth is not in being , or he must hold the Doctrine of Transubstantiation in that case . 6. He denieth that Christ came by Generation of , and from the Properties of Man in Mary , p. 136. and in so doing , he must deny him to be the Son of David and Abraham . 7. He perverteth the Apostle's Creed , in that Clause ; Conceived of the Holy Ghost , p. 138. by which he infers , that Christ came not by Generation of ▪ and from the Properties of Man in Mary ; and in so doing , he makes the Holy Ghost to be the material Cause of that Generation ; as if that Holy Thing conceived , were of the Substance of the Holy Ghost ; whereas the Holy Ghost was the efficient Cause thereof , but not the material Cause . 8. His false way of reasoning against the Man Christ's being created , from my reasoning , if not created , therefore not Man ; by retorting , if created , therefore not God ; and in this he chargeth me to be deeply drenched into Socinianism , but this is his ignorance . This is as foolish as to argue , A. B. is no English Man , therefore is no Man ; whereas it is good arguing , A. B. is no Man , therefore no English Man ; the Socinian Error is not , that Christ is a Creature , but that he is a meer Creature , viz. only Man , and not both God and Man , p. 139. 9. His blaming me , to make light of the work of Generation in comparison of Christ's Incarnation ; therefore according to him , Regeneration is greater than Christ's Incarnation . Oh great Blasphemy ! pag. 155. 10. His saying , That the Author of Regeneration is Christ chiefly , as he is manifested inwardly in the heart , p. 152. This is as absurd , as to say , The Beams of the Sun that descend on the Earth , are the chief cause of the Earth's fruitfulness , and not the Sun it self that is in the Firmament . My answer to John Pennington's Book , falsly called , An Apostate Exposed : In his said Book he brings no matter against me , either as to Doctrine or Life ; but sets down some Citations out of my Books , and the Doctrine in all these Citations I own . But that I thought it had been the Doctrine of the Quakers in general , and of George Whithead and William Penn in particular ; in that I own my mistake ; but this is no contradiction , or proof of my Apostacy ; for I did not positively say , they had no Errors , but according to the best of my knowledge they had no Errors ; this is no contradiction ; for Contradictions ( according to that true Maxim ) are secundum idem , ad idem eodem loco , tempore & ratione . But he hath not so much either Logick or common Sense to understand , that this is no contradiction , or what a true Contradiction is , as neither his quondam Tutor Tho. Elwood hath . As concerning Caleb Pusey his Book , falsly called , His Modest Account ; I have a full Answer to it in readiness , but there is no present need of its publication . But let it be noticed , that my Adversaries have owned it , as having unity with it ; and no doubt it was approved by the 2d Days meeting . I only at present note these few gross things in it . First , He mis-states the Question , which was not , That the Light within is sufficient for Salvation , without something else ; for the Light within , or Grace within Paul and Peter , &c. is sufficient to Salvation , without thousands of some things else , as without thousands of Caleb Puseys , and all of us ; but not without the Man Christ without us . But the true state of the Question was , and is , That whereas they blamed my Assertion , viz. The Light within is not sufficient to Salvation , without something else . They are obliged to hold the Contradictory , which is , The Light within is sufficient to Salvation , without any , or every thing else ; true Contradictions being betwixt the one Particular , the other Universal ; but it hath been my Lot to have to do generally with such ignorant Men of late in dispute , that know not either by true Logick or common Sense , what a true Contradiction is . 2. Page 8. His false quotation of my words , citing my Book called ▪ A Refutation , pag ▪ 38 , 39. where he brings me in saying , It is a real degree of Blasphemy to say , This Light cannot make Satisfaction , &c. But I use no such words , therefore this is a gross Forgery , which I charge upon the Second day's Meeting ; for in all that Treatise I neither said nor intented any thing of the Light within making Satisfaction ; for the Question there treated of by me , was not about Satisfaction , but Revelation , what the Light within could reveal . And I was so far from affirming , the Light within , as we give Obedience to it , to make any Satisfaction for our sins , that I plainly said , pag. 41. ad finem , That man's most exact Obedience to the Light in him , cannot be an Atonement or Propitiation unto God for sins past or present . 3. His Fallacy or Forgery , pag. 12. in feigning a Contradiction on me , concerning the express Knowledge of Christ , necessary , and not necessary ; whereas I never said it was universally necessary , but only to such who have the occasion to hear it preach'd ; therefore I distinguished betwixt the Express and Implicit , saying this last was universally necessary , the former only to Particulars . 4. Pag. 15. His most gross Assertion , which is justly charged on the Second day's Meeting ( who have approved his Antichristian Book ) , That surely Jesus of Nazareth cannot be something else than the Light , Spirit , and Power within : For at this rate the Jews who own and confess to the Light within , and Pagan Philosophers who blasphemed against the Man Jesus of Nazareth , yet confessing to the Light within , may be said to confess Jesus of Nazareth ; and if Jesus of Nazareth be not something else than the Light within , then it is in vain to preach any Christ without , that was born at Bethlehem , and conversed at Nazareth . But he is guilty of gross Forgery , to infer it from my words : He says , pag. 14. The Word only is alone , and admits of nothing else ; but I answer , It admits not of another Christ , but it admits of something of Christ without us , that is not within us ; as Christ that died for us is the only Saviour ; this only admits not of another Saviour , or Christ , within us , yet it admits of something of Christ within us , that was not outwardly crucified , viz. His Grace and Spirit . As concerning the pretended Confession of Faith , called , Our Ancient Testimony renewed , of our Adversaries from Pensilvania , subscribed by Caleb Pusey , and above Thirty six more , though the Scripture-Words as therein recited , we own , yet seeing they ( and particularly he ) who have differed from us in Pensilvania , have declared a contrary sense to all these Places of Scripture touching the things in Controversy betwixt us , and have neither in that Confession , nor elsewhere , renounced their former Errors , whereof they have been proved guilty , their Confession is but a mere Sham , and Mock-Confession . G. K. ERRATA . Page 17. line 7. for Days read Words . Page 48. line 44. read clear me . A Sermon preached at the Meeting of Protestant Dissenters , called Quakers , in Turners-Hall , London ; on the 16 th . of the Second Month , 1696. Being the Publick Day of Thanksgiving for the Deliverance of the King and Kingdom . By George Keith . To which is added , A Testimony of Fidelity and Subjection to King William the Third , from the aforesaid People , on behalf of themselves , and others of the same Persuasion with them . Printed for B. Aylmer at the Three Pigeons in Cornhill . THE General History of the Quakers ; containing the Lives , Tenents , Sufferings , Tryals , Speeches , Letters , and Travels , of all the most Eminent Quakers , both Men and Women , from the first Rise of that Sect , down to this present time . Collected from Manuscripts , &c. A Work never attempted before in English ; being written originally in Latin by Gerard Croese , and now made publick against their present Yearly Meeting in London . To which is added , Fox's Conference with Oliver Cromwell . The Tryals and dying Speeches of the Quakers executed in New-England . An Account of their Marriages and Burials . A Quaker's Letter to King Charles II. charging him with several vile Practices . Keith's Learned Speech at his Tryal in Pensilvania . The Tryals of Mead and Pen. Pen's Speech to the Judges . His Conference with the Princess Palatine . His Sermon before Her. The Princess's Letter to Geo. Fox . Margaret Fox's Letter to a General Meeting of Women , held at London in the year 1692. A very particular Account of the Women Preachers . Hester Bidly's Speech to the late Queen Mary . Her Entertainment at Versailles by King James . Her Letter to the French King. Her Discourses with him . The great Sufferings of two Quaker Women in the Island Malta . The Rarity of Mary Fisher's Voyage to Adrianople . The Audience given this Maiden Quaker by the Grand Signior . The Present State of the Quakers . As also a Letter writ by George Keith , and sent by him to the Reverend Author of this Book ; containing a Vindication of himself , and several Remarks upon this curious History . Price Bound 5 s. Printed for John Dunton at the Raven in Jewen-Street . Notes, typically marginal, from the original text Notes for div A47140-e2080 † Note , There is an additional Postscript by me G. K. put to this Book of G. W. Nature of Christianity , the which Postscript I left in a Manuscript at London , and with the Quakers , printed with this of G. W. I acknowledg my want of due Consideration that I did not better consider G. W. his Words in that Book , having many Years ago read it , but too overly , and not having seen it since , for many Years , till of late : but I am sure I did really then believe , ( as I now do ) that Christ as Man did outwardly and bodily exist without us ; for Proof of which see my Words in that additional Postscript above-mentioned , p. 73. where at n. 11. I blame R. G. for saying , That the now present glorified Existence of that Body ( or Man Christ ) that suffered at Jerusalem , is denied by some Teachers among us . I confess I happened to find divers Passages in G. W.'s , and other Quakers Books , that seemed to me unsound ; but in an Excess of Charity I did construe them to be better meant than worded , and that they had rather unwarily slipped from them , than that they were the Expressions of their unsound Mind , until that of late I had found them to justify the same , and the like unsound Words , in my Adversaries in Pensilvania , and to hate and excommunicate me for telling them of them . * And by this same Argument they need not preach his Example of holy Life , nor the Example of the holy Lives of the Patriarchs , Prophets and Apostles , nor the Creation of the World , nor any of God's gracious Providences towards his Church and People in former Ages , they all being past , and Persons not to live again in Mortal Bodies . But why do the Quakers labour to keep up the the Remembrance of their deceased Friends , and their Works and Sayings , and collect them in Print for Posterity ? Is not the keeping in Memory the Birth , Life , Death and Resurrection , &c. of our Lord and Saviour Jesus Christ infinitely of more Value to be remembred ? and what is the way to have it remembred ( according to God's ordinary manner of working ) if not by preaching ? O what great Blindness and Ignorance is this of W. Penns ! * See his and my Answer to the Students in Aberdeer , called Quakerism confirmed , in the Collection of his Works , called , Truth triumphant , pag. 627. Prop. 3. we say , That the same Seed and Life is in us which was in him , ( viz. the Man Christ ) and is in him in the Fulness , as Water in the Spring , and in us as the Stream . — As the natural Life is in all the Members , but more principally in the Head and Heart , without any Division ; so this spiritual Life and Nature is both in Christ our Head , and in us , by which he dwelleth in us , as the Spirit of Man doth in the Body . Again , p. 628. Prop. 10. As for the Satisfaction of Chritst without us , we own it against the Socinians , &c. And pag. 629. The Doctrines of the Incarnation , Sufferings , Death and Resurrection of Christ , &c. are necessary every where to be preached : See the Places at more length , than which nothing can be more contradictory than W. Penn's Doctrine , as will appear in divers Places in this Treatise , from his own Words faithfully quoted out of his Books . ‖ This Writer is J. Reuclinus de verbo mirifico , lib. 3. cap. 2. Gal. 3.16 . ‖ But is not the Serpent or Devil without Men as well as within many Men ? (a) See W. Penn's Rejoynder , pag. 284. And G. W. Light and Life , p. 44. (b) See his Book , pag. 35. called , The Capital Principles . (c) It is no more Nonsense than many good Christian Teachers have used , to expound and open the Types of the Old Testament , and to shew how they directed to Christ , the Antitype ; yea , divers Quakers Preach the Types as directing to Christ and his Spirit within : And G. Fox used much to Preach upon the Types of the Old Testament , as the Booths they made at the Feast of Tabernacles , and the Lamps in the Temple , and the Snuffers , how they had a Spiritual signification . And shall any Christian say , that none of these Types signified Christ without , but only Christ within ? (d) See for this in the Church-History of Socrates Scholasticus , lib. 2. c. 7. and c. 25. (e) Note , The Meeting was for most part orderly and attentive ; if any little Disorder happened , it was by occasion of W. Pen's Party , and particularly by Henry Goldney that threw printed Papers among the People , in the Meeting , on purpose to make a Disturbance ; but what Disturbance happened , it was soon ended by the Care and Diligence of the Marshal , sent by the Lord Mayor , to prevent any Disorders . (f) Note here two Gods of one Kind and Nature , by his absurd Logick and false Philosophy ; one that worketh , another that is wrought . Oh gross Darkness and Ignorance in G. Whitehead ! (g) The Saints are partakers of the Divine Nature , and so are they of the Holy Ghost ; is therefore the Holy Ghost a Work or Effect wrought in us ? This is to comfound the Creator with the Creature , and is a Divinity more fit for Bedlam than any sober Society of People . (h) And in Egypt we hear that Chickens are bred of Eggs simply by heat , without the Hen. (i) N. Marks doth not profess himself to be Infallible , being not of the Ministry : But whence is it , that the Laicks should own themselves Fallible , and the Min●stry Infallible ? But at last it is come to this , that some of the Ministry are Fallible also , but such Principal Ministers as G. W. are not . (a) Tho some in Scotland , being influenced with their false reports , have seemed to disown me , yet others have not , and some of them have writ kindly to me , and owned me . (a) Arthur Cook a Preacher and Justice of Peace in Pensilvania . (b) Too high a Title for such who are quilty of such gross Errors . (c) The third was , 〈◊〉 they blamed me , for saying the best Saints had need to come alwa●s to God by the 〈◊〉 ●or the Man Christ Jesus , they said , They could come to God with●ut him , and this 〈◊〉 of Doctrine is to be found in W. Shewen's Book , a Quaker greatly owned by them . Treatise of Thoughts , see pag. 37.38 . (a) And I was cleared by a publick Writ , signed by the Deputy Governor , C. Markham , and the Counsel , in Philadelphia , which I have to show . See the Nature of Ch. pag. 29. * The real Quaker . A real Protestant . Nature of Christian . p. 29 * G. Keith doth not charge it on the whole , but only on the Guilty , and such as cloak and excuse them . * Note , They told me , It was sufficient to name a Few of Many , to prove T. E. guilty of wronging me in his Books . Let the Quotations be read out of R. B's Anarc . * There is not mentioned , any Day , Month or Year wherein the yearly Meeting at Philad . was held . (a) Note , W. Penn ( as is proved ) hath said , We need not preach it , the necessary consequence whereof is , They need not believe it . (b) So nor have they answer'd my Book , Gross Error and Hypocrisie detected ; nor my Book against Samuel Jennings . So here are Two for Two : But I think I have effectually answer'd them here , as to the main , and so , I hope , will many others judge . (c) I call it not G. Keith's Church , otherwise than as related to them as one of them ; as I call the other their Church , N. Mark 's Church , i. e. to which he is related ; but he did well to own his Fallibility , seeing he gave so great a Proof of it not long ago , by severely accusing a poor innocent Maid-servant of his of Theft , whose Innocency soon after was manifest to him . Notes for div A47140-e19540 * Called the Christian Faith. 
A47161	----	New England's spirit of persecution transmitted to Pennsilvania, and the pretended Quaker found persecuting the true Christian-Quaker in the tryal of Peter Boss, George Keith, Thomas Budd, and William Bradford, at the sessions held at Philadelphia the nineth, tenth and twelfth days of December, 1692 : giving an account of the most arbitrary procedure of that court. Keith, George, 1639?-1716. 1693 Approx. 108 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47161 Wing K186 ESTC W13889 12305321 ocm 12305321 59229 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47161) Transcribed from: (Early English Books Online ; image set 59229) Images scanned from microfilm: (Early English books, 1641-1700 ; 637:17) New England's spirit of persecution transmitted to Pennsilvania, and the pretended Quaker found persecuting the true Christian-Quaker in the tryal of Peter Boss, George Keith, Thomas Budd, and William Bradford, at the sessions held at Philadelphia the nineth, tenth and twelfth days of December, 1692 : giving an account of the most arbitrary procedure of that court. Keith, George, 1639?-1716. Boss, Peter, defendant. Budd, Thomas, 1648-1699, defendant. Bradford, William, 1663-1752, defendant. [2], 38 p. W. Bradford], [New York : 1693. Imprint from NUC pre-1956. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- Pennsylvania. 2005-04 TCP Assigned for keying and markup 2005-05 Aptara Keyed and coded from ProQuest page images 2005-07 Simon Charles Sampled and proofread 2005-07 Simon Charles Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion New-England's Spirit of Persecution Transmitted To PENNSILVANIA , And the Pretended Quaker found Persecuting the True Christian-Quaker , IN THE TRYAL OF Peter Boss , George Keith , Thomas Budd , and William Bradford , At the Sessions held at Philadelphia the Nineth , Tenth and Twelfth Days of December , 1692. Giving an Account of the most Arbitrary Procedure of that Court. Printed in the Year 1693. The Introduction . TO the end that all Impartial People may have a right understanding in the present Prosecution , I intend to give a short Relation of the first rise and cause and ground of this present Difference , and Persecution . In the Year 1689. by the good Providence of God George Keith was earnestly invited to remove from his Plantation in East-Jarsey , to keep a School in Philadelphia , which he did ; but kept an Usher and spent a great part of his time in Reading , Meditation , Visiting Meetings , and answering the Conscientious Doubts and Questions of many People ; and there was a more than ordinary seeming Satisfaction in general among the People called Quakers , that they were so favoured with the assistance of George Keith . But alas ! this great love was but short liv'd ; and as in other Cases one Extream begets the contrary , so in this ; for their love and respects to him were never so great , but now the Envy and Hatred of many exceeds ; and that upon the account of his Christian Testimony . For it was but a little time that he had been amongst us , and preached the true Faith of Christ , both without and within , but some began to be dissatisfied , and whispered it about in private , which , when he came to understand , he laboured in much love and tenderness to undeceive and satisfie those that he came to know were dissatisfied ; and some did receive good Satisfaction ; but others cast his Labours of Love behind their backs ; and much whispering and back-biting there were in private against the ●octrine held forth by G. K. and some began to contradict his Testimony in publick Meetings ; but yet this were born with , and no open Difference until one William Stockdale accused Geo. Keith of Preaching ●wo Christs , because he held forth ( as necessary to our Salvation ) The Faith of Christ as he dyed for our Sins , rose again for our Justification , and ascended into Heaven and is in Heaven in the true and intire glorified Nature of Man , our Mediator with the Father ; and also , That Christ was spiritually present by his Light & Life , in all his Children . Whereupon he dealt with him , and endeavoured much to convince him , but not prevailing , G. K. laid it before a Meeting of them of the Ministry , but they did nothing in the matter , but chiefly blame and contradict G. K. in his Doctrine . Whereupon G. K. did again renew his Complaint to them of the Ministry at the Yearly Meeting at Philadelphia the 7th Month , 1691. desiring to know their sence and judgment , viz. Whether to preach Faith in Christ within us , and Faith in Christ without us , was to preach Two Christs , or One ? and six Meetings were held in debate about this matter , and yet nothing done in it : So this past on , and some Months after Tho Fitzwater openly in a Monthly Meeting accused G. Keith , That he denyed the sufficiency of the Light ; which G. K. denyed , but T. F. said , he would prove it at the next Monthly Meeting ; which being come , G. K. called on T. Fitzwater to prove his Charge , which he endeavoured to do , and brought W. Stockdale for his Evidence , but to no purpose , only W. Stockdale again renewed his Charge against G. K. in the open Meeting , to the admiration of many , to see his great Ignorance and Impudence ; but seeing that T. F. was not like to prove his Charge against G. K. Thomas Lloyd , and some few others with drew , yet the generality of the Meeting stayed , and after some time it growing dark , John Jennet , ( a great stickler against G K. ) desired that the Meeting might be adjourned till the next day , which was unanimously agreed unto , and also by Tho. Fitzwater ; the next day all Parties appeared , and great and long Contention there was most part of that day betwixt George Keith and Tho. Lloyd , Arthur Cook , &c. G. K. affirming and arguing for the Necessity of the Faith of Christ crucified , &c. the others denying , and arguing , That the Light wit●in was su●●cient without the Man Christ Jesus , &c. but finding that the stream went against them , T. Lloyd , A. Cook and some others with-drew , and the Meeting ( consisting of at least Sixty Monthly Meeting Members proceeded & gave Judgment against T. Fitzwater and W. Stockdale , the substance of which was , That they should forbear preaching and praying in Meetings till they had condemned their Ignorance and Vnbelief , &c. but at the next Quarterly Meeting , a Party withstood the said Judgments , and said , That the Persons being Ministers , none but them of the Ministry were fit to judge ; which many thought relisht too much of Popery ; yet notwithstanding many showed their dislike thereto , Tho. Lloyd , Arthur Cook , Sam. Jenings , &c. denyed ●he ●●●d Meeting and Judgment ; & then it was that T. Lloyd's Party changed their time and place of meeting against and contrary to the declared mind of their then Brethren , who gave their Reasons why they consented not to the changing the Time and Place of meeting ; but prevailed nothing with them , for the next first Day George Keith and Party met at the ●●ual time and place , and Tho. Lloyd and party went to the Meeting house at the Centre , which made the first Seperation . Now the Difference being thus far advanced , caused much discourse and enquiry into the matter by all sorts of People , and great flocking to Meetings there was , both in Town and Country , where G. K. came , and his Testimony had much Reception in the hearts of many ; which being perceived by Tho. Lloyd and Party , the only Expe●ient they could devise , was to condemn G. K. whereupon the 20th of the 4th Mon. 1692. Twenty Eight of them called Ministers met together at Philadelphia , & without ever so much as acquainting G. K. published a Paper of Judgment against him , condemning him as a Person without the fear of God before ●is Eyes , &c. which done , Thomas Lloyd , Samuell Jenings , Arthur Cook , John Delavall , and others made it their business to follow G. K. from Meeting to Meeting , violently opposing his Testimony , and sometimes making use of their Magistratical Power to effect their designs , which caused great Contests and Confusions ; and G. K. from time to time complaining of their Injustice , for condemning of him without all Hearing or Tryal , upon a time in Chester-County , Tho. Llyod said , George , if thou thinkest thy self agrieved by that Judgment , there is Relief for thee ; thou may appeal to the Yearly Meeting , which is now approaching ; which advice G. K. followed , and made an Appeal to the said Yearly Meeting , and proposed twelve particular Heads to be considered , discoursed of and resolved by the People called Quakers at the said Yearly meeting , and that they might have Timely notice of the said Appeal , and be the better prepared to answer it , G. K. procured the said Appeal to be printed . Which was no sooner done , but they Issued forth a Warrant , and apprehended William Bradford the Printer , and John M “ Comb , who ( as they were informed ) had disposed of two of the said Papers , and committed the said W. B. and J. M. to Goal ; and also seized all the said Papers they could meet with , and took away a good quantity of W. Bradfords Letters , tending to the disabling of him to work for his Wife and Children ; and upon pretence of another Warrant granted without any Conviction , signed by Samuell Jenings & Robert Ewer Justices , John White , the Sheriff , took Goods out of the Shop of Will. Bradford half as much more as the said Warrant was for . Whether these Actions are most like to the poor despised and persecuted Quakers , or their Persecutors , is left to all Impartial People to judge . Here follows a Copy of the Mittimus . WHereas William Bradford Printer , and John M “ Comb Taylor , being brought before us , upon an Information of Publishing , Vttering & Spreading a Malitious and Seditious Paper , entituled , An Appeal from the twenty eight Judges to the Spirit of Truth , &c. Tending to the Disturbance of the Peace and Subversion of the present Government ; and the said Persons being required to give Security to answer it at the next Court , but they refusing so to do , These are therefore by the King and Queens Authority , and in 〈◊〉 Proprietary's Name , to require You to take into Your Custody the Bodyes of William Bradford and John M “ Comb , and them safely keep till they shall be discharged by due Course of Law. Whereof fail not at your Peril ; and for your so doing , this shall be your sufficient Warrant . Given under our Hands and Seals this 24th of August , 1692. These to John White Sherriff of Philadelphia , or his Deputy . Arthur Cook , Samuell Jenings , Samuell Richardson , Humphery Murrey , Robert Ewer . Now tho' they had got these two poor men into Goal , and though all sober People did resent their Proceedings very ill , and as proceedding from a cruel Spirit of Persecution ; yet the next day they met again , in order to proceed against G. K. and several other Persons in the like manner , and sent for two other Justices that were not called Quakers , to assist them in this work of Prosecuting several seditious and dangerous Persons , that were like to subvert the Government ! as they pretended ; but contrary to their expectation , the said two Justices that were not called Quakers , viz. Lacy Cock a Lutherain , and John Holme a Baptist , declared their dissent from them in these Proceedings , signifying , That the matter was a Religious Difference among themselves , ( viz. the Quakers ) and did not relate to the Government ; John Holme particularly advising them To send for Geo. Keith , and let him interpret his own words , and upon a hearing of him , if it any way appears that he strickes at the Government , I will ( said Justice Holme ▪ joyn with you against him with Heart and Hand ; but this Advice had no weight with them ; whereupon the said two Justices left them , and our New modelled Persecuting Quakers being warmly bent to root out Sedition forsooth ! proceeded in their Work , and as they had judged G. K. in their Spiritual Court without all Hearing or Tryal , so in like manner they prosecuted him in their Temporal Court without all Hearing : Why ! to have done otherwise would have given the Lye and Contradiction to their Spirit of Discerning , which justice Cook declared to be such , That they could judge of matter of Fact without Evidence ; and therefore it would have been ridiculous for them to have sent for G. K. and asked him , Whether he was the Author of such a Paper that his Name was to ? or to have enquired of him , Whether it was against the Government that he intended by such and such words therein ? No , for their Spirit of Discerning told them all that , and therefore without more to do , proclaimed G. K. by the common Cryer in the Market-place , To be a Seditious Person , and an Enemy to the King and Queens Government : But these Magistrates would do well to consider the Actions and End of Empson and Dudly , and whether they have not violated the Fundamental Laws of English Subjects as well as they , and that in convicting men without Tryal , as shall be made appear anon , 1 st . in the Case of George Keith & Tho. Budd , 2 ly , in the Case of William Bradford , and 3 dly . in the Case of John M “ Comb. 1 st . Here follows a Copy of the Publick-Writing that was proclaimed by the common Cryer in the Market place against G. K. At a Private Sessions held for the County of Philadelphia the 25th of the 6th Month , 1692. before Arthur Cook , Samuell Jenings , Samuell Richardson , Humphry Murrey , Anthony Morris , Robert Ewer , Justices of the County . WHereas the Government of this Province , being by the late King of England ▪ s peculiar Favour vested , and sithence continued in Governour Penn , who thought fit to make his and our worthy Friend Thomas Lloyd his Deputy Governour , by and under whom the Magistrates do act in this Government . And whereas it hath been proved before us , that George Keith being a Resident here , did , contrary to his Duty publickly revile the said Deputy Governour , calling him an Impudent man , telling him he was not fit to be Governour , and that his Name would stink , with many other slighting and abusive Expressions , both to him and the Magistrates ; and he that useth such Exorbitancy of Speech towards the said Governour , may be supposed will easily dare to call the Members of Council and Magistrates Impudent Rascals , as he hath lately called one in an open Assembly , that was constituted by the Proprietary to be a Magistrate And he also charges the Magistrates who are Ministers here , with engrossing the Magistratical Power into their hands , that they might usurp Authority over him , saying also , he hoped in God he should shortly set their Power taken from them ; which he acted in a most undecent manner . And further , the said G. K. with several of his Adherents , having some few dayes since , with an unusual Insolency , by a printed Sheet , called , An Appeal , &c. Traduced , and vilely mis-represented the Industry , Care , Readiness and Vigilency of some Magistrates , and others here , in their late Proceedings against some Privateers , viz. Babit and his Grew , in order to bring them to Condign Punishment , whereby to discourage such Attempts for the future ; and hath thereby also defamed and arreigned the Determinations of Provincial Judicatory against Murtherers ; and not only so , but by a wrong Insinuation have laboured to possess the Readers of their Pamphlet , That it is inconsistent , for those who are Ministers of the Gospel to act as Magistrates . — Now forasmuch as we , as well as others , have born , and still do patiently endure the said George Keith and his Adherents many Personal Reflections against us , and their gross Revilings of our Religious Society , yet we cannot without the Violation of our Trust to the King and Governour , as also to the Inhabitants of this Government , pass by or connive at such part of the said Pamphlet and Speeches , that have a tendency to Sedition and Disturbance of the Peace , a also to the Subversion of the present Government , or to the aspersi●● 〈◊〉 Magistracy thereof . Therefore for the undeceiving of all People we have thought fit by this Publick-Writing , not only to signifie that our Proceedure against the Persons now in the Sheriffs Custody , as well as what we intend against others concerned , in its proper place , respects only that part of the said printed Sheet , which appears to have the tendency aforesaid , and not any part relating to Differences in Religion . But also , these are to Caution such who are well affected to the Security , Pence and Legal Administration of Justice in this place , that they give no countenance to any Revilers and Contemners of Authority , Magistrates or Magistracy ; as also , to warn all other persons , that they forbear the future publishing and spreading of the said Pamphlet , as they will answer the contrary at their peril . Given under our Hands and County-Seal , the Day , Year and Place aforesaid . Arthur Cook , Samuell Jenings , Samuell Richardson , Humphery Murrey , Robert Ewer . Anthony Morris . Note , There being an Answer to this Proclamation published in print by G. K. and T. B. I shall only in this place make these following Observations . First , They say , At a private Sessions , &c. and then relate a Preamble of the Government being vested in W. Penn , who had made T. Lloyd ●is Deputy , &c. Did they think to tell us News in this , or did they think we had forgot Thomas Lloyd was Deputy Governour ? Surely methinks not the latter , since we have been so smartly remembred thereof by his Agent White , who ( when they could not effect their late great Tax ) went about , — Begging the People to remember the Poor Gentleman ! which many did to their Cost ; so that one would think tha● passage might have been spared : Oh , but 't is plain their end therein is to insinuate , That Geo. Keith being legally and judicially brought before the Governour to answer to some heinous Crime and Misdemeanour , and that a Multitude of People were present to hear how he could answer for himself ( for they say , Publickly Reviled , &c. ) yet this G. K. like a Rude man , tho' he pretends to be a Minister , was so far from behaving himself before the Governour like a C●ristian , that he fell a Reviling him , and amongst other scandalous Expressions , said to him , Thou Impudent Man , thou art not fit to be Governour , thy Name will stink : Certainly their drift was to possess the Readers with this Belief , as is clear and evident from their following supposition , or rather suggestion , where they say , He that useth such Exorbitancy of Speech to the Governour , will easily dare to call the Members of Council and Magistrates Impudent Rascals , as he hath lately called one in on open Assembly , who was constituted by the Governour to be a Magistrate . Which also is a base and wicked Insinuation ; for George Keith never spoke those words to any of them as Magistrates or Officers in the Government , neither did he ever speak to the present Governour all those words together , as is insinuated by the said Paper , but on the contrary , what he spoke to Tho. Lloyd was in Monthly Meetings and Religious Controversies , and T. Lloyd hath said several times , That he would take no advantage by words spoke at such times ; but we find them practise the contrary ; for on a certain time T. L. stood up , and affirmed , That G. K. was guilty of Contradiction , and being put to prove it , said , That fifteen years ago in his printed Books he owned the Seed to be Christ : Whereupon G. K. said , Thou Impudent man , I do not deny it now , but own it as much as ever . But by all the diligent enquiry that I have made , I cannot find that G. K. said , he was not fit to be Governour , but if he had so said , I query , Whether it was such an intollerable Expression ? 1 st . Because it s expresly provided by the second Chapter of the Laws of this Province , That all Officers and Persons commissionated and imployed in the Government , shall be such as profess and declare , They believe in Jesus Christ to be the Son of God the Saviour of the World , &c. But , 2 dly , The Lloyd it s well known , has often denyed and argued against the Faith of Christ , as he dyed for our sins , &c. And as to G. K. saying , That his Name would stink , T. L. knows in his Conscience , that it was spoke to him only as he was one of the 28 unjust Judges , for giving of false Judgment against him , and that without all hearing or Tryal . And as touching the Person whom they say , he call'd , Impudent Rascal , it was one whom he know not to be constituted , as they say he was ; but his Brother being so constituted , and refusing to serve , the People of the Town chose him in his Brothers stead to serve as a M●gistrate within that Town bounds , which was altogether unknown to G. K. and therefore Paul's excuse , Acts 234. I wist not Brethren that it was the High Priest , might be an Apology for him . But let us consider the word Rascal ; according to Gouldenan's Dictionary , a Rascal is a Brawler , and Empty Talker , and one that deceiveth is Neighbour by false and weak Arguments , and Cole in his Latine & English Dictionary saith , the Latine word Nebulo , cometh of the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Na●al , and any ordinary School-Boy that hath but learned his Accidence , knoweth that Nebulo signifieth , Rascal , Villian , Knave or Rogue , and in Scripture we find the same word , see Isa . 32. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Rascal will speak Villiany ; and Jer. 29. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They commit Villiany ; and as Gouldman in his Dictionary saith , a Villian and a Rascal is of the same Signification . But this Person whom they mention , went about to deceive his Neighbours by false and weak Arguments , viz. That he did not expect to be saved by that which dyed at Jerusalem ; And that God was not present in all his Creatures ; which Unchristian and Atheistical Principles G. K. being about to refute in a Monthly Meeting , and holding forth , That God was present in all his Creatures , this Person stood up , and with much Opposition Questioning , as Paul's fool did about the Resurrection ) said , in a rude and boisterous manner , What George ! Doth the Spirit of God speak in Trees ? Whereupon G. K. said ( being greatly provoked by his Interrupting of him , and Unchristian Behaviour and Discourse ) Thou Impudent Rascal , who saith the Spirit of God speaks in Trees , as it doth in men ? But to make the thing seem Odious , the Publishers of this Publick-Writing say , It was in a publick Assembly , as if it had been in some Court , or as if he had been brought before this Magistrate● ( as they call him ) upon some Examination , and there , instead of behaving himself soberly , he presently calls him Impudent Rascal ; this they would falsly insinuate , as also , That before long he 'll go into the Council Room , and into the Courts , and there Revile the Councilors and Magistrates , & call them Impudent Rascals . Oh , the Horrid Impudency of these Men ! Let Shame cover their faces , if they have any left in them ! And whereas they further say , That G. K. with several of his Adherents with an unusual Insolency having Traduced the Industry , Care and Vigilency of some Magistrates here , in their la●e Proceedings against some Privateers , &c. and hath thereby also defamed and arreigned the determinations of the Provincial Judicatory , &c. As if G. K. and several others had printed a Book , and defamed and arreigned them , and denyed their Power of Magistracy ; whereas all that impartially read the said printed Appeal will find that G. K. did not defame nor arreign them , but they having given a Commission and hired men to fight . ( which was diametrically opposite and contrary to the often declared and known Principle of the People called Quakers , against a●● Vse of the Carnal Sword , ) it was proposed , amongst other things , to be considered by all faithful Friends at the Yearly Meeting , whether these men ought not to be condemned & disowned as Quakers ; but it was never intended to deny them to be Magistrates , for as Magistrates they were obliged to do what they did , and it was Commendable in them who did so Commissionate and hire men to fight , and also sea●ch the Town for Arms , &c. But the great Question is , Whether they did not Transgress as they professed to be Ministers and Quakers ? If nay , but that the Care and Vigilency of these Magistrates here at Philadelphia , 〈◊〉 Quakers , is worthy of Commendation , as they intimate , for saving of a Sloop by Force of Arms , how much more shall their care and vigilency be worthy of Commendation , to raise a Militia to save and defend the whole Country , it any occasion should offer ? but how steadfast this doth manifest them to be to the Quakers Principle of Refusing in all eases to fight , and that for Conscience , sake , I shall leave all to judge . I always thought that which was a matter of Conscience to the Quakers in Old-England , Barbadoes , and other places , had been a matter of Conscience to them under a Government of their own , but I find the contrary in these Magistrates & many others joyned with them here : But that which seem● the most strange to several observing Persons in this place , is , that several called Quakers in Maryland , Barbadoes , and other places , that pretend its a matter of Conscience to them not to bear Arms , yet now will own these here in that Practice , unless they now think to leave that Article out of their Creed . In the next place , whereas Peter Boss being offended with the Judgment of the 28.l writ a Letter to Simuell Jenings , being then in Church Fellowship with him● showing his dislike thereof ; and relling S. J. of some of the Seandals he lay under , for this they issued forth a W●rrant against him , and put him into Prison , without ever dealing with him in a Church method , and at the next Court presented him for the same , to which Court he was bound ●to answer , where he gave his attendance , with his Witnesses ready , but not brought to Tryal , although much desired by him and his Wife , who urged the Injuries of the delay thereof . At the same Court William Bradford & John M “ Comb appeared and desired they might come to Tryal , it being greatly to their prejudice to be kept Prisoners , & saying , it is provided by Magna Charta , That J●stice shall not be delayed to any , and we being free-born English Subjects , claim this as our Priviledge , and hope this Court will not deny it us , because not only our Persons are restrained , but William Bradford's working Tools are detained from him , with which he should work to maintain his Family . Justice Cook said , What Bold , Impudent and Confident Fellows are these to stand thus confidently before the Court. J. M “ Comb , You may cause our Hats to be taken off , if you please . W. Bradford , We are hear only to desire that which is the Right of every free born English Subject , which is speedy Justice , and its strange that that should be accounted Impudence , and we Impudent Fellows therefore , when we have spoke nothing but words of Truth and Soberness in requesting that which is our Right , and which we want , it being greatly to our prejudice to be detained Prisoners . J. Cook , ( speaking to W Bradford ) said . If thou had been in England thou would have had t●y back sl●sht before now . W. B. I do not know wherein I have broke any Law , so as to incur any such Punishment . Justice Jenings , Thou art very ignorant in the Law surely , does not thou know that there 's a Law that every Printer shall put his Name to the Books he prints , or his Pres●is forfeited . W. B. I know there was such a Law , and I know when it expired . J. Cook. But it is revived again , and is in force , and without any regard to the matter of the Book , provides , that the Printer shall put his Name to all that he prints , which thou hast not done . But waving from that , the Prisoners still prest for a Tryal . To which Justice Cook said , A Tryal you shall have , and that to your Cost too , it may be . And justice Jenings said , A Tryal you shall have , but for some Reason known to us , the Court defers it to the next Sessions ; and that is the Answer we give , and no other you shall have . All this time , John White , Sheriff , pleaded vehemently against the Prisoners , greatly aggravating their ( pretended ) Crimes ; and when complained of , that the Sheriff , ( through whose hands goes all Fines and Forfeitures ) should be so bitter an Attorney against the Prisoners , he cloaked it under the Visor of a Prothonitor . So this Court passed over , & the said Persons not brought to Tryal , but yet not wholly barren of Action , nor void of Iujustice ; for tho' they had not only got W. Bradford into Prison , and taken his Letters from him , ( with which he should work ) and his Paper and Books out of his Shop , but also they had got the Body of John M “ Comb , with which one would think they might have been satisfied , had any thing of tenderness remained in them , the time they committed him being when his Wife was newly brought to Bed , and who lay very weak in a strong Feaver , and several thought she would not live , and tho he acquainted them of her Condition , and how destitute his Family was , requsting them to let him go home , and he would promise to be ready at any time they should call for him ; This they would not grant , but to Prison he was sent ; ( ●ho ' to give every one their due , 〈◊〉 the Goaler was so kind as to let him go home an hour or two sometimes in an Evening after it was dark ) yet our hot spur'd Justices ( being newly booted and spur'd with their Five Pound Spurs ) being not satisfied with having his Body , would do what in them lay , to ruin him and his Family ; for whereas he kept an Ordinary , and for his Lisence so to do had paid Governour Lloyd Twelve Pieces of Eight , which is Three Pound Twelve Shillings for the last twelve Months before [ No inconsiderable Price for a Licence ] yet they now proceeded to suppress his keeping of an Ordinary , though he had fullfilled , and in no respect transgressed the Conditions of his Lisence , as will appear by a Copy of the said Lisence , which here follows verbatim , viz. By the Lieutenant Governour . Philadelphia Ss. JOhn M “ Comb requesting Lisence from me to keep an Ordinary in Philadelphia , and he being recommended to me as a fit and qualified Person for such an Imploy ; I do hereby admit & Liscence the said John M “ Comb to keep an Ordinary , or a House of Publick Entertainment in the House he now lives in , he taking care , according to Law , to keep good Orders and sufficient Conveniencies for Man and Horse . This Lisence to continue for a Twelve Month ensuing the date hereof . Given at Philadelphia the Tenth day of the 4th Month , 1692. Thomas Lloyd Now let us hear what great and heinous Crimes are alledged for the suppressing John M “ Comb in his Imploy : If he had transgrest any Law , or broke any Conditions in his Lisence , they ought to have call'd him before them , and convicted him thereof , but without ever so doing , they suppress his so-dear-bought-Lisence , as follows . At a Court held at Philadelphia the 4th of October , 1692. THe Court taking notice of John M “ Comb's Contemptuous Behaviour , as also his spreading a Seditious Paper in his House , to the Disturbance of the Peace , do therefore suppress his Lisence , and do Command him not to presume to keep an Ordinary after the Tenth Day of the next Moneth , being November , on pain of incurring the Penalty of the Forfeiture of Five Pound for keeping an Ordinary without a Lisence : And that notice be given him of this Order . A true Copy by John White , Deputy Clark. Note , That the Contemptuous Be●aviour they mention , was his and W. B's requesting of the Court to come to a Tryal , as before is 〈◊〉 ; and the Seditious Paper they mention , was the printed Appeal , which he having bought two of them , & some Persons happening to see them , got them from him again , because it suited not with their convenience to go so far as the Printer's ; and J. M. did not buy or receive them to sell again , but his disposing of those two Papers was accidental , and for which he was imprisoned , and to come to Tryal for it , but this satisfied not these cruel men , for they make that a main matter whereby to suppress his Lisence [ No less than Two Panishments for one Offence ] and yet though they were so zealously warm to prosecute and punish these Offenders , and which ( they said ) they could not avoid , without violating their Trust to the King and Governour ; yet without any Violation of their said Trust they could pass by several others that were much more concerned in spreading those Papers than J. M. Oh! the Partiality , Deceit and Cruelty of these Men ! This Sessions passeth over , and the said Persons continued under Duress till the next Sessions , which being come , let us hear the Proceedings , which here follows , viz. At a Court of Quarter-Sessions held by the King and Queens Authority , and in the Proprietary's Name at Philadelphia the 6 , 7 , 8 , 9 , 10 & 12 dayes of the 10th Moneth , 1692. There being present on the Bench , as Justices , Samuell Jenings , Quaker . Arthur Cook , Quaker . Samuell Richardson , Quaker . Robert Ewer , Quaker . Henry Waady , Quaker . Griffith Owen , Quaker . John Holmes , Robert Turner , 10th and 12th dayes . Lacy Cock , and Anthony Morris on the 12. day . The Names of the Persons , that presented Peter Boss , George Keith , Thomas Budd , William Bradford , &c. † Alexander Beardsly , † William Carter , † John Jennit , Will. Oxly , Emanuel Dauson , William Allaway , Lewis Thomas , Reece Peters , John Comes , Christopher Pennock , Mouns Jones , Thomas Griffith , † William Harwood , William Hearn , Will , Finley , Will. Lawrance . Observ . That most , if not all of these m●n are known to be highly prejudiced against G. K. ● . B. and those that joyn 〈…〉 of their zealous Testimony to Christ without , as well as 〈…〉 And John White , Sheriff , is known to be greatly 〈◊〉 against them , who pa●kt this jury on purpose to present & 〈◊〉 G. K. and 〈…〉 as was in some degree well observed by Justice Holme , when 〈…〉 brought in new Presentments against G. K. in matters concerning their Religious Differences , for which he was sharply reproved and ●enaced on the Bench by Samuell Jenings and Arthur Cook , the last saying , They were the Fathers of the Country , and they had done well , and like honest men , in bringing in those Presentments , and they gave them Thanks ●or their care and pains ; but ( said justice Cook ) if they must be found fault with , who will serve upon a Grand Jury ? & so went on highly resenting those few words justice Holme had spoke ; Arthur Cook not minding that himself had said some little time before , to a Grand Jury of more substantial men than these ( upon their bringing in a Presentment that did not please him ) you are a Company of Infamous Men : and for which he was presented by the next Grand Jury , 〈…〉 supposed that Presentment was buried in the Clarks study of Oblivion , for we have never heard more of it . The 9th day of the 10th Month , Peter Boss call'd into Court , and set to the Bar. Cryer , O Yes , Silence is commanded , upon pain of Imprisonment . The Presentment read , Philadelphia , the 5th of the 8th Month , 1692. We of the Grand Jury for the Body of this County , do present Peter Boss , for that he hath accused Samuell Jenings , being a * Magisterial Officer , with being an unjust Judge , and of his being Drun●k , and of laying a Wager with John ●ocum , and for many other soandalous , reproachful and malicious Expressions , to the Defaming of him , and tending to the Disturbance of the Peace , contrary to the Law in that case made and provided . Clark. Peter Boss , What sayst thou , art thou guilty or not guilty ? Peter Boss , Not guilty in manner and form as there presented . Clark , By whom wilt thou be tryed ? Peter Boss . By God and the Country . Clark , Call over the Jury . Humphery Waterman , Joseph Kirle , † Thomas Wharton , Tho. Marle , Richard Sutton , Samuell Hoult , † James Fox , Abraham Hardiman , Nicholas Rideout , Thomas Morris , Richard Walter , † John Whitpane . Clark. Dost thou object any thing against any of these Persons ? Prisoner . Yes , I object against all of them that are called Quakers , because they are such as I know to be deeply prejudiced against G. K. and all that favour him , but am willing to be tryed by any that are not called Quakers , or such of them as are not manifestly prejudiced . But they would not allow of his Exception . Whereupon the Jury were attented . The form of the Attestation , as follows , viz. In the Presence of Almighty God and this Co●rt , you shall promise , well and truly to ●ry & true D●liverance make betwixt the Honourable William Penn , Proprietary and Governour of this Province , and the Prisoner at the Bar , according to Evidence . After which , David Lloyd first , and John White next pleaded very hard against him , that that Letter did defame Sam. Jenings as a Magistrate , confirming it , as they pretended , by reading some Passages out of some Law-Books , and some Laws of this Province against defaming Magistrates . To which the Attorneys of Peter Boss pleaded , That he acknowledged the writing that Letter , but what was said therein concerning S. Jenings , was not against him as he was a Magistrate , nor could it be reckoned a Defamation , because 't was only a private Letter sent to himself , showing his dislike in some things , and desiring him to clear himself of other gross & scandalous things that were reported of him , as is usual for one Church Member to do to another ; & they brought a Cafe out of Shepherds Faithful Counsellor , that what is said must be Falso & Maliciose , i. e. falsly and maliciously , otherwise not actionable . And that if a man speak slightingly of a Magistrate , if it be when he is not in the exercise of his Office , it is no defaming of him as a Magistrate , and so no trespass against the Law alledged . To which David Lloyd replyed , That what was spoke against Samuell Jenings , must needs relate to him as a Magistrate , for take away Samuell Jenings , and where will the Magistrate be ? And Sam. Jenings said , Take away Sam. Jenings the Magistrate , and where will Sam. Jenings the Quaker be ? Note , By this it se●meth to S. Jenings that it is as inherent in him to be a Magistrate as to be a Quaker , and therefore when his Magistracy ceaseth , his Quakerism ( according to him ) must cease , and like Hypocrates Twins live and dye together ; but yet he may remain to be Sam. Jenings , when he is neither Magistrate nor Quaker . And when his Attornys were a●out further to open the matter , how 〈…〉 to him only as a Church Member , and offered to produce some Pre●●dents in the case , Arthur Cook , interrupted , saying , They would not have matters of Religion discoursed there , saying , W●at must Religion be made a cover to revile and defame men , by saying , he did not write to him as a Magistrate , but as a Church Member ? To which G. K. ( as his Friend ) desired Liberty to speak , as the Law in that case a●ows , but they were very unwilling to suffer him to say any thing in behalf of Peter Boss , John White saying , G. K. was not 〈◊〉 in Curia ; but through much and long Importunity , he was permitted , who then told them , That a Distinction must needs be allowed of words spoke to a man as he is only in a private Capacity , and as he is a Magistrate ; for when Magistrates , as Arthur Cook and Sam. Jenings , give us hard words , calling us Ranters , Apostates , Lyars , Wicked and Vngodly men , &c. ye will not say ye give us these Names as Magistrates ; and then if ye can speak to us , not as ye are Magistrates , we may also speak to you not as ye are Magistrates . Thomas Harris his Attorny , and G. Keith his Friend , prefered to speak further to several things that had been alledged by D. Lloyd and J. VVhite , but were much menaced by Arthur Cook , and so was Peter Boss himself , which was much resented in the minds of many , that a man hath not liberty boldly to speak in his own defence , nor his Attorneys nor Friends for him , but often when they were pleading , Commanded Silence upon pain of Imprisonment : Whereupon some complained , that it was hard that he had not liberty fairly to plead his own Cause . To which Arthur Cook said , That as a Christian he could bear any thing , but not as a Magistrate . Which was noticed by many how A. Cook set the Christian and Magistrate in opposition the one to the other , as if we were not to expect that when they act as Magistrates , they are indued with Christian Patience , Meekness , and Long-suffering , as if when they act the Magistrate , they put off the Christian . [ Note , That a little before Sam. Jenings and David Lloyd would not allow of any distinction betwixt the Magistrate and Quaker , and yet now to serve his turn their Brother Cook grants it : Oh! the Confusion , Deceit and Hypocrisie of these men ! ] G. Keith pleaded further , though with much difficulty , That Peter-Boss being a Member of the Quakers Church , they ought not to go to Law with him until they had proceeded orderly with him in the 〈◊〉 mens Meetings , and given him Gospel Order ; for the things of difference betwixt him and Sam. Jenings relate wholly to Church Discipline , and belong to a spiritual Court , and not to this . Da. Lloyd , This is a spiritual Court ; for in England they can try Atheism in this Court. G. K. But Peter Boss is not accused of Atheism ; and if a man profe●● one Almighty God , this ●ourt hath nothing to do with him for his Opinions or Perswasions in Religious matters . Then D. Lloyd read a passage out of a Law Book , That certain words spoke against a Bishop or Minister , were act ●nable , tho' 〈◊〉 actionable which spoke against a private person ; when ( said he ) is the present case . A Person standing by , said , May not sin be reproved in a Bishop or Magistrate ? At which they were greatly offended , and caused an Officer to take the said Person . viz. Ralp● VVard , out of the Court. But for the further satisfaction of the Jury , and all others present , that he did not defame Sam. Jening● as a Magistrate , Peter Boss greatly pressed to have his said Letter read , which after some time was done , th● with great Impatience . The which Letter here follows , viz. THe Paper lately publisht at Philadelphia by 28. against G. K. and those joyned with him , &c. has and is like to occasion much Trouble & Difference among us , not only because of the false Things compact in 〈◊〉 , as 〈◊〉 well known to many VVitnesses , and now to impose it on all the Meetings , 〈◊〉 plain down right Popery , and gives just occasion to all , not only to judge 〈◊〉 as ●t is for the abuse , but also inspect further into things , and them these ministring Imposers upon other mens Consciences , like unto the Roman Clergy . And to show how ill the People do resent these things , one who was not a Quaker , so soon as the Paper was made publick , sayes , What D — lish work is here like to be ! a Pack of Fools have sent their Bud out : what a piece of work you 'l see in a short time , and how they 'l expose themselves , & force others to send it home in Print , sayes he , with wo●●e words of some , unfit to mention here , &c. By exposing this your Edict , you have made all people your Judges , into whose hands it shall come ( 〈…〉 themselves ) for your Vnrighteous Judgment , and drawing in those 〈…〉 that have subscribed to they know not what , 〈◊〉 were not present 〈…〉 the Meetings , so consequently did not hear the words charged on G. K. to be 〈◊〉 by him , &c. but have taken all ●pon Trust , and signed as a man that 〈◊〉 be a false VVitness to a Bill or Bond for Money , where none is due . ' 〈◊〉 , that some will see their over-●aste , and repent it , as well as others 〈…〉 : How can you expect 〈◊〉 Act o● yo●rs will be acconnted Righteous Judgment , to condemn a man for Words , and cover one anothers Deeds , as well as 〈◊〉 word● in and among your selves . Has J. S. ever been dealt 〈◊〉 or his many Enormo●s palpable gross Miscarriages chargeable upon him , his Greatness and Pride so Insolent and Lo●ty , none dared to touch him ? and for his abuses to a poor VVorm , who w●it to him for Justice and Satisfaction , could have no answer of said Letter ; and being discontented to ●ear him preach to an A●ditory , knowing his Life to be Vnsavoury , and an Vnjust Judge . I write the second Letter to him o● dislike to his preaching , which after he had read 〈◊〉 it in the Fire : Why did he not answer it , & get satisfaction from the Aut●or , but that he knew himself Tardy , resolv'd to Exercise Bonners Cruelty on my poor paper : And its matter o● sorrow 〈◊〉 divers among you know enough 〈◊〉 S. J. but you cover him and one another , and whom you please to abase , down with him amain ; do you think people are blind , and without sence ? be it known , they see , they hear , &c. 1. Pray let it be quer●ed into , whether it was not true that S. J. did wage his Horse with John Slocum , to ●ide a Race with their Horses ? and whether J. Slocum did not re●use to take the advantage of him , because S. J. was D●unk , & c ? 2. And pray let it be inquired into , whether S. J. at another time was not so drunk , co●ld scarce get over the Ship side of Joseph Bryar , when at Burlington ? 3. And pray let it be inquired , whether the said S. J. did not wickedly in surveyin● a T●act of Land which Joh. Antrum had actually begun to do ? 4. And pray let it be enquired into , whether S. J. did not take away the M. adow of Richard Matthews , who being in England , took the Advantage ? What the Effect will be , Time m●st manifest , how Odious he will render others or S. J's sake , he being a pretty eminent man in London . 5. And pray let be enquired into the Actions and Abuses of S. J. to Iohn ●keen , deceased , which should have been answered at Burlington Meeting . 6. And pray let it be inquired into , whether it was S. J. or J. Simcock that wa● by two Persons carried to Bed Drunk ? 7. And pray let it be further enquired into , whether it was the said S. J. ●● . Simcock that was so drunk lost a Coat that was borrowed of another man , & c ? Seeing so many of you have condemned G. K. for words let these Actions be also condemned , they being as great Pretenders to be Ministers as him . And pray take special care this be not burnt , as the former , having a Copy of the same . Peter Boss . Which being read , Peter Boss produced the Testimonys of several credible Persons , concerning the matters contained in the said Letter , and prest hard to have them read , because they proved some of the things queried , at least . But they were very unwilling to have them read , saying , it was no evidence unless the persons were present in Court ; 〈◊〉 it is well known that Attestations in writing have been often accepted in this Court ; & it may be noted , that at the former Sessions he had his Witnesses ready in Person waiting all the time of the Court , which was great Charge to him , but by reason of the Extreamity of the Weather , could not be present now : However , at last , through much importunity they admitted some of the Papers to be read , which here follow , viz. Concerning a Report which has been about Sam. Jening's riding a Wager with John Sclocum , I do here testifie , That about three Years now past , Sarah Biddle , VVise of W. Biddle , senior , she being at Burlington , did tell it me thus , as followeth , That she reproving her Son William , who had been riding hard , she said , his answer was , VVhy Mother , may not I so well as Sam. Jenings , he could ride a Race , or did ride one , with John Slocum , and John won his Horse , but he would not take the advantage of Samuell , because Samuell was Cacuse , ( John Slocum said ) says William to his Mother : This I do here affirm , that I had it from Sarah Biddles own mouth , and that we understand the word Cacuse to be drunk . Mary Budd . Burlington in West-New-Jarsey , the 1st of October , 1692. Attested before me , Edward Hemlock , Justice . VVhereas there is a Report of S. Jenings riding a Race with J. Slocum ▪ thus much I William Bustill do hereby affirm to the truth of said Report , Will. Biddle , sen . did tell me , that S. Jenings and J. Slocum did ride a Race together , and that John did win S. Jenings Horse , which was a 〈◊〉 Gray , and that which J. Slocum did ride on W. Biddle did buy of J. Slocum ▪ end that it was at or about the time when the Provinces were divided , and that the Race was run in some place between Amboy and George Keith's Land in East-Jarsey , as they Came from Amboy . October , the 21th , 1692. Will. Bastill . As concerning a Report of S. Jenings riding a Race with J. Slocum abo●● three Years ago , W. Biddle , sen . at Dinner , and 〈◊〉 Vise in company 〈◊〉 his own Ho●se did tell me , that S. Jenings did ride a VVager with J. Slocum , and lost his Horse , which I am ready to be att●●●d to , if further need shall 〈◊〉 , as witness my hand hereunto set , this 2d of Novem. 1692. Henry Beck . Memorand . That my Sister Sarah Bainbridge told me , that William Piddle did 〈…〉 , that as 〈◊〉 was riding from East-Jarsey towards his own Horse , he hea●d a noise , where●pon he looked behind him , and did see Sam. Jenings and J. Slocum ride a●ter him very ●ast , and J. Slocum said to S. Jenings , I have won thy Horse as fair as ever any man wo●●n , thing in this World. John Bainbridge . A concerning the Report that S. Jenings surveyed the Meado● of Rich. Matthews , I have this to say , being then and there present , I being assistant at that time to Simon Charles in surveying Land for Samuell , I went with S. Jenings to the● said Meadow , and told him that was the Meadow that I 〈…〉 surveyed to Rich. Matthews : He bid me sh●w him the Lines 〈…〉 we went and searched , and 〈◊〉 only one 〈◊〉 or two marked 〈◊〉 the meadow side , and no more ; for there had been a fi●e , that had not only 〈◊〉 up most of the Trees there by the Root , but also the Surface of the 〈◊〉 it self , so that we could find no marks in any order ; then I produced 〈◊〉 of the Records of the Survey , which was the same with this following , viz. Surveyed also that piece of Meadow lying at the Northwest 〈◊〉 no● of the 〈◊〉 and , extending to the Neck or narrowest place of 〈◊〉 same , as it is now marked , all making up the number of 500 acres , 〈…〉 notwithstanding Samuell bid Simon p●t it into the 〈…〉 he acceedingly did . Now Elias For being Attorney ●or Rich. Matthews , and hearing of what Samuell had done , he made application to 〈…〉 to Sam. Jenings about it , and signified to him , 〈…〉 could not ●old that Meadow , neither by Equity nor by 〈…〉 testified by me , Daniel Leeds . 〈◊〉 before me Edward Hemlock , Justice , Octob. 1. 1692. Memorandum , That I James Silver , then Servant to Sam. Jenings , 〈…〉 Servant's and Creatures , viz. 〈…〉 ●●ating both Servants & Cattle , when not able to go forwards , and one time broke the Rib of an Ox by his unmerciful Beating , and taking taking Benj. Moore by the Throat as he was coming of his Bed , bore my Testimony against it , as unsuitable to the Spirit of Christ , he took occasion to deal very hardly with me , and let me go almost Naked , and when Winter grew on , and I complained under the sence of Cold , he threatened to make me creep , 〈◊〉 come on my hands and knees to him , like a Dog or Spaniel , or break my Bones . Burlington , the 5th Month , 1692. James Silver . [ Note , This James Silver was a man in years , and a Friend , and one that has had many Servants himself , whom he thus treated for witnessing against his great C●●elty . ] John Smith saith , That being at Philadelphia on or about the 28th of August , 1692. meeting with Sam. Jenings before his own door , his first Salutation to me 〈…〉 , as followeth , What! art thou a Keithian , Rascally Fellow , wor●e than an Infidell , that neither knows Law nor Gospel , must thou p●ate , sorry Rascally Fellow , I 'd call for a Constable , and send thee to the Crew , thou art like them , a Company of Rascally Fellows ; 〈◊〉 have thee to know , that we are able to judge both George Keith and the Country . And thus be did revile and call me Rascal and worse than an Infidel many times over ; and this was presently after he was come from a Meeting , and for no other Cause than saying to one who hanged up the Proclamation , ( against G. K. which they posted up both in Town & Country ▪ Ye may as w●ll hang the other side forward , for it shews their ●olly , a little Haman-like : This abuse to me was not unlike his former Actions and Behaviour to other his Servants , as instance on a time , James Silver , an Antient man , his poor Servant , for showing him his naked Things , and complaining for want of Clothes , Sam Jenings told him he would make him to creep on his Hands and Knees , like a Spaniel , and ●ap his back , if he would not hold his prating , &c. John Smith . Note , That several other Testimonies might be here set down concerning S. Jenings disorderly walking and behaviour in his Family and among his Neighbours , and particularly his Inhumane Whippin● of his Servant Maid naked in her Bed , the manner and circumst●●e●s of which I shall here omit for modesties sake ; but these here produced are sufficient to show , that there was cause for Peter Boss to write to him ; and though these Evidences do not prove every thing queried in that Letter , yet these things being commonly reported abroad , were cause enough , one would think , for the Quakers to call him to an account , and search out the bottom of these things , but that he is g●own so so Proud , so High and Imperious , that none dares to touch him . Nay , lately one of his own Church Members , no● coming into Court at his Command , he bid ●etch him Headlong , and fined him Ten Pound for not coming , & committed him to Goal , to remain till paid , tho' the man says , he had no business at Court , and it would have been to his prejudice to have gone ; but a 〈◊〉 People resenting th●se Actions of Sam. Jenings very 〈◊〉 , Arth●r Cook said , I ●ll go to my Lord Judge , and see if I can perswade him . Yet the next day he can put on his Canonical Robe and imitate a Disciple of the Meek Jesus , and compare himself to poor Mordecat ; and then again before he leaves the Pulpit , and that on a Sunday or first day of the Week , put on his Magist●atical Robes , and tell the People , That now he speaks to them as a Magistrate ; and because they did not break up their Religious Meeting at his Command , he calls out , Is there ever an Officer there ? let Proclamation be made iu the King and Queen's Name for all Persons to depart to their own Habitations , and see if they 'll dare to sit here . They that cannot see this man swell●d above the Meekness of a true Minister of Christ , and transforming himself , like Satan into an Angel of Light , 2 Cor. 11. 13 , 14. I must conclude they are blind , and have lost their sences . But to leave this Digression , after the reading in Court of as many of the above-cited Testimonies , as they would suffer , the Jury went out upon it , and brought in Peter Boss only Guilty of Transgressing the 29 Chapter of Laws of this Province , viz. against speaking slightingly of a Magistrate . Upon which the Bench gave Judgment , That Peter Boss should pay Six Pound . And to back the former Instances and hints of the unjust Actions of this man , take the breviate of a Letter from one of their present Church Members to him , which is as follows , viz. Samuell Jenings , I perceive thou art no Change●ing , thou looks like a man for Bulk and Talk , like a Christian sometimes ; but really Samuell , whatever thy self or others think of thee , I do hereby tell thee , and that under my Hand , That I have met with more truly Noble and Manlike Treatment , and the Exercise of better Christianity among the Turks , than hath appeared hitherto in thee towards me : Surely Samuell , hadst thou exercised but the common sence and capacity of a Rational man , thou couldst not think that the Governo●r would send a man three thousand Miles with Instructions to take care and charge of his Servants , Goods and Stock , should be in a meaner capacity than his Negro●s , and not have a supply of Nec●ssaries , &c. but this thou hast very irrationally and unmanly denyed into me , and both thy sel , and Wife have proved False and Deceitfull unto me : 〈◊〉 requested me to write for thee , and promised Satisfaction for my ●abour , and I wrote about 149 Laws of the Province , and a Copy of the King● Charter to the Governour , and a List of the Governo●rs Tenants in the County of Bucks , with the Quantity of Land they hold , and upon what Ten●●e ; b●t 〈◊〉 a deceitful man thou refusest to perform thy promise ; And know this , that beside thy Promise , I have thy Letter under thy hand to p●odu●e , as also the Evidence of one of the most Credible Persons in the Town , whom 〈◊〉 told , That I had wrot● a Coppy of the Laws for thee , and thou wast to pay me 18 s. for it . Nay , yet 〈◊〉 , Samuell , when the Commissioners , which are thy Over-seers , ( to whom thou art obliged to render an Account , so often as they require 〈◊〉 of thee ) had ordered thee to let me have 50 s. for a supply of Necessaries , thou refused to let me have it , unless I would take it in thy Shop Goods ( which would have proved little better than a Cheat , for thou would have charged 50 s. to the Governour 's Account , when , its like , I should not have had really the value of 25 s. of thee . I once more consulted the Commissioners , who very freely and willingly wrote to thee a few Li●es , signed with their own hands , & gave it to me to deliver to thee , wherein th●y ordered thee to pay me 50 s. in Silver Money , according to their former Order ; but thou return'd them this Answer by me , That thou woudlst not answer their Bid , bidding me carry it back to them again ; which indeed is no other than an unchristian and unmanly slighting of the Commissioners , and a base and sordid Contempt of and trampling on that Power which the Governour hath invested them with over thee and his Affairs ; one might think by thy ●e●ortment towards them , that thou dost neither know thy sel● , nor the Station in which thou art placed by the Governour ; for Samuell , thou art no other than a Mercinary Servant , and that during the will and pleasure of the Governor , and the Commissioners are thy Overseers and Controule●s , to who●● thou art obliged to render an Account , &c. Thy true Friend , John Philly . Then next George Keith called into Court and set to the Bar. Cryer , O Yes , Silence is commanded upon pain of Imprisonment . The Presentment read , We of the Grand Jury do present George Keith and Thomas 〈…〉 A●thors of a Book , entituled , The Plea of the Innocent , where in p. 13. about the latter end of the same , they the said Geo. Keith & Tho. Budd defamingly accuse Sam. Jenings , ( he being a Judge and Magistrate of this Province ) of being too high and imperious in Worldly Courts , calling him an Ignorant , Presumptuous and Insolent Man , greatly exposing his Reputation , and of an ill President , & contrary to the Law in that made & provided . Clark , What say you George Keith , are you guilty or not guilty of this Presentment . G. Keith , Before I be dem●nded to plead to the Presentment , I desire to be heard a few words . Which the Court granting , he said , I would have you to consider , that both ye and we are as Beacon set on a Hill , and the Eyes of God , Angels and Men are upon us , and if ye do any thing against us that is not fair and ju●t , not only these part● hereaway will hear of it , but Europe also ; for if we be wronged ( if God permit ) we think to make it known to the World. Here some were very Impatient , telling him , he menaced the Court , but he would do well to take heed what he did , for if he spoke or published any thing in derogation of the Sentence of Court , it was against a Law in this Province , and he would be punished for it . G. K. An able Lawyer hath said , wh●n a man is w●onged , and can have no other Remedy , printing is his last : Ye 〈◊〉 give Loos●rs leave to complain : Our Friends have done it formerly in Old England when they have been unjustly dealt by , and particularly William P●nn and George Whithead , I wi●l not say any thing against your Law , but I suppose the true sence of it is , that if any derog●te from the sentence of a Court , if the Sentence be just , he is punishable , but not otherwise . Are your Courts infa●lible ? Is it not possible that at times they may give an unjust Sentence ? David Lloyd , Yea , our Courts are Infallible in Law , George , I assure thee . G. K. Then why do ye admit of Appeals ? If they be infallible , there is no occasion to appeal to a higher Judicatory . Then David Lloyd went about to mend the matter , saying , They were Infallible so far as the Law was Infallible , and so far as they kept to the Law. Note , This 〈◊〉 as if he had said , they are infallible so far as they are Infallible , which is not very good sense , unless they mea● , that they are not absolutely Infallible , but conditionally , and if conditionally only , it is possible they may give a wrong Sentence , and he who they give it against may complain , without just cause of Offence , otherwise their Court here is as Arbitrary as any in the World. Next , G. K. desired to know in what Capacity D. Lloyd did plead there against them , seeing he was not the King's Attorney ? Da. Lloyd , We have no Kings Attorney . G. K. I understood , that Patrick Robinson is the Kings Attorney . D. Lloyd , No he is not . G. K. But he is Attorney General . D. L. He is neither Kings Attorney , nor Attorney General . G. K. What is he then ? D. Lloyd , He is the Proprietary's Attorney . Now G. K. still pressing to know in what Capacity D. Lloyd did plead , it was answered , That the Court allowed him to plead . Note , That it was admired by the Anditory , that this David Lloyd should be so Confident and Brazen-fa●●d , as to tell , in an open Court , that Patrick Robinson was not the Kings Attorney , and thrust himself into that place , purposely to vent forth some of his inveterate Hatred and Malice against G. Ke●th and the rest , which he did to purpose , by str●●ning and perverting the places , by him brought , from their true sence ; and yet this man pretends to be a late Convert to the Religion of the People called Quakers . If they were all such , it would make one abhor them for Notorious Hypocrites . G. K. I desire you to hear me a little further , and that is , That ● think it very unfair , that these who are deeply prejudiced against 〈◊〉 , and my opposite Parties and Accusers , should be my Judges , as part●cularly Sam. Jenings and Arthur 〈◊〉 the last of which but a few days ago ( the 5 of 〈◊〉 mon. ) told me at this own house , before divers Witnesses , and J●on White , Sheriff , is witness , that when he warned me to the Court , I told him , I thought to come , but did not think to plead , unless I had a fair Jury , A●thur Cook said , Tr●ely George , 〈◊〉 Fo●l One will serve t●ee . Now let the Court judge , whether this man is fit to sit upon the Bench to judge me , who says , That a Fo●● Jury will serve me . Suppose I had been the greatest Malefactor , will any say , A F●●l Jury will serve to try me ? is not this to destroy all Fundamental Laws ? I appeal to you here , the Justice● and Jury , such of you as are most manifestly Prejudiced against me , for my faithfull Testimony to the Quakers antient Principle against all use of outward Weapons , Whether ye do as ye would be done by ? Would ye be willing that a company of men wholly of our side , ( tho' honest ) should be on a Jury to judge you ? Sam. Jenings , We shall take care that ye shall not be our Judges : Which was an Evasion from the Question , and seemed to be a Jest or Scoff that he pleased himself with , and which are more frequent with him then Expressions of Mercy and Justice . G. K. I have yet something further to say , before I plead to the Presentment , but being unacquainted with your Formalitys in Law , desire that no advantage may be taken against me on that account . Court , No advantage shall be taken against thee on that account . Clark , VVhat say you , George Keith , to your Presentment , are you Guilty or not Guilty ? G. K. Not guilty in manner and form . And now that I have answered to the Presentment , Not Guilty , my chief and only Plea that I think to make use of , unless ye will say that so to do is a Contempt of the Court , and of your Authority , which by no means I would be guilty of , my chief Plea is , That I am not presentable by the Grand Jury for any thing alledged against me , they being no Offences against the King , Governour nor Country , what I have said was only against particular Persons , who if they think themselves wronged by me , may sue me in their own Names , and I am ready to answer them . Court and Clark , It is no Contempt of Court , but the season of your so pleading is over , you should have said so before you pleaded Not Guilty ; now you must submit to be tryed by the Country . G. K. I knew not this formality in Law , ye told me , ye would take no advantage against me in that respect . But the Clark still pressing him to come to a Tryal , G. K. further said , I think not to make any other plea ; for the things for which I am presented are not against the King , Governour , nor any Nusance to the Country , nor against particular Persons , as Magistrates , and therefore not presentable . Clark , If ye refuse to be tryed by the Jury , the Bench has Power to fine you . G. K. I shall take my hazard of that ; I have able Council that the things whereof am accused , are not presentable by the grand Jury . D. Lloyd , If able Council has so advised thee , their Counsel has failed in this . G. K. To call a man Proud and Imperious is not Actionable . D. Lloyd , Tho● not Actionable , yet Presentable . G. K. If not actionable , not presentable . D. Lloyd , That is not a good Consequence . But let all impartial Readers judge , whether it be not a good Consequence , that if words spoke concerning particular Persons , not as Magistrates , be not actionable , that therefore they are not presentable ; because , for what are they presentable , seeing they are neither against the King , nor Governour , nor Country , nor particular men as Magistrates ? D. Lloyd . There is a Law of this Province , that no words of Defamation must be spoken against a Magistrate , nor shall any speak slightingly or ab●sively of them , which thou hast done . G. K. They were nor spoke to him as a Magistrate , nor when he was in the exercise of his Office ; and to call him High and Imperious doth not reflect on him as a Magistrate : If I had called him Ignorant in the Laws , and Vnjust in the Execution of them , this would have reflected on him as a Magistrate , but not to call him High & Imperious ; for Piety , whereof 〈◊〉 is a Branch , is no essential Qualification of a Magistrate , tho it be of a Christian and Minister of Christ ; the only essential Qualifications of a Magistrate , are to be knowing the Laws , and just in the Execution of them . [ Note , That it is no Reflection on a Taylor , Shoe-maker , or the like Trades-man , to be called Proud , for he may be a good Artificer altho ' he be Proud , but to be Proud reflecteth on ●im as he professeth to be a Christian or Minister of Christ . And this distinction Sam. Jenings must needs allow , unless he will say , that when he exerciseth his Magisterial Office he is no Christian , but wholly putteth off his Qualifications of a Christian , as a man putteth off one Garment and putteth on another . But if he will say he is still a Christian , as well as a Magistrate , then he ought to be humble , meek and forbearing , especially to his Fellow Church Members , not high and imperious , and exacting the severity of the Law of them ; for even the Law saith , Summum jus , Summa Injuri● , i. e. The Rigour of the Law is high Injustice ; for if the Law of England be Lex Misercordiae , as it is called , then well may the Law of Christianity be called Lex Misercordiae , i. e. The Law of 〈◊〉 . that is , forbearing , and exacteth not the utmost farthing . Note further , That one Reason of these word , being mentioned in the Plea of the Innocent , viz. That S. Jenings 〈◊〉 shown him●self 〈…〉 imperious in worldly Courts , was , that a little time before he had commanded to bring one of his fellow Members ( viz. Samuell Buckly ) Headling to the Court , and fined him ten Pound for refusing to come at his Command , and sent him to Prison , to remain without Bail till paid . Now admit he did not illegally in this , or unbecoming a severe austere Magisterial Officer , yet was it not unbecoming a tender Christian , who should be meek and merciful ? G. K. Having refused to plead otherwise than as above mentioned , Dav. Lloyd bid the Clark record him Nioil dieit , i. e. he saith nothing . To which G. K. replyed , Why should he record me nihil dicit ! I think I have said a great deal . And after some further discourse , G. K. was set aside , and Thomas Budd set to the Bar , the most material discourse that passed here follows , viz. The Presentment being read , the Clark said , Thomas Budd , What say yo● , are you guilty , as you stand here presented , or not guilty ? T. Budd , Not guilty , as there presented , but own my self to be one of the Authors of that Book , called , The Plea of the Innocent . Clark , By whom will you be tryed ? T. Budd , By God and the Country . D. Lloyd , as Attorney against him , pleaded , That to call a man proud and Ignorant , was to reflect on the Governour that constituted 〈◊〉 , &c. G. Keith , in behalf of Tho. Budd , answered , That what was there said of Sam. Jenings , as to calling him Ignorant and Presumptuous , was not said of him , as he was a Magistrate , but as he professed himself to he a Christian and Minister of Christ ; I pened those words in the Plea of the Innocent , concerning S. Jenings , and know they were not intended against him as a Magistrate , as the fore-going words in that Book do manifest ; but that he is ignorant in Divinity , that Book gives an Instance , and we now here affirm , else he would never have said , That to do Gods Business , we needed Gods Power , ●blit to do our own Business , as men , we needed not a supernatural Power , nor have joyned with them that say , The Light within is sufficient to Salvation without any thing else , thereby excluding the Man Christ Jesus from having any part in our Salvation . And our calling him Presumptuous and Insolent did relate to his severe pressing me to an absolute Submission to their Judgment , in a matter of Conscience , whenas S. J. refused to submit to the Judgment of Friends , both here and at Londo● , in worldly matters ; also his calling me Apostate , and worse than Prophane , in a publick Meeting , as well as in private , and saying , We shall let thee to know , George , that we shall judge thee , and his signing that Paper of the 28 against me , wherein they so boldly assert , ●hat they have tenderly and orderly dealt with me ; whenas they never dealt with me . After some further pleading , the Jury were called , and Tho. Budd was asked , If he had any Exceptions to make against any of them ? Tho. Budd , Yes , I except against all of them that are called Quakers , because I perceive they are them that are parties against me . D. Lloyd , That is too general , and is no Exception in Law. Tho. Budd , I except particularly against Rich. Walter , because he signed the Paper of the 28 against us ( which this Book was an Answer to ) and against Jam●s Fox , because he signed a Paper in the Quarterly against us ; and I except against Joseph Kirle and John Whitpa●e , because they have spoke against G. K. and me , and justified these Presentments against us . But these Exceptions would not be allowed of , and therefore th● above named Jurors went forth , and next morning brought in their Verdict , That Thomas Budd was guilty of saying , Samuell Jenings had behaved himself too high and imperiously in Worldly Courts . To which Tho. Budd & George Keith pleaded , That it was no Verdict , not being found to be a breach of any Law , an , more than the Verdict of the Jury at Old Bayley , which was , That they found W. Penn guilt● of speaking in Grace-Church-street , which the Court took to be a clearing of him . But this was nothing regarded by our Justices , for they proceeded and gave Judgment against Thomas Budd and George Keith , viz. That they should each of them pay five pound a piece , as a Fine . And tho in this case Sam. Jenings was the Person only concerned as the Adversary Party , yet he sate on the Bench when they gave Judgment against G. K. and T. B. Which was judged most unreasonable and illegal , that Sam. Jenings , ( who is the Governour 's Receive of all Fines and Forfeitures ) should be so actively concerned in fining these men , having so manifestly before showed his Prejudice against them . 〈◊〉 , it being expresly contrary to a Vote of an Assembly of this Province , the 3d Month , 1689 ( where Arthur Cook was Speaker ) viz. Resolved ; nemine contra dicente , That it is an Agrievance that any Person who is commissionated or appointed by the Governour to receive the Governour 's Fines , Forfeitures and Revenues whatsoever , shall sit in Judgment in any Court of Judicature within this Government , in any matter or cause whatsoever , where a fine or forfeiture shall or may accrew to the Governour . But Arthur Cook could now wi●k at this Ag●ievance , and let Samuell Jenings sit on the Bench when these Persons were fined . But for a further proof that Sam. Jenings has shown himself too High and Imperious , observe what follows , viz. 1 st . That when G. K. was pleading in Court , and showing how S. J. had behaved himself too high and imperious , he said , If this be High and Imperious , I will be yet more High and Imperious . 2 dly , Upon the Jury's bringing in their Verdict against Tho. Ashly , S. J. 〈◊〉 menaces him , viz. Thou told me formerly that I had done my worst , but now thou art fallen into my hands , thou shalt know that I have not done my VVorst yet . 3 dly , He said to another Person , Thou shalt have as little Justice as I can . 4 thly , He said to John Skeen , who had been Governour , and was then Judge , Thou pitifull W●ip-jack , I despise thee ; and yet we find not that Jo● . S●een had him presented or prosecuted at Court for this more than ordinary abusive and scurrilous Expression , short of common Humanity ; and yet this is he who now can say , He will bear no affront , 〈◊〉 , showing how unlike he is to a true Christian , and even to many 〈…〉 as Christian Magistrates , who have born with Patience , 〈◊〉 Affronts and Reflections from Persons far inferiour to them . 5 thly , Another Instance of S. J'● Pride and Insolency is , that on the , 10 of the 10 Month , coming out of Court , said to Ralph Ward and John M “ Comb , in the open Street , before many Witnesses , If I draw 〈◊〉 my Hand against you , ( stretching forth his Arm and shaking it ) I will not pull it in untill , I have quelled you all . This presumptuous Expression savoureth too much of Lucifer's Pride , who said , I will be , like the most High , I will ▪ exalt my Throne above the Stars of God , Isa . 14. 13 , 14. It is too High an Expression , and too peremptory for any mortal Man to say , If I draw forth my Hand , I will not pull it in untill ▪ I have quelled you all ▪ What is this in a manner , but to equal himself to God Almighty , Deut. 32. 40 , 41. For I lift up my Hand to Heaven , and say , I live forever , If I whet my glittering Sword , and mine Hand take hold on Judgment , I will render Vengeance to mine Enemies , &c. Oh! is it not above the Power of mortal Man , to say , Is I draw out my Hand , I will not pull it in untill I have quelled you all ! Is not this to talk 〈◊〉 if he were the Almighty ? But know , O vain weak Man ! thy Breath is in thy Nostrills , and that infinite Power that made thee , ( if thou draw forth thy Hand against the Innocent , glorying in thy Power that is but small ) may cause thy Hand to Wither or turn Leprous , and lay thy Body and Power in the Dust , and cast both Soul and Body into Hell Fire . And therefore Repent of this thy abominable Pride and Insolency before it be too late . And tho' Sam. Jenings is now so zealous for the prosecuting them that say any thing against Magistrates , yet it s not long ago that he spoke much against Tho. Lloyd , Deputy Governour , and carried about ( out of one County into another ) a parcell of Lampooning Rhymes , made against T. L. call'd , Taffy's Fair , which he repeated over his Pots of Beer to make sport for the Company . But to return , altho' the Jury brought in a special Verdict , which was only , That Thomas Budd was guilty of saying , Sam. Jenings had shown himself too high & imperious in Worldly Courts , which is no Transgression of any particular Law , yet the Bench gave Judgment against them as tho' they had broke some Law , which was , That G. K. & T. B. should pay 5 l. a piece . Whereupon they finding themselves aggrieved by this Judgment , craved an Appeal to the Provincial Court in Law , which was denyed them . Then by Advice of able Council , they requested an Appeal to the King and Queen , & their Council in England , the King having reserved all Final Appeals to himself , in the Charter to W. P. But this also was denyed them , ( tho' Robert Turner declared his dissent in this matter , as in several other their Proceedings ) so that the said Persons are left without all help or remedy , but must undergo the Arbitrary Sentence of this Court. And as a further Mark of the miserable declension of these men , and of their cold zeal for the honour of God , take a view of two Laws which they now execute ; the first is the 5th Chapter of their Laws , where it is enacted , That whosoever shall speak loosely and prophanely of Almighty God , Jesus Christ , the holy Scriptures or Spirit of Truth , shall for every such Offence pay 5 s. The other place is Chap. 29. where it is enacted , That whosoever shall speak slightingly , or carry himself abusively against a Magistrate , shall for every such Offence suffer according to the Quality of the Magistrate , provided it be not less than 20 s. according to which Law they have fined Peter Boss Six Pound , & G. K. and I. B. each Five Pound , for speaking slightingly of Sam. Jenings , as they pretend . Whereas if they had spoke Prophanely of Almighty God , Jes●s Christ , Christ , the Spirit of Truth or holy Scriptures , the Law inflicts but 〈◊〉 Were not these men far more zealous for their own Honour than the Honor of God , they would never let this disproportion of Punishment for offences against Almighty God and poor Mortal Man , stand upon Record thus , to their shame and Infamy . The 10 of the 10 Month , 1692. William Bradford was called into Court , and set to the Bar , The Presentment ●ead , the substance of which was , That they p●●sented the 9 , 10 , 11 , & 12 Articles of the Paper , call'd , An Appeals &c. 〈◊〉 being of a tendency to weaken the hands 〈◊〉 the Magistrates . And we present William Bradford for printing of the said Seditious Paper , &c. Clark , What say yo● , William Bradford , are you guilty as you stand presented , or not guilty ? W. Bradford , In the first place , I desire to know , whether I am clear of the Mittimus , which differs from the Presentment . The Clark and Attorney read and perused the Mittimus & Presentment , and finding them to differ , said , That when W. B. was cleared according to Law , he was clear of the Mittimus . But W. B. insisted to know , Whether on the issue of the Presentment , he was clear of the Mittimus ? And after along debate thereon , answer was made , That W. B. was clear of the Mutimus on the Issue of the Presentment . Next , W. B. desired to know what Law that Presentment was grounded on ? D. Lloyd , It is grounded both on Statute and Common Law ? W. B. Pra. let me see that Statute and Common Law , else how shall I make my Plea ? Justice Cook told us last Court , That one reason why ye deferred our Tryal then , was , that we might have time to prepare our selves to answer it ; but ye never let me have a Copy of my Presentment , nor will ye now let me know what Law ye prosecute me upon . D. Lloyd & J. White , It s not usual to insert in Indictments against what Statute the Offence is , when it s against several Statutes & Laws made ? and if thou wilt not plead Guilty or not Guilty , thou wilt loose thy Opportunity of being tryed by thy Country . And they order'd the Clark to write down , that W. Brad●ord refused to plead ; which he did ; but as he writing it down , W. B. desired they would not take that advantage against him , for he refused not to plead , but only requested that which was greatly necessary , in order to his making his own Defence ; and several in the Court requesting on the Prisoners behalf , that the Court would not take advantage against him , they admitted him to plead , and he pleaded , Not Guilty . Then the Jury were called over , and attested , viz. Humphery Waterman , Joseph Kirle , James Fox , Samuell Hoult , Thomas Wharton , Tho. Marle , Nicholas Rideout , John Whitpare , Richard Sutton , Richard Walter , Thomas Morris , Abraham Hardiman . But before they were attested , they asked W. B. if he had any Exceptions to make against any of them that were returned for the Jury ? W. Bradford , Yes , I have , and particularly against two of them , ( and which Exceptions I think are rational , ) and that is against Jos . Kirle and James Fox ; for at the time when I was commited to Prison Arthur Cook told me , That Joseph Kirle had said , That if the proceedings of the Magistrates was thus found fault with , that they must not defend themselves against Thieves and Robbers , Merchants would be discouraged of coming here with their ●●ssels , &c. And I except also against James Fox ; because on the first day after Babit and his Company were taken , I being at Sam. Carpenters , there was Governour Lloyd , James Fox , and several others , & in discourse concerning taking of the said Privateers , James Fox greatly blamed W. Walker , because he found fault with some Justices that were Quakers , for commanding men , and as it were pressing them to go against the said Privateers ; and also James Fox joyned with Tho. Lloyd in saying , He would mark them as Enemies to the Government and well being of the Province , who were neutrall in the case of going against Babit , &c. By which Instances I think it appears that these two Persons have prejudg'd the Cause that is now to com before them ; Joseph Kirle acknowledged he had spoke such words , and desired to be discharged ; but they would not allow of these Exceptions , altho' it is frequent in these Courts to change Jurors on bearly saying they do 〈◊〉 against such a one . ● . Lloyd & Clark , These are no Exceptions in Law ; hast thou at any time heard them say that th●● printed that Paper ? for that is only what they are to find . W. B. That is not only what they are to find , they are to find also , whether this be a seditious Paper , or not , & whether it does not tend to the weakening of the hands of the Magistrate . D. Lloyd , No , that is matter of Law , which the Jury is not to meddle with , but find whether W. B. printed it or not , and the Ben●h is to judge whether it be a seditious Paper , or not ; for the Law has determi●ed what is a Breach of the Peace , and the penalty , which the Bench only is to give judgment on . Sam. Jenings , You are only to try whether W. B. printed it , or not . W. Bradford , This is wrong ; for the Jury are Judges in Law , as well as in matter of Fact. Which D. Lloyd again denyed . Whereupon some of the Jury desired to know what they were to be attested to try , for they did believe in their Consciences , they were obliged to try and find whether that Paper was seditious , as well as whether Will. Bradford printed ; and some of them desired to be discharged . — A great Noise and Confusion among the People . Some on the Bench showing their willingness to allow of W. B's Exceptions against the two Jurors , Justice Cook said , I will not allow of it ; is there ●our of us of a mind ? Then D. Lloyd began to read the 9 , 10 , 11 , & 12 Articles of the said Appeal , and commented thereupon , denyiug , 1 st , That any men were hired to fight , but only to fetch back the Sloop ; 2 dly , That there was no Commission given , but only a Hue-and-Cry or Warrant , as might be in any other ordinary case , and what was done was in case of great necessity , when a Company of Rogues had Pyratically stollen away a Sloop to the great terror of the People of this place ; and if the Magistrates must be blamed for their proceedings herein , what do you think will be the consequence thereof , but to encourage all manner of wickedness ? And Will. Bradford is presented for printing and publishing this seditious Paper , whereof you of the Jury are to find him guilty , if it appear to you that he has printed it . W. Bradford , I desire you of the Jury , and all here present , to take notice , that what is here contained in this Paper is not Seditious , but wholly relating to a Religious Difference , and asserting the Quakers antient Principles , and is not laid down positive , that they ought not to have proceeded against the Privateers , but laid down by way of Query , for the People called Quakers to consider and resolve at their Yearly Meeting , Whether it was not a Transgression of the Quakers Principles to hire and commissionate men to fight ? Justice Cook , If it was intended for the Yearly Meeting at Burlington , why was it published and spread abroad before the Meeting ? VV. B. Because it might be perused and considered of by Friends before the Meeting , even as the Bills that are prepared to be passed into Laws , they are promulgated a certain Number of days , before the Assembly meets , that all may have opportunity to consider them . Then D. Lloyd read the Act against Printing , 14 Car. 2. cap. 33. against Books being printed without the Printers Name to them , and he said , That was one Act which they prosecuted W. Bradford upon . To which G. K. answer'd , and it may be observed , the singular and extraordinary Severity of these Justices , called Quakers , who will pick out a Statute made in Old England , and prosecute a man upon here , which might Ruin him and his Family , tho' it s not certain whether that Act be in force ; whenas most of W. Penn's & the Quakers Books were printed without the Printers Name to them , when that Act was in force ; and yet we never heard that any Printer in England was prosecuted for that ; and therefore these here have exceeded them in England ; which manifests their Malice and revengeful Spirit , that because they cannot fix the matter to be any Breach of the Peace ( tho● they pretend it is ) they 'll prosecute the Printer for not putting his Name to what they suppose he Printed . Note , That all the time these Persons were upon Tryal , the grand Jury sate by them , over-awing and threatning them when they spoke boldly in their own defence , and one of the Jury had Pen , Ink & Paper to write down such words as they disliked , signifying that they would present them , and Justice Cook other times bid them take notice of such and such words , thereby over-awing the Prisoners that they had not liberty to plead treely . And when Tho. Harris , at the Request of the Prisoner began to say something to the matter , they stopt him , and bid an Officer take him away , and Arthur Cook said , That he should plead no more there . After a long time of pleading , D. Lloyd began to summons up the matter to Jury , How that the printed Appeal was a Seditious Paper , and tended to weaken the Hands of the Magistrates , and encourage all manner of Wickedness ; and that it was evident W. Bradford printed it , he being the Printer in this place , and the frame on which it was printed , was found in his House . W. B. I desire the Jury , and all here present to take notice , that there ought to be two Evidences , to prove the matter of Fact , but not one Evidence has been brought in this case . Sam. Jening , The Frame on which it was printed is Evidence enough . W. B. But where is the Frame , there has no Frame been produced here ; and if there had , it is no Evidence , unless ye saw me print on it . Sam. Jenings , The Jury shall have the Frame with them , it cannot well be brought here ; and beside the Season is cold , and we are not to sit here to endanger our Health ; you are minded to put Tricks upon us . VV. B. You of the Jury , and all here present , I desire you take notice , that here has not one Evidence been brought to prove that I printed the Sheet , call'd , A● Appeal : And whereas they say , the Frame is Evidence , which the Jury shall have ; I say , the Jury ought not to hear or have any Evidence whatsoever , but in the presence of the Judge and Prisoner . Yet this was nothing minded , but Sam. Jenings summoned up to the Jury what they were to do , viz. To find , 1st . whether or nor that Paper , call'd , the Appeal , had not a tendency to the weakening the hands of the Magistrates , and encouragement of VVickedness : 2dly , VVhether it did not tend to the Disturbance of the Peace ? And , 3dly , VVhether William Bradford did not print it , without putting his Name to it , as the Law requires ? The Jury had a Room provided them , & by that time they had been a quarter of an hour together , the Sheriff caused the Frame to be carried in to them , for an Evidence that W. B. printed the Appeal . The Jury continued about forty eight hours together , and could not agree , then they came into Court to ask a Question , viz. VVhether the Law did rejui●e two Evidences to find a man guilty ? To answer which D. Lloyd read a passage out of a Law Book , That they were to find it by Evidences , or on their own knowledge , or otherwise : Now ( says ● . Lloyd ) this otherwise is the Frame which you have , which is Evidence sufficient . VV. Bradford , The Frame which they have is no Evidence , for I have not seen it , and how do I or the Jury know that that which was carried in to them , is mine , — Interrupted — The Jury sent forth again , and an Officer commanded to keep them without Meat , Drink , Fire or Tobacco . In the Afternoon the Jury came into Court again , and told , they were not like to agree . Whereupon the Court discharged them . Then VV. Bradford told the Court , That seeing he had been so long detained Prisoner , and his Utensils with which he should work having been so long detained , he hoped now to have his Utensils returned , & to be discharged from his Imprisonment . Sam. Jenings , No , thou shalt not have thy things again , nor be discharged , but I now let thee know , thou stands in the same Capacity to answer next Court , as before . Next Court being come , VVill. Bradford attended , and desired to know whether he should have his Utensils , and be discharged ? Arthur Cook answered , Thou shalt not have thy Goods until released by Law. VV. Bradford , The Law will not release them , unless executed . Arthur Cook , If thou wilt request a Tryal , thou may have it . Whereupon I Query , 1 st . Whether it be practicable , or according to Law to seis● mens Goods and imprison their Persons , and so detain them under the Terror of a Goal , one six Months after another , and not bring them to Tryal , unless requested by the Imprisoned ? 2 dly . When a Jury is Sworn , VVell and truly to Try , and true Deliverance make between the Proprietor and Prisoner , Whether it be not very illegal to absolve them from their Oath , dismiss them , and put it to another Jury to try ? Now it may be observed , that nine of these Jurors were Persons prejudiced against G. K. and the rest , and the other three happened to be moderate Persons that were not called Quakers , and the reason they could not agree , was ( as some of the said Jurors , called Quakers , have told ) that these three Persons stood upon the Nicity ( as they call'd it ) of Evidence that . VV. B. printed that Paper ; whereas the other Jurors called Quakers said , they believed that VV. B. printed it , and that it was a seditious Paper , &c. and they would not acquit him . Does not this show the great declension of these People from their antient Principle against the use of Carnal Weapons , that for only proposing it to be enquired into , Whether it be not a Transgression of the Quakers Principle , for any of that People to hire and commissionate men to fight , that they will cast men into Goal , & prosecute them as Seditious Persons for so doing ? Here follows abreviate of a Paper that was presented to the Court , to show , that it was agreeable to the Quakers antient Testimony not to fight , which they took little or no notice of . A Declaration from the People of God , called Quakers , against all Plotters and Fighters , &c. Presented to the King , 1660. ALl Bloody Principles and Practices , we , as to our own particulars , do utterly deny , with all outward Wars and Strife , & Fightings with outward Weapons , for any end ( Mark ) or under any pretence whatsoever . And this is our Testimony to the whole World. — 〈◊〉 we do certainly know , and so testifie to the World , that the Spirit 〈◊〉 Christ , which leads us into all Truth , will never move us to fight an● war against any man with outward Weapons , either for the Kingdo●● of Christ , nor for the Kingdoms of this World. — We have used 〈◊〉 Force nor Violence against any man. &c. when we have been wronged we have not sought to revenge our selves — So that if we suffer as 〈◊〉 spected to take up Arms , or make War against any , it s without an● g●ound from us ; for it neither is , nor ever was in our hearts since 〈◊〉 owned the Truth of God , neither shall we ever do it , because it 〈…〉 to the Spirit o● Christ , his Doctrine , and the Practice of 〈◊〉 Apostle . Given forth by George Fox , Rich. Habberthorn , John Boulton , John Furley , jun. John Stubs , Francis Howgill , Gerrard Roberts , Thomas Moore , Lenord Fell , Samuell Fisher , Henry Fell , John Hind . See also Rob. Apology , Thes . 15. § . 15. p. 399. And § . 15. p. 40● he says , As to what relates to the present Magistrates of the Christ 〈◊〉 World , albeit we deny them not altogether the Name of Christian● because of the publick Profession they make of Christs Name , yet 〈◊〉 may boldly affirm , that they are far from the Perfection of the Christ●● Religion , because of the state in which they are , they have not come 〈◊〉 the pure Dispensation of the Gospel ; but for such whom Christ ha● brought hither , it is not lawful to defend themselves by Arms , 〈◊〉 ought over all to trust in the Lord. Object . The Scriptures and old Fathers , so called , did only prohibit 〈◊〉 Revenge , not the use of Arms for 〈◊〉 Defence of our Country , Bodi●● VVive● , Children , Goods , when the Magistrate commands it . Ans . If the Magistrate be truly a Christian , or desires to be so , 〈◊〉 ought in the first place to obey the Command of his Master , sayin● Love your ●nemies , &c. R●●● Answer to Brown , § . 16. p. 181. Brown mentions the necess●● of 〈…〉 VVar , to defend from those that unjustly 〈…〉 Thieves Robbers and Cut-Throats , &c. R. Barclay saith , Herein ● speak● more like an Atheist , than a Christian , and like one who ●●●lieveth nothing of a divine Providence in restraining evil Men. FINIS Notes, typically marginal, from the original text Notes for div A47161-e110 * i e. Master-like , as saith the English Expositor . 
A47150	----	Help in time of need from the God of help to the people of the (so called) Church of Scotland, especially the once more zealous and professing, who have so shamefully degenerated and declined from that which their fathers the primitive Protestants attained unto ... / writ by George Keith, prisoner for the truth in Aberdeen in the latter end of the year 1664. Keith, George, 1639?-1716. 1665 Approx. 200 KB of XML-encoded text transcribed from 43 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-07 (EEBO-TCP Phase 1). A47150 Wing K173 ESTC R36221 15619322 ocm 15619322 104192 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47150) Transcribed from: (Early English Books Online ; image set 104192) Images scanned from microfilm: (Early English books, 1641-1700 ; 1151:10) Help in time of need from the God of help to the people of the (so called) Church of Scotland, especially the once more zealous and professing, who have so shamefully degenerated and declined from that which their fathers the primitive Protestants attained unto ... / writ by George Keith, prisoner for the truth in Aberdeen in the latter end of the year 1664. Keith, George, 1639?-1716. Jaffray, Alexander, 1614-1673. [4], 75 [i.e. 79], [1] p. s.n., [Aberdeen printed : 1665] Preface signed: Alex. Jaffray. T.p. cropped, imprint lacking. Imprint information supplied from Wing. Errata: p. [1] at end. "Writ about the beginning of the 11 month in the year 1664": p. 75. 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Presbyterianism -- Controversial literature. 2003-01 TCP Assigned for keying and markup 2003-03 SPi Global Keyed and coded from ProQuest page images 2003-04 Emma (Leeson) Huber Sampled and proofread 2003-04 Emma (Leeson) Huber Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion Help in time of Need , from the God of Help . TO THE People of the ( so called ) Church of Scotland , especially the once more zealous and professing , who have so shamefully degenerated and declined from that which their Fathers the Primitive Protestants attained unto ; yea , and from what they have but of late themselves , so zealously asserted and maintained to be the cause and work of God , which now they have generally shrunk from , the most part actively complying and concuring to the building up again and healing of old Babylon , that , even by themselves so called , and runing into the excess of ryot with the prophane world , ( like the Dog returning to the vomit , and the Sow to the puddle , after the being once washed ) others being lying by , and cowardly bowing under , and giving up themselves to a detestable neutralitie , which they in express termes vowed against to the most high God , not daring to bear a testimony by their sufferings ( plentiful occasion being given ) for that , they , when having power made others suffer , who would not concur with them ; and all of them ( almost ) joyning together , as a common enemy against the work and glorious appearance of God , brought and more abundantly bringing forth , among his people called in derision Quakers , by the Ismaels of this Generation , who mock at , and persecute the true Heirs of the promise , as ever it hath so been from the foundation of the World. Being certain particulars very weighty , and of great concernment for them to consider seriously , for their Souls good , directed unto them , by a true lover of their welfare and prosperity both temporal and eternal , a mourner over them in this time of their great calamity and distress , who hath oft poured forth his soul before God on their behalf , that they might be saved , one of their brethren according to the flesh , and a true Protestant & friend to the good Old Cause against Babylon in whatsoever appearance . Writ by George Keith Prisoner for the Truth in Aberdein in the latter end of the year 1664. Isa. 51 18 , 19 , 20.23 . There is none to guide her among all the Sons whom she hath brought f●rth , neith●r is there any that taketh her by the hand of all the sons that she hath brought up , &c. Ezek. 10 4. Wilt thou judge them , son of man , wilt thou judge them , &c. See the whole C●●p●e th●●ughout . Jer 5.10 . Go yee ●p upon her walls and destroy , but make not a full end , take awa● her Battlements , for they are not t●e Lords , &c. Jer. 6.15 Were they shamed when they had committed abomination ? &c. Revel . 19.6 , 7 , 8 Hallelujah , for the Lord God omnipotent re●gneth , &c The Contents or heads of the particulars are as followerh . 1. A Lamentation over , and an expostulation with the People of Scotland for their so gainstanding and opposing the appearance of God among the Lords people called in derision Quakers ; and for their foul defection and Apostacy from what the Primitive Protestants and reformers were , ( whose successors they boast themselves to be ) yea and from what they have been but of late dayes themselves . 2. A Demostration of the Apostacy and defection of the ( so called ) Church of Scotland , from what their Fathers , the Primitive Protestants , and Reformers were in Principles , to the number of 14. or 16. and in many practises also , wherein their Apostacy also and defection from what they have been themselves , but in late dayes in several particulars is hinted at , and there vile relapse into Popery ( out of which they were never cleanly extricate ) is discovered , and their treachery laid open in the matter of their Covenant which they cryed up as the glory of their Nation , and the concernment and interest of Iesus Christ , which now they have trampled under feet as the myre in the street , and think shame of it as if it had been a Whores brate . 3. True and righteous judgment from the God of judgment seperating the precious from the vile , concerning the late proceedings of the People of Scotland in the matter of their reformation from , and their covenanting against Prelacy , with the corruptions , and Popish superstitions accompanying it ; as also concerning their Church Constitution , Ministry , Worship and Government set up 〈◊〉 them after the pulling down of the former , and discr●ing it ▪ as A●tichristian , wherein lik●wise the Lords controversie w●th th●m in laying them by , and suffering this day to come over th●m is shewed in which their building is also laid in the dust , and its the will of the Lord , that it never be again rebuilt . 4. The blessed , long looked for day of God broke up among us the Lords people called Quakers , with a declaration of the Lords loving kindness to us , and what he hath done for our Souls in causing the light of his countenance to shine on us . And a brief description of our Church , Ministry , Word , Worship , order and Government . And a Proclamation of the foresaid day of the Lord to the People of Scotland in judgment and mercy . With a loving Exhortation unto them , and dear and tender counsel concerning what the Lord requires of them in order to a perfect , and thorow reformation which they have often assayed , but never as yet come at . Also a few words to such who expect the breaking up of the day of God , and yet deny it , broke up among us . Writ in the fear and love of the Lord , and in bowels of love and compassion , to the people of my native Country . A Word of Exhortation by way of Preface to the following Purposes , from a Lover of the true interest of those to whom they are directed . HOw is it , that yee do not yet discern this time ? how long will yee shut out the discoverers of it , and so provoke the Lord to shut you further out from beholding them ; O fear , fear to be found any more in that guiltiness , which ( if persisted in ) may make you to be shut out for ever : And let none so look on themselves as to suppose they are past this hazard , if so be they yet continue , neglecting , opposing , and persecuting , or approving of them who persecute the growing light of this day , as it s come , and coming forth with power and great glory . Truly Friends , think what ye will , this is the thing ( I say not the only ) but the maine and chief thing that 's in the quarrel betwixt God and you , your keeping up of Mens Traditions in place of the true institutions of Christ , while he now so comes forth to vindicate and restore them , your so adhearing to , and preferring of the oldness of the Letter to the newness of the Spirit , that had its glory , but not comparable to this which excels , think not that this case and state of things , as then it was in the Primitive dayes ended with those , that were then so zealous for , and loath to part with , the Law and outward Ministration thereof , in the Letter : Nay Friends , consider seriously of it in the fear of the Lord , lay by your passion and prejudice , for it concernes you near , consider of it in soberness , and yee shall truly find it your very case at this day , as then it was theirs , that same spirit for the outward , in opposition to the inward Ministration acting now as then , and heightned in its actings now , more then ever . O who● shall that be dead to you , or yee to it , wherein yee have been 〈◊〉 long held from beholding the Glory of the Lord , as it comes forth in the work of this day ? And how contrary to , and inconsistant with it , that work was , which ( by might and power ) yee were leading on , though yee had attained , what yee so proposed in the furthest , and highest extent of that uniformity , which yee so endeavoured to have imposed upon all ; are yee not yet sensible of your mistakes and snares in these matters , so as to be made willing to glorifie God , ( as some of you have , it may be ingeniously gratified men ) with a humble confession of your over-reachings ? and other guiltiness brought upon your selves , and the people of these Nations . Truly Friends , however this may relish with you , yet yee will find yee are called to it , even to own your shame , for so setting up your posts and thresholds by his , that so yee may come to have the true forme of the house and fashion thereof shewn unto you : Are yee not sensible , that as unwise Sons yee have stayed too , too long in the place of the breaking forth of Children ? do yee not yet perceive how that the Bridegroom is really departed , and the Children , the Children of the Bridechamber called to mourning ; So will it be before the enjoyments of Christ as the Bridegroom or first Husband be parted with , yet this must yee come to know , and condescend unto , that so yee may be marryed to another , even to him raised from the dead : Thy dead men shall live ( sayes the Prophet ) together with my dead body shall they arise : the Dead and the Living body consider , for there 's much in it , and very much that concerns you nearly to look to : for , as their mistake who crucified him , was their not discerning his living body , ( for if they had but so known him they would not have crucified the Lord of Glory ) so a mistake in the other persisted in , brings under no less hazard , then being given up to crucifie him over again , eating and drinking of the damnation spoken of ( 1 Cor. 11. ) is where this discerning of the Lords body is not rightly made , the dead and crucified body , from the living body , the living soul as its first , from the quickning Spirit , which follows after , the letter and out ward teachings so much cryed up , with all the fruits , and effects of the one , ( though a very blessed and comfortable enjoyment in its place and kind , yet being but that which made nothing perfect , it s now no less necessary to be parted with , then at that time it was , else the comforter as the blessed effect of the other cannot come , nor can he be supposed so to become , where his immediate teachings are so slighted and cryed out against . Many times hath it been in my heart thus to have spoken some few words unto you , ( as these ) who I dearly love in the Lord , and to whom I stand by many bonds obliged , if in any service I could be useful , but being somewhat sensible , what I had to do in my own particular case , and not altogether unacquainted with the deceipt of the busie enemy who in this day lies so near , ready to draw out the mind , to vent its own imaginations , and to speak of the things of God , without his warrant . I have hitherto withholden in expectation of a more fit opportunity , and a clearer warrant to go about it , which upon the perusal of these ensuing Papers was very clearly given to me : And indeed the subject spoken to , and the truths asserted in them , had been some years ago much on my heart , and seriously enquired after , and that this search and enquiry was of the Lord attended with a blessing to me , I can very clearly testifie ; and finding the same things for the most part so sweetly , and with such a spirit of meekness offered unto you ; I find it only my duty at present to be concuring in my Testimony , as agreeing fully with what in them is said , as most fit and necessary to be seriously minded by you . Dear Friends , it is high time for you to awake and consider what yee are doing , there is another thing to be brought forth in this day then yee have yet conceived of ▪ And your guiltiness for opposing it , is greater then yee are yet aware of , nor will your apparent zeal for God , and his ordinances , which hath with some of you hitherto layen very near your hearts ( this I do think it hath been and that yet it may be in a measure with some of you , where singleness of heart in any measure yet remains ) serve the turn , if yee so persist in the way of provocation . Consider if something of the same snare and tentation be not on you , as was on them who so zealously contended for Moses , and the Prophets , the same was their plea , and upon the same grounds did they go on , to the rejecting and crucifying of Christ , as yee ( some of you ignorantly and others more perversly ) are in the way to do at this day ; bear with my freedom , for truly I can say it , there is no bitterness nor passion at my heart , while thus I use it , but the deep sence of the dreadful hazard yee are runing , hath drawn it from me , that if so in the will of the Lord yee may return to your first love , and so imbrace the guide of your youth again ; the missing and departing from whom , hath alwayes been the cause of our Fathers the first Protestants their short comings and mistakes of the work of God , as well as of ours , that they were not in every thing come to own their true guide , though in some things they did it , and according to the simplicity that was in them , they were sweetly ordered by him , and accepted of him . And thus was it with them and so hath it been with many , who succeeded them ; and was it not so of late among us also ? yea , eminently so it was , both in Scotland , England , and Ireland ; mainly in this our great sin and guiltiness ( as the foundation of all our mistakes and failings ) it s aggravated exceedingly beyond and above what was theirs , that the discovery of this duty of waiting to find the immediate direction of our guide in every thing as absolutely necessary ( and at the very time when more fully and universally then ever formerly it was bestowed ) being more clearly come , and coming forth then to them in that day it was , yet now more then ever , ( which is dreadful to think of ) is it both disowned and persecuted even by them whom I well knew to have sometimes sweetly enjoyed the blessed effects of the spirits immediate teachings in themselves , and so to have been instrumental to the great advantage of others , such wonderful and astonishing effects does the deep and fiery tryals of this day bring forth , when every work of man is to be consumed , the Gold and precious stones ( not built on the true foundation ) as well as the Wood , Hay and stuble , that which is born of the flesh is but flesh , even that which is begotten , but through the knowledge of Christ after the flesh must be left behind , and parted with , else the Comforter cannot come that the fruitful field may become a wilderness , and the wilderness and solitary place a fruitful field ; that so the Lord alone may be exalted in this day , and all flesh lie low as grass before him : Let therefore the dread and terror of the Lord seize upon all , especially the professing people of this Generation , that they may no more transgress in this thing of despising or neglecting , the immediate teachings of his Spirit : This key of knowledge which the Lawyers have taken away , this little stone which must fill the whole earth , dreadful is the judgment that is to be met with by such ( whatever they be ) who shall be found any more refusing to receive Jesus Christ thus coming to his Kingdome in their hearts ▪ and what then shall become of such who shall be found rebelling against the true Light , so as to mock and persecute it ? Dear Friends , as yee love your peace and safety beware of this , for it borders too near upon that guiltiness that will not be forgiven : What needs you so to be afraid at the coming of Christ to his Kingdom , that so his will may be done in Earth as it is in Heaven ? hath it not been the matter of your Prayers many a day , and do yee well to be angry , when it s so gloriously coming to pass ? O! how ill does this become you , & how ill does he take it at your hands , were it not more becoming you ( with him who so long since wished for it , ) and rejoyced thereat ) to desire that all the Lords people were Prophets ? this would not have wronged , nor deminished any thing from his Ministry then , who was so eminent , nor will it now do from the true Ministers of Christ ; those who make but a trade of preaching , thereby to win their living , as other tradesmen do , it is no marvel to see them very angry at the approaching glory of this day , if every one is to have the Spirit , and be permitted to speak publickly , what shall become then of our Ministry , say they , and how shall we live ? And though there be some , yea , I conceive it may be granted , there be many among you , who upon this account do not own these men , nor this their plea for their pretended Ministry ; but it may be really , think in your hearts that if there were no other thing in it , yee could with Moses wish for , and rejoyce thereat , even that all the Lords people were Prophets , and that it is a Gospel Ministry , and maintenance that yee stand for , and no other , and this being an institution of Christ , which now you perceive so to be struck at by the Quakers , yee may not so part with it . But Friends consider seriously of this matter , and it will not be found so , either on your part , or on theirs , whom with the world in scorn yee call Quakers ; for we do really own both a Gospel Ministry , and a suitable maintenance according to the Scriptures , and yee do neither own the one , nor the other , but in words only ; for though yee seem to disown those men who seek after the Ministry , and the standing of it , mainly upon the account of their hyre ; yet consider it seriously if upon the matter yee do not the very same thing with them , and harden them in their guiltiness , and the people in their prejudice against us while yee so both by your profession and practice , justifie and imposed , and forced maintenance , which is so well known to be contrary to the Gospel , and condemned also by your Predecessors , and many others of the Martyrs and servants of God , among our selves , and elsewhere . And again consider , however yee pretend to be for a Gospel Ministry ; it is not so , no , yee are downright opposers , and persecuters of it ; and alass that I should have such cause so to speak it . Can yee produce any institution of Christ , for justifying such a Ministry , which other wayes ye cannot maintain , but as through a line of succession from the gre●● enemy of Christ , descended upon you , and for keeping up of which a door must be set open , even for the ungodly to enter ; for its plainly so affirmed by many of greatest note amongst you , that Grace belongs only to the well being , and not to the being of such a Ministry , and ministerial qualifications , as are by you required ; see Durhame on the Revelation concerning Ministerial qualifications page 199. and where it is thus , A door set open for an ungodly man to enter ( if he be furnished with gifts of humane Learning ) and closely shut upon another ; however he may be known to be eminently pious & well furnished with spiritual knowledge & gifts of the Holy Ghost , is this your Gospel Ministry ? and yet thus it is according to the acts and appointments of your supposed , most pure and incorrupt Assemblies that hath been of late ; so far are yee in this also become contrary to your Predecessors who both by their practice and profession affirmed that every faithful man and woman was a Priest , this is fully testified too , both by Knox his Chronicle , and Spotswood in his History of the ( so called ) Kirk of Scotland , second book , page 60. and 61. are yee not ashamed therefore any longer to own such a Ministry ? O Friends , come come down and lye in the dust , for greatly hath the Lord been thus provoked by you , and lamentable is the case of the people of these Nations , who are perishing in their sins , because of such a Ministry , such leaders of the people so causing them to err . And if it be here required what is that Ministry , and what are the qualifications thereof , which the Quakers require . To this I need say but little , the Author of the ensuing Papers having fully and faithfully spoken to it , and divers other particulars , whose Testimony if not made use of will one day bear witness against you , as well against the multitude of time servers ( who go along with every thing making no question for conscience sake ( as the Apostle speaks in another case ) as of others who are under some sort of suffering at present though in part , for a true Testimony , given in some particulars , yet even in this , no wayes answerable , nor suitable to what is required in this day , and all of you in your several interests and capacities , as yee stand related to the ( so called ) Kirk of Scotland , and pretended work of Reformation , are very much called , seriously to mind what is therein said unto you , and if in soberness yee well consider of it , the thing intended may very clearly appear , that hitherto yee have been labouring but in the fire , as to the producing any work of Reformation which God allowes of ; yea , and going rather backwards , from what was once attained to loosing , and plainly contradicting the true and honest principles of your worthy Predecessors , which one thing rightly considered may evidently demonstrate to you , that your work hath not been nor is of God. The presence of God having been very eminently with the Author of these Papers in his enquiry after these things , this his service may be very useful for you , and will be so found , and acknowledged by those , whose eyes shall be opened to behold , how the Lord comes forth in this day of his power to try every work of man , and by the foolish things of the World to confound the wise . And to what is there said as to that particular , annent the qualifications of a true Minister , I shall only add these few words , that which so was necessary from the beginning , that which we have heard and seen , and handled with our hands of the word of Life , even the power and presence of the Lord , in his people do we ( whom in scorn yee call Quakers ) declare unto you , as the only essential qualification of a true Minister of Christ. And if this be it yee are so affraid of , that through the increase of this , the spirit of Prophesie , the true Church and Ministers of Christ , shall suffer loss , your fear upon this account is groundless , for these must stand , and only in that way must they prosper , so as that the gates of Hell shall never prevail against them , but if your fear be for the fall of that supposed Church , which they the hirelings I mean , and yee so contend for both among your selves , and with others , which is truly Antichristian and no better , then undoubtedly your fear is coming upon you , and for preventing of it ( as yee may suppose ) it is no marvel that ye so fall in with them for the defence of Rome , and her Ministry , or else as some who have been , and yet are famous among you , have both spoke and written , that yee must not only lose your Church and ministry , but your Baptism , and the Bible , which the witness of God in your Consciences , cannot but tell you , how much yee did sometime detest and abhor so to say , or think untill of late through the growing light of this day , in these and in many other truths of the like nature , your skirts are so discovered , and your heels made bare , and your way so hedged up of the Lord that yee cannot escape , either to own Rome as your mother Church , and so to return to her again , or fully to part with and come out of her for ever , and thence not to bring with you a stone of hers , either for a foundation to Zion , or for a corner ; nay , she must not be healed any more ( which yee have been for a long time so endeavouring ) but destroyed for ever , Ier. 51.9.26 . and the time draws near , and yet thereby neither the Church , nor Ministers of Christ , nor the true Baptisme , nor the holy Scriptures of truth , nor any other of his true Ordinances shall thereby s●ffer loss , but great and glorious advantage to them who wait for it . And because there be some , with whom I have had sweet fellowship in the Lord , who its very like , would have expected some other thing from me , then such sharp and peremptory expressions , and conclusions against them , and the way of the ( so called ) Kirk of Scotland in which I was bred with them , and had my beginning in the way of Godliness ; I know very well , as things now stands with you , yee may think so , of what I have said , as also that it may be , yee would rather have expected some account of the grounds , moving me to , and the advantages that I either looked for , or have found by such a thing : Now to speak shortly a word to this , I trust for it , yea , I am not without hope in it , that the day is coming ( and frequently have I sought it of the Lord on your behalf ) when ye shall so come to see the truth of what I say , and the necessity that ( on your account ) was on me for it , as that ye shall willingly acknowledge , that it was the greatest evidence of my dear and tender love in the Lord to you , which next to his glory led me to it , and that otherwise I should have been wanting of the expression of that true and sincere love which still I have unto you , as to the advantages I have found , which might be also offered , as the reasons whereby I was moved of the Lord , to make that so strange a change as yee account it , in owning these despised people called Quakers : I need say but little , if what is in this and the following Papers be well considered of , and I know it is my place to lie low in the fear of the Lord , and to speak but little as to advantages , or any progress that I have made ; and I acknowledge no man hath more matter so to do , yet in this case I may not be silent , but must in the fear of the Lord , give this my Testimony to the pretious people , and the truths of God asserted by them , that they do truely and really , both profess and practice the new and living way in which holiness ( by mortification and subduing a body of sin and death is attained , and have indeed come to the discovery of these things , even the life and power , which throughout the dark night of Apostacy hath lyen much hid , and hath been but very little felt , or known ; yet such is the goodness of God to that pretious people , count of them , and call them what yee will , the true power and life of holiness is more truly known to them , and eminently holden forth by them , then by any people else that have come forth since the Apostles dayes , and a greater measure do they yet wait for , and as they are faithful , it will be multiplied on them ; for the presence of the Lord is with them , and all their opposers must fall before them . Dear Friends consider then , how far yee have been mistaken concerning them , and with groundless jealousies carryed on with prejudice against them , as grosly erronious , blasphemers and the like ; Nay , nay , friends , it is not so , and upon search yee shall find it far otherwayes , let your informers who many of them sinfully take things on report without tryal , and others who for maintaining of your own interests have made lies their refuge , let such say what they will , they are , and will be found a blessed people , who as instruments in the Lords hands may be called the repairers of the breach , and the restorers of the paths to dwell in ; they own dearly , and rejoyce in the use of the holy Scriptures , and desire to live up to the practice of all the truths of God declared in them . Beware then what yee say or think of them , and that yee approve not in the least their persecuters . And if as yet yee cannot receive what they offer , yet beware to reject it , or to judge of it , because yee cannot as yet close with it ; the time may come when yee shall both see and receive it : If the work they are about be of God , ( as undoubtedly it is , then it must prosper ; beware therefore to be found any more in opposing of it , least yee also be found fighters against God. As for me , I am but a child , and as one of yesterday , yet through Grace , I am what I am ; and as I own that state wherein I was , when I walked with you , for truly I can say there was a measure of singleness and sincerity within me in it , and therefore I may not disown it , nor any , while they so continue there , if they be not wilfully opposing further discovery ; yet this I verily know , and can truly say , I then was , and now am called of the Lord to go further forgeting the things that are behind , to press forward for the prise of the high calling of God in Christ Jesus , and this is that I aim at , and which thorough the help of my God , in this way so much by you so slighted and despised ; as I keep faithful to what I know of it , I have more hope of attaining then ever . Now that I may come to a close , I have but a few words more to say to such of those to whom these Papers are directed , who are gone beyond Sea , if at any time this shall come to their hands , which is to desire them in the fear of the Lord , to consider seriously what is therein said unto them in particular , and if without prejudice in soberness they wait for it , I am hopeful , it shall be said unto them , how came yee here ? and what do you here , seeking to uphold that which I am pulling down , and to bear down that which I am setting up ? this is not your work , return from whence yee came , and it shall be shewn unto you . Dear Friends , ( for so are yee to me ) whither yee will hear or forbear , yet know of a truth I speak not unto you without a warrant . Written in the 11 th Month in the year 1664. Alex. Iaffray . A Lamentation over , and an Expostulation with the People of Scotland , for their so gain-standing and opposing the appearance of God among the Lord's People , called in derision Quakers ; And for their foul Defection and Apostacy from what the primitive Protestants and Reformers were , ( whose successors they boast themselves to be ) yea and from what they have been but of late dayes themselves . OH , oh , people of Scotland ! great is my sorrow of heart for you ; and when I consider your state and condition , many times my soul mourns , and pangs take hold of me , as of a woman in travel , and I cannot cease , but take up a lamentation over you , if possibly any of you hereby may be reached and awakened out of the deep slumber of security , whereinto ye have fallen , to consider your wayes and turn unto the Lord , from whom ye have deeply revolted , and against whom ye are fighting in this day ; and his appearance ye are calluminating , blaspheming & opposing , as witnesseth too manifestly your savage and cruel dealings with the Lord's people , whom he hath framed for himself , and who do and shall shew forth his praise to the ends of the earth . Oh , oh , your cruel mockings , your hard speeches , your inhumane usage of them , one way and another , is noticed and marked before him ; yea , it is writ as with a pen of iron and a point of a Diamond , and the least grain weight of their sufferings by him is regarded , and he will be avenged of their enemies , and repay them double ; yea , great is the indignation and wrath of the Lord against you ; verily I have felt it , yea , I have seen it ( and many others with me ) burning like a very Sea of fire and brimstone , ready to break out upon you , as certainly it will do , and sweep you away to the bottomless pit , if ye do not prevent it by speedy and unfeigned repentance . Alas unthankful People , do ye so requite the Lord ? is this the fruit ye bring forth to him , after he gave you deliverance from your enemies , and peace and rest round about ? remember and call to mind the rock from whence ye were hewed out of , and the pit from whence ye were digged , and consider your poor , low and despicable condition , and your fore-fathers estate , in the day of your and their nativity , when the Lord first visited you in Egypt , the da●kness of Popery I mean , and gave unto your fathers a little Goshen , where they had light , when the Egyptians ( such as remained Papists ) were choaked with the thick darkness ; and after when the Lord called them forth out of Egypt , and they begun to remove , having a red Sea before them , Pharaoh ( Antichrist in the Pope ) and his complices behind , and mountains on every side , yet the Lord was with them , and did fight on their behalf , and they saw great wonders in Egypt and in the Wilderness , but with many of them God was not well pleased , for they tempted him exceedingly , whereby the Lord was provoked to swear against them , that such should not enter into his Rest : and Oh , how have ye their posterity , lusted in your hearts to return into Egypt , because of the onyons , and garlick , and flesh-pots thereof , and others of you would not go forwards at the command of the Lord , but ye would sit down in the Land which God never appointed for your rest , for it was but the wilderness , and ye made to your selves of it a resting and dwelling place , where ye thought to have planted Orchards and Vineyards , and to have eaten of the fruit thereof , whereby it came to pass , that ye loathed the Manna from Heaven , and the Lord became wroth , and ceased to rain of it any more down upon you ; and ye did eat of the fruit of your own doings , and your Vineyards which ye planted , brought ye forth abominable fruit , whereby your souls were distasted , and many of you became to be past feeling of God ; and the Manna from Heaven became such a mystery unto you , as it is at this day , that ye own such a thing delusion and blasphemy ; and the cloud by day , and the firy-piller by night , which the Lord gave to your fathers to lead them , have you turned your backs upon , and shut your eyes , that ye might not see , and the Lord was provoked to remove it from you , and it ceased to appear , and your foolish hearts were so darkened , that ye denyed altogether such a thing , and at this day ye call it a fancy , viz. the Revelation of God's Spirit . Oh , oh , how are ye degenerated into a strange Plant , who were a noble Vine , a right seed ! how have ye turned from that which was the rock that followed your fathers , was their stay , was their Manna , was their Leader and Guid , their Moses ? but have ye not said with them , who typically d●d represent your estate , As for this Moses , we know not what is become of him , let us take our jewels and ear-rings of gold , and make it into a god , that may go up before us into the Land ; and now after your long and sore travel in the Wilderness , wherein ye have abode many years , going backward and forwards , wandring up and down , having lost the sight of the cloud which pointed you the way , and forgotten that rock which followed and accompanied your fathers , out of which living waters flowed to their refreshment ( which rock was Christ ) and after many of your carkasses have fallen , because of unbelief , and more are yet to fall . It hath pleased the Lord to raise up to us , among your selves , that Prophet whereof Moses wrote , and his Word we have heard sounded forth ( which is near even in our hearts ) saying to us by the powerful breath of his Spirit , Arise , arise , this is not your rest , it is polluted , it will destroy you with a sore destruction ; and the voice was so powerful , that it hath quickned us , who were dead with you while we were living , and the firy-piller hath appeared to us , glory to God for his gift , and shineth forth with beams of glory ; and the Lord hath opened the windows of Heaven , and rained down on us the Manna from Heaven , which is the food of Angels , and not like the Manna which the Iews did eat and died , but that which feedeth us unto life everlasting ; and the rock , even the eternal rock and salvation of Gods people is revealed unto us , out of which springeth pure living water from the fountain of life ; and Ioshua , which is Jesus , is given us for a head to lead us into the Land of Promise , an entrance into which many witness at this day , and others are in the way , and have got a fore-taste of the Vine-grapes of the Land , and hath sounded forth a good report concerning the same , and many hath believed the report , and tryed the truth thereof , and found it to be true , even some of your selves , who were as you , whose eyes the Lord out of his infinite mercy hath opened , and they have found a place of repentance for all their hard speeches and enmity against the people of the Lord ( in the time of their ignorance ) and his work and appearance , and have become ashamed and confounded therefore ▪ and I know assuredly it shall be so with others , who for the present ( through the ignorance that is in them ) may be persecuting the Saints of God ; but alas , alas , how dangerous and deplorable is the condition of the most part of you , for the time , with whom our testimony can have no room , nor find place in you ; and the good Land , whereof we report , has no more credit with you , then if it were a cunningly devised Fable , even the Kingdom of God and of his Christ , in the Revelation of his eternal Light , Life , Power , and Spirit in our hearts , which fills us with joy unspeakable , and full of glory , and satisfies the desires of our souls ; so that we have true content in the injoyment of our God , and have all and abound , possessing him in whose favour is life , and at whose right hand are pleasures for ever more ; the streams thereof , your thick walled prisons , and bolted gates , within which ye shut us up , cannot hinder from flowing into our souls , and for the pretiousness and excellency of his dear and sweet love , which he hath caused , and does cause us to feel shed abroad in our hearts , are we made willing patiently and contentedly to go thorow all the reproach and opposition we can meet with from you , if possibly we be made instrumental to reach some of you , that thereby ye may be saved with us , and induced to walk in the Light of the Lord with us , which has appeared and shined forth in its glory , and ( as Solomon said ) Truly it is a sweet and a pleasant thing to behold the light . O how sweet is it , how pleasing , how refreshing , how healing , how comforting , how sure a Guide ; what assurance and satisfaction it gives to the soul , none knows but such as are come to perceive it in their own hearts : this , this was it discovered unto your fathers the many gross abominations and superstitions of Popery , so that they came to loath and abhor them ; this led them forth out of Egypt , this discovered unto them Babylon the mother of fornications , and the cup wherewith she had bewitched them ; so that they had no rest till they vomited up so much of the same as they perceived to be poysonous . And oh , had you their posterity kept chast to the leadings of the Lord by his Light , which was near unto you , as well as unto them , even the light of Christ , which enlightens every man that comes into the world , and shineth in darkness , though the darkness cannot comprehend it ; had you ( I say ) kept chast thereto , and given it the preheminence above all , how unspeakable had your happiness been at this day , and now is your misery the greater , that ye have adulterated there-from , and become so impudent and shameless as to deny it for a leader , or to give it the preheminence , for have ye not set the letter of the Scriptures above it , and made them unto your selves a golden Calf to be a Guide , Leader and Rule unto you , whereas if ye had given them the proper place , setting them under the Light and Spirit of Jesus Christ , from which they came , and to which they point , it being their own testimony , that they are not that light , but were given and sent forth to bear witness of the light , that all in the light ( not in them ) might believe : I say , had you given to them their proper place , they had been as jewels and ear-rings of gold unto you , and useful in their room , whereas , through your abuse of them , and setting their testimony above the inward and immediate testimony of Jesus , which is the spirit of Prophecie ( Rev. 19.10 ) they are become your snare , and a sealed book unto you , that ye cannot read nor understand their interpretation , because ye have gone from the key ( the Light and Spirit of Christ ) which would have opened them unto you , and now they are parables unto you , and dark sayings , though you call them plain ; but plain indeed a●e they , and easie to be understood by the children and Babes of Light ; and because ye have so gone a whoring from that which would have proved a soveraign remedy and antidote against the wayes and wiles of the Devil , and Babilons cup of fornications , therefore the light being a holy , pure and chast thing , hath been provoked much to withdraw , and 〈◊〉 have cause to be afraid , lest it eternally depart from you , and you be shut up in blackness of darkness , who hath so forsaken and undervalued your own mercy , and misprized the gift of God unto you , given you to profit withal , and which only can open your eyes , and give you the knowledge of the glory of God , which is life eternal ; and you being wandred from the light , which is the first principle and key to open up the oracles and mysteries of God's Kingdom ; you have come to read the Scriptures with a false eye , and have understood them , ( yea and used them ) as weapons to fight against the appearance of Christ in his people at this day , as the Iews did against the same Lord Jesus Christ in his appearance according to the flesh at Ierusalem , they disputed against him from the Scriptures , whereas they testified of him ; but the vail was upon their eyes , and they had lost the key ( which was the light and Spirit of Christ that gave them forth ) which their Teachers had taken from them , as your Teachers have done from you . Oh , let this be a Lamentation for ever , that of the rock that begot you , yee are become so unmindful and turn'd against that which was the very life , marrow and substance of your reformation , and you having lost the same , what remains but a dead carcass , or rather an image of a reformed Church , 〈…〉 with a wrong spirit , which is the life of the W●●re , Beast , and false Prophet , who are all for the Pit. And O● how have yee betrayed your own cause , and given it a way into the hand , of your enemies , as appears by your arguments yee make use of against us , the very self same the Papists took against your Fathers , did they not upbraid them with innovations , and the novelty of their Religion , being but of a few years and dayes standing ; did not they upbraid them with the fewness of their number ? did they not upbraid them with their ignorance , calling them idiots and unlearned , as indeed they were to Humane Learning many of them ; but they were taught of God , which was far better ; did they not nick-name them , calling them after such base and contemptible names , whereby to render them odious unto the people ? did they not raise up many false slanders and reports against them ? did they not persecute them with fire and faggot , imprisonment and spoyling of their Goods , which they took joyfully ; and did they not question them as the Iewes did Christ and his Disciples , and as yee do us concerning the authority who gave them a command to preach and reform ; and had your Fathers any recourse to make , but unto that which could well bear them thorough , as it does us to day , viz. the immediate call of Gods Spirit in their hearts ; and have yee not so used us , have yee not nick-named us , and raised many false reports concerning us , and greedily sucked in the fame of them from others who invented them : Oh how strange have we been and are to you at this day , have yee not refused us , the name of Christians , which yee will not scruple to give to drunkards , cursers , whoremongers , murderers , prophane and abominable persons among your selves , whom yee own as your Church members , have yee not called us worse then the very vilest of men , even then Turks or Pagans ; saying , we are unworthy to live , and have yee not given it forth that our design is to overthrow and root out of the world the Christ an Religion , and that we strike at the very foundamentals thereof : Oh that we should be so mistaken by you , if your Predecessors were live in the body , many of them we could ▪ willingly appeal unto and next under God , set them to judge betwixt you and us , in this matter , and we are sure they would not have so mistaken us , as yee have done ; for ( although they had not come to see things as they are at this day seen , and were far short of the knowledge God hath now given to his people , being as it were the morning dawning , or twy-light unto them ) so that they had not discovered the bottom of all Babilons treasures , nor got rid of the many inventions and traditions of men , yet a measure of truth many of them received from the Lord , and were gathered in a measure to walk in the Light , and life thereof , ( and had confidence in the Lord to seal their Testimony with their blood against the Man of sin ) and they being in a measure of truth themselves could not but have known us , for all the children of light , and who are begot of the living word of truth , which gives a discerning to know one another in the truth , and in the light and spirit , which first begot them , and this is the true rule of knowing one another , and who come hither can dearly own and haue uni●n with others as brethren , though differing from them in some things , if they can feel them in the living word and spirit of truth in which their life stands , and their fellowship and communion with God , and one with another ; and it 's not the many opinions agreed upon that is the bond of peace , but the unity of the spirit ; now yee having wandred from the Word of truth , and light and spirit of Christ , which gives and preserves in the discerning and feeling one another , as members of one body , yet retaining somewhat of the form of truth and some of their opinions , yee could not but mistake and oppose us , as your greatest enemies , and your fathers enemies also , in whose succession ye so much boast , though we be much nearer them then your selves , both in principles and practices ( excepting some things they had not got rid of some of Babylons wa●es and baggage , which they brought away with them , I mean some Popish opinions , cust●ms , and traditions which in that day passed for the matters of God , but now they are seen in the light , which hath broke up in a greater measure to have Antichrists superscription upon them , and Babylon the Whores superscription , which we coming to disce●n could not but give her what was hers ; now it hath been so alwaye ▪ that such who have got into the form of truth , and not into the power spirit and life thereof , hath most persecuted these who had come thereunto , witness the Professors among the Iews , with their Priests , Teachers , Doctors and Rabies , who were the greatest enemies to Christ and his Disciples . Oh how shall I bemone and bewail you people of Scotland , who have been and are in your own apprehensions exalted unto the Heavens , and looked upon your selves , and were so reputed by others , as the choicest Nation in the World for the purity of the Gospel , and Gospel Worship , and Ordinances : Oh how are yee fallen , and become a hissing and reproach to all round about you , and the enemy hath gotten this advantage over you , saying , ah so would we have it , this is the day we looked for , and it is come , is this the royal and magnificent City which gave her self forth to be the praise of the whole earth , and a dread and terrour to her enemies round about , let our eye look upon her , for she is become defiled , she is become as one of us ; how is the stately City fallen ! how is her glory defaced ! how is her bulwarks and walls broken down , who boasted in the strength of them , as if the gates of Hell could never have prevailed against her : Oh how have yee given occasion to the enemy to revile and reproach you , and the living truth of the living God , by and through you hath suffered also , and the name of God hath been exceedingly dishonoured , and blasphem'd , and many hath been tempted in their hearts by your miscarriage to think all Religion a mockery and delusion : And Oh how have yee quite lost and fallen from that simplicity and honesty that was in your forefathers , and in some of your selves also in the time of your infancy and poverty , but now yee are grown up , and become wise and rich , lacking nothing but having all ; Oh were not your thoughts of your Reformation such as nothing could have been added thereto , but as if the topstone had been put thereupon , and the frame and building had become intire ; but alass , alass , what shall I compare you to , but even to Laodicea , whose thoughts where such of her self , and yet she was poor and miserable , and naked , and wanted the eye salve , which is the light which yee also want , and you are become lukewarm , neither hot nor cold , and are near to be spewed out , as many of you are already ; Oh how is your Gold turned into brass , and your silver become dross , and your wine become water ; how are your Nazarites that were white as snow , and pure as wool become black as Charcoal ; how is your Glory turn'd into shame , your strength into weakness , your zeal into a cold neutrality , concerning the cause and work of God , but in so far as ye are persecuting his witnesses , only because they are more righteous then your selves , and there is scarce one to be found among you all to day , bearing a sutable testimony for God , according to your own very principles , and ye have not the hearts to suffer for that which ye formerly caused others to suffer for by you , who would not go along with you in that which ye called the cause of God , and the interest and concernment of Jesus Christ. Oh , how hath this day discovered you ! how are ye stripped , and your nakedness laid open ? how are ye become an hundred fold more vile then other Nations , who never had such a Profession of God and of his Truth , as you have made . Oh , oh , how are my bowels troubled for you ! 19 th . of the 10 th . Moneth 1664. George Keath . A Demonstration of the Apostacy and defection of the ( so called ) Church of Scotland , from what their Fathers , the Primitive Protestants , and Reformers were in Principles , to the number of 14. or 16. and in many practices also , wherein their Apostacy also and defection from what they have been themselves , but of late dayes in several particulars is hinted at , and there vile relapse into Popery ( out of which they were never cleanly extricate ) is discovered , and their treachery laid open in the matter of their Covenant which they cryed up as the glory of their Nation , and the concernment and interest of Iesus Christ , which now they have trampled under feet as the myre in the street , and think shame of it as if it had been awhores brat . IN love and compassion to your souls , if happily any of you may be convinced , and in the will and commandement of God , who hath laid it upon me , to shew unto you your abominations ; if thereby his Witness in your consciences may be reached , and ye brought to some sense of the evil of your wayes , that you may repent and find mercy of him ; and not out of any evil will ( the searcher of hearts knows ) I bear to any of you , I shall proceed to demonstrate the Apostacy of your Church and Nation ▪ Priests and People , from what the primitive Protestants and first Reformers were , whose successors ye boast your selves to be , that ye may cease your glorying in the flesh , and may know the Land of your nativity and descent , which is but from Hagar ; and though ye call your selves the children of Abraham , yet ye have not his faith , but your father is an Hittit , and your mother an Am●rit , which was the challenge of the Lord even against them who descended from Abraham , and were according to their profession the choicest people in world for Religion , but they were gone from Abraham's faith , and the Spirit and Principle which guided him , which was Christ the Light ; for Abraham saw his day and rejoyced in it ; for before Abraham was , he was ; and so are you generally gone from the spirit and life of your Fathers , which was the kernel , and have kept the husk and shell as the Iews did , who put Christ to death , as you have done , and are doing ; and I can instance to you some of your Fathers , who were honest and faithful servants to God in their day , who saw your Apostacy and defection coming ; namely , Iohn Knox , George Wishard and Iohn Welshe ( as appears by this mans Epistle with several other that 's extant this day ) who by the spirit of Prophecy foretold , that Christ should be again crucified in Scotland , as he hath been and is amongst you , as he was among & in us also , till it pleased the Lord to raise us up together with him ; and the Son of Righteousness hath arisen upon us , with healing under his wings , and we witness the Son of God come , and we have been made to look upon him , and mourn because of our piercing of him , and he hath comforted us after all our sorrows , and brought us to walk in the light of his countenance , and begotten us unto a living hope by his Resurrection from the dead , and such need no verbal demonstration of your Apostacy , seeing the same in the light , as it were engraven upon your foreheads in great letters , so that he who runneth may read , who have an eye or sense to perceive ; and that ye are so unsensible your selves , it argues a very great deadness , that hath overflown you : but because many cannot read in the Spirit your defection and Apostacy , as neither can ye your selves , therefore I shall make a visible demonstration of it unto you , which ye cannot shun , though ye would never so fain , ( for the witness shall arise in your consciences , which ye shall not be able to hold down , and justifie my declaration ) from drawing a parallel betwixt your fore-fathers principles and practices , and yours ; so will all who have the least measure of ingenuity and true understanding , see how ye have gone from them , and quite lost the true Protestant cause , for which the Lord first raised them up , and how ye have healed the wound of the beast , which your fathers gave it . Let all who have any measure of simplicity among you , and desires to know the perfect way of God , seriously consider , that for which the Lord raised up his witnesses in all ages against Antichrist , and mysterie Babylon , who still gave her self forth for the Spouse of Christ , but was indeed a Harlot , and deceived the Inhabitants of the earth by her mask , getting many of the outward forms and words of the Saints , the sheeps cloathing , but inwardly adulterated from the life and Spirit of Jesus Christ , the only foundation of the true Church ; and was not the ground of the Dragons , Whores , Beasts , false Prophets quarrel against the Martyrs and witnesses of Christ principally this ? that they held the testimony of Jesus which is the spirit of Prophecie ( Rev. 19.10 . ) and bear witness against the Whore , who had the form retained without the power , yea denyed the power of godliness , denyed the teachings and leadings of the Spirit of Christ , and the Revelation of him in the hearts of the children of men ? ( this is the Antichrist who denies Christ the Son come thus in the revelation of himself in the heart ; for that coming of Christ in his bodily appearance at Ierusalem , Antichrist will not , does not deny it , being he knows it will never harm his Kingdom ; so to confess him come , providing Christ his Kingdom be not set up in the heart . ) now was there not such a dispensation in the earth , were there not a people in the Apostles dayes , who witnessed Christ come again in spirit , according to his promise ? who said , If any keep my commands , I and my Father will come and dwell with him , And again , I go away , but I will not leave you comfortless , I will come again unto you ( Iohn 17. ) And after the Resurrection and Ascension of Christ , were they not indued with the Spirit from on high , and filled with the holy Ghost ? did they not live in the Spirit , walk after the Spirit ? did it not give the knowledge of the mysteries of God's Kingdom unto them ? did not the Spirit of Wisdom and Revelation open the eyes of their understanding , to know the love of Christ , which passeth knowledge ? and while they kept here , did they not remain a pure chast Church unto Christ ? and while the eye was kept open and single by the revelation of the Spirit of Truth , could the Dragon , or Whore , or Antichrist prevail over them ? could the many traditions or inventions get place , as the Ordinances of Christ , had they kept to the evidence and demonstration of the Spirit of God ? Now was not the principal Defection and Apostacy from this , even the pure chast Light , Life and Spirit of Christ revealing God , and the things of this Kingdom unto them ? and when people wandred from this , there the inventions took place , and Babylons cup was drunk , for the vail came over , whereby the true discerning was lost , and a wrong eye opened , which could not but judge amiss of the things of God , and of his People , and wrest and abuse the Scriptures . Now ye who say , That there was indeed such a dispensation , but now it hath ceased , and is never any more to take footing in the ea●th , do ye not hereby demonstrate your selves to be of the whorish Church ? for hath not this been her plea all along this dark night of Apostacy , that the Revelation , Teachings , and leadings of the Spirit of Chirst is ceased ? therefore another Head was set up in the Church then Christ Jesus , and the Pope and his Council was made Judge to determine all controversies of Religion , and no man was to look at an infallible Judge , ( the spirit of Truth within him ) and are ye not become as bad , who openly affirm , that ye are not led by the infallible Spirit , and consequently not by the Spirit of God ; and your Church Confession of Faith saith , The former way of God's revealing himself by Prophecy and immediate Revelation , is ceased ; and God hath committed his counsel wholly into writing ( or to the Scriptures ) and nothing is to be added thereto by any new revelation of the Spirit . And oh , how fa● are ye in this point degenerated and apostatized from the primitive Protestants and Reformers , who not only affirmed , that there was immediate Revelations from God , and that the Spirit of Prophecie was not ceased , but witnessed the same in themselves , and foretold many things of consequence by the spirit of Prophecie , which came to pass : did not Iohn Knox , and George Wishard prophecie exceeding clearly ? of whom it was said , That from the day he entred upon his Ministry , t● his death , there never came a storm upon the Church , but he foresaw the end of it ; as may be seen in the Book of the Reformation of the Church of Scotland ; and many others did prophecie , as ye may read in Fox's Book of Martyrs : and was not this the main and only pillar of the Protestant cause against the Papists , who should be the Judge of Controversies , and the interpreter of Scriptures ? The Pope and his Council , with the Fathers , said , The Papists ; no said the Protestants , but the Spirit of God. And I read in the fore-cited Book of Martyrs , how when some who were burnt for their testimony to the Truth , in Queen Maries dayes , were called before the Popish Clergy , and Bishops who disputed with them ; and when the controversie arose concerning such points or Scriptures , the Popish party alleadged the determination of the Church ; but the Martyrs pleaded for the determination of the Spirit of God : and when it was queried , if such had the Spirit of God , and it was answered , Yea , ( and one brought that Scripture for his assertion , who is Antichrist , but he that denyeth that Christ is come in the flesh ) the people partly flouted thereat , and laughed them to scorn , as yee do us at this day , because we affirm that we have the Spirit of God , and that Christ is come , and his life made manifest in our mortal flesh as saith the Apostle Paul : And that which sounds very harsh in your ears at this day , and is mocked at by you , yea , accounted delusion and blasphemy , viz. Enthusiasm , or the Inspiration of God , and the motion of his Spirit ; was a thing usually known , professed , and possessed also by them , as may be read at large in the aforesaid books , and they said faith was the Inspiration of Gods Spirit , ( and so it is , and I deny that there is any true faith , but that which comes as really and immediately from the inspiration of the Spirit , as ever Paul , or Peter , or any of the Apostles and Prophets witnessed the same , whom yee your selves acknowledge to have been inspired , and were they now living yee would hiss at them as yee do at us ; calling them Inthusiasts : and Oh what a time are we fallen in , that the inspiration of the Spirit of God which is the very breath of life into the souls of the Lords people , should be scorned , and such as witness such a blessed and glorious dispensation , nick-named Fanaticks and mad men , even by them who have pretended so highly to be the reformed Church , and at such a time wherein the day of God is broke up in such clearness in the midst of them , yet they know it not . 2. Your fore-fathers the primitive Protestants and Reformers , who saw a little further into mysterie Babylon then others that went before them ; for the day brake up gradually , and there succeeded a people who saw over these , who compiled , or rather Englished the Service-book , and they disowned it , as they did also all other set forms of Prayer , and cryed them down as dead lifeless things , and they were for a worship in Spirit : thus is was , but even of very late dayes , in Queen Elizabeth and King Iames the sixth , and such were nick-named by their enemies Puritans ; and they affirmed that the Spirit of the Lord was only to teach them to pray and worship , and not any Book or Man whatsoever ; and were not set forms of Prayer cryed down also in Scotland , as lifeless barren things ( and the service-Book denyed ) and now have ye not again licked up that vomit , and through your Cities men set up ( mostly also scandalous in their conversations ) at such hours of the day or night to read a set form of Prayer ? and is there any material difference betwixt this and the Service-book ? And have not your brethren in England taken it up again ? and when it 's offered to you to read , will ye not also do the like ? there is no question of it , but most of you will , and worse also , when ye are put to the tryal ; and oh , what a mysterie is it to you , praying and singing in the Spirit ! are ye not become so impudent , as to mock this also , as I have oft witnessed my self , when your Church-members hath been so shameless as to cry in the very streets at us , when passing by , When came the Spirit last upon you , give us a Prayer from the Spirit ? And do ye not flatly deny praying and worshipping in Spirit , who deny Enthusiasm , which is to say , being interpreted ( for it 's a Greek word ) the inspiration of the Spirit of God , which is the only flame that kindles up holy 〈◊〉 in the soul after God ? and you who can prate and talk unto God without a Book in your Pulpits , and chief places of the Synagogues , and elsewhere ( in your own wills and times , and in the wills and times of others ) from a rhetorical strain , as if ye were complementing some great Prince , your prayers are as life ' ess and spiritless , as those said of the Mass-book ; and were ye come truly to the spirit of prayer , ye would know a bridle to your tongues ( without which your Religion is but vain ) and that the Spirit of God , which bloweth as well , when and where it listeth , is also as far from being limitted to set times as to set forms ; and we read not in the whole Scripture , that the Lord hath appointed any set times of prayer under the Gospel , to his people at all , whose great and most important work , is to wait the movings of the Spirit of Life from God at all times , whether to pray or give thanks , or to any other spiritual exercise ; and blessed are they who come hither , for they shall know that it is not in vain to wait upon the Lord ; for we have waited patiently upon him , and have witnessed , and do witness the pourings forth of the spirit of Prayer and praise , supplications and thanksgivings ( filling our hearts and souls night and day ) to the God of our life ; and true prayer is the gift of God , which cometh not at all in mans will or time , and therefore the season is to be waited for , which God hath kept in his own hand , and hath the key of the heart to open it when he pleaseth , and the key into the house of prayer , where is the throne of grace , without access to which , in the drawings of the Spirit-of life , man hath no acceptation with God , nor his service or worship ; all is but idolatry and abomination , only such who come to God , through the Mediator and Intercessor , Christ the Life , feeling the living drawings thereof in the particular , are accepted of him , and made joyful in the house of prayer ; and hath it not been the regret of some among you ( and may be yet when ye are in a sober mood ) that the spirit of prayer is much lost , and a dry complementing of God come in the room thereof ? 3. Were not your fore-fathers , the primitive Protestants and Reformers , a separated people ? did not they disown the Popish Assemblies , and their preaching and worship as idolatry , and forsake it ? and did not those called Puritans , both in England and Scotland , separate themselves from the other party , who stuck to the Service-book , and other superstitions ? and did not the sober people in Scotland , in the former times of Prelacy , separate from the Prelatical Assemblies and their Conformists ? did they not meet apart , and talked together of the work of God on their own hearts , and worshipped God in Spirit , and his blessing and presence was among them , while they kept cha●t to him , and mixed not with Idolaters ? Now , have ye not apostatized herein also , and mixed your selves in with the profane rabble of the world , as bad and worse then Papists , Turks , Pagans , which hath provoked the Lord to withdraw from among you , and ye can pray and sing , and communicate with such ? Is not this Babylon indeed , which is to say , Confusion ? and is not our separation from you also , as justifiable as the separation of your fathers from Papists , being we have found you to be of the same spirit , and mostly of the same principles and practices with them , and generally , as wicked , loose , scandalous , prophane and covetous , and abounding with all manner of iniquity as they ? and are not all such Idolaters ( is not thee ) vetous man an Idolater , whereas covetousness is idolatry , as saith the Scripture ? ) and are not all Idolaters to be denyed , as to any fellowship with them in worship ? and your fathers did not plead such dirty st●ff ( as you the Professors ) have learned now to do ( to shun the Cross ) for keeping the Popish and Prelatical party , their Assemblies & Service-book worship , alledging , That they sit in Moses chair , and therefore are to be heard , and we may like their good , and leave their evil . Such reasons prevailed not with your fathers ( nor ought they , for the Christians come not at all to the Scribes and Pharisees , who sit in Moses chair , but meet apart , unless to bear a testimony against them ; and bad men with all their good words , can never edifie a soul in faith or true knowledge , which is life eternal ; all they can do , is to edifie in the notion , and feed the wrong part and spirit , which delights in the notion of truth , and is satisfied in the notional knowledge , out of the life ; and the finest , truest words out of a bad mans mouth , can never reach the seed of God , either to the raising of it up , or refreshing it , but on the contrary , burdens and kills , as said the Apostle of the false Apostles , who had the letter , and were Ministers of it , out of the Spirit and Power ; and the letter ( sayes he ) kills , and so we have found it in our experience ; but these above-mentioned arguments have prevailed with you ; so that ye are herein also apostatized from them . 4. Your fore-fathers denyed the Church of Rome to be a true Church , and her Priests , and Teachers , and Bishops , and Popes to be the true Ministers of Christ , but called them Antichristian , and her the Whore of Babylon , and the Pope Antichrist ; from which testimony , you their posterity generally have shrunk , saying , that the Popish Roman Church is a true Church ( though corrupt ) which doctrine is generally maintained by you , and I have heard it asserted by those of no small profession , and it hath been preached in publick , and that their Ministers are true Ministers , though corrupt : And you say , if a Popish Priest should baptize a child , it holds good , and is a true Baptism ; and this ye are driven to maintain by the hairs of the head ( so to speak ) when ye are arraigned , both by the Papists on the one hand , and by us on the other , concerning the rise of your Ministry , and the call of your first Reformers to preach the Gospel ; for ye are drawn to a pittiful Dilemma , or Alternative , which is to confess , that either your first Protestant Reformers and Preachers were lawfully called by the Popish Priests and Bishops , to their Ministry , and consequently , that these Popish men were true Ministers of Christ , or else to grant they were called immediately of God ; and ye find it most safe to uphold your Kingdom , to yield to the former , though against the hair , rather then to confess the latter ; and a third shift cannot be invented , and ye should be constrained to give away the main pillar of your cause against us , and howgh your selves , & suffer the root upon which the National Ministry grows , to be struck at by your own consent ; for your main plea against our ministry and Ministers is , Who sent you ? have ye the call of the Church ? how can ye preach unless ye be called ? Our answer is , we are called of God , immediately by his Spirit , as was Isaiah , Amos , Paul , and many other servants of the Lord , who never had a call from man ; and all that men can do in this point , is to approve , consent to , have union with such as are called of God to the work of the Ministry , which we dearly own , and refuse not to be tryed by such as have a spirit of discerning , and the approbation of such is accepted by us . Now ye reply to us after this manner , Immediate calls are now ceased . 5. And this is another weighty point , wherein ye have apostatized from your fathers the primitive Protestants , whose answer was the self-same with ours to the Papists ( who asked them concerning their call to the Ministry ) that they were called and moved thereto by God ; and it was one of the points of Dittay against that faithful Martyr of Jesus Christ , George Wishard , one of your fathers , whom the Papists burnt for his testimony ) that he had taken up the Ministry in his own head , and at his own hand , and was not called to it ; which may be seen in the fore-cited Book , called the History of the reformation in Scotland , which Book ye generally own , and it shall be a witness against you ; and your fore-fathers were far from that poor shift you their posterity run your selves upon , that they were called of the popish Priests and Bishops ; for neither were the most part of them called by such , nor any other creature , and such as were called by them , disown'd their call , and denyed them to be the true Ministers , or their Church ( though corrupt ) a true Church , as ye now generally maintain : And in the by I would ask you one question ; if the popish Church be a true Church ( though corrupt ) as ye affirm , why have ye separated from it ? and how can ye justifie your separation there-from ? for it 's another principle of yours , That a Church holding the fundamentals ( which make it ( say ye ) a true Church ) though there be many corruptions therein , is not to be separated from . And this principle ye have taken up to justifie your compliance with Prelacy , and this late Church-model and frame , which ye formerly vomited up , and not only quit it ( and the poor Bishops could not be permitted to live among you , for after you pulled them out of their places , ye banisht them ) but vowed to God against the same . And now it stood somewhat against your stomacks to receive it among you again , and honour such men , as ye accounted unworthy of a foot of ground in the Nation , and excommunicated then , till ye fell upon this pill , whereby ye got it digested , viz. The Episcopal party is a true Church , and therefore we ought not to separate from them because of their corruptions ; and shuning one inconvenience , have ye not fallen upon another far greater , and quite given away your cause into the hands of the Papists ? for what can you answer them who query you , why ye separated from them , being a true Church , though corrupt , as ye call it ? and I believe , if Popery were urged upon you , even the blackest of it all ( and ye have too much of it else ) this pill of yours would help the most part of you to digest it also . 6. And your fathers , the primitive Protestants , denyed that a wicked man could be a true Minister of the Gospel ; as may be read at large in Fox's Book of Martyrs ; No man living in mortal sin could be a Minister of the Gospel , was their common assertion ; and it was one of the points of Dittay against Iohn Husse , for which he was burned , because he affirmed a wicked man no Minister ; and have ye not shamefully shrunk from them herein , who maintain it , that grace is not absolutely necessary for the being of a Minister , and that wicked men may be Ministers , and ye would prove it from Iudas being an Apostle : Now Iudas fell from his Ministry ( as saith the Scripture ) in selling his Master Christ , which generally your Ministers have done ; and have they not thereby fallen from their Ministry , supposing , but not granting , they had once been true Ministers ? and is it not exceeding ignorance , and stupidity to affirm , that a wicked man , who knows not Christ , nor the things of his Kingdom ( as saith the Apostle , the natural man understands not the things of God ) can be a preacher of Christ and his Kingdom ? is it not as great a riddle , as who would say , a blind man can give a true description of light , or colours , or Pilot a Ship , shew the right way to a passenger ? yea , and much more ; how can they preach unless they believe ? We believe , therefore have we spoken , saith Paul. 7. Your fathers , the primitive Protestants and Reformers , affirmed , That any good man might be , yea , was a Priest and Minister ; which also was the assertion particularly of George Wishard , and it was one point of his Dittay , and I read it in the History of the Reformation of the Church of Scotland , a petition put up to the Queen by the first Reformers ; That when in the ( so called ) Parish - Kirk ; obscure places of Scripture were read , any qualified man might have liberty to speak and open the Scripture for the edification of the people ; and it was appointed so to be afterwards , as is evident by the Books of Policy and Discipline , framed and presented to the Council , Anno 1560. which thing by you is called disorder and confusion ; and it was an usual practice among them , without distinction of Clergy-man or Layely , when they met together , to speak of the things of God , and of his work on their hearts , every one according to his gift ; and these who spake were not distinguished from these who heard , by the name of Master , and stepping up into a Pulpit , and by getting the hands of so many laid upon them , or by a black Gown , or Canonical coat : And Iohn Husse , an eminent Instrument of the Reformation , and Preacher in Germany , did wear a gray coat , which he gave to his friend some dayes before his death , as Fox's Book of Martyrs relates . And ye that are so much against Women-preachers , some of you may remember upon a day when ye met together apart , men and women , and spoke of the operation of God on your hearts , without the distinction of Sex , and women allowed dearly , to exhort , pray or speak , of God's dealings with their souls ; and now ye would bring Paul's words against womens speaking in the Church , or rather against Christ the man his speaking in them , being ignorant what women Paul meant , when he wrote , that he permitted not the women to speak in the Church : now are not two or three , or half a dozen of men and women fearing God , gathered in his Name ? a true Church ; or are not two or three godly women met together , a Church , though a man be not among them ? and may they not exhort one another , and pray and give thanks together ? and is not that speaking in the Church ? and the Scripture speaks of a Church in one family ; and if a woman ( or rather the man Christ speaking in the woman ) may speak in the audience of six or twelve , why not in the audience of six or twelve hundred ? and the woman having experience of God's work on her heart , and who hath felt the love of God shed abroad in her soul , is she not fitter to speak of those things then a hundred men , who are ignorant thereof . So foolish are ye become in your reasonings ; and there are many living yet in the Nation , who remember of women who have spoke so feelingly , so lively , and experimentally of the Lord's work upon their hearts , that many eminent Preachers and Ministers , so accounted , have thought shame to open their mouth in their presence . 8. Your Fathers , the primitive Protestants and Reformers , made not Latine , Greek and Hebrew , and Aristotle's Logick and Philosophy , with other humane Learning , and the passing of so many years course at the Colledge , and that you call School-divinity , the qualifications of a Minister of Christ ; many , yea the most of them , never was at Colledge , nor had the opportunity of any to go unto , unless to a Popish ; nor had they any of these Languages or curious Arts , but were honest , plain , simple men , such as ye now call Rusticks and Tradesmen , many of them , and yet they passed among your Fathers for Ministers : but if these men were alive now , ye would cry , Away with them non-sensical fellows ? what can they say , they are not learned ? should ignorant men preach ? should Wives , Shoo-makers , Plow-men , Herds-men , be Ministers of Christ ? should they incroach upon our sacred Function ? should not they hold them with their Callings ? So say ye against many of us , who are not Book-learned , and are Tradesmen ; and this same was the very plea of the Papists against your fore-fathers , being Ministers . See how ye have borrowed their weapons , whereby they fought against them , whose successors ye boast your selves to be ; but as these Popish arguments were too weak against them , so are they against us : for our answer to you is , though we be not taught with humane Learning , nor have the Languages many of us , wherein the Scriptures were writ , yet we are taught of God , and that is better ; we have been with Jesus , and have been made eye-witnesses of his Majesty ; and yee are worse then the Iews who crucified Christ ; for when they admired , that Peter being an unlearned man did preach , yet this caused their admiration to cease , they took notice that he had been with Jesus , as we have been ; and some of us can truly say ( whereof I am one ) we have learned more in one hours company with Jesus , then we did in seven years from the Gamaliels and Rabbies among you , at whose feet we have so long sitten ; and we are come to the Spirit of God , that gave forth the Scriptures , and gives us their meaning and sence , though we have not the Languages , and which all the Languages of the world cannot afford to us ; and though many of us know not to preach in the excellency of mans wisdom ( and some of us who could , yet have renounced it ) and dare not use such a way , lest the Cross of Christ should be of none effect , yet we can speak , and have spoken , in the evidence and demonstration of the Spirit , the words which the holy Ghost teacheth us ; and he hath made us able Ministers of the new Testament , not of the letter which kills , but of the Spirit , which gives life ; and God hath blessed our Ministry , so that many unto whom we have ministred , have been quickned and brought into the fellowship of the Gospel with us ; and such a Ministry had Paul , which he learned not of man , and yet had Book-learning enough ; and such a Ministry God hath raised up in this day , which is the free gift of God , to which I bear my testimony , and a part of which I have received ▪ and now is that Promise fulfilled , and fulfilling in many hundreds , I will make a new Covenant with them , and they shall be all taught of me , from the least to the greatest , and I will write my Law in their hearts , ( in a Language which is neither Hebrew nor Greek , but such as he that is born of the Spirit can only understand ) and I will put my fear in their inward parts . And now our hearts are come to delight in the fear of God , which teacheth us the hidden mysterious wisdom , which none of the Princes or Rabbies of this world knows ; and by the Word and Law of God writ in our hearts , we are made wiser then our Teachers ; and when this dispensation shall fill the earth , as it is doing , what shall then become of the Scribe ? what shall become of the Senator ? what shall become of the Doctor , and Rabby , and Disputer of this World , who spoke to us in a Language , that neither they themselves nor we could understand ? but now saith the Lord , as Isa. 33.19 . Thou shalt not see a fierce people , a people of deep speech , that thou cannot perceive ; of a stammering tongue , that thou canst not understand . Glory to God , the pure Language is known , which was before Babylon was , wherein the many Languages came in , and the tongues of the sons of men were confounded , so that they could not know nor understand one another . And now ye who talk of the tryal of the Ministry , have ye not lost the touch-stone of tryal , which was among the primitive Christians , and was lost , but is found again among us , even the spirit of discerning , whereby we feel the true Minister in the power , and discern him from the false ; so that his fairest , yea soundest words that he hath stoln from the Saints , cannot deceive us ; and this was Paul's rule to try them who boasted to be the true Ministers , and were not ; I will know , said he , not the words of them that are puffed up , but the power ; here was a deeper search then into the best of words , into the power , what power they spoke from ; if from the Dragons power , and the ravening Wolves power within them ( which may stand with the finest words , which a●e the sheeps cloathing , wherewith that power decks it self to deceive , and so to devour the ignorant ) or if from the Lamb's power , the power and Spirit of Christ , and from grace in the heart . Oh , is not that a parable unto you ? we cannot judge the heart , say ye , nor know the spirit within man , which manifests you to be strangers unto the anointing whereby spirits can be tryed , and to the spiritual man which judgeth all things ; and though sometimes ye would give it forth to the people , that ye are not against the teachings of God's Spirit ( to you the Teachers I speak ) yet ye plainly deny it , both in word and practice ; and ye have no other means to uphold your selves , whereby to purchase your Hires , and your Dignities and Honour , which comes from below , but to keep poor people in ignorance , from the teachings of God ; therefore ye cry out so much against the Light , calling it delusion , and bididng people beware of it ; for if any people were come to the Light in their particulars , they would turn their back upon you , and deny you your Hires ▪ and then your Kitchins would not smoak so as now , nor would ye be so gorgious and sumptuous in your gaudy Apparel , nor your Wives either , which is a shame for to see , and the grief of many sober people , to think upon your pride and vanity , the cry whereof hath come up before God to his throne , and ye may read your doom , Isa. 3.24 , 25 , 26. and were it not that ye deny the teachings of God's Spirit , why pass ye so many years course at Schools to learn from men , what ye may say to the People ? and why buy ye so many books , and have your book-dayes ; and take no imployment but your books , except when some few hours in the first day of the week ye talk to people what ye have gathered and collected together out of old Authors , or then what some of you , which are better Artists , have moulded together by the forge of your own imaginations , and natural understandings , or when ye were ( and that very sparingly too ) some little time , in that you call your Catechizing and Visitations of Families ; and the bad fruit of all this , shews its much lost labour ; and ye could be better imployed in holding a Plow , or digging in a field , or any other honest occupation , then to be deluding poor people , whom ye are ever learning , and yet ye are never able to bring them to the knowledge of the Truth ; and the gross palpable ignorance of your Parishioners all abroad the Nation , with their wicked lives , shews they are evil master-stead , and that ye are not taught of God your selves , else your teachings would have better effect ; and why will ye not suffer such who are not book-learned , nor passed their course at your Colledges to learn the trade of it , to preach the Gospel ? were ye for the teachings of God's Spirit , would ye limit him to use only bookish Clergy-men for the Ministry , when the Spirit of the Lord instructs a man , though he could not read a letter ? is he not well learned ? is he not an able Minister , who hath his ability given him of God , though man hath not taught him , and yet ye cannot ? away with this ; and why persecute ye such who are taught of God ? and ye dare not say , but their practice answers their profession , and that they are better taught then your disciples are , though they come not at you to learn ; and what means the form and manner of your Sermons , when ye will take a sentence of Scripture , or common head , as it is called , and branch it out , as Aristotle's or Ronius Logick hath taught you ? and it is one main piece of tryal to young-men , coming forth to the Ministry , to make a Logical Analysis ( as it is called ) upon such a piece of Scripture as is allotted unto him ; and he is counted a brave Preacher , who can handle his Text in such a Scholastick method , and an honest plain man who is not acquainted with your School-method , nor topical places ( such as Aristotle an Heathen hath taught you , out of which , as so many 〈◊〉 ye gather together your points of Doctrine , Observations , Reasons , Motives , Means , Uses , Applications , Amplifications ) I say an honest , simple , plain man , who is not acquainted with such trifles , but can speak feelingly of the work of God on his heart , should he come and speak among people , ye will laugh him to scorn , and say of him , he hath neither rhime nor reason , he speaks confusedly and non-sense , he hath no method , he is not worth the hearing ; and yet by such foolishness of preaching , many hundreds at this day are converted unto God ; for the power of God hath accompanied such poor foolish mens Ministry ; and the Lord hath made them true Pastors , to feed the people with knowledge and understanding , and they have been instrumental to bring people to Jesus Christ , the great Bishop and Shepherd of their souls , whereas ye have nothing to feed the people with but wind and airy notions , and at best , words of truth ye have stoln out of the Scripture , which spoke out of a mans mouth , not declaring in , nor the power of God accompanying the words , are but a killing letter ; and let any sober spiritual minded man , in the least measure , judge if such things above-mentioned , which are made the qualifications of a Minister , and usually practised by them , smells of mans wisdom , or of the evidence and demonstration of the Spirit , or if any of the Apostles or Prophets used such things , who were taught of God. 9. Your fathers , the primitive Protestants were against Tythes , and that Ministers should have temporal possessions ( as an Hire for their preaching ) so said Iohn Wicklife ; and they had not their hundreds and thousands allorted to maintain them , far less would they force people against their wills to give them maintenance , and poynd them , or put them to horn , and imprison them , as ye will do . And your fathers did bear a notable testimony against the greediness and covetousness of the then Priests , as we do against you , for which ye so hate us , and stir up the Magistrate against us , as the Priests did against your fathers , and they could not suffer any man to reprove them for their covetousness : And I read of a poor man , in the History of the Reformation in Scotland , who but through his sleep , said , The Devil take the Priests , for they are a greedy pack , and the poor man was pursued for his life , and made to burn his Bill ; and though we were silent , would not the stones rise up and witness against your covetuousness ? and do not the poorest idiots in the Land see it ? and is it not a Proverb among the people , the Kirk is greedy ? Oh , what a dishonour have ye brought upon the Name and Truth of Christ ! And were it not for a livelihood , and worldly honour and respect , would so many betake them to such a work ? and does not your gain from your quarter , which you so punctually exact , ( and they that will not put into your mouths , ye prepare war against them ) and your removing from one Parish to another , where ye can have a fatter stipend , manifestly prove , ye are moved thereto , rather from a principle of covetousness , then from any desire of doing good to the souls of the people ? and how came many of you to be Teachers ? was it not the design of your Fathers and Relations , who saw it a ready way for them to put you in a livelihood , and sent you to Schools to learn the Calling ; as ever the Shoo-maker , or other Tradesmen past his Apprentiship , and then becomes free to use the Trade ? the thing is well known , and I speak it with regret ; and have not many of your selves sometime a day intreated the Lord , that he would send a purge , and put away out of his house such buyers and sellers ? and now the Lord is come to make the purge , and who of you can abide the day of his coming ? the purge goes so deep , its like to scourge you all out at doors , and e're yee be put out , yee will rather hold in who are in , and seek to uphold one another , but yee shall all fall together . And whereas yee plead , that he who preaches the Gospel , should live of the Gospel ; so say I , but I certainly know , if the Magistrate would but take away his force whereby he compells the people to put into your mouths , and if your selves would forbear your cursing , & excommunicating them , ( all which is rigid law and far from Gospel ) your Gospel could never maintaine you , and many of you would be let starve . 10. Your Fathers the Primitive Protestants professed themselves against Traditions , and all whatsoever that had not a warrant in the word of God , in the matter of his worship ; Iohn Knox said that every thing though not contrary , yet if besides the word of God in his worship , was to be denyed , and yet this day has discovered several things , which they kept , to have been but the traditions and inventions of men , but they knew not so much , and professed themselves against all traditions whatsoever , and what was not warranted of God ; and now have yee not shrunk from them herein , and taken up many things , they did cast from them as traditions ; and you say , the light of Nature or humane reason and prudence , may supply what is wanting in Scripture , to teach men at least some Circumstances in the worship of God , for order and decency , which is the Doctrine of your Church confession of Faith : Oh have yee not thus shouldered Christ off his Throne , if he by his spirit is to direct men as to the substance of Worship , will he be wanting in the lesser to teach the Circumstances also , and the order and decency ; does not all true order and decency , come from the Lords Spirit , who is the God of Order ? and is this to do in Faith , to follow the direction of the light of Nature , which is stark blind in the things of God , and humane reason and prudence cannot step one right step herein ? and have not hundreds of the Popish supperstitions crept in , under this mask of order and decency ? and is not this the Prelates plea at this day , for his service book and Organs , and Surplice , and Altars , and sign of the Cross ; lo , how have yee given away your cause in this also . 11. And your Fathers the Primitive Protestants , were against all observations of dayes , and called them supperstitious who observed them ; and your Ministers preaches up the observation of such days ( namely that called Christs Birth-day ) which within these three or four years they preached down , which breeds no small admiration to poor people , as if they had changed their God ; but I know well generally they have kept to their God all along very constantly , among all their changes , being such ( the Apostle mentions ) generally , whose God is their belly , and this master they have served , and do serve very faithfully , making every change answer its design . And though yee lay such stress upon the observation of the first day of the week for a Sabbath , yet one of your Fathers ( Calvin ) denyed the observation of that or any other day , since the coming of Christ , to be commanded of God , ( and so many hundreds of Protestants ) and is it not a great abomination , which may make the very Sun to blush , whose day yee call it , to profess to keep a day holy unto God , wherein yee ought not to think your own thoughts , nor speak your own words , nor take your own pleasures , and yet spend it so as yee do in gluttony and drunkenness , sporting , & gaming , buying and selling , worldly communication , quarreling and fighting , and will not the Minister , who in the Pulpit hath been telling you , yee should not speak your own words in that day ; but so soon as he comes forth falls as fresh to the worldly discourse , as any other ; which I have oft observed to the grief of my heart as many others have done . 12. And your Fathers the Primitive Protestants , were against Prelates , and Lording Bishops : It 's true in Queen Maries dayes in England , there were some Bishops , who did bear a measure of testimony against Popery , according to the knowledge of that day , and sealed it with their blood , and the Lord had regard unto them according to their faithfulness , to what they saw ; but such who came after saw further into mystery Babylon , and it was discovered unto them by the light , and they discerned Prelacy to be a limb of Antichrist , and so called it , and but of late dayes , it was covenanted to God against ; Again , and again , and did yee not your selves vow to God against the same : So that herein ye have not only apostatized from your Fathers , but from what yee were of late your selves . Oh what is become of all your zeal now , for that Covenant , which yee accounted the glory of your Nation ; have not many of you trampled it under foot , as a dunghill , ( which once was a Crown unto you ) and yee think shame of it , as it had been a whores brat ; and you who were very forward in causing others , to suffer for their not concurring with you , have not the confidence to suffer for it your selves . Oh were there a willingness in you to bear your testimony by sufferings , ( which hath been as weighty and useful a testimony as any ) as yee have formerly done by actings , yee would not want a fair opportunity for the same , did yee keep but faithful to the same very principles yee own'd , in disowning the worship and constitution of the ( so called ) Church now set up , which yee vowed against ; and did yee stick to your liberty , yee ought to have met together to worship God , according to your knowledge , ye would not want I say a fair opportunity to give a notable testimony by suffering for your cause ( in disowning such men ye covenanted against ) it's little worth if it be not worth the suffering for , were it not the loss not only of means and liberty outward , but of life it self if put to it ; and who would have believed it within these few years , that such an occasion coming , as now hath come , it being enacted by Law , that all who should be found meeting together to worship God any where else , but in the Prelatical assemblies and their Conformists , and such who joyne issue with them , should be put in Prisons throughout the whole Land ; I say who would have believed that the Prisons should have been so empty , would it not rather have been concluded , that such a time coming , the Prisons would not have contained the thousand part of them , and yet they are all empty for them , and I know not amongst all the thousands of you ( Ministers or people ) that vowed to God against that filthy thing set up in the Land , any of you all bearing a suitable testimony by sufferings according to your own very Principles , or have yee not all fled , before pursued , or if some began to set their faces to the battle , yet they could not stand the brunt of it , but shamefully yielded and shrunk from their testimony by sufferings , and now the Lord hath raised up a people ( even whom yee call in derision Quakers ) who fear the living God , and tremble at his Word , but fear not what man can do unto them , among your selves , but not of your selves , who hath received courage from the Lord , to bear their testimony by sufferings , and yet though they had power , could not find in their hearts , nor durst they to cause their persecutors to suffer , or lift up Sword or spear , or any carnal weapon in their own defence , against them ; but we can pray for them that persecute us , and bless them who despitefully use us ? And what is the occasion that the people called Quakers suffer imprisonment , and the spoyling of their Goods , but the very self same ; yee have to undergo the like sufferings , were yee faithful but to your own Principles ; the cause I say is common to you with us ▪ viz. our testimony against that which is now set up in the Land , and both yee and many of us also vowed to the most high God , while we were among you , we should never own such a thing , and we have kept to our vow , and yee have shrunk therefrom . Now say yee generally , we have not seen a clear call to sufferings as yet , and we should not run upon them without a clear warrant and call , we are not put to it to take any contrary oath to the former , and there is not any promise or oath required of us , to the owning of that we covenanted against , only it s laid on us to hear them , and pay their stipends , and we may do all this without owning them , and they shall never have the approbation of our hearts , and when an opportunity serves , that we may shake off this yoak , we shall be found ready to give them a heel-chop , and say some of the ( so called ) Ministers , why may we not preach under the Bishops , and sit in Synods with them , and concur in the ordering Church affairs with them , and give obedience to their lawful commands ; and yet this cannot be called an owning of them , and we conceive it 's no breach of our Covenant , and the things required of us , are not so weighty as that they should make us quit our calling , the preaching of the Gospel , what would become of our poor flocks , if we should not give some kind of submission , or condescendency unto them , we could not be permitted to preach , and some of us have got the favour , that no oath or ingagement is required of us ; they who have given ( as the most have done ) let them see to it , we are free . Ans. As for your alledging that yee see not a clear and manifest call to sufferings , it is no wonder so long as your minds are abroad , wandered from the just and righteous principle of God , his witness in your Consciences , which can only let you see the call , but now yee not consulting herewith , but misregarding it , and looking out to see your warrant or call in the Scriptures , yee may look long enough upon them , e're yee can see your call ; therefore , the Light of Christ , in your Consciences being gone from , the deceitful heart will draw , the letter of the Scriptures to its own inclinations , and promp you to put such a gloss upon it , as may keep you from the cross ; and while ye abide in this state , should ye be tryed further , & put to these things , yee think for the time , yee could not condescend to , and yee should have a clear call then to suffer , yet the deceitful heart would furnish you with a second shift , and a third , till yee should never see a call to any thing at all ; and is it not with many of you so ? is not your call grown dark & unclear to you in many things , which before the cross came , was clear enough to you . Now whereas yee say ye are not put to it , to make any contrary oath or promise , and so yee think yee have not broken your Covenant . I ask , is not a real practical breach of it , aswell , a breach ( if not more ) as a verbal ? yee have broken it in your practice , forasmuch as yee have in the least bowed , or yielded to them , which as yee mind Gods witness in all your Consciences , it will shew you : Now , admiting , or giving , but not granting , that your hearing them , and paying them their stipends , were not an owning them , yet I query you , is it a disowning them ? can yee be said to disown them ? while yee so uphold them , and come at them , I am sure , if yee be not exceedingly blinded yee cannot call , your hearing them , and paying them their stipends and revenues , a disowning them ? well then , yee neither own them , nor disown them ; and is not this the detestable neutrality yee in express termes covenanted to God against , I appeal to the witness of God in all your Consciences ; if it be not so , in the like manner I answer to you called Ministers , is your Preaching under them , and sitting in Synods with them , and coming in the ordering of Church affairs together , and your obeying their commands a disowning them ? Nay , yee cannot say it , except yee bewray your exceeding folly ; well then , ye neither own them nor disown them , and is not this the detestable neutrality yee vowed against ? and if perhaps some of you have not given any oath or promise to these men ( and it is rare if it be so ) yet your practice is as real a breach as an hundred oaths and promises ; and whereas yee say , obedience may be given to their lawf●l commands , I answer , such as are not lawfully constitute Rulers , but Usurpers , ( as many of you affirm ) no command proceeding from them is lawful as such , though never so lawful upon the matter ; for there are a great many Circumstances required ( more then the matter of the thing commanded to make it lawful ) one maine is , that the imposer of the command , have a just and lawful authority , and power from God thereto , for there is no power but from him , the powers that be are ordained of God , Romans 13. And as for your alledging these things , are not so weighty , required of you , as that yee should be put from your preaching ; I answer , admitting yee were true Preachers , or Ministers ( for I argue according to your own principles ) yet e're the least circumstance yee should yield unto 〈◊〉 , which is sinful and forbidden of God , yee were to give up the service of your Ministry were it never so useful , for that yee are not to ballance your Ministry with the smalness of the things upon the matter , on the one hand , and the service yee can do on the other , but to look alwayes to the command of God , and the honour of his name , and truth which is weighty enough to down-weigh all other considerations , though never so weighty . 13. And your Fathers the Primitive Protestants affirmed , that when any thing contrary to sound Doctrine was set up , and brought in , the Ministers who stand upon the watch tower , should not keep silence , but testifie against such a thing , and forewarn the people to be aware thereof ! and they judged silence to be a sinful connivence witness the Protestations made several times against such things , and but of late dayes , the Protestation made at the Cross of Edenburgh on the 22. day of the Month called September in the year 1638. wherein they largely shew , backing what they spoke , with pertinent Scriptures to that purpose , that they ought not to be silent : Likewise it was a principle among them , ( the first Reformers ) that they should not forbear to preach , though all the powers on earth should forbid them , whatever punishment could be inflicted upon them therefore , and it was their practice also , for they put their lives in hazard , and many of them lost their lives , bearing their testimony , and they accounted the winning of souls of people , of more worth then the saving their bodily lives ; and as yee may read in the History of the Reformation in Scotland , to such who queried , why was not obedience given to the Magistrates command ? it was answered its better to obey God then man , as Peter answered the Rulers of the Iews . Now such of you of the National Ministry who stuck to take the Canonical oath or to make an active complyance , with the Bishops , as the rest of you have done , yet have yee not shamefully shrunk he ein , yee who could open your mouths wide , against these things , now set up , before they were brought in among you , when there was no hazard of speaking , and talk boldly against the Bishops and their corruptions , and spend a good part of the hour glass on such a purpose ; but now are yee not shrunk dumb with a panick fear , that hath overtaken you , and yee have quit ▪ your Ministry at the command of man , far unlike the good Shepherd that flees not when the Wolf comes , but stands up to defend the flock from the Wolf , and laies down his life for the sheep , but the hireling flies , because he is an hireling , as yee have done ; and have yee not rather obeyed man then God ? if ever the Lord called you to your Ministry , had man power to have taken it from you ? is it not too man●fest a proof that your call and power to preach was but of men , who as they gave it you , can take it from you , as they have done ; and yet poor men ye think ye are suffering for a testimony of a good conscience ; but alass , it 's a thred-bare testimony , so to speak , and as it stands the Lord will not take it off your hands ; for have yee not chosen a lesser suffering to shun a greater ? your stipends are taken from you , but is that enough to make you leave off feeding the flock ? ( I speak according to your own principles ) regard yee no more their souls , nor your bodily maintenance ? or is there any other put in your Pulpits , is that enough either ? can yee not preach elsewhere then in a Pulpit ? may yee not preach in a field , or from house to house , as did Paul and many others , yea , your Fathers did so ; or do the people refuse to hear you , then yee have but badly learned them , & they are not taught so much love as to stick to their Pastor when the wolf comes ; but should yee not preach to them whither they will hear or forbear as Ezekiel did , and was commanded of the Lord so to do ; or have they commanded some of you to go over Seas ? should yee have obeyed that unjust command ? or if they had taken you away by violence , what hinders but yee may return to the flock , were not the fear of man over you ? I know nothing ( in the will of God ) but prisonment or death , or some such outward violence , could hinder a true Pastor from the Flock ; or hath the ( so called ) Church commanded you silence , but if their sentence be unjust , as yee think it is , should yee have obeyed it ? and yee have but a poor plea when yee say , it 's for peace sake yee so do ; for the peace which is in hazard for the testimony of the truth is but false , and so not worth the keeping , but that it was not the peace sake of your Church , or any reverence to their authority ( though this be your main defence ) but the fear of man , that hath prevailed with you to quit your charge , manifestly appears by your practice but a very few years ago , when you called Church men ; could either 〈◊〉 the Magistrate , or when he winked at you , then yee were busie with your Protestations , and yee became divided into two parties or factions called Protestators , and publick resolutione●s ; and your brethren charged you , who either protested , or adhered to the Protestation , with breaking the peace of the Church , and disobedience to its Authority ; and in that day yee could roundly answer them , that yee were to be more careful for the preservation of the truth , then of a peace that could not stand therewith , and their authority yee were not to regard , they abusing it ; and when Oliver Cromwel wincked at you both , I well remember your carriage , and was an eye-witness of much of it , with many hundreds , how many Protestations were made in your Synods , south and north , and when the one party or faction would depose , such a man or men from the ( so called ) Ministerial function , the other party would bid him or them preach , and maintain , uphold and defend him ; and now the Churches authority not being backed with the Magistrates sword ye could break through it as Cobweb , and some of you , whom your Parishes would not receive , yet yee urged your selves upon them , whither they would hear or forbear . All this and much more is fresh in the memory of thousands , and this day hath abundantly discovered you : And oh that yee could take shame and confusion of face to your selves , and read the language of the Lords work in this day , which would be answered with his witness in your Consciences ; saying with these , ( Ier. 8.14 . ) let us be silent , for the Lord hath put us to silence , for a more excellent Ministry ; the Lord hath brought forth in this day , even that of his own spirit , whereto yee have been and are great strangers , and yee have need to learn the first principle of the Oracles of God , which is the light of Christ shining in the dark heart , although yee have been so long teachers of others , and the Christ whom yee have preached so many years , yee have him yet to learn , and if ever yee receive a part of the true Ministry , yee must come to know him revealed within you , which for the time is a parable to you , and yee call it delusion . And now oh yee people of Scotland know that the Lord in his great mercy to your souls hath brought this day over your Teachers , to let you see they were but broken ●●sterns ; and their fair profession and many good words , whereby they made merchandize of you , hath much opposed and withstood the appearance of Jesus Christ , and that which letted is much removed out of the way now , and the Lord is come to teach his people himself , and to gather them into his unchangable truth , which is not subject to the windings and turnings of your teachers , and the pure fountain of the water of life , hath been opened unto us , and we drunk thereof to our unspeakable refreshment and satisfaction , and we cannot any more come at your pudled waters . 14. And your fathers , the Primitive Protestants , acknowledge no head in the Church but Christ Jesus ; and they maintained the power and authority of the Church to be altogether independent from , and not subordinate to the Magistrates power ; and Iohn Welshe and others of his brethren bore a testimony to this in his day ; for which , together with their testimony against Prelacy , they were imprisoned at Blaknes , as appears by a letter of his , with several that 's extant at this day ; and now how far have ye shrunk from this testimony of your predecessor , judge ye your selves , who call him in your Church-prayers , supream Judge in all cases , and over all causes , Civil and Ecclesiastical . There is also two other weighty particulars , which is well known to have been maintained by many primitive Protestants , both denyed by you , viz. That Christians ought neither to swear , nor fight with any carnal weapon ; both which were asserted by those called the Lollards of Kyle , as ye may read in the book of the Reformation of the Church in Scotland ; but the setter forth of the aforesaid book , hath added to their words , to the first Article , which is ( according to their assertion , as it was found in the Records of Glasgow ) That in no case it is lawful to swear , he hath added , to wit , Idely , rashly , or in vain ; and to the other , That Christians should not fight for the Faith , is added , if not driven thereto by necessity ; which two additions manifestly appears to be put to , by the publisher of the book , and that they are not these mens words , for that they are printed in another character ; and he alleadges their enemies to have depraved them , for he sayes , These Articles , together with several others , were found in their Records ; but his alleadgance is not so fair , being he had no sufficient ground therefore ▪ and the Articles are true and sound without his additions ; and it 's a perfect contradiction , which neither the Lollards of Kyle , or any rational man could affirm , to say , we must not swear at all , or in no case it is lawful to swear , which is universal and exclusive , and then to put a limitation thereto , but in such cases , viz. idely , rashly , and in vain ; I say , these two propositions , It is lawful in no case to swear , It is lawful in some case to swear , are a perfect contradiction , and no rational man can affirm both , for either the one or the other must be false ; and so the Lollards saying in no case it is lawful to swear , it is clear that they were not only against swearing , idely , rashly , or in vain ( which neither their adversaries denyed , so that it needed not be a point of Dittay against them ) but against swearing in any case , or at all . So by these 14. or 16. Articles , let all in whom there is any measure of ingenuity , or simplicity , try your present Church constitution , and with the Light wherewith Christ hath enlightned you , examine , and ye will find , that though ye call your selves the reformed Church , ye are far from the first Reformers ; and that the whole Protestant Church in Europe , hath much degenerated from the primitive Christians and Protestants , both in principles and practices , and is become quite another thing , retaining the name like an old rotten Ship , that hath been so often clamped and clouted , that all the former timbers are worn out , and others put in their place , yet keeping the name , and somewhat of the form and shape ; and ye have sailed long up and down in this old rotten Ship , which is just upon the splitting , and suffering shipwrack ; and it were happy for you , if ye would swim forth out of her for your lives ; and the greatest loss of all , is of the Spirit and Life of your first Reformers , as appears by your fruits and conversations at this day . Is not that fidelity , honesty and simplicity , much lost , and quite decayed , that some yet living remember was in the Land , and treachery , falshood , guile , and deceit come in the room thereof ; and one brother cannot trust another , and love is waxen cold , and much selfishness crept in , and the profession or Religion made a meer cloak of maliciousness , and that temperance and sobriety in words , diet and apparel , that was among many is quite gone , and wantonness , gluttony , and drunkenness , whoredom , cursing , and swearing , and prophaning of the name of God , and fearful oaths come in stead thereof , and tyranny and oppression , more then among savages , and yet people given to such wickedness , are accounted your Church-members , and partake of all the Church-priviledges with you ; and when any such die , the cry goes through your streets , there is a faithful brother departed , &c. or when any of them hath a child to be sprinkled , the Priest will cause him to rehearse the Articles of his Faith ( and he hath no more faith , nor so much as the devil , for the true faith purifies the heart , and lodges in a good conscience . ) Oh horrid abomination ! and is not the zeal among Professors quite withered , and deadness , laziness , stupidity , security , neutrality , carelessness and sottishness , generally overgrown them , and all manner of iniquity abounds ? POSTSCRIPT . ANd now ye who accuse us ( in derision called Quakers by you ) as Apostates , and that we have denyed our fore-fathers Faith , try your selves , and parallel your fathers principles and practices with your own , and also with ours , and ye shall find ye are degenerated from them exceedingly , as we were while with you ; but through the grace of God are we recovered , and brought to witness the Spirit and Life of the primitive Protestants and Christians , and in all 16. above-mentioned Articles we agree with them , and ye disagree with them ; and ye cannot instance to us one particular , wherein we dissent from them , warranted from the very letter of Scripture ; for these things wherein we have forsaken them , we have discovered by the Light , which hath opened the Scriptures to us , to have been but the inventions of men , and Babylons more subtile cup of fornications , which because that the day was not so broken up among them , as among us now , they did not discern ; but now the Light hath shined forth in such clearness , that we have seen to the bottom of all Babylons treasures ; and were they living in this day , they would concur with us , in disowning these things , and I am satisfied in it , they have been accepted of the Lord , according to their faithfulness ; but supposing ye were not shrunk from any of their principles , it 's in vain for you to think , that God will take that off your hands , he received from them , winking at their weaknesses in the day of ignorance ; for that which makes a people acceptable with God , is their faithfulness to the dispensation of knowledge in their day , and their answering his requirings therein , and following him whithersoever he leads , of which ye are very short , and this is your condemnation . Written in the 10th . Month , from the Tolbouth of Aberdeen . G. K. True and righteous Iudgement from the God of judgement , separating the precious from the vile , concerning the late proceedings of the people of Scotland in the matter of their Reformation from , and their covenanting against Prelacy , with the corruptions and popish Superstitions accompanying it ; as also concerning their Church constitution , Ministry , Worship and Government , set up by them , after the pulling down of the former , and discrying it , as Antichristian , wherein likewise the Lords controversie with them in laying them by , and suffering this day to come over them , is shewed in which their building is also laid in the dust , and its the will of the Lord , that it never be again rebuilt . GIve ear unto me , O ye people of Scotland , of what quality or degree whatsoever , and I will shew you the true and righteous judgement of God ( from whom I have received it , and by whom I am moved to declare it unto you , for your good ) concerning your late proceedings in the matter of your reformation from , and your covenanting against Prelacy , and the corruptions and popish Superstitions accompanying it , and other particulars above-mentioned . A zeal there was in many of you ( Rulers , Teachers , and People ) in that day for the Lord , and his name and truth , which he did tenderly regard , and it was marked before him , though the most of you all along minded more your selves , and how to compass your selfish , covetous , and ambitious designs then his honour ; and ye made the name of truth and Religion a meer clock to cover and mask your hypocrisie with , yet a true simplicity and uprightness of heart was among others of you , and ye did well in disowning and departing from such men , who gave themselves forth to be the Lord's Ministers and servants , but they ran , and he sent them not , and their covetousness and ambition , and seeking how to please men for their own ends , and not his honour , nor any true zeal for him , set them on such a work , to Lord it over the people , which he had forbidden , and it is abomination to him , together with the many things accompanying them , which they gave forth for his ordinances , good order , decency and comliness in the Church , but were the meer inventions of men , and Babylons golden Cup of Fornications ; and that ye vomitted up , and refused any more to drink of this cup , or to admit of such things as his Ordinances , or belonging to his worship , or as if he allowed it ( whereby your iniquity is exceedingly agravated before God , and his indignation and jealosie burns as fire against you for your returning thereto ) and because of the iniquity of such men , their pride , pomp , covetousness , tirany and ambition his wrath kindled against them , and he poured contempt , and desolation upon them , for the cry of their wickedness , together with the Prayers and ●upplications which came from many in that day ( because of them ) ascended up into his Throne in the time of their great affliction of Spirit to see his Truth , and Name so much dishonoured , and the Lord heard and regarded , and delivered them from that , which was their trouble and grief of heart , and he removed that out of the way , which was a great let unto his work , and glorious appearance in the Land , and after the removal thereof , the Lord put a fair oppertunity in your hands to have been blessed instruments in his work , whereby had ye improved it , ye should have been at this day a glory in the Earth , a Praise , a Renowne , and a Blessing , and your memory should have endured ; as a sweet savor unto all succeeding Generations . But he had many things against you , whereby he was provoked to lay you by also , so that ye should not be honoured ( nor ever shall be in the state ye are in , and way of your proceedings ) as instruments in his glorious work , which he hath purposed to bring ( and is bringing ) forth in the earth even a work of wonders and admiration , whereby he will make to himself a name everlasting therein , and give matter to all the simple-hearted of thanksgiving , and praise for ever and ever ; and this work he is bringing forth this day in the midst of you , and yee are so far from joyning issue with him therein , that ye are all opposing it , but it shall go on , and prosper , over the heads and bellyes of all gainsayers on the face of the whole Earth , and if yee repent not and give way unto his determination , he will bring this word to passe against you ; Behold ye dispisers , wonder and Perish . And now hear the righteous judgment of God concerning these things he hath to charge you with , and have been snares unto you , and matter of provocation unto him against you , for , although a true and tender Zeal ( in a measure ) there was in many of your hearts in that day for the Lord , and his Name and Truth ; yet much of a fiery , headstrong , furious false Zeal , not according to knowledge , and which was not begot of the Lords Spirit , nor kindled at his Alter , did company the same , and much prevailled over that which was pure , and tender , and of his begetting , and yet he regarded this , and because of it he loved and pittyed you , and suffered you long , till he could bear no longer , for ye were become as those , yea , and worse , whom he spued out before you , against whom his controversie was : and you went forwards in the counsels of of your own hearts , and advised with flesh and blood , and not with the Lords spirit , what yee should do , and yee relyed upon the arme of flesh , and thought to have reformed the Land with your carnal weapons , and power , and force , and might , not considering his determination which he spoke by the word of his mouth , to his Prophet of old , not by might nor by power , but by my Spirit saith the Lord. And yee dealt cruelly and roughly with such as had not freedom , nor clearness to go on with you , in the manner and way of your proceedings , and so yee became guilty of the same iniquity , yee cryed unto him against in those men , who dealt cruelly and tyranically with your selves , and yee constrained many hundreds of poor people in the Land to vow unto God and make a Covenant with you , who knew not what they were doing , no , nor knew him at all ; and because yee mixed your selves in , with a company of ignorant , vile , prophane and abominable persons , without all fear of God , and drew them along to concur with you , thereby thinking to make your selves stronge and mighty by reason of number and unformity , therefore was the Lord provoked against you , for he regarded none of these things ; the vows of the wicked are an abomination to him with all their services , and he accepteth no uniformity , but that which is of his spirit , which knits the members of the body together , and admits nothing unto union with the body , but that which is of his begeting , and but two or three fearing the Lord joyning together in a perpetual Covenant , to stand up witnesses for his name and truth , are dearly regarded by him , but many thousands associating together out of his fear he regards not at all . And forasmuch as by your vowing and covenanting , yee proceeded to put a stop and limit to the Lords spirit in any further discovery of his name and truth , his wrath waxed exceeding hot against you , and he loathed both you and your Covenant , and suffered it , as it is at this day , to be trampled under foot , and permitted your enemies , which were buried in the very dust , and their memory almost perished , to rise up against you , ( to wit the Prelats ) and bring you in greater slavery and subjection then ever , ( and now they are doing their work , and when it is done they most return to the place whence they came , and the time is near ) and many other circumstances in your proceedings , the Lord never own'd , nor shall own , in which as yee mind his witness in all your Consciences , it shall instruct you , and also show unto you the hypocritical , treacherous , deceitful , ambitious , forward spirit , that moved in you , and set you on work many times , whereby his Spirit was grieved , and that of his begetting over topped , and oppressed . And above all the great controversie of the Lord with and against you , was and is , that yee got up above the cross of Christ and turned from it ( the cross which is the power of God ) which would have kept your feet in a straight , even , stedy course , so that yee should not have declined out of the right path , either to the right or left hand , and it would have proved a righteous ballance unto you , whereby ye might have weighed every motion that arose in your hearts , and thereby known what was of the Lords spirit , and what was of your selves , and of the suggesti●● of the Devil , which laid his snares before you , and catched you in them ; and for that ye kept not chast to his Light in your Consciences , nor to the leadings of his spirit , this was it that which discovered to you the Popish and Prelatical abominations , and begat a loathing in you against them so that yee could have no rest till yee came to forsake them ; and had yee kept chast to this , it would have carried you on all along in his work , and steered your course from first to last in the streight , even righteous path of judgment : Oh ye did run well who did hinder you ? but yeare become so foolish , who began in the spirit to end in the flesh ; and now when yee got up upon the walls and bulwarks of your enemies building , and leveled it to the ground , when yee had rooted out Prelacy , and the many corruptions and superstitions accompanying the same , and digged down a good part of Babylons upsetting , then yee betook your selves to build , and yee thought it should have been a a house for God , and it was but another Babylon , for yee had gone from the true foundation , the light , life , power and spirit of Christ in your particulars , and yee gathered hay and stuble , and cast upon it , and suffered the earth in you to come over , and ye hid the talent the Lord had given you , therein , even the noble and precious and blessed gift of his Light , and the manifestation of his Spirit ( given to every man to profit withal as saith the Apostle ) which would have been a sure foundation unto you , and would have taught you in the infallible wisdom , how to have reared up the building and frame , even to the setting of the least stone or pining thereof , and it would have cemented and knit every part together , and given it a comely proportion , and all its due and proper dimensions , in height , bredth and length , and made every stone living , and it should have been a glorious building indeed , a spiritual house to offer up a spiritual service , and sacrifice to God continually ; and though the winds had blown , and the rains descended , and the floods had come , and assaulted it , yet it should have stood , which it hath not , but hath fallen , and the fall of it is great , and it hath filled you with amazement , confusion and astonishment , and darkness hath so overtaken you , and the vail is grown so thick over your hearts , that you see not as yet , cannot see your own folly , and that your building was but on the sand , and the work of your own imagination , out of the wisdom of God , and this I am moved of the Lord to declare unto you that it hath been so , and though your frame was somewhat more spacious and taking , to the eye of man , ( being somewhat in appearance , nearer the letter of the Scriptures ) then that other cast down by you , yet it was as far from being the Temple or House of God , being not of his Spirit ; for this ye had gone from in your own particulars , and at length became so impudent as to deny such a thing could be expected , to wit , the leadings of the infallible Spirit of Christ , to teach you , and guide you infallibly in your proceedings ; and ye set the letter of the Scriptures above it , and in it's room , together with your own imaginations , for ye being gone from the Spirit of Truth , the eye which read the Scriptures aright , came to be put out , and the false eye opened , which read them backward ; and the Scriptures were perverted by you to a wrong sence or meaning , and ye drew them to the square and rule of your opinions , which the erring mind , through Satans suggestion had begot in you ; and now ye fathered your opinions upon the Scripture , and they were but the brats of your own imagination . And oh , what were the materials of your building ? were they living stones polished and smoothed by the power of God ? or rather , were they not the most rude , profane rabble and multitude of the world , the same whereof the Prelatical and popish frame was composed of ? and who were the builders ? were they men taught of God standing in his wisdom ? was your Ministry a spiritual Ministry ? were they able Ministers of the new Testament , not of the letter , but of the Spirit ( such as the Scriptures speak of ? ) were they called from heaven by the Revelation of Christ ? or rather , was not your Ministry even such as the former , of mens making , which stood in man's wisdom , and taught of men , as among the very Papists ? yea , it was even so . Oh , how little hath the teaching of God's Spirit been regarded ! were they not accounted able Ministers who could talk upon the letter , and give many good and fine words to the people , and speak the Saints experiences recorded in Scripture , which generally they never knew themselves , or if any knew somewhat of that nature ( as some did ) it was not principally regarded ; and men were let pass for Ministers who were gifted with humane learning , and gifts under which the best induments of knowledge or utterance , which come not immediately from the Revelation of the infallible Spirit of Truth , may be comprehended ; and after ye had quit the Service-book , and that way of worship in set forms , and denyed them as dead life-less things , your humane learning and abilities ( together with the customary way ye had inured your selves to ) prompted you to talk and utter many words before God , which yet was as far from spiritual worship as the other ; and if at any time somewhat of the Lord's Spirit moved and breathed among you , as it did , for the Lord much pittied for his seeds sake , yet it was much suffocated and choaked , by your running forth after the imaginations of your own hearts , ye not knowing the Cross which stayes the mind , and gives a check to the forward proposterous spirit , which is rejected of the Lord with all its services ; and because your minding more the words and form , and visible things , then the living power , whereby the Lord was provoked more and more to withdraw from among you , and leave your house desolate , as at this day it is . And your Presbyterian form of Church-discipline , Order and Government , it was nothing upon the matter better then the Episcopal , there being no material difference ( in the sight of God , to render it more acceptable to him ) be●wixt the one and the other , neither of you knowing Christ the head in you , teaching you by the Revelation of his Spirit , to determine of things coming before you , ( so that ye could not say with that Synod , Act. 15.28 . It seemed good to the holy Ghost and to us ) but ye went on in the same manner with them of determining of particulars in mans wisdom ; and by plurality of voices or consents , which is but a very fallible way , and hath done more evil then ever it did good , and it is all one before the Lord , whether one or a few should determine particulars , as it is among the Bishops ; or whether many by an equality should do it , as among the Presbyterians , you being both out of God's wisdom , and asking counsel and not out of his mouth ; and ye called Presbyterian Ministers did step into many things ye 〈…〉 the Bishops out of , or things much what alike , and of the same nature : ye denyed their Lordships , and took to your selves selves Masterships , ( both being equally forbidden by Christ ) ye would not suffer them to Lord it over you , but ye would Lord it over the People ; yea , and did , as tyrannically as ever the Bishops had done ; and ye were offended at the Surplices , and the Canonical Coats and Belts of their Clergy , and yet ye were equally superstitious and vain in your black cloaths and Gowns , with Pasments and Ribbons upon them , and other superfluity of naughtiness ; and ye were angry at their Revenues being so great , and yet ye stept in also to many of them ( and some of you had as much by the year as some of them ) and into their pride , covetousness , lightness , vanity , ambition , carelessness , concerning the work of Jesus Christ , and the salvation of poor people , whereof ye took up the charge , and many other iniquities they were found in , for which the Lord was provoked against them , ye have taken as it were a succession of , and ye thought the Lord should have winked at you , and indeed he bo●e much with you , and had respect unto that poor , honest , tender , simple , zealous thing that was once among you in a day , but he could no longer forbear , for the cry of your sins was great , and his oppressed seed in your hearts , as a Cart pressed with sheaves under your wickedness , cryed likewise against you and he heard and brought desolation upon you also , and laid all your stately building in the dust ; and now great is the lamentation and sorrow of your hearts , because of the fall of your building , and ye are crying in the anguish of your souls for a day again , wherein ye may have an opportunity to repair the breaches , and build up the old ruinous heaps ; and ye are saying in your hearts , the tyles are fallen , but we will build with hewn stones ; the Sycomers are cut down , but we will build with Cedars , and make the frame more able and firm then before to stand out the storm . But I say unto you , in the name and authority of the living God ( should ye attempt such a thing till ye come to his Light , and the leadings of the infallible Spirit of Truth in your particulars ) it shall not prosper , it shall be as with them who attempted the rebuilding the walls of Ierico , and have no better success , and ye shall but labour as in the very fire , and weary your selves for very vanity : I have determined , saith the Lord God Almighty , to race all to the foundation which is not of my building , to pluck up root and branch ; and all which is not of my planting , I have said to my Messengers and servants , go ye up upon her walls , break down her battlements & bull-works , for they are not mine , & level all to the ground , and let them not be built for ever and ever , Amen , saith my soul. And it is God's rich mercy , love , and compassion , that he hath brought this day over you ( could ye but open your eyes to see it , and some shall see ) that ye may suffer loss in these things which have been and are a loss and snare unto you . The 10 th . Month 1664. from the Tolbouth of Aberdein . George Keith . The word of commandement from the Lord ( which filled me with heavenly joy and comfort ) came unto me the 30. day of the 10 th . Month ( called December ) saying , Shew unto the people of Scotland my true and righteous judgement , concerning the particulars above-mentioned : And now , however these be received by you , I have peace in my God. The blessed long looked for day of God , broke up amongst us the Lords people called Quakers , with a declaration of the Lords loving kindness to us , and what he hath done for our Souls in causing the light of his countenance to shine on us . And a brief description of our Church , Ministry , Word , Worship , order and Government . And a Proclamation of the foresaid day of the Lord to the People of Scotland in judgment and mercy . With a loving Exhortation unto them , and dear and tender counsel concerning what the Lord requires of them in order to a perfect , and thorow reformation which they have often assayed , but never as yet come at . Also a few words to such who expect the breaking up of the day of God , and yet deny it , broke up among us . Written in the fear and will of the Lord , and in bowels of love and compassion to the people of my native Country . THe day of God is the Revelation of his living and eternal arm in and among the children of men , to put an end to transgression , and recover lost man , to the blessed , holy , pure , innocent state , wherein he was created by God , who breathed in him the breath of life , and he became a living soul ; it 's the setting up the Kingdom of Jesus Christ , the eternal King of righteousness , in the hearts of the Sons and Daughters of Adam , and the pulling down the Kingdom of Satan , who hath ruled over the sons of men , as God , and swayed his Scepter as an absolute Monarch in the earth . It 's the arising of the Son of righteousness with healing under his wings , in the shinings forth of his pure Light , for the dispelling the the thick Egiptian darkness that hath long covered the earth , and brought upon the Inhabitants a sad , sore , and dismal night , wherein the blessed , sweet , and amiable countenance of God hath been eclipsed , and vailed from men , whereby they could not live to God , for that life is in the light , which by the power and prevalency of darkness hath been much shut up ; so that it hath not shined forth in its glorious brightness upon mankind : It 's the pouring forth of the Spirit of the Lord upon all flesh , and the breathing of life upon the dead bones , that they may stand up and live , with flesh and sinews , in strength , beauty , and comeliness of proportion . It 's the manifestation and discovery of that great and glorious mystery , hid from ages and generations , Christ within , the hope of glory ; Jesus Christ in his powerful , spiritual , glorious , heavenly appearance in his Saints , triumphing victoriously over death and hell , and all the powers of darkness , giving to his Saints to sit down with him upon his throne , and making them partakers of that glory he had with the Father before the world began . It 's the bringing of many from the East , and from the West , and from the North , and from the South , to sit down with Abraham , Isaac , and Iacob , in the Kingdom of God ; and the gathering of his elect seed from the four winds of the earth , which hath been long scattered , and pended up in the holes and caves thereof , lying in death , bondage , and captivity . The day of God is the redemption of his beloved seed , and raising it up out of the grave , to live in the blessed and glorious presence of its God : It 's the marriage day of the Spouse with the Lamb , and the bringing of her into the Chamber of Presence , and the Banquetting-house , where she is entertained with the sweet fellowship and communion of the noble plant of renown , the beloved of her souls and under his shadow she sitteth down with great delight , and his fruit is pleasant to her taste , where she gets access to him in the bed of love , and sees his sweet , comely , soul-ravishing countenance , and hears the sweet melodious voice , which pierceth the heart with darts of love , so that she is constrained to cry , Stay me with apples , comfort me with flagons , for I am sick of love ; turn away thy face from me , for it hath ravished me , being filled with the glory of his Majesty , that the sight of it is scarce tollerable in the house of clay , which often trembles at the Revelation of the weight of glory . The day of the Lord is the tabernacling and habitation of himself with men ( the Immanuel , God in us ) bringing them up out of all visible and corruptible perishing things , into fellowship with him and his Son , through the eternal Spirit . It 's the dispensation of the new Covenant taking place in the earth , the tenour whereof is , I will put my Law in their inward parts , and write it in their hearts , and will be their God , and they shall be my People , and they shall teach no more every man his neighbour , saying , know the Lord , for they shall all know me , from the least of them unto che greatest , saith the Lord , for I will forgive their iniquity , and remember their sin no more , Jer. 31. And again I will sprinkle clean water upon you , and yee shall be clean from all your filthiness , and from all your Idols will I cleanse you , a new heart also will I give you , and a new spirit will I put within you , and I will take away the stony heart out of your flesh , and I will give you an heart of flesh , and I will put my spirit within you , and cause you to walk in my statutes , and yee shall keep my Iudgements , and do them ; and yee shall dwell in the Land , that I gave to your Fathers , and yee shall be my People , and I will be your God , Ezek. 36. It 's the coming down of the new Ierusalem from above , out of Heaven upon the Earth , cloathed with the Garments of Salvation , the Lambs Glory ( which is her Light , so that She needeth not Sun , nor Moon , nor Candle ) and the pure white linnen , which is the Righteousness of the Saints ; It 's the causing the old Heavens and the old Earth to pass away , and the Elements to melt with fervent heat , and the drying up of the Sea , and the making all old things to vanish , and the creating the new Heavens , and the new Earth , wherein dwelleth Righteousness , and the making all things new . It 's the relieving the Creation of God which hath long travelled under the bondage of Corruption : It 's the coming forth of the Woman cloathed with the Sun , and a Crown of twelve Starrs upon her head , and the Moon under her feet , out of the Wilderness ; And her getting victory and Dominion with her seed ( which hold the testimony of Jesus the spirit of Prophecy , Rev. 19.10 . the great quarel of the adversary against her , Rev. 12. ) over the Dragon , Beast and false Prophet . It 's the discovery , fall , and utter overthrow of mystery Babylon , the mother of Fornications , who hath bewitched the whole earth with the Golden Cup , her Merchants hath handed forth into them who dwell thereupon ; whereby they have adulterated , and gone a whoring from God , and the pure holy life of Jesus Christ , and the chast leadings of his spirit , and the true spiritual glory hath been lost from among them , who drunk of the cup of her sorceries , and a false imaginary glory set up in its room , which is the Image of the Beast , over which the Saints get victory ; which false glory stands in some of the words and formes of truth patched together , with the inventions of men , by the cunning and art of the whorish spirit , which is very taking and specious to the eye of man , whereby it comes to pass that this whorish woman hath been taken for the spouse of Christ , and her Merchants for his Ministers . The day of God is the pulling up by the roots every plant which is not of the Lords planting , and the fire of the fierce wrath and indignation of God passing thorough the bryars and thorns for the consuming of them , and the plowing up the fallow ground , and preparing and digging , and dunging of it , whereby it may become good and fruitful , that the pure and tender plant and seed of truth sown therein may grow up , and become a tree filled with the fruits of righteousness and holiness : this seed hath long lyen ( as it were ) barren in the earth , which hath been as a Wilderness , and brought forth the Vines of Sodom , and Grapes of Gomorah , but now the Lord hath looked upon the earth , and pittied it ( for the seeds sake ) and hath sent forth and is sending his servants to till and dress it , that it may be for the Lord and master of it , a garden of pleasure , and now the truth which hath been long holden down , in and under unrighteousness is arising , and shall arise throughout the whole earth , in victory and dominion over all . And we the Lords People called in derision Quakers , and mocked and persecuted by the World ( as all the Children of God before us have been ) because we are not of them , and they know us not , do witness this day of God come and broke up among us in pure perfect brightness , to the fulfilling all these things aforesaid ( every one in their measure ) and yet more abundantly to be fulfilled , and his Kingdom revealed with power and great glory in our hearts , and the Lord hath brought back our Captivity , as the streams of the south , whereat we are as those that dream for joy ; and we who sat by the Rivers of Babylon hanging our harps upon the Willow Trees are now returned to Zion , having our hearts and our mouths filled with the Songs thereof , and our Harps harping the sweet Praises of our God , in the Land of our Nativity . And the Lord hath redeemed us out of Kindreds , Nations , Tongues , and People , to be a peculiar people unto himself , a choice Generation , a royal Priesthood , and holy Nation zealous of good works , to shew forth the Praises of him who hath called us out of darkness into his marvelous Light , which hath shined forth in beams of Glory , through the darkness in us , to the dispelling and swallowing up thereof , by its brightness , and the Light is very dear , and precious unto us , and we cannot deny it ; notwithstanding , all the opposition we meet with , from a wicked perverse World , shut up in darkness ; and because they in the state they are in , cannot comprehend it , therefore they mock , persecute , and blasphem both it , and the vessels thereof , and they would have us to disown the Light , and cease to bear our testimony unto it , because they hate the Light themselves , being it reproves their evil deeds , and makes manifest the hidden things of dishonesty , which they are loath should be known ; therefore they would have the Light quenched , stopt and buried , least their wickedness be seen , hence it is that people of all Professions , ranks , orders , qualities , and degrees , Rulers , Teachers , Priests , and People , Scribes , Lawyers , Doctors , and Disputers of this World , have and do oppose the Light , and such who testifie of it , least their pride , pomp , ambition , lust , tyranny , deceit , covetousness , and other evil deeds , which are rife among them , should be made manifest , and men of all callings hate the Light ; for deceit , treachery , unrighteousness , hath seated and spread it self over all and taken a dominion in the Earth , and is loath to quit it ; and therefore , it puts into the hearts of all its subjects , to oppose the Light , which if it get footing in the earth , will put a period to its raign , and finish transgression , and bring in everlasting Righteousness : And the Devil sets men upon the opposing the Light , least it bind him , and cast him out of his place , and spoile his house , and break his Kingdom , dashing it as a potters vessel into pieces ; and the Whore mystery Babylon , the mother of Fornications hates the Light , and puts into the hearts of the Kings and powers of the earth , to make war with the Lamb , the Light and the Children of it ; for that is it which discovers the cup of her Fornications and sorceries unto men , and makes manifest her whorish mire whereby she may be discerned , and when she is known the same Kings and Princes and great ones on the earth , who upheld her , shall come to loath and hate her , and burn her flesh with fire ; and now glory to the Lord who hath shewed us Light , and placed it in our hearts , and hath raised and is raising it up , over all opposition whatsoever in us , and by this Light we have discovered the Whore , the Antichrist , the Beast , the Dragon the subtle Serpent , the false Prophet , with all their subtle workings , and deceivableness of unrighteousness ; we have seen the Land of graven Images , and the wilderness where there is no way ; we have so long walked in ; hungry , and thirsty , and our souls fainting in us , and our tongue failing with thirst ; and the light hath given us an out-gate , & shewed us an entrance into the way of life , and path of righteousness & holiness , which the Vultures eye can never reach ; & this path at the beginning appeared to us very strait , & narrow & difficult for passage , so that many times sore doubtings and fears arise in us , lest we should never get thereinto , and many temptations have we indured from the suggestions of the great enemy of our salvation ; saying to us , it is in vain to attempt an entrance , but now blessed be the God of our salvation , an entrance , yea , an abundant entrance is ministred to us thereinto , and the path is becoming more and more easie and spacious , and delectable , the way of pleasantness , and the path of peace is opened , and opening , wherein the wayfaring man ( though a fool ) cannot erre or stray ; and the Light hath brought us to Iacob's Well , where we have found an eternal never fading spring of living water streaming forth into our souls and hearts , to our unspeakable joy , comfort , and satisfaction ; and it hath brought us into Bethel , the house of God , the house of prayer ; and we have been made joyful therein , according to the Lord's promise ; and in this house and Temple of God , we have seen the glory of the Lord , and had Isaiah's Vision , beholding him sitting upon a throne , high and lifted up , and his train filling the Temple ; and we have heard the voice , Holy , holy , holy , Lord God of Hosts , the whole earth is full of his glory ; and we have been made to cry , woe is us , for we are undone , because of uncleanness , and fear and trembling hath taken hold of us , so that the posts of the door lyes moved and shaken , at the voice of him that cryed ; and the Angel hath flown unto us , having a live coal in his hand , taken in the tongs from off the Altar , and therewith hath touched our lips , saying unto us , your iniquity is taken away , and your sin purged ; and in his Temple we have talked of the glory of the Lord , and of his loving kindness one unto another ; and we have blessed and praised the Name of the Lord , for his mercy and goodness to the children of men ; and we have eat and drunk in the house of our God , in the mountain of his holiness have we been entertained with the feast of fat things , full of marrow , of wines on the lees well refined ; and we have seen the King in his beauty , and bread hath been given to us , and our water made sure , and it faileth not , which we drink every one out of our own Cestern ; and the glorious Lord hath become unto us a place of broad Rivers ; and we have been brought to the Shepherds tents , and seen where he feedeth the flock , and causeth it to rest at noon ; and we have loved the Pasture dearly , and intreated the Shepherd that he would make us partake with the flock , and lead us to the green field and Paradice of his pleasure , and to the streams of that river which is full of water , and floweth richly forth , to the continual gladning of the City of God ; and we have desired it of him with the earnest of our souls , that we might see the good of his chosen , and be remembred with the favour he bears to his people , and gladned with the joy of his Nation , that we might have whereby to glory with his inheritance ; and the Lord hath heard and granted the breathings of our souls ; we asked life of him , and he hath given it us , and put a crown of pure gold upon our heads , even a crown of righteousness , and eternal life ; and he hath put a new song of praise to him who lives for ever and ever , in our mouths , which none can sing , no nor understand , but such as are redeemed from off the earth ; and Palms of Victory in our hands are given to us , and Harps wherewith to harp , and make melody to the God of our life , who hath created us anew in Jesus Christ , unto good works ; and Censers full of incense , which are the prayers of the Saints ; and the Lord hath not suffered , does not suffer us , to want any good thing , he openeth his hands plentifully , and filleth us with his blessing , and giveth us to drink of the River of his pleasure , and the wine which groweth in our fathers Kingdom ; and how great is his goodness ! how great is his beauty ! for Corn hath made the young-men glad , and new wine the Maids , as it is written , and the mountains have dropped down the wine , and the Fatts and Wine-presses have overflowed , and the Heavens have opened , and poured down everlasting righteousness , and rained the showers of blessing upon the tender herbs of the Lords planting in the earth ; and loe the Winter is past , the rain is over and gone , and the Spring is come , wherein the birds do sweetly sing , and the voice of the Turtle is heard in our Land ; and the Fig-tree putteth forth its blossoms , and green figs and others are come , and coming to perfection and maturity ; and the Vines with the grapes , give a good and pleasant smell ; and at our gates are all manner of pleasant fruits , new and old , laid up for our beloved . And the fruit of the Tree of Life , which beareth twelve manner of fruits , and yieldeth it every month , hath been manifested unto us , the leaves whereof are for the healing of the Nations . And we have seen the Bride , the Lamb's Wife adorned , and trimmed for the approach of her Husband , and the new Ierusalem descending from above , the Holy City coming down from God out of heaven , having the glory of her God , and her light is like unto a stone most precious , like a Jasper , clear as Cristal ; and we have seen the frame and proportion of this City , with the walls and gates of it ( within which our feet have stood ) whose builder and maker is God , and there is nothing of mans work in it , but all purely of him , and we have seen to its foundation , the Light , the Life , the Power , the Wisdom of God , revealed in the hearts of the Sons and Daughters of men , the chief corner , the foundation stone , which the builders among all the Sects and Professions of the whole earth have rejected , in this night of darkness , whereby instead of building a house or City for God , they have reared up a Babylon , which must fall , and is a falling , and shall sink as a mill-stone into the bottom of the Sea , and never rise again , Amen , Hallelujah , glory to the Lamb , whose work it is . And now the Lord hath made us Citizens of this City , and stones of this building , even living stones , polished by the power of God , and glewed and knit together by the same power and Spirit of Life , where is the pure perfect unity , and in the unity , the fellowship and communion with God , and his dear Son Jesus Christ , and one with another is witnessed ; and the builders are wise builders , standing in the wisdom and power of God , whereby they are taught to lay every stone , and how to polish and square it , and they are but tools and instruments in the hand of God , for the work is his alone , and the Ministry is spiritual , and so are the Ministers ; men taught by God , having experience of the saving work of his right hand on their hearts , who speak because they believe , and are indued with power from on high , and filled with the holy Ghost , whereby they are made able Ministers of the new Testament , having received gifts by the ascending of Christ on high , ( even for the rebellious , that he may dwell among them ) for the work of the Ministry , to the perfecting of the Saints , and edifying of the body ; and such Minister from the Light and from the Life , and from the power and Spirit , and Word of God , whereby those to whom they Minister , may come into the fellowship of the mystery with themselves , and be made partakers with them of the Unction , or anointing from the holy one , which may be with them for ever , and a teacher unto them of all things , good , necessary , and expedient for them to know , even to bring them unto the Spirit of truth , which may lead them into all truth , and instruct them , in the will , councel , and commandement of God , at all times whatever it be , and to espouse them unto Jesus Christ the great King and Lawgiver in and to his People , the great high Priest , from whose mouth the Law is to be received , the great Prophet by whom God speaketh now to his People , wherof Moses writes , who is the head in all things , and who so will not hear that Prophet , shall be put to death ; and this Prophet Jesus Christ is nigh unto us , yea , more nigh then all the men or books upon the face of the earth ; he is both our Maker and our Husband , ( the anointed of the Lord the breath of our nostrils ) so that our fellowship and communion with him is most intimate , and immediate , and nothing else does satisfie our souls but the immediate imbraces of his dear and sweet love , the seeing of his Countenance which is comely , and the hearing of his voice , which is pleasant , and powerful , and glorious , and full of Majesty ; and the Bride rejoyceth greatly because of the voice of the Bridegroom himself , and now we need not say who will go down into the grave , and bring up Christ to us , or who will ascend to Heaven to bring him down to us , or who will go over the Seas , and bring us tidings of him from Ierusalem , where he suffered in the flesh , him ( whose name is the Word of God , Rev. 19. ) we of a truth witness nigh us even in our hearts ; so that we need not either ascend or descend , or go forth , the word of life , the word of power , the word of faith which Paul preached , and Moses before him , and all the true Ministers , and pointed people to this , which was able to save them , as they turned their minds thereto , and gave up to be taught and led thereby . And this the Ministers and Servants of the Lord among the People called Quakers do preach ( without money or price being the free gift of God ) and many have believed , and received it , not as the Word of Men , but as it is indeed the Word of God , and found it ( after diligent attendance , turning their minds inward thereto ) to spring up in themselves , and to be living and powerful , and sharp as a two edged Sword , to the dividing of soul and spirit , and discerning every thought and intention of the heart , and though one evil , and unbelieving Generation , will not give credit thereto , no nor yet those of the National Ministry , who give themselves forth for the Ministers of Christ ( but are found lyars ) they call it a fancy , and delusion , and turn People from it , ( which is the only Rock that can save them ) yet we know it to be the Word of God , and we have tasted the Heavenly sweetness of it , yea and our very hands have handled that Word of Life , and we have hid it in our hearts as an only Treasure , and we do daily , and hourly , witness the pretiousness and worth thereof , for it is the food of our souls , the food of Angels , the living bread , which came down from Heaven , to give life unto the World , the Manna incorruptible , which feedeth us unto life everlasting ; and when we are an hungred , it refresheth us , and satisfieth our souls with good things , it 's milk to the babes , and flesh to the strong , it 's health to our navil , and marrow to our bones , it 's the bread which strengthneth mans heart , and the wine which maketh it glad , and oyle which maketh his face to shine , and when we thirst , living water springeth forth from this word of life in our hearts , and ministreth drink unto us , out of the living fountain , and we witness the promise fulfilled , he that believeth in me ( Christ the Word ) out of his belly shall flow a well spring of liveing water ; and when we are weak , and our hands hang down , and our knees wax feeble , the Word maketh us strong , and lifteth us up as an Eagles wings , so that we run and are not weary , and walk and are not faint , and when we are heavy through sorrow , the Word springeth forth in streams of pure joy and consolation , from the presence of the Lord , which causeth us to forget all our former troubles , and we are comforted in our God , in all our straits and difficulties , and when temptations from the Devil and his Instruments assault us , and the powers of darkness environe and surround us , as if they would swallow us up , the Word sendeth forth sweet and comfortable beams of Light , and openeth the eye-lids of the morning upon us , and breaketh through the thick Egiptian darkness , as a fiery flaming sword , and divideth asunder , and giveth us victory and deliverance : And when we are hated of the World , the Word saith , peace in us , and causeth it to flow into our souls , like the waves of the Sea , and when Sathan transformes himself ( with his Messengers ) into an Angel of Light , that he may deceive us , coming up out of the deep with Samuels Mantle , the Word of truth , which searcheth into all the depths of Satan , and to the bottom of the mystery of iniquity discovereth to us the foulers snare , and the voice of the inchanter , so that our souls escape as a bird out of the net ; and the Word defends us by night and by day , so that we need not fear the terror by night , nor the arrow that flyeth by day , nor the pestilence that walketh in darkness , being girded with the sword of the Spirit , which is the Word of God ; and the Word is a light to our feet , and a Lanthorn to our pathes , the V●im and the Thummim by which the Lord answers us , and giveth us counsel in all things pertaining either to the temporal or eternal life , and herein we meditate day and night , and by it are we made wiser then our Teachers , and it 's sweeter to us then the honey and the honey comb , and more precious then thousands of gold or silver ; and in the Word our fellowship stands with God , and one to another , whereby we know , and enjoy , and have communion one with another in the invisible , heavenly life , and though at a distance as to the bodily appearance , yet nigh to , and present one with another in Spirit , and partakers together , as members of one body in sufferings and afflictions , in joy and consolations , which as sufferings abound , do abound also . And now , though the Scriptures declare of this word , yet they are not that Word , more then a Map or description of Rome or London , is Rome or London ; or the image of Cesar is Cesar ( or bread and wine is the body and blood of Christ ) which rude draught , shadow , description , and representation of such things , and the like , may and do borrow the names of the things by them signified or represented ; and thus the Scriptures may borrow the name of the Word of God , and may sometimes be so called , as the words or Prophecy of Isaiah is called by himself his Vision , and the words of Iohn is called his Revelation , whereas they but signified these things ; and it 's my testimony , with thousands , we have found another Word then the Scriptures ( which is not repugnant to them , but teacheth the same things , and bears a like testimony with them , in a more excellent way , so that they have a sweet harmony and concord together , yet differing as much from them as bread , wine , corn , oyle , water , light , fire , differing from a verbal description or likeness of those things : And this is no dishonour to the Scriptures , but a putting them in their proper place , as a declaration of the eternal life , which though pointed at by them , yet is not to be found in them , as the Jewish people foolishly thought , ( and as Professors think at this day ) for which Christ checked them , because they would not come to him to get life , of whom the Scriptures testified , That it was in him , not in them , Ioh. 5. And thus much concerning our Ministery , and the object thereof , or thing which is ministred and preached , to wit , Christ the living and eternal Word , nigh , and in the hear : and our Worship and Sacrifice we offer up unto God in this Building , House , Temple , City or Church of God ; is spiritual prayer , and praise spiritual , even from the pourings forth of the Spirit of Life from God , praying and singing , ( and making melody in our hearts , and with our mouths and lips also , as the Lord opens them ) with the spirit and understanding in all things , making our requests known unto God , and giving thanks alwayes for all things , through Jesus Christ our life , at whose Name our knees are bowed down , and our head uncovered , and the glory is over all , and the Lord hath turned to us the pure language , and the pure lip , and given us to the throne of glory an abundant access , and hath accepted our prayers , and savoured a good savour in them , and hath largely answered the desires of our souls , blessed be his Name ; and we witness him a God who heareth prayer , even to the least desire or breathing of the upright heart , and he is worthy to be waited for , who hath come to us in an acceptable time , and prepared our hearts to seek , and his ear to hear , and given us strength and ability to wrestle and prevail with him to the break of day , and we have not let him go till he hath blessed us , and called our name Israel . And as the Ministry and Worship of the Church or house of God among us is spiritual , so is the Order , Discipline and Government among us ; and we witness the Lord present with us in our Assemblies , and the head Christ in us , ( whether few or many ) passing sound , righteous , and infallible judgement concerning the particulars that come before us ; and we take not that blind , fallible way of the many Sects and Professions in the world , to determine controversies by , viz. Plurality of Votes , but we look up to the Lord , and call upon him to decide the matter , and pass righteous judgement , and he doth it , and each in the measure of the Word of Truth , which they have received , doth perceive the mind of the Lord therein , and believeth it , their faith standing in the wisdom and power of God , revealing the thing in and to each particular , and we are manifest in one anothers consciences , and as Epistles written and read in one anothers hearts ; and we are of one mind , and one spirit and life ; and here is sweet unity , concord , harmony , and agreement , not like Babylon ; and where the Lord goeth not before us , and openeth not the particular , or particulars unto us , we stand still and forbear , till we receive his mind , who never is nor will be wanting to us , in whatsoever exigence . And now the power we have is from God alone , and his Son Jesus Christ , and he bears the government on his shoulders , and takes us up into the Throne with himself , according to his promise and maketh us a free people , Kings and Priests to our God , and our power is free and unlimited , as to any mans determination upon the face of the whole earth ; and we own no head in our Church , but Christ Jesus ; nor can we submit our consciences to any man , or yield to the precepts and commandements of men ( out of the will and power of God ) in a jot , though to the loss of our very lives ; and especially , no man or men is to impose on us the least circumstance , in the matter of the worship of the living God , and the exercise of our consciences therein ; but what man or men set up in place of authority , calls us to what is equitable and righteous betwixt us and our neighbour , we are free , and holds our selves bound to give all due obedience for conscience sake thereto ; and the Magistrate , who hath his power and authority from God , we dearly own and honour , and the obedience he requires of us , will be answered with the Witness and Word of God in our consciences , which if we should disobey , condemnation from the Lord should fall upon us . And when that which is sinful and unrighteous is urged upon us , then God's witness does arise in our conscience , and forbids us to yield thereto , but to suffer patiently what may be inflicted upon us , for our not bowing under the same , and not at all to resist with any carnal weapon , or outward violence , but to commit our cause to him , who judgeth righteously , and hath said , Vengeance is mine , and I will repay it ; and so we have sweet peace and content in our sufferings , for our consciences are kept free , and we are redeemed to God , and bought with a price , therefore we cannot be the servants of men , and we seek not any worldly power or force to maintain our Church , it needeth it not ( for the gates of hell cannot prevail against the same ) nor to propagate our Religion , for it will never do it , and we are to force no mans conscience , nor to lay any punishment upon them , or put any to sufferings , because of their not concurring with us , for we matter no uniformity , but that which is of the Lord's Spirit , perswading the hearts of people to be one with us in principle and practice , and to stand up with us , living witnesses for the name and truth of the living God , which he is revealing ; and we assuredly know all the weapons that are formed either against the truth or the witnesses of it , shall not prosper , and the Lord shall make to himself a glorious name in the earth ; and we the people of the Lord , whom he hath formed for himself , shall shew forth his praise , and the Lord will make it manifest , that we are his , and that he hath raised us up , and put his Spirit in us , and that he dwells in and among us , to all the Kindreds and Nations of the Earth , and they who will not see , shall see , and be ashamed , and confounded for their envy at the people whom God hath blessed , and will bless for ever and ever , and no deceit nor violence shall prevail against them . And therefore now O ye people of Scotland know ye that the day of God is broke up among us , the people of the Lord called by you in derision Quakers , but who indeed tremble at the Word of his power , when it is sounded forth from the Throne of Majesty ; yea , and the mighty , dreadful , terrible God of strength , power , and Majesty , Victory , and Dominion hath determined to shake the Heavens , and the Earth , and all the powers thereof , to the utter confusion and fall of whatsoever standeth up in opposition against the seting up of his eternal Kingdom of Righteousness in the hearts of the Children of Men , and the little stone cut out of the Mountain without hands , shall grow and fill the earth , and become a Mountain ; and it shall dash to pieces the Image of Clay and Iron , Brass , Silver , and Gold , and the Land of graven Images shall be smitten , and all the Gods of the Heathen famished , and all the Idols shall be broken , and cast into the holes of the rock , and Dagon shall not be able to stand before the Ark ; nor Babylon , before the spouse of Christ which is coming forth to face all their enemies , fair as the Sun , and terrible as an Army with banners ; yea , cloathed with the Sun , and the Moon under her feet . And the Lord is making a work in this day , which shall make all ears to tingle , and every heart to faint and fail that will not bow at the arm of his power stretched forth : The day of the Lord is come , and he is preparing himself to battle as a strong man , as one awakned of out sleep , ( who hath long suffered the reign and Kingdom of darkness ) and as one that cryeth out in the dread of his strength by reason of Wine ; and he is making bare his arme , and covering himself with zeal as with a cloak , now will I arise , now will I lift up my self , saith the Lord , and who is able to stand up , and make war with him ? whereof prepare to meet thy God O Scotland in the way of his judgments , and repent , repent , repent of your iniquities , from the highest to the lowest , for the controversie of the dreadful God of power , the zealous angry God who will not acquit the guilty , is against the one and the other of you , without respect of persons , because of your abominations , whereby his pure holy Spirit hath been grieved , and provoked against you , Oh Scotland , Scotland , the cry of thine iniquities , hath come up before God into his throne , and he is weary with forbearing , to execute the fierceness of his wrath upon you , though ye be not weary with sining , but are drawing iniquity , as with Cart-ropes , and filling up the measure even to the brime ; Wherefore a Cup of trembling , trembling , saith the Lord God , shall be put into thy hands , if thou speedily repent not , & thou shall drink & shall not escape , and it shall be more tollerable for Sodom and Gomorab in the day of judgment , then for you ; forasmuch as you have sinned against more Light , and have had more warnings from the Lord , one way , and another , and he hath borne with you long , and strived much with you by his Spirit to reclaim you , and would have healed you , but ye will not be healed , and oh how have your hearts turned back as a deceitful bow , and shrunk from that measure of simplicity , tenderness and zeal for the Lord , that was once among you , and because yee took up a profession of God above all the Nations of the Earth , and have so treacherously backslidden therefrom in the day of tryal , therefore is your sin exceedingly aggravated before the Lord , and he will punish you above all the Nations of the earth , if ye break not off from your sins by speedy and unfeigned repentance . And now ye who mock at the quakings and tremblings of the people of God , who feel the load of wrath ready to break out upon you , and sink you down to the bottome of Hell , and would faine stand in the gapes , and hold off the wrath , and are in great travel , because of the dreadful day they see coming upon you , and many times are crying unto God for mercy unto you , when ye are adding drunkness to thirst , and persecuting them , and saying , tush , tush , no evil shall befall us , where is the promise of his coming ? ye shall be made to tremble , and your loyns to shake , and the joynts of your knees with Belshazar ( reading the hand writing against you ) to smite one against another , and paleness shall come up upon your faces , and pangs as of a woman in travel take hold of you , and the Lord will roar out of Zion , against you , and tear in pieces as a Lyon , and who will then be able to deliver you out of his hand ? and that comfort and peace will be far from you , which we the Lords people do witness , after all our fears and tremblings ; for the cup we have drunk at his hands is sweetly tempered with mercy and judgment , and in measure he debateth with us , and stayeth his rough wind in the day of his East ; and our hearts , which once trembled for fear , and dread , and sorrow , are now made to rejoyce with trembling , at the powerful and glorious appearance of him in our souls , so that we have been made to sing unto him that song , we will praise thee O Lord ; for though thou wast angry with us , thy anger is turned away , and we are comforted . And yet now , O Scotland , the Lord hath bowels of tender pitty and compassion towards thee , which many times I have felt , and do feel , with many others , and he is much put to it ( so to speak ) concerning thee , what to do with thee , and his mercy and judgement are at a kind of holy contest and wrestling about thee ; How shall I give thee up ? how shall I deliver thee , O people of Scotland ? how shall I make thee as Admah , and set thee as Zeboim , my heart is turned within me , my repentings are kindled together ; which word hath often sounded through me , towards thy Inhabitants , O Scotland , from the Lord , who yet remembers the kindness of thy youth , and the love of thy espousals in former dayes , and the tenderness , and simplicity , and uprightness of heart that was among many of you then , with a pure zeal for his Name : And oh , what meltings and breathings of soul was after the living God! and nothing could satisfie but his living presence , which also no doubt hath been in a measure by some enjoyed ; but oh , how have ye forsaken your first love , and turned down-right enemies against that which was once your very life , and is the life of those ye are persecuting at this day , and blaspheming , to wit , the revelation of the Light , Life , Power , Love , and Spirit of God in our souls , which filleth us with heavenly comfort , joy unspeakable and full of Glory . Oh , how have ye forsaken the fountain of living waters , and digged to your selves broken Cesterns , that can hold no water ! Return , O back-sliding Scotland , for this I do declare unto thee , in the name of the Lord ; he hath yet thoughts of loving kindness unto thee , and a seed there is in thee , which is very dear and precious unto him , and he cannot forget it , more then the tender-hearted mother the fruit of her womb ; and though she should forget , yet the Lord will not forget thee ; for thou art set as a seal upon his heart , and writ upon the palms of his hands , O thou beloved seed , and he will give redemption unto thee , and raise thee up out of the holes and caves of the earth , where thou hast lain so long buried as in the grave , and the Lord hath raised , and is raising up his seed in some already , who are a kind of first fruits unto him ; and he hath brought us to walk in the light of his countenance , and rent the vails , and given us to behold his lovely amiable face with joy , and made us an entrance into the blessed Land of Promise ; and we have eat abundantly of the good of the Land , and the finest of the wheat , and honey out of the Rock hath been given unto us , and we have drunk of the wine , and tasted the Vine-grapes thereof , and the Land is a good Land ; and though there be Giants , and the sons of Amaleck in the way , yet it is conquerable , and we cannot but report well of it ; and God hath blessed our testimony , and shall bless it to hundreds and thousands , who yet are not able to hear us , nor will they , because of the anguish of soul , under the hard yoak of Pharoah in the Land of Egypt , and house of bondage ; but God will break , and is breaking , the yoak of oppression from off the neck of his seed , and will give it victory and dominion over all . And now blessed are they , who know and hearken unto the joyfull sound of the everlasting Gospel , which publisheth peace , and bringeth good tydings of salvation , and proclaimeth the acceptable year of the Lord , and the day of vengeance of our God , to comfort all that mourn to appoint unto them that mourn in Sion , to give them beauty for ashes , the oyle of joy for mourning , the garment of praise for the spirit of heaviness , that they might be called trees of righteousness , the planting of the Lord , that he might be glorified . And now , O Scotland , prize the day of thy visitation , and know the things that belong to thy peace , before they be hid from thine eyes , and the day of grace sett upon thee , and put away thy abominations out of the fight of the holy pure God , which are matter of provocation unto him against thee . And whereas thou hast often assayed a Reformation unto the Lord , but it hath never come to be perfect and thorow ; and ye have been so far from going forward , that ye have shrunk back , and turned again with the dog to the vomit , wherefore now at last return to the Lord , with whom there is yet mercy , and plenteous redemption , and reform thoroughly unto him , who will not receive halfes off your hands . And now I will shew you councel from the Lord ( which I do declare in bowels of dear , and tender love unto you ) what ye shall do in order to a cleanly , perfect , and through Reformation : Above all mind the Light of Christ in your Consciences , and heed it diligently in its motion and shinings forth thorough the darkness , and as ye give obedience to it , in what it reveals unto you for duty , and shun what it discovers to be evil , it will more and more arise and shine forth in pure transparent brightness , from one degree of glory to another , and lay hold upon the darkness to the dispelling of it , and swallowing it up wholly , in the womb of its brightness ; and the Light will shew you the foundation on which ye shall build , Jesus Christ , the Wisdom and Power of God , and the Word of eternal Life , the chief corner stone , from which the Light comes , and it leads to him , and will bring you into acquaintance with him , and the leadings , and teachings of his Holy Spirit , to which yee shall do well to keep Chast , else the Serpent by his subtlety will again ensnare you , and Mystery Babylon will bewitch you with the cup of her Fornications : And oh your not keeping chast to the Lord hath often marred the work in your hands , and if ye come not in the future to keep closely and chastly to him , ye shall never prosper in any of your attempts , and all shall be but lost labour . And take up the cross to every thought , desire , imagination , motion , and affection , of your own hearts , and this will steer your course aright , and guide your feet in every step , and stay , and ballance your minds , and hold down every thing which would arise out of the wrong ground , and the pure Light will shine forth in your minds , ( thus stayed under the cross ) with glorious beams of brightness , and sweetly manifest unto you , all whatsoever the Lord requires of you , and as ye must not be forward in running on without the leadings of Christ the head in you , so be not backward nor slow in following after him , nor sit down by the way , saying in your selves , thus far will we go and no further ; Oh this hath also been a snare unto you : and mind the pure , holy , living power , more then the form , and wherever the power and Spirit of life doth not move , or appear in the forme , disown it , and stand against it , and whatever form or appearance the living power leads into , or moves in , be for it , and own it , and as ye come , to live and walk in Gods fear , it will beget more and more a discerning in you , to know and feel the power , and distinguish manifestly the dead , dry , and life-less form and appearance from the living ; and be willing to be searched as with Candles , thoroughly , and hide nothing which the Lord requires to be given up , nor keep up any thing whatsoever , that his controversie and indignation is against , and rid you of all your Idols of silver , and gold , all the wares and pleasant things of Babylon , and the Jewels and ear-rings , ye have of the Egiptians , to wit the many Inventions , that hath crept in , in the night of Apostacy , to the ensnaring and bewitching of your people , and father nothing upon the Scriptures , nor upon God , but that which is purely of him , and revealed unto you from the Spirit of truth opening and interpreting the Scriptures unto you , which holy men of God did write from the Inspiration of his Spirit , and can only be understood in and from a measure of the same , and put not the name of the Ordinances of Jesus Christ upon Babylons brats , which whoso taketh them and dasheth to pieces against the stones , blessed shall they be : And away with all the Wisdom of this World , which God is a confounding , and all consultings and reasonings with flesh and blood , and judging or determining of things , but in the wisdom and councel of God , in the Revelation of the Spirit of truth in each particular , let that be your rule in all things , and ye shall walk surely , and put away this dead , life-less , ignorant , prophane , scandalous Ministry , own no Ministery , but such who is taught of God , & speaks because he believes and ministers from the power and spirit of life , and away with makeing any humane gifts or indowments of Learning ( which is but flesh , and must die and wither ) the qualifications of a Minister , and do not limit the Spirit of the Lord , in chusing or refusing any for the work of the Ministry , they are well fitted whom he enables , though foolish and contemptible to the carnal eye ; and by these foolish , weak and despicable things , the Lord hath brought , and is bringing great things to pass ; and away with your dead life-less worship , praying and singing , which comes not from the breathings and movings of the spirit of life from God ; and away with your mungrel Church , patch'd up of the prophance rable of the World , let such who fear God , separate and come out from among them , and disown them for fellow members of the body whereof Christ is the head , and have no communion with them in their worship which is Idolatry , and away with your sprinklings of Infants , it s but of Babylon ; with many other things , the Light of Christ ( as ye heed it ) will discover unto you , which in the night of darkness hath passed for Gods ordinance , but the day hath discovered them to have the Beasts mark , and superscription ; and away with setting Bread and Wine before a prophane wicked multiude ( who hath nothing but the bare name of a Christian ) telling them its the Communion of the Body and Blood of Christ , it 's abomination to God , and away with the carnal , false licentious , unbounded liberty ye take to your selves in words , diet , apparel , and worldly conversation ; mind the cross diligently , and it will teach you the golden path of Mediocrity ( or Moderation ) in all things , and away with all respecting of persons , and the honour which comes not from God , whose service is only to feed the lust of the eye , the lust of the flesh , and the pride of life , and be willing and desirous to see the glory of the pride of all flesh stained , and the Lord alone exalted , honoured , and glorified in and among the Children of men : And away with all Uniformity , which is not of the Lords Spirit ; and away with all force , and constraint in the matter of Conscience and Religion ; and away with all carnal weapons , either to defend or propagate the truth ; away with your Lording and mastering , and monopolizing ministry , who would limit the Spirit of the Lord , and make a monopoly of the gifts of God , away with your distinctions of Clergy and Laicks , and superstitious Habits and attires , for discriminating them , and away with your set and alloted hires , and maintenance for a Ministry , and forcing of people to pay them , which hath been a great snare unto many ( and hath lyen nigh all ) who from a principle of covetousness ( seeing thereby means of a livelihood ) hath intruded themselves into the ministerial Function , and given poor people to believe they were called of God thereto , whereas generally ( it is a thing well known ) they get into Parishes by worldly means , they setting their friends and relations on work , to sollicite and move the Patrons of the Parishes , or such most concerned therein , to give them entrance ; and when the thing is granted , then he called the Minister , steps up into a Pulpit , and sayes thus to the people , Beloved , by the providence of God I am called to be your Pastor , and a watch-man over you , as one who must give an account for your souls in the day of judgement ; and the Lord knows , it 's not any other principle , but a vehement desire ( thorough love to your souls ) to teach and instruct you in the knowledge of God , and to edifie you in the Faith , that hath moved me to come among you . and I have received a talent , and I must improve it , and the ability God hath given me to instruct you , together with the great desire I have to use it for your edification , I take for a sufficient call from God ; and I have also the Patrons , and the most considerable in the Parish their call . Whereas they make it manifestly appear , that covetousness hath set them thereon , for how soon any of their brethren dies , so that another Parish becomes vacant , which hath a greater stipend or maintenance , they fall upon their first trade , of solliciting for an entrance thereto , and they stick not to quit the charge of their first Flock , and to give their Wife ( to wit , the Kirk , which they say they are married to ) a Bill of divorce , though oft-times there be no occasion on her part ; and it 's not the Patrons or people who hath called them , but they first called them ; and when the people refuses to pay them their allotted hire , they pursue them with horning and poinding , which shews them to be far from the affection of husbands to their wives or parents to their children , or Pastors to the Flock , all which they pretend to be ; and were they good Pastors , their Flock would afford them milk and wool , not of constraint , but willingly , so that they needed not , either squeeze the pap to the causing it bleed , or tear the fleece off before the time of casting it , to the pulling the skin in pieces many times ; and the ability they talk of , is not of God , but of men , and it 's not God's free gift , for it hath cost them both much money and time at Schools to purchase it ; and were it the talent of the Lord , it would prove more effectual to the bettering of the people , which it does not ; for at ten , twenty , thirty , forty years end and upwards , they are as bad as at the first coming among them , and in many places much worse ; and the vehement desire to do the people good , they tell of , is but a suggestion of their deceitful hearts , for they are not come to the Light and Word of Truth , whereby to discern the true , upright , genuine desire , from the false and hypocritical : and this thing hath proved also a great share unto the people , who hath heaped up to themselves Teachers after their own hearts lusts , who might speak false peace unto them ; and that whereon there is so much stress laid , to wit , the calling of the people , or Patrons , is not of God , but of Babylon ; for in the state they are in , they will be loth ever to call a good man unto them ( supposing he could be found ) but such who will wink at their faults , and run with them thereinto ; and when at any time they let a reproof fall , it stinks out of their mouths , being guilty of the same things themselves ; and away with the education of youth at Universities and Colledges of Philosophy , so called ; I may say of them , which Luther stuck not to call them in his day , That they are the stews of Antichrist ; for out of them comes this ignorant , profane , scandalous Ministry , wherein they learn to talk of things they understand not , and to prate in mans wisdom , which is carnal , earthly , and devillish : And the Philosophy , so called , which is taught them , is but meer deceit and pedantry , which even I came to see , when among them ; and many of themselves see it , and confess it to be but vanity ; and none can teach either the knowledge of God , or of the creation , but such who come to be indued with a measure of the wisdom of God , which made the creation in number , weight , and measure , according to it 's pure holy Law , and neither God nor the work of his hands can be truly known , but in the light , which makes all manifest , which the Doctors and disputers of this world , are strangers unto , and it's follishness to them ; and many among themselves have attempted the reformation of their so called Philosophy , and squeezed their brains to find out a new one , but all in vain , it shall never be found out , till they come to the Cross of Christ , and under his cross , denying their own wisdom ) become the disciples of Christ , and learn of him ( in whom are hid all the treasures of wisdom & knowledge ) the true Science of the creation ( as well as the of the Creator ) for the world was made by him , and he can best teach it , and in him manifest in man , the invisible things of God , from the creation of the world , are clearly seen , being understood by the things that are made , which carry upon them indeed the characters of infinite wisdom , goodness , and power , but are a sealed book , no less then the Scriptures , to such who are not come to the teachings of him , who made them , and can only give an eye to read them with a true understanding , and to advantage . And this I testifie , who have had a tryal and experience , both of the one and the other , the wisdom of man ( wherein I laboured much and long , and profited above many of my nighbours ) and the wisdom of God in which now I see , and for which I truly account that other loss and dung , even for the excellency of the knowledge of Christ , the Wisdom which was vvith the Father before the World began , and I certainly know the humane Wisdom or learning is one of the main Bulwarks of Antichrist against the Revelation , and setting up the Kingdom of Christ in the Earth , and because this is arising , and shall rise , down must the other go , and all who seek to uphold it shall fall therewith . And away with the many Doctrins and opinions yee have drunken from your teachers , who have abused the Scriptures , and you both , giving you to believe they were grounded on Scripture , and are nothing but their own imaginations , which the erring mind through Sathans suggestions , hath begot both in them and you , and rid your selves of all whatsoever , yee have taken upon trust , and what yee have not seen and learned , in the openings and manifestation of the Word and Spirit of truth in each particular , and make the revelation of the Spirit of truth in all things the rule and analogy of your faith , believing nothing less or more , then what is revealed to you therefrom ; and where that opens not , keep wholy back from passing any determination for or against : And away with that manner of interpreting Scripture and searching truth by drawing and knitting consequences , by the fallible erring mind , and natural understanding , keep close in all things to the judgment , and determination of the Spirit of God , and where that leads you ( as it did lead Christ to infer upon the Saduces the Resurrection from the dead , from that Scripture , I am the God of Abraham , and God is not the God of the dead but of the Living , ) to draw a consequence or frame an argument , do it , else forbear : And away with determining of things ( as yee have hitherto done ) by Plurality of Votes , it 's not the way of God , and will never further the Lords work or truth , their votes or consents not being in the unity of the Spirit of truth : And away with thinking general Assemblies , Counsils or Parliaments , in the state they stand in , will do you any good , in order to a perfect , and through Reformation , they will certainly marre it , but never help it forward , being out of Gods wisdom , and its foolishness unto them . And your looking too much to these things in former times hath been a great snare unto you . And thus now I have showed you good advice and councel concerning your becoming a perfect , and thoroughly reformed people , and the witness of God in all your Consciences ( as yee heed it ) will not fail to answer me to the truth , and expedience of these things I have laid before you : And principally every one mind the through reformation and change of your own hearts and lifes , by turning in your minds , to the Light of Christ in all your consciences , which must do the work , else it never will be done ; and as the reformati● of particulars grows , so will the same do in the general . And now what I have declared unto you ( and the manifestation of the Spirit of truth will shew you much more , even the perfect patern of the house of God in the Mount ) concerning these things which are necessary and expedient , in order to a thorough , cleanly and perfect reformation , we the people of the Lord called Quakers , have fallen upon them , being taught and directed thereto , by the wisdom of God , ( which buildeth the house , else the building is in vain ) and we have found and do find the blessed usefulness of them , as ye shall also find , if ye be followers of us , as we are of Christ : And now ye who say , or shall say , Tush , all this is but vanity , and folly , we will not daine to take councel from you , we are wiser then your selves , we will not learn at you , and yee but boast of things yee know not , and we expect a glorious comfortable breaking up of the day of God , in order to a more perfect and thorough reformation , then as yet hath been among us , but it shall never come to us through your airth , we can never expect good of you , for yee are but a pack of poor silly deluded brainsick fools , therefore get yee from us , we will none of your councel , the day shall never dawn upon us , if it rise not in another airth then yee tell us of . To such I say , Oh yee foolish , and unwise , how like are yee to the former generations , ( who ever were enemies to the wisdom of God , through their carnal , earthly , and devilish wisdom ) and to the Iewes of old , who despised the son of God , and crucified him the Lord of Glory , whom at that very time they were expecting to come , the promised Messiah , and when he came , they mistook him , and received him not , because of his weak , lowly , contemptible appearance to the carnal eye , but such who had the eye of Faith , saw the glory of the only begotten of God upon him , thorough the vaile which covered him from the sight of others , and he disappointed them in all their carnal expectations , and they are yet looking for him , and have looked these sixteen hundred years , but have never seen him , nor shall see him in the way they look for him ; as neither shall yee , and your judgment shall be one with theirs ; you being shut forth into utter darkness , and plagued with hardness of heart , if yee do not speedily repent . And now whether ye will hear or forbear , this I do declare unto you , in the name and power , and authority of the living God , the day of the Lord is of a truth broken up among us , and ye shall look till your eyes fail you , and rote within your eye-holes , e're ever yee see another day or appearance of Jesus Christ to your comfort , then what we the people of the Lord called Quakers , do witness come , and yet more abundantly coming , and if yee will not hear , my soul shall mourn for you in secret places , and weep before the Lord on your behalf . And yee who in the perverseness , and obstinacy of your hearts gain-stand , and oppose with all your might and power , the appearance of Jesus Christ in this day , and yet are calling for the day of the Lord ; To what purpose do yee call for it ? ( that I may use the Prophets words in the like case ) Wo unto you that desire the day of the Lord , to what end is it for you ? the day of the Lord is darkness , and not light , as if a man did flee from a Lyon , and a Bear met him , or went unto the house and leaned his hand on the wall , and a Serpent bit him ; shall not the day of Lord be darkness , and not light ? even very dark and no brightness in it . Writ about the beginning of the 11 Month in the year 1664. THE END . ERRATA . IN Page 5. line 38. for and read an . p. 16. l. 39. f. live r. alive . p. 17. l. 39. f. these r. those . p. 20. l. 30. r. in the world . p. 22. l. 37. f. this r. his . p. 30. l. 4. f. La●ely r. Layety . p. 44. l. 35. f. ease r. case . p. 60. l. 8. r. did arise . p. 63. l. 38. f. one r. an . p. 64. l. 21. f. an r. one . p. 66. l. 4. f. hear r. heart . p. 68. l. 29. f. their r. her . 
A47162	----	The plea of the innocent against the false judgment of the guilty being a vindication of George Keith and his friends, who are joyned with him in this present testimony, from the false judgment, calumnies, false informations and defamations of Samuell Jenings, John Simcock, Thomas Lloyd, and others joyned with them, being in number twenty eight : directed by way of epistle to faithful friends of truth in Pennsilvania, East and West-Jersey, and else-where, as occasion requireth. Keith, George, 1639?-1716. 1692 Approx. 70 KB of XML-encoded text transcribed from 13 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47162 Wing K189 ESTC R14187 12937409 ocm 12937409 95816 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47162) Transcribed from: (Early English Books Online ; image set 95816) Images scanned from microfilm: (Early English books, 1641-1700 ; 717:17) The plea of the innocent against the false judgment of the guilty being a vindication of George Keith and his friends, who are joyned with him in this present testimony, from the false judgment, calumnies, false informations and defamations of Samuell Jenings, John Simcock, Thomas Lloyd, and others joyned with them, being in number twenty eight : directed by way of epistle to faithful friends of truth in Pennsilvania, East and West-Jersey, and else-where, as occasion requireth. Keith, George, 1639?-1716. Budd, Thomas, 1648-1699. 24 p. Printed by W. Bradford, [Philadelphia : 1692] Signed, p. 20: G.K. [and] T.B. "Some brief observations on their seeming condemnation of William Stockdale", signed: George Keith, Thomas Budd, p. 21-24. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Stockdale, William, d. 1693. Jennings, Samuel, d. 1708. Lloyd, Thomas, 1640-1694. Society of Friends. -- Philadelphia Monthly Meeting. 2005-05 TCP Assigned for keying and markup 2005-06 Aptara Keyed and coded from ProQuest page images 2005-07 Jonathan Blaney Sampled and proofread 2005-07 Jonathan Blaney Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE Plea of the Innocent Against The False Judgment OF THE GUILTY Being a Vindication of George Keith and his Friends , who are joyned with him in this present Testimony , from the False Judgment , Calumnies , False Informations and Defamations of Samuell Jenings John Simcock , Thomas Lloyd , and others joyned with them , being in Number Twenty Eight . Directed by way of Epistle to faithful Friends of Truth in Pennsilvania , East and West-Jarsey , and else-where , as Occasion requireth . John 7. 50 , 51. Nicodemus said , Doth our Law judge any Man before it hear him ? Acts 25. 16 , 17. It is not the manner of the Romans , said Festus , to deliver any man to dye , before that he which is accused , have the Accusers face to face , and to have License to answer for himself , concerning the Crime laid against him , Psal 58. 1 , 2. Do ye indeed speak Righteousness , O Congregation ! Do ye judge Vprightly , O ye Sons of Men ! yea , in Heart you work Wickednes , you weigh the Violence of your Hands in the Earth . The Plea of the Innocent , &c. Directed by way of Epistle to faithful Friends of Truth in Pennsilvania , East and VVest-Jarsey , &c. Dear Friends & Brethren every where , to whom this may come ; WE dearly Salute you in the Love of God : The occasion of this present Writing is in Vindication of the Truth , and Us , the detamed Witnesses of it , and particularly of George Keith , from the false Judgment , Calumnies , false Informations and Defamations of S. Jennings , John Simcock and Thomas Lloyd , Pretended ●reachers , and others joyned with them , being in Number twenty eight , in their late Epistle sent to the Monethly and Quarterly Meetings in Pennsilvania , East and West Jarsey . First of all , whereas they pretend to give an Account to these Meetings of the Tedious Exercise and Vexatious Perplexity they have met with in their late Friend George Keith , for several Months past . In this they have dealt most unfairly , and uniustly with him , in that they have given no account of the Occasion of that called by them the Tedious Exercise & Vexatious Perplexity , &c. which because they have not given , we see fit to do the Truth and all Friends of it , to whose hands this may come , that Justice , as to give you a true Information of the Cause and Occasion of the late Difference that hath happened betwixt divers of them , that hath signed their Epistle , and these the chiefest among them , and G. K. which was this , vizx . About fifteen Moneths ago , William Stockdale , an Antient Preacher , having accused G. K. of pre●ching Two Christs , because he preached Faith in Christ within , and Faith in Christ withou● ; the which G. K. hearing , after he had private●y dealt with him , laid his Compl●in first before about twelve of the friends of the Ministr● met at the House of R●bert Ewer , who having done nothing in the said Meeting to ●●ing W. Stockdale to due Conviction or Condemnat●● for his said Error , but rath●r for the most part d●d excuse and defend him , as can well be proved by divers Credible Witnesse , then present , only two of the said Friends of the Ministry then present , viz. John H●rt and John D●lavall dissented from the rest ; then G. K. did again lay his C●mp●●int before Friends of the Ministry at the last Yearly Meeting at Philadelphia in the first week of 7 Mon. 1691. and soberly desired to have their sence and judgment , Whether he was guilty of preaching Two Christs ? or W●ether W. S. was not guilty of Blasphemy , for saying Christ within and Christ without are Two Christs ? and no less than six several Meetings were had about this matter in that time of the Yearly Meeting , and the first Meeting continued about ten hours , viz. from about nine in the fore noon , to the time that Candles were lighted in the evening . And it must needs be granted . That it was a time of tedious Exercise & vexatious Perplexity in all the six Meetings ; but who was to be blamed for it , deserveth your serious Examination . Is it not matter of Astonishment , that such an easie Question being proposed to so many men called Ministers of Christ , all highly pretending to the Spirits immediate teachings and leading , and to be in a degree of Christianity above all other Professions in Christendom , ( there being assembled of these ca●●ed Ministers out of these three Provinces about forty or fifty , if ●ot more ) six Meetings could not determine it , viz. W●et●er to p●each Faith in Christ within us , and Faith in Christ without us was to preach Two Christs , or One ? Whereas G. K. had many Witnesses to clear him , that he alwayes said , when he tre●ted on that subject , that Christ within us , and Christ without us was but one Christ , the ●ea●ure of the Gift of Christ within us , and the Fullness without us , in the Man Christ Jesus , being one Lord Jesus Christ ; a sincer● Christian , though in the lowest degree , and but a Babe in Christ , could have easily determined and resolved this Question , and given ju●gm●nt against W. S. being guilty of Blasphemy against the Son of M●n , ( though not against the holy Ghost ) for his blasphemous Assertion , That to preach Faith in Christ within , and Faith in Christ without , was to preach Two Christs ; for according to him . Christ without is a false Christ , he being a great Owner in Pretence and words of Christ within ; and yet which will be matter of Admi●ration to all Impartial Persons that hear it , who have the least true Knowledge in the Mystery of Christ ) t●i great and solemn Assembly of so many high Pretenders to be Ministers of Christ , were at a great stand and demur● to determine , and in the conclusion of the sixth Meeting gave but a very slender and partial determination and judgment concerning it ; which yet , such as it was , was not intimated by any Order of the Meeting , as themselves have acknowledged . And indeed such was the Partiality , as well as the Ignorance and gross Unbelief that openly and manifestly appeared in these Meeting , whereof sufficient Proof can be given , and that of divers owned and esteemed great Preachers among us , that is scarcely credible , a hint whereof we think necessary to give for your true Information . In one of these six Meetings T. Fitzwater , in Prayer , said , O God , that dyed in us , and ●aid down thy Life in us , and took it up again , &c. After he had ended his Prayer , G. Keith , G. Hatcheson and J. Hampton ( but f●w or none others ) greatly blamed T. F. for his ●rayer , for it appeared to them as Blasphemy ; and surely it is not only contrary to Scripture , but to the express Testimony of Friends , That God is Immortal , and cannot dye ; yea , G. W. in his book called Judgment fixt , expresly saith , God cannot be impri●oned or imbond●ged , with other words to that effect , and so cannot dye : Another called Robert Young , a great Preacher among them , openly said , as many can bear witness , in one of these Meetings , That he did not find Christ without in all the Scripture , further positively affirming That Christ , when he ascended into the Cloud was seperated from his Body , and tho' one or two checkt him a little , for his a●●ertion , yet no further notice was taken of it to bring him to any Condemnation for his Blasphemy . Also , Arthur Cook , in one of these Meetings accused G. K. for saying , at the Meeting at R. Ewer's house , That Christs Body that was crucified and buried , is gaue into Heaven , and was and is in Heaven , even the very same Body ; which G. K. most freely acknowledged he had so affirmed , and that Christs Body was not changed in Being or Substance of Body , but in Manner and Condition . And whereas at one of these Meetings G. K. had complained against J. Simcock , that he had questioned G. K. at the the Meeting at R. Ewer's , saying , Did Christs Bones rise ? which G. K. affirmed , and proved from Scripture ; but the said J. S. boldly deny'd that he asked any such Question , until John Delavall and W. Brad●ord affirmed they heard him question it . And not only John Simcock and Arthur Cook , and others did openly blame G. K. both at the Meeting at R. Ewer's , and at other Meetings at the Yearly Meeting , for imposing a Novelty upon his Antient Brethren , but more especially and principally Thomas Llyod , who was the great Attorney for W. Stockdale , and the great Mouth of all these that opposed G. K. in his Testimony to these 〈◊〉 Fundamental Principles and Doctrines of the Christian Faith , did oft object against G. K ' s Imposing an Vnscriptural Faith on his Brethren , all which is so openly known to many , that we judge , they scarce have the Confidence themselves to deny it ; but what was this Unscriptural Faith that they did blame G. K. for imposing on 〈◊〉 , Antient Brethren ? even no other but this , That we ought to believe in Christ without us in Heaven , as well as in Christ within for Salvation ; and That Christ is an Heaven , having the true Nature of Man , both of Soul and Body , the same he had on Earth for Being , but wonderfully and most gloriously changed in Condition and Manner , and is not only God in Heaven , but both God and Man , and yet one Lord Jesus Christ ; and many are Witnesses , how at the School-house Meeting , as well as at these other Meetings aforesaid , T. Lloyd a●gued , That Faith in Christ without us , as he dyed for our sins , & rose again , was not necessary to ou● Sal●ation ; which his Son-in-Law J. Delavall openly contradicted , bringing for his Proof Rom. 10. 9 , 10. And at one of th●se Yearly Meeting , T. Llyod said , Christ within did all ; which J. Wilsford contradicted , saying , That he did not b●lieve , for Christ without did somewhat when he dyed for us . And at a●other of these Meetings ●am●ll Jenings having rudely & uncivilly stopt G. K. in his Testimony , when he was recommending to them , seriously to consider , whether it was not their Duty to preach Christ outwardly more than they did , said , I● thou preached Christ without less , others might preac● him more ; whereof divers present took great notice , and was very offensive to them , as well as to G. K. and did signifie that S. Jennings was too much a Preacher at his own will , as well as prejudiced against G. K. that because he would not seem to follow G. K. he and others would not preach what G. K. preached , tho' true . And this is but a hint of many more things that could be mentioned , as Instances of their gross Ignorance , Unbelief and Blasphemy that some of them showed themselves openly guilty of at these Meetings , and others their being guilty of gross Partiality and Hypocrisie , labouring to cover these men in their Impious blasphemies against Christ Jesus the Son of Man , was it therefore any matter of Wonder or Cr●●e , that G. K. being zealous and fe●vent for the true Faith , and Doctrine of Christ , so much openly contradicted by some of them , and questioned by others at these Meet●ngs a●o●e●aid , was stirred in spirit to use sharp words against them , which yet were all true , and therefore no Railing , nor yet blame-worthy ? even as it is said of Paul , That his Spirit was stirred in him , ●●oen he saw the City ( viz. of Athens ) wholly given to Idolatry● . And suppose that G. K. did exceed at times , the one Bounds , by great provocations on their side , is it not great Hypocrisie , and Partiality of these men so severel , to judge him , and wholly to conceal , not only their own Ignorance , Error and blasphemy , but the ext●eam Passion , the rude , uncivil and unmannerly Speeches they uttered against him , both in these Meetings , and afte●●nce , calling him , Reviser o● his B●ethren , Acc●ser of the Brethren , Brat of Babylon , One that alwayes endeavoured to keep down the Power of Truth , drawing from the Gi●t of God ; calling him also , Pope , Primate of Pennsilvania , Father Confessor accusing him of Railing , Envy , extream Passion , and a Turbulent and Vnsubdued Spirit , and not only so , but most uncivilly and unchristianly , yea , inhumanely otherwise treating him in these Meetings , often six or ten all at once speaking to him , and some pulling him by one sleeve , and others by the skirts of , his Coat , more like Mad-men than Sober ; and some bidding him go out , and when he essayed to go out , and prayed th●m to let him go , others pulling him back , and det●ining him ; so that greater Confusion was scarce ever seen in any Meetings pretending to Christianity ; and why do they conceal all this their ●ude , and b●se , and inhumane Carriage , as well as uncivil words towards G. K. but to demonstrate their Partiality and Hypocrisie , at least to give us a fair occasion to demonstrate it , and what Partial and Hypocritical men they are , whom God hath in great measure already discovered , and we doubt not will further discover in due time . And many of these men have discovered no less Ignorance and Error in the late Difference that hath happened betwixt G K. & I. Pitzwater who hath openly in the face of a Monthly Meeting accused G. K. for denying the sufficiency of the Light ; and the thing at last is come to this Issue , that by the Act of , a Monthly Meeting , held at Philadelp●ia the 26. 3. m●n . G. K. is condemned for saying . The Light is not sufficient without something else ; and at the next Monthly Meeting following T. Lloyd did acknowledge , in the open hearing of all present , whereof many are ready to bear witness , & which we judge they will not deny , That by that something else they knew that G. K. did hold ( as he hath●oft declared , both in publick Testimonies , & other occasion Discourses ) The Man Christ Jesus without us , and what he did and s●ffered for us on Earth , and what he now doth for us in Heaven ; Whereupon G. K. said If this be a Guiltiness , That the Light within doth not save us , or is not sufficient without the Man Christ Jesus , and his Death , Resurrection , Ascention & Mediation for us in Heaven , I own my self guilty ; but by their thus condemning G. K. for his sound Doctrine , and clearing T. F. they have declared openly their being no Christians , and therefore it is no Railing nor Ungodly Speech to call them Ignorant Heathens , for it is their proper Name due to them , seeing they will not own any thing else , not the Man Christ Jesus , but only the Light in them to be sufficient and necessary to their Salvation ; but for a more full account of their thus publickly renouncing the Man Christ Jesus we refer to two Papers of Minuts writ by G. K. of what passed at the last Quarterly and Monthly Meetings about this matter . But whereas some of them say , They have not cleared T. F. let all impartial men , who read their act recorded in their Monethly Meeting Book , ( a copy of which with great difficulty we have at last obtaine● ) judge whether their words in the said Act doth not clear him , when they say , The Meeting saw no Reason to give Judgment against him , in this particular above-mentioned , as much as when the Grand Jury bringeth ●n their Verdict of an Ignoramuus into the Court , doth not clear the Person accused for that time ? and whether this their clearing of him , is not further confirmed by their allowing & countenancing him to preach and pray in their Meetings , and the last clause of their Paper concluding That T. F's charge in it self was true . 2 dly , Whereas in their Epistle they use a great many words in Commendation of what formerly G. K. was , and how once he walked in the Counsel of God , and was little in his own Eyes , and his Brethrun honourable in his esteem , and that he was lovely in that day , when the Beauty of the Lord was upon him , and his Comliness covered him ; and other high words of Commendation , scarce given to many far more worthy than he . It i● very apparent , that all this is but on purpose , first to raise him up as it were on high , that they may seem the more to throw him down into their deep Pit of Infamy & false Judgment they have given against him , together with their deceitful & hypocritical Lamentation over his Fall from the high places of Israel , as a man slain in his high places ; this is not unlike to their Predecessors , the Persecuting Clergy of the Church of Rome , who before they burnt that worthy Servant of Christ John H●●s , they caused be put on him his Priestly Robes & then afterwards stript him of them , on purpose the more to defame him , and render him vile before the People ; the which as they were doing , that worthy Servant of Christ called to remembrance that White Vesture which Herod put upon Christ to mock him withal , as Fox doth relate it in his Book of Martyrs , pag. 739. Tom. 1. But we would have these men to know , that G. K. needs none of their hypocritical and mock Lamentations , but rather let them in good earnest weep for themselves , and for th● in great Ignorance , Error and Unbelief , that some , if not all of them have sufficiently discovered themselves guilty of ; and most of them of their great Prejudice and Hypocrisie , and all of them of their Folly , and rash and false Judgment , which will be their own burden , & for which we wish them true Repentance . And seeing their Accusations against G. K. lie much in bare generals , we see no cause further to take notice of them , as they contain bare generals , as his ●e●ng guilty of Anger , En●y , Cruelty , Treachery , and other false & reproachful Speeches they give out against him , but to show , that for want of particular matter against him , they thus labour to defame him so much in bare Generals , a way common to all Sophisters & false Accusers . And for the Hard Words they alledge he used to call some of them , as Fools , Ignorant Heathens , Inf●els , Silly So●ls , Lyars , Hereticks , Rotten Ranters , Muggl●tonians , &c. G. K. saith , and that in the uprightness of heart , that he never gave such Names to any of them , but to such as he can prove did deserve them ; and for which he can appeal to all impartial men that profess , Christianity , whether they to whom he gave such Names , did not deserve them ; as when one of them said to him in his own house , in the hearing of some present , That seeing to preach Faith in Christ without , did give Offence to his Brethren , and was like to make a Division among Friends , it was best to let it alone , as Paul said concerning eating of Flesh , i● it did offend his weak Brother ; this W. Gabitas said to him , whereupon G. K. said , ( as he solemnly declareth , and as some do witness ) Thou silly Soul , or little Soul , dost thou compare the preaching of Christ crucified to eating o● fl●sh ? And to call men Fools and Sots , yea , blind and dark Sots , that deserve it ; hath been the practice of some very eminent Friends for no greater cause than some have given , who have openly renounced the Faith of ●hrist without them , as necessary to their Salvation , as we can sufficiently prove some of them have done , w●o deservedly may be called Ignorant Heatheus , Infidels & Hereticks ; and if G. K. did ca●l fome of them Lyars , he can prove they were such , and that is no Railing to call a Lyar by his true Name ; so did Christ call such as deserved it , and so did Paul ; and divers of them that have signed that Epistle , have called G. K. openly in a Meeting Lyar , and other unworthy and base Names , without all just ground ; a●d therefore it is base Partiality in these men to condemn G. K. for that which they are guilty of themselves , some of them having not only called him Lyar , but Apos●ate , and worse than Prop●●ne , as particularly S. Jenings , in the hearing of divers credible Witnesses ; and Arthur Cook , ( who is of thei● side , tho' his hand is not at th●n Paper , being absent ) at the School-house-Meeting did openly call him M●ggletonia● for affirming , That Christ had the true Body of Man in Heaven , the which Body was not 〈◊〉 where ; of this many can bear witness ; & at the same time the said A. C. would not acknowledge that Christs appearance to Paul , mentioned 1 Cor. 15. 8. was without him , alledging it was Only within , & put G. K. to prove , Where we read in Scripture of Faith in Christ within and Christ witho●t , as also to p●ove , that Cornelius was faithful to the Light within , or had the Light within . And T. Lloyd hath used very uncivi● expressions to G. K. in some of those Meetings , one time saying , No man could differ with G. K. but he was in danger o● the Li●e of his Soul by him , which G. K. was greatly offended with , and judged the most unchasitable saying that e●er any of his greatest Enemies gave him , this T. L. knoweth himself guilty of , & hath laboured since to put a cloak upon it , but that could not cover it ; and at another time said , G. K. had been a more vexatious Adversary to Friends than Hicks or Scanderet , or the greatest Enemies ; & at other times he hath said to G. K. Must I truckle under thee ? which seemed very strange to G. K. and some others , and seemed to proceed from great Pride and Self-conceit , to which G. K. answered , A thou art not to truckle under me , so nor am I to truckle under thee , but let us both truckle under Truth . And it is but too apparent than T. Lloyd , S. Jenings J. Simcock , A. Cook most especially , and others of them concerned in Government and Magistracy , take occasion on th●● account to exalt themselves , and lord it over G. K. and his Friends , and seek to oppress and run him down , because of their worldly Power and Greatness , and of this many are sensible , that these places of worldly Government have done them much hurt , in other respects , and especially that of late they countenanced the use of the carnal Sword , and some — hired men to fight , for recovering a Sloop from the Privateers , and all this is a lowed & countenanced by the Authority of these men , who have joyned in false Judgment against G. K. but i● they had known their own state aright , they would rather and in the first place have judged themselves for that which hath brought our Profession under such great Reproach . And for calling them Ranters who deny Faith in Christ without , as necessary to Salvation , and only prosess Faith in Christ the Light within them , as we can prove divers of them do , G. K. hath for his Example G. F. whom he hath heard call such Ranters , who say , They believe only in Christ the Light 〈◊〉 in them , & not in the Man Christ without them ; also he hath the Example of G. Whitehead , who saith to J●ff . Bull●●● , T●oa who canst not see the consistency of Salvation by the Light within , AND by the Man Christ J●sus , art gone from the Light into lmaginations ; And by this ( Censure of G. W. ) it doth manifestly appear that the Monthly Meeting of the other side here at Philadelphia , who meet ap●rt from us , is gone from the Light into Imaginations ( and what is that but Ranterism ? ) for they have declared by their late Act of their M●thly Meeting , the 26. 3. mon. 9. That they see no reason to give Judgment against T. F. for accusing G. K. that 〈◊〉 denyed the Sufficiency of the Light , seeing four Credible E●id●ces gave Testimony , That they ear● him say , 〈◊〉 did not believe the Light was sufficient without something else ; and at their last Monthly Meeting it was confessed by L. L. as the Month of the Meeting , That by that something else , they knew G. K. meant the Man Christ Jesus without us , & what he did & suffered , or us on Earth , and what he now doth for us in Heaven , to wit , his Intercession for us , &c. Wherein they have declared themselves exactly to be of the mind of J. Bullock , ( a great Adversary to Truth and Friends , and whom G. W. hath well answered ) who do not she the consistency betwixt Salvation by the Light within , and by the Man Christ Jesus ; and therof 〈◊〉 by the Judgment of G. W. they are gone with J. B. from the Light into Im●ginations , and may be justly reckoned Adversaries to Truth and to faithful Friends , as well as J. B. And notwithstanding of their accusations against G. K. as if he were not in unity with Truth and faithful Friends , G. K. hath many hundreds to bear him witness , that he is In unity with Truth and faithful Friends , not only in Old-England , but in all places where they are ; and they have heard him on all occasions earnestly , to declare his being in unity with all faithful Friends every where , and that he doth believe that there are many that are faithful , and have had the true Christian F. V. from the beginning , and that they still continue in it , and that the Faith and Doctrine he doth preach , is she same that Antient Friends had from the beginning , and which all sound and faithful Friends at present have . And as for his giving hard Names and Words to any , it was but conditional , upon supposition of their holding such Errors , which they did seem to favour & argue for , except to two or three , to whom he was more positive , because of their boldly asserting these Errors , some of which are now boldly and openly asserted by them generally . Thirdly , whereas they say , That G. K. charged their Meeting with being come to cloak Heresies and Deceit , and that there were more Doctrines of Devils , and Damnable Heresies among the Quakers , than among any Professions of the Protestants . In this they are very unfair , and give a false Relation , as can be prov'd by credible Witnesses , he did not charge the whole Meeting , but a Party or Faction of them , that sway'd and influenced others ; for there were divers of that Meeting that stood for G. K. at that time , which was the Meeting held at Burlington last , tho● J. D●●lavall and W. Byles are now declined ; and G. K. did say , That no such Damnable Heresies and Doctrines of Devils were tollerated in any Prostant Society , as these here did among them ; but he never charged the Body of Friends with these things , out always made a distinction ; and G. K. might well say so concerning them that have opposed him here , who have exceedingly labour'd to cloak that damnable Heresie of W. S. That to preach Faith in Christ within and without , is to preach two Christs ; and with the like Industry have they labour'd to cover T. F. whom they heand utter Blasphemy in his Prayer , and never brought him to conviction for it ; & tho' T. Budd , at the last Meeting of Ministring Friends at Burlington , charged him with saying , That he owned no Man Christ Jesus as Mediator in Heaven without him , but the Grace of God within him , yet they gave him no check for it ; & at the last Yearly Meeting , in the presence of divers Friends he argued against G. K. That Christ was only a Spirit in Heaven , and had nothing of the Body of Man in Heaven ; this is he also who said to G. K. at another Meeting , He had not learned that lesson , whether it was the ●odhead or some what else that Christ took of the Virgin , that was nailed to the Cross . And at a late Monthly Meeting that party hath cleared the said T. F. & told , That the Light is sufficient without any thing else , excluding the Man Christ Jesus , and his Obedience , Death , Resurrection , Ascention and Mediation for us in Heaven , all which are something else than the Light ; and G. K. might well say , no Protestant Society would tollerate these damnable Heresies , nor indeed would the Church of Rome . Also , some of their chief Members are guilty of denying the Day of Judgment , and any Resurrection but wh●● they have already attained , owning no Resur●ection but Christ , and ha●ving attained to Christ , they reckon they have attained to all the Resurrection they expect , as Rob. Owen , one of the false Judges , and W●l● . Southbe , one of the Evidences against G. K. And J. 〈◊〉 another of the false Judges , said lately on 〈…〉 day Meeting . That Christ was a Mediator for no Drunkards non Wicked Persons , but for his own Disciples , expresly contrary to Scripture Testimon , in many places , Isa . 53. 12. Psal . 68. for it is by the Merits and Intercession of Christ that a●● m●n , even wicked men of all sorts have a day of Visitation , and are inwardly enlightned by Christ , and such who improve it not , but live and dte in their sins , hinder not but that it is a benefit to it self . Also , the same Person , some time ago at a Meeting in East-Jersey , said in Prayer , Lord that we may not dote on the Body , to neglect the Life ; which was very offensive , and is an unsavoury irreverend 〈◊〉 to every Pious Christian ; for to dote on it , is too much to love it , but this none can do ; for we cannot too much love the Lords glorious body , nor any thing of him , but the more truly we love his Body , the more we enioy of his Life inwardly , and the more we enjoy of his Life in us , and love it we love his Body , and prise and esteem still more and more a● the Sufferings of his Soul , and his Bodily Suffering , Death , Resurrection & Ascention in that ●ody , hoping that he will charge our low Body , and fashion it like to his glorious Body . All which , and other gross Errors , being considered , 〈◊〉 denying Gods Presence in all his Creatures , arguing If God be i● Herbs and Grass , than who trample on Herbs & Grass , trample on God Horrid Blasphemy ▪ . ] as one ar gued , & charged G K of Blasphemy 〈◊〉 Mo. Meeting , for saying , God was present in all his Creatures , even Gross , Herbs , &c. Hence a new dispute hath risen among some , W●etner God be present in Li●e ? some arguing , they are no part of the Creation . Are not these things enough to make sober Ears to tingle ; by all which , and much more that can be proved , it may sufficiently appear , what great reason G. K. had to say , No such damnable Heresies , &c. are tollerated in any Christian Society , as are among many 〈◊〉 away , called , Quakers . Another preaches , That Christ cureth mens Souls perfectly at once , and maketh them free of all sin ; and when we are perfect we are Kings , & are not to beg or pray to God for then selves . And openly in a Meeting at J. Goodsonn's S. Jenings accused G. K. as also did J. S●mcoak for preaching Faith in Christ without us , calling it the Prosessors Faith , and the Faith of all Chris. endom , that did not profit them . And T. Ducket , another great States-man ( the● ) and Preacher , declared at the Meeting at Rob. Ewer's , when G K. made the first Gomplaint to them against W. S. that he could not determine , whether that Body 〈◊〉 was crucified , was 〈◊〉 on not ; but , said he , let the Church determine it , if the Church determine it , we shall , I hope , submit , which was more like a blind Mass-Priest , than a judicious Protestant Minister . And S. Jenings hath sufficiently discovered his great Ignorance , as in some other things ( and joyning with them that sa● , the Light is sufficient without something else , and requiring G. K. to give an absolute Submission to their judgment , which G. K. calling Ra●k Popery , S. J. took out his Pocket-Book and writ it down before G. K. had ended the sentence ) so in openly declaring in a mens Meeting , That to do Gods business , we needed Gods Wisdom and Power , but to do our own business , as men , we needed it not ; which G. Keith , Geo. 〈◊〉 , Rob. Turner , J. Hart , and several others , publickly testified against , but the Meeting gave no judgment against him . And notwithstanding th●● this S. J. hath severely blamed G. K. that he refused to submit to him and his Associates , who were joyned in a Faction against G. K. for his faithful Testimony , yet he hath refused to submit to the judgment not only of the mens Meeting here at Philadelphia , in a small worldly matter betwixt T. B. and him , but refused to submit to the Judgment of a Meeting of the most eminent Friends , viz. G. F. G. W. and others , appointed at London to hear the difference betwixt Edw. B●utno● and him , concerning the Trust committed to him by E. B. as his Deputy Governo● , the which , tho' he ref●sed to submit to their Judgment , yet they judged him guilty of betraying his Trust , and the came away 〈◊〉 England in dis-unity with the most faithful Friends at London , on that very account ; and had he had his due , Friends here would scarce have suffered him to preach and pray in Meetings , far less to have ruied in their men and womens Meetings , as since he hath done , first in West-Jersey , of whose too severe Government , People in that Province were generally weary , and of other his proud and lofty Carriages , and now here in Pennsilvania , who hath already shown himself too high and impe●ious both in Friends Meetings , and worldly Courts , as is but too weit known to many , and yet this ignorant presumptuous and insolent man hath been one of the main Opposers & Threatners of G. K. threatning him ; That they will let him know that though he deny their Judgment , yet they shall judge him , but seeing they have given false Judgment against him , a G. K. could expect no better from his declared Opposetrs , and Adversaries both to Truth and him , it is no cause of Offence for G. K. to say , he trampled their Judgment as Dirt under his sect ; for Dirt is good for something to fatter the Land , but false Judgment is good for nothing , except to discover what ignorant and prejudiced men these are against the Trut● . Another of the false Judges is one W. Walker , Novice , who began to preach before he had the outward sober carriage of a Friend , known to be a prejudiced Person against G. K. for reproving his false Doctrine , first in private , then more publickly , he having said in a publick Meeting , That a man might speak unsound words in the L●●e ; and at another time in a publick Meeting , he bid us wa●t that the Scepter might depart from Judah , &c. to at Shilo might come ; and many other most gross & impertinent things he hath spoke in Meetings , fathering a●● upon the Spirit . And a for J. Delavall his declining from G. K. and turning most severely against him and his Doctrine , but of late formerly preached by him , is sufficient●● known to many , as well as his accusing of G. K in a thing he could not prove , but essayed to do it with a dreadful Oath , saying , As God was in Heaven it was true , which to be sure is as real an Oath , as that was under the Law , The Lord liveth . Another of the false Judges is Paul Saunders very sately a great pretended Friend of G. K. and who hath greatly owned in words G. K. Doctrine , and came to that called our seperate Meeting , at least one first day , as joyning with us , and yet now hath joyned with these false Judges against us , and yet but a f●w da●s before , he told G. K. That he believed ere long they would thrust him out from among them , for it lay on him to preach among them , what that something else was , that was necessary to their Salvation , besides the Light , to wit , the Man Christ Jesus without us . Let none be offended that we name these mens Names , for seeing they have named G. K. in their Paper containing false Judgment , and put their Names to it , we hope none can justly blame G. K or us that love him , to name their Names to things we can prove sufficiently against them ; besides , some of them have complain●d that in our Book , Some Causes of Seperation , we named not Names , and therefore seeing it is desired , we have named some ; & it were an easie matter to give such a Character of every one of them that have signed that Paper of false Judgment , as may render them unqualified men to give Judgment in such a weighty case , not only for the Ignorance of most of them , as well as their Prejudice , but for the great suspicion that some of them lie under of a scandalous Life , as Drunkenness , Vnuleanness , &c. and as for W. Yardly & N. Wal●e , as we can prove them both very ignorant men , so they are not of a very good Fame among their Neighbours , and for that distaste , some stay from Meetings , as we are informed . And one George Gray from Barbadoes , almost wholly a stranger to these matters of difference , taking all on trust from them , except what hath lately happened in some late Meetings , hath showed himself too foolish and rash , as well as ignorant ; and the like may be said of H. Wi●is , of Long-Istand , wholly a stranger to our Differences , but what he had by report , and who lately before divers Witnesses at the house of W. Brad●ord , openly declar'd himself an Unbeliever , as concerning Christs coming without as to judge the quick and the Dead , which is a great Article of the Christian Faith. 4 thly , As concerning their blaming G. K. for objecting against their Discipline , and his preparing a Draught , which he presented them , G. K. gave no just Cause to be offended at this ; hundreds here-away of the more sincere sort of Friends , do object , as well as G. K. against the too great laxness of Disciplire amongst us , and that there is but little inspection into the good Lives and Manners of them that profess Truth among us , far less into their Faith , so that men may almost believe any thing , and yet ●e owned , if they come to Meetings , and use plain Language and plain Habit , and be not grosly scandalous . And as to his Draught that he prepared and presented to the Yearly Meeting , 1690. he was very moderate in it , and did not press it on them ; and he is so for from being ashamed of it , that he has now sent it to Friends in Old England , to consider of . 5 thly , Their blaming G. K. for his earnest desiring that they and we might agree to draw up some Principles and Doctrines of Faith in the most necessary things , to qualifie our Church Members , and distinguish Believers from Vnbelievers , has no just ground , but is rather worthy of Commendation ; for hundreds see the necessity of such a thing among us , especially here-away . And for his saying , That he knew none given forth by th● Body of Friends , it is true , he hath so said , and if they know any intire Confession or Declaration of Faith in all necessary things , and sufficient to end the present Differences , let them produce it ; we know that particular accounts of Principles and Doctrines have been given forth by divers particular Friends , as G. F. G. W. E. B. J. C. and divers others , but not by the Body of Friends , or any Yearly Meeting , so far as we know , except the Rhode-Island Sh●●● , which they do so much oppose . For their offering to give a Confession in Scripture words , when they have given us to know , they have a sence contrary to Scripture , no more can satisfie u● , than when Papists , Socintans , Muggleton●an● , &c. say they will give us a Confession of their Faith in Scripture words : They have greatly blamed G. K. for imposing unscriptural words & terms on them ; and yet when asked , what these terms are ? they never did or can show , unless that some of them have said , to preach sath in Christ within and without us , is unscriptural . And what else can it be but gross Vnbelief & Paganism to find fault so much with preaching Faith in Christ without us , & his being in Heaven in the same body that suffered , being necessary to our Salvation ; for tho' the words [ without us ] or the same Body ] be not express Scripture words , yet seeing they are according to the true sence of Scripture , who can blame G. K. or any other to preach them , viz. That Faith in Christ , as he dyed for us and rose again , is necessary to our Salvation , and that Christs Body that was crucified , and buried , rose again , and is gone into Heaven ? Surely none but Infidels and Ranters , but no lincere Christians will deny these things ; and yet all the Imposition they can alledge on G. K. is , That he did preach Faith in the Man Christ without them , as well as Faith in Christ the Light 〈◊〉 them ; & that Christ hato the true Body of Man in Heaven , and in that Body he will come and appear without us to judge the quick and the dead . And the 27. 4. mo . at Franksord Mo. Meeting , in discourse without door before many Friends , T. Lloyd blamed G. K. for imposing unscriptural words ō them , G. K. pressed him again and again to show in any one particular , but he would not give one instance ; then G. K. desired him to answer one Question , viz. Whether to believe that Christ dyed for our sins , and rose again , was necessary to our Salvation ? but T. L. waved it , saying , I will prove out of thy Books , thou wast not o that Faith sometime ago , which G. K. denyed , well knowing what is in his own Books . And it may be noted , that T. Lloyd , S. Jenings , J. Delavall & S. Richardson , came to the said Meeting to countenance the reading of their Papaer of false Judgment against G. K. and his Friends , having put it into the hands of W. Preston to read , who offering to read it , the far greatest part of the Meeting forbad the reading of it , declaring , That nothing ought to be read in their Meeting without the general consent of the Meeting ; but this unruly and disorderly man , ( who hath otherwise showed his Prejudice against G. K. & particularly that when G. K. was declaring at another Meeting , W. P. interrupted him and called him Lyar , when yet it was preved that he was the Lyar himself at that very time ) did presume to read the Paper against the mind of most of the Friends present ; and T. L. S. J. S. R. J. D. and A. M. were so far from giving any check to this disorderly proceeding , and Imposition upon the true Liberty and Right of the Meeting , that they encouraged it , and one of them , without the least occasion given , did threaten to bind an honest Friends to the Peace , S. Jenings calling out for a Constable . Thus these who by their Place should be good Examples of Justice and good Order , are Transgressors of it . 6 thly , For their proffering to refer the Differences in matter of Doctrine either to the Yearly Meeting here , or to the Yearly Meeting at London , by their drawing up a Confession , and transmitting it to them , which they blame G. K. for refusing ; G. K. saith , that he told them he had good cause to refuse referring it to the Yearly Meeting here , there being a Faction that prevailed in the last Yearly Meeting , to hinder Justice to be done to the truth , but he did not refuse to refer the Difference to Friends in England , as having any fear that they would condemn his Doctrine , but if he had promised any such Referrence or su●mission as was required , it would have been called a breach of his Promise , if he had preached any of these Doctrines disputed betwixt them and him , and if God had moved him to preach them , he should either have disobeyed that Motion , or seemed to break his Promise ; and therefore he refused to come under any such tye , especially seeing it could not be expected that an Answer could come from England in less than a years space ; And by a marvelous Providence of God , within a few dayes after this dehate , Friends Letters came to us , confirming G. K's Doctrine in every particular then in Difference betwixt him and them , and since that they cry out , Who denyes these things ? when it is well known , and can well be proved , many did deny them . And whereas they further say , That they would have given a Confession out of a Book o● G. K's concerning the main Matter in Controversie , is but a deceitful Cover , like to others ; that Book giveth them no strength in the matter of Controversie ; but if they think it doth , they should have mentioned it ; for nothing is more deceitful than bare Generals ; However , let it be well noticed , they grant there is a main matter of Controversie in Doctrine betwixt us ; but they should have told what that main Matter of Controversie is , to wit , Faith in Christ without us , as he dyed & rose again , being necessary to our Salvation , according to Rom. 10. 9. 10. but this they dare not openly do , fearing the People , as the Pharisees feared the Jews of old , in the case of John. 7 thly , Whereas they say , This Meeting having tenderly and orderly dealt with him for his abusive Language , and disorderly Behaviour , &c. 〈◊〉 cannot be a thing more falsly , hypocritically and impudently alledged ; for they did not so much as call him before them at that time , so far as he can understand , altho' one of them lately told G K. that they sent W. Byles for him , but nothing of this was intimated to any of his Family , and he being absent from the Town , & knowing nothing of their further intention against him , did not purposely absent himself ; it was unchristian , and short of Heathen Justice , to condemn him and his Friends , without hearing them , they never yet having had any fair hearing to clear themselves ; for even Nicodemus could say , John 7. 51. Doth our Law judge any man before it hear him ? And did not our Friends at London blame the Baptists for cleari●g Tho. Hicks , and condemning W. P. and others without a fair hearing of them ; nor was that enough that they sent for them , for they being then absent , was a sufficient excuse , and so it was to G. K. if they had sent for him ; nor was he ever brought upon Tryal , in order to any Conviction , before these of the Ministry , but that Mock-Tryal that they had at Bur●engton last , where A. Cook accused him of being guilty in two particulars , viz. That four or five years ago he heard him blame Friends of the Ministry at the Yearly Meeting at the Center , for misquoting the Scripture . To which G. K. answered , he did not blame them , so far as he can remember , but caution them , not to mis●●●ote the Scripture , as many can witness , which was seasonable and necessary , seeing too frequently Scriptures are both mis-quoted and mis-interpreted , as particularly not long ago in a publick Meeting A. Cook did expound these words , Isa . 53. 5. By his Stripes we are healed , not of Christs Stripes that he suffered without us , but of the stripes that he giveth us in our hearts ; and when T. Fitzwater prayed in a pub . Meeting , Lord Jesus , who a●t still crucified without the Gates of Jerusalem ; and at another Meeting , told , T●at ●●en crucified Christ without the Gate , when their Minds went from the Light in them ; and according to this perverse Exposition , when the Scripture saith , Let iu go forth therefore unto him without the Camp , Heb. 13. 13. the sence would be , Let us go ●orth from the Light in us ; which to be sure is very false and absurd Doctrine . And further , G. K. did expostulate with them , against A. C. that he should so many years conceal this , and now bring it forth , was contrary to Gospel Order : The next thing whereof A. C. accused G. K. was , That he heard him revile his Brethreno , Pennsilvania , to Friends of Rhode-Island , calling some of them Heathens , &c. To which G. K. answered , that he denyed , that he reviled any of them , but if he had A. C. had no witness to prove it , and the Scripture saith , Receive not an Accusation against an Elder , but 〈◊〉 two or three Witnesses : A. C. said , Friend● , ye know the Scripture saith , the Ear tryeth words , as the Mouth tasteth meat ; if I speak from a true Spirit , ye have a diseeruing , and then what need of Witnesses ? To which G. K. replyed , This is a great abuse , for at this rate one might accuse A. C. of Adultry , and if he can get but some men pretending to a Spirit of Discerning , say , that he speaks true , tho' the thing be false , he shall be condemned : This is an Invention that A. C. hath hit upo● , which the Priests that accused Christ , had not found out , or had they found it out , it would not have done , for the Law required Witnesses , and so doth the Gospel ; but the prevailing Party in the Meeting was so far from giving check to this most unjust and unchristian way of accusing G. K. without Witnesses , that they suffered S. J. to assault him with a new Charge , which he could not prove . And there fo●e their usage and dealing with G. K. at this said Meeting was most unsai● and unjust , in that G. K. was the first Complainer , and they had delayed doing Justice to Truth , in bringing W. Stockdale to Condemnation for his Blasphemy , for about ten Months , and now they permitted any Accusation to be made against him , without Witnesses , which gave him just cause to tell them , he declined their Judgment , because they had manifested themselves to be his opposite Party , and prejudiced against him . And yet after all this for them to abuse Friends , by writing to them such a gross Falshood , That they had tenderly and orderly deals with G. K. is Abominable Hypocrisie . 8 thly . Nor are they more fair and just in accusing G. K. for Traducing and Villifying the two Old England Friends , T. W. & J. D. But they cannot prove , that G. K. either said or did any thing but what was just and christian concerning them ; and it is too manifest that they were abused , deceived and byassed by them of the other Party with Flattery and false Insinuations they gave against us , letting us have scarce any their Company ; and they being thus deceived concerning us , used many indirect Reflections , mentioning Haman , Baal , Saul and Aaron , which the Hearers generally understood , they did intend G. K. and when he asked them , If they did mean him , and in pronouncing Woes , &c. they were not positive to clear him , yet G. K. was exceeding sparing towards them until after they had openly blamed him and his Friends for the Seperation , and prophecyed against us , which caused G. K. to tell them they were deceived conce●ni●g us , and for their better understanding desired them appoint a Meeting for that end , which they not imbracing , and J. D. comparing our Differences here , which are as great as ever any was among any professing Christianity , To Childrens falling out about Trifles , caused G. K. and some others to go away to their own Meeting , but G. K. put not on his Hat until he was out of the Gallary , and out of the hearing of J. D. 9 thly , Whereas they say , They would have G. K. cease to offer his Gift among them : What great Non-sence , Confusion and Contradiction is this in them , to suppose that G. K. hath a Gift to offer , after they have rendered him as bad as the worst of men possibly can almost be , as fallen on the soaring Mountains , slain in his high Places , gone into a Spirit of E●miry , Wrat● , Self-Exal ation , &c. and as a Person without the Fear of God before his Eyes , in his Anger and Envy , being Cruel against them , with much more . Surely if all this be true , G. K. cannot be said to have the least grain of true Piety ; for he who hateth his Brother is a Mhrt●erer , and no Murt●erer hath eternal Life abiding in him ; and according to Friends Doctrine and Principle , No Impious or Wicked Man hath any Ministerial Gift to offer , as this Paper supposeth or alloweth him to have : This Confusion and Self-contradiction of their Paper , showeth ( with many other things in it ) what a false Spirit it noth come from : And many hundreds have a true judgment and sence of G. K. that he continueth in a living sence to God , and hath aliving Ministry , which hath a living Seal from the Spirit of God in the hearts of hundreds and that he is no such man as they in their Prejudice & Ignorance describe him to be . And for their blaming us for the ●●●eration , in that they have given false Judgment against us , for it lieth 〈◊〉 in door , as appeareth by our Book , Some Causes of the Seperation , &c. which they have not taken notice of , nor can they contradict ; for all the matter therein is truth , only there was a mistake of one mans name , viz. ●●mer●y Adams , who was not at the Meeting , but we could have set down many others to make them up sixty , at least , and the matter in that Book lieth at their door to answer , if they be able . 10 thly . Whereas they say , G. K. at Meetings since the Seperation , like an open Adversary , hath revised , several Friends , by exposing their Religious Reputations in mixt Auditories of● some hundreds , &c. This is altogether false , for it is no reviling to speak the Truth ; & they cannot prove that G. K. hath spoke any thing of them but what is true , altho' they have ●●orted both publickly and privately ●ant false thing● , and among the rest their late defamatory Paper of Condemnation ; and it s but just and reasonable he should defend himself , and his Testimony . And now in the Conclusion , we do first Solemnly Appeal to God , the Righteous Judge of all men , from the false Judgment of these prejudi●ed men against us , and next to all faithful Friends and Brethren here in America . and in ●ld England . Scotland and Ireland , or else-where , to ●udge betwixt 〈◊〉 and them as the ●nerring and infallible Spi●ot shall be found and known to give them 〈◊〉 Judgment and Discerning ; and with great Assurance heace and Joy in the Lord , to him ●e commit our Righteous 〈◊〉 G K T B Some brief Observations on their seeming Condemnation of William Stockdale , which is rather , as to the main , a clearing of him , and condemning him only as to some Circumstance , and more severely and unchristianly , and most falsly condemning G. K. First . VVHereas they say , They being prevented in their Meetings of late to proceed orderly in business , by reason of a Turbulent & unsubdued Spirit ( meaning without all doubt in G. K. ) but having respite at this time , have considered , &c. This is great Hypocrisie and Deceit in them ; why were they prevented in their Meetings of late ? did G. K. by his Spirit lay violent hands either on their Tongues or Pens , that they might not have given true Judgment against W. S. in a case so plain , that a company of Children well instructed in the first Principles of Christianity ( the eldest of them not exceeding fifteen years ) could have given a just decision in less than one quarter of an hour ? But how could G. K's Spirit hinder them at the Yearly Meeting , when he went out at their desire tho' there was no cause for hi● so doing , more than for any of them , for it , was not G. K. but Christ Jesus that was mainly concerned in this Affair , for whom , and for his Glory , ( if they had any zeal for him ) they ought to have been as much concerned as G. K. but it is fullfilled in them what is writ in Scripture of some , that loved the praise of men more ●●an the praise of God. But why did they take no time since the Yearly Meeting ? Why did they not take a quiet time to do it in G. K's absence , when he was almost six Months absent in N. England , betwixt his first Complaint and that Mee●ing at Burlington last first Month , ha●ing gone twice into N. England , and was each time absent about three Months ? And why did they nothing at the Meeting at Burlington against W. S. but heard false Accusations , without all Proof , against G. K ? . Why are they so partial and hypocritical to pretend they had not time till now the 41. 4. mo . 92. for about 15 Months past ? Why did they not call and appoint an extraordinary Meeting of Friends , as they have formerly done upon a far less occasion , as when thep presently called a Meeting at the House of Samuel Carpenter , to pass Judgment against the Publishing of the Rhode-Island Sheet , called The Christian Faith , and against William Bradford for Printing it tho' 〈◊〉 was warranted to print it 〈◊〉 the de●●ire of the Mo● Meeting o● Rhodrr-Island , which hath as great Authority to print without them , a● they here have to print without those , unless they here will say , that Philadelphia is the Church of Rome in America , as Samuel Jenings called it the Metropolitan , little considering that the Apostacy came in by such means . Secondly , Whereas they say , The Friends then present concluded of a Judgment in 〈◊〉 matter , but were prevented of publishing the same by reason of George ●●eith ' s ●●ruly Behav●our , and extream Passion , which abruptly broke up the said Meeting . But this is another piece of their Hypocr●●e , they should have said , if they would have said truly , what Judgment was given , ye were prevented of publishing of it by the unruly Behaviour , and proud and insolent Carriage , as well as unjust proceedings of Sam. Jenings and Arthur Cook , who would not suffer the ●udgment given to be published , after G. K. was called into the Meeting , until G. K. should be tryed for reviling his Brethren , which G. K fervently and earnestly contradicted , crying out against their Injustice , and Arbitrary Method , contrary to the way of worldly Courts , in the like case , though some time after S. J. was pleased to say , That Courts allowed of Discount ; So that according to S. J. the Blasphemy of W. S. shall be discounted for , and set off , against G. K's reviling his Brethren , if he had been guilty thereof , which they can never prove . And whether A. Cook was not guilty of extream Passion , who did in a Quarterly Meeting , whereof many can bear witness , pronounce a Curse against G. K. saying , George , thou hast made this Breach , and Wo be to thee from the Lord , and yet none of that Party reproved him for so doing ? Thirdly , Wherereas they give their Judgment , That W. S. is reproveable and blame-worthy for uttering the said words ( viz. That G. K's preaching Christ within and Christ without , was preaching two Christs ) they being an Offence to many sound and tender Friends , and that be condemn the same . It doth plainly appear , that their Judgment is but a bare shadow , or formality of Judgment , rather than any substantial , effectual , weighty and sollid Judgment against him , which if it had been , they would have aggravated it with other words and expression , and principally blamed him for his words of Unbelief and Blasphemy against the Son of Man , greatly offensive to God ; but instead of that they say , They being Offensive to many sound and tender Friends : Why are they so severe to G. K. against whom they cannot justly charge any thing , either in Doctrine of Life , saying of him , He being a Man without the Fear of God before his Eyes , &c. Is it a greater Offence to them , that they are dishonoured , or that the worthy Name of Christ is dishonoured , by as open denyal of him , as W. Stockdale did , by saying , To preach Faith in Christ within and Faith in Christ without , is to preach Two Christs ; for at this rate , Christ without is to him but a false Christ ; and this to them is so small a fault , that to deny Christ without us , they will not say in their Judgment , it is an Offence to God , but they say , It is an Offence to many sound and tender Friends ; Oh! great Hypocrisie , and want of Zeal to the Glory of God and Christ , though they are full of Zeal to their own Honour , that will stink , and doth already stink for this their great Partiality and Injustice , as well as their great Ignorance , Error and Unbelief ? Fourthly , But why do not the words of their Judgment run thus , That W. S. did say , to preach Faith in Christ without , and in Christ within , was to preach two Christs , &c. but that they are guilty themselves of not having this Faith ; for not long ago , A. Cook questioned G. K. at a Mens Meeting , which many can witness , Where we did read in Scripture , that we are to believe in Christ within 〈◊〉 , and in Christs without us ? And tho' of late , some of them say , they have a reverend esteem of Christ without , of his Death , Sufferings , Resurrection and Ascention , yet none of them preach at a necessary matter of Salvation , to believe it , that ever we heard of , except John Delavall , who hath of late changed his Faith , and got a far worse . And it cannot be supposed , that they hold Faith in Christ without them to be necessary to their Salvation , seeing many of them that belong to the Monthly Meeting , have given their Judgment , That the Light is sufficient to Salvation without something else , which is a plain excluding the Man Christ Jesus from having any part in our Salvation , and leaving him only the bare Name or Title of a Saviour ; and if so , then they had as good have wholly cleared W. S. Fifthly , It is great Confusion and Contradiction in these of that side , to condemn W. Stockdale , if they were in good earnest , and to clear Tho. Fitzwater ; for if the Man Christ Jesus be our real Saviour , and that his Death , Resurrection , Ascention and Mediation for us without us in Heaven , hath any part in our Salvation , then the Light doth not save us without some●what else ; and therefore T. F. is guilty of Condemnation ; But if T. F. be cleared , then the Man Christ without us is no real Saviour at all , and ought not to be preached , nor Faith in him , but only the Light within , and W. S. at this rate is in the right of it , and they have done ill to pass Judgment against him . I know no way to reconcile this , but to say , their Judgment against W. S. is a Mock-Judgment or show , without any Reality . Sixt●ly , They unjustly blame G. K. for non giving W. S. Gospel-Order , and take no notice how W. S. gave him no Order at all , either of Law or Gospel , accusing him falsly behind his back , without speaking to himself ; whereas G. K. gave him good Gospel Order , but that their Prejudice blinds them that they see it not . William Stockdale gave not Offence to G. K. alone by himself , but to him in the presence of two others that were with him ; and for what he had by Hear-say from another , was no just ground of Offence to him , until it was confirmed by W. S. himself , as it then was ; and therefore not being to him alone , it was no Transgression of Gospel Order , that he did not speak to him alone afterwards . But why should Samuel Jenings blame G. K. for 〈◊〉 giving Gospel Order to William Stockdale , when he knoweth in his Conscience , he never spoke to G. K. in private , by way of Admonition , before he again and again accused him to Friends of the Ministry , fo● Reviling his Brethren , which is a false Accusation . Sevent●ly , That they blame him for calling Will. Stockdale an Ignorant Heathen , ●he being , as they say , elder in the Truth , and in Years . Then according to them , a man may be in the Truth , and a good Christian , and say , Christ without is not the true Christ . — But why is Heathen a bad Name ? for if every honest Heathen be a true Christian , as he is , according to that Principle held by their Monthly Meeting , That the Light is sufficient without the Man Christ , and without the Faith of his Death , Resurrection , Ascention and Mediation , which is that something else than an honest Heathen is a true Christian ; and therefore by their own Principle , to be called a Heathen is no Reviling , and to be called Ignorant , is no Reviling , when a man is so ; also , T. Lloyd hath argued much , both at the Yearly Meeting , and at the Mo. Meeting adjourned to the School-house , Than an honest Heathen was a Christian . And seeing harder Names have been given by some of best Note among Friends , to them that denyed Womens Meetings , &c. and other lesser things belonging to the Skirts of Religion , having called them Incarnate Devils , Wretched Apostates , Wolves , Dogs , see Judgment fixt , Pref. ) let all sincere Christians judge , whether they who deny the Lord that bought them , deserve not much more sharp Reproof ? and yet no such Hard Names did G. K. give them . Given forth in Behalf of Themselves , and their Friends concerned with them in this Testimony ; and by Order of our Meeting , By George Keith , Thomas Budd ▪ THE END . 
A47136	----	Divine immediate revelation and inspiration, continued in the true church second part. In two treatises: the first being an answer to Jo. W. Bajer Doctor and Professor of Divinity, so called, at Jena in Germany, published first in Latine, and now in English. The second being an answer to George Hicks, stiled Doctor of Divinity, his sermon preached at Oxford, 1681. and printed with the title of, The spirit of enthusiasm exorcised; where this pretended exorcist is detected. Together, with some testimonies of truth, collected out of diverse ancient writers and fathers, so called. By G.K. Divine immediate revelation and inspiration, continued in the true church. Part 2. Keith, George, 1639?-1716. 1685 Approx. 312 KB of XML-encoded text transcribed from 110 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A47136 Wing K158 ESTC R218958 99830507 99830507 34959 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47136) Transcribed from: (Early English Books Online ; image set 34959) Images scanned from microfilm: (Early English books, 1641-1700 ; 2108:01) Divine immediate revelation and inspiration, continued in the true church second part. In two treatises: the first being an answer to Jo. W. Bajer Doctor and Professor of Divinity, so called, at Jena in Germany, published first in Latine, and now in English. The second being an answer to George Hicks, stiled Doctor of Divinity, his sermon preached at Oxford, 1681. and printed with the title of, The spirit of enthusiasm exorcised; where this pretended exorcist is detected. Together, with some testimonies of truth, collected out of diverse ancient writers and fathers, so called. By G.K. Divine immediate revelation and inspiration, continued in the true church. Part 2. Keith, George, 1639?-1716. The second edition. [14], 206 p. [s.n.], London : printed in the year, 1685. G.K. = George Keith. With errata on p. [14]. Reproduction of the original at the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Baier, Johann Wilhelm, 1647-1695 -- Early works to 1800. Hickes, George, 1642-1715. -- Spirit of enthusiasm exorcised -- Early works to 1800. Revelation -- Early works to 1800. 2003-01 TCP Assigned for keying and markup 2003-02 SPi Global Keyed and coded from ProQuest page images 2003-03 Rina Kor Sampled and proofread 2003-03 Rina Kor Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion DIVINE Immediate Revelation AND INSPIRATION , Continued in the True CHURCH , Second Part. In Two TREATISES : The First being an Answer to Io. W. Bajer Doctor and Professor of Divinity , so called , at Iena in Germany , Published first in Latine , and now in English. The Second being an Answer to George Hicks , stiled Doctor of Divinity , his Sermon Preached at Oxford , 1681. and Printed with the Title of , The Spirit of Enthusiasm Exorcised ; where this pretended Exorcist is Detected . Together , with some Testimonies of Truth , Collected out of diverse Ancient Writers and Fathers , so called . By G. K. The Second EDITION . London , Printed in the Year , 1685. A PREFACE To the Friendly and Well-wishing READER THE thing which I principally treat of in this my Answer to John W. Bajer , &c. is of Divine Immediate Revelation and Inspiration , its continuance in the Church of God in all Ages , and of the good Consistency and Harmony of it , with the frequent and diligent use of the Holy Scriptures , and all other true means . The which is a Theme or Subject very necessary and profitable to be handled . And therefore I have somewhat more largely treated of many things belonging to my intended purpose , than a particular Answer to the foresaid Writer did require , regarding herein a more general profiting of the people , into whose hands , by Divine Providence , this Treatise may come . Although nothing , I hope , is omitted , which shall seem needful to a particular Answer . But the common Advantage and Benefit of many , to whom I might be serviceable by this kind of Writing , was more before myeyes , than a striek Method of answering to every particular . For to overcome an Adversary in particulars , doth little contribute to the Victory , or gaining the Cause that is in Controversie ; if at any time he be overcome , it will be said , that he hath badly defended his Cause ; and nevertheless of his fall or overthrow , the Cause is still judged to stand , and remain untouched . I have therefore more regarded the Cause or thing in Controversie , than the Adversary . And therein , by the Grace of God assisting me , I have laboured to show and demonstrate the good and excellent consistency and Harmony of Divine Immediate Revelation and Inspiration , with the frequent and diligent use of the Holy Scriptures , and of all other true means . For I did observe , that this was the greatest and almost the only prejudice and impediment that did prevail in the minds of many against Divine inward and Immediate Revelation and Inspiration , that this principle being once granted and believed , the use of the holy Scripture , and other means shall be abandoned and laid aside , and so by this stratagem or device , the people , under the pretence of Spiritual Illumination and Revelation , shall be led into gross and extream ignorance . This is that therefore , for which I chiefly labour in this Treatise , that I may remove , and lay aside , and quite take off that great prejudice of mind that is in many people , and that both Divine Immediate Revelation and Inspiration may be established , and the frequent and diligent use of the Holy Scripture , whether in Reading , or Hearing , or Preaching , or Meditating , or Praying , or Thangksiving , and of all other true means truly appointed of God , may be Confirmed . And indeed true Divine Immediate Revelation and Inspiration of the Holy Spirit is so far from making void , or rendring useless and unprofitable the use and exercise of the Holy Scriptures , or of any other true means , that on the contrary , it is the only thing that makes the use of them effectual and profitable . For why is it , that so much Reading , Preaching , Hearing , Praying , &c. in the use and exercise of the Holy Scripture is so altogether unprofitable unto the greatest part of men , but because they have departed from that Divine and Holy Spirit of God , that where it is received doth inwardly and immediately Inlighten and Inspire them , and have rejected it as unnecessary and unprofitable ? And hence it is that such gross ignorance of God , and Divine things , even in the daily use and exercise of the Holy Scriptures , doth almost every where reign and prevail among those called Christians . But on the other hand , they who imbrace this principle of Divine Inspiration , and inward Immediate Revelation , with true and sincere faith , and according unto their faith duly and carefully attend and watch unto , or wait for the Holy Spirit to inlighten and inspire them , and sincerely do study in all things chastly and purely to obey his holy Precepts , and Admonitions , and Divine Motions , they do abundantly witness the said Holy Spirit to open , and inlighten their understanding , to understand the Holy Scriptures when they hear them , or read them , or meditate upon them , and exercise their reason , or rational faculties in a sober and moderate way , under a due subjection to the Spirit of God , in these or any other profitable things : and also they feel and perceive their hearts and affections led and drawn by the Holy Spirit , yea kindled and inflamed thereby to love the Testimonies and Oracles of the Holy Scriptures , and to value or esteem them above all the Riches , Delights and Honours of the World , whereby it comes to pass , that in reading or hearing them , and meditating on them ; when they are not reading nor hearing , they find great delight , and profit themselves very much in the frequent and diligent use of the Scripture , the Holy Spirit leading them unto the same , and inlightning them , in order to the increasing and promoting holiness of life . Now many fall into dangerous and damnable extreams , some on the right and some on the left hand . On this hand these fall , who seem to imbrace the letter of the Scripture , but reject and cast off the Spirit of God , which only and alone maketh it effectual and profitable , and on this side , most of these called Christians at present do miserably transgress , and deceive themselves , and are miserably deceived by their blind Teachers and Guides ; who depreciate and cry down this most holy and most profitable gift of the Divine Spirit and Light ; and labour to render it among the People as a vile and hurtful thing . But wo , wo , to these blind Guides and Teachers , whosoever in the day of the Lord , unless they timely and seriously repent . And on the other hand , too many ( although fewer in number then the former ) under a pretence of following the Spirit inwardly , do either altogether , or at least too much neglect and lay aside , and cast off the use and exercise of the Holy Scriptures ; and of other good and true means appointed them of God. And this neglect doth not at all proceed from the Holy Spirit , as if that could or did in the least move them unto the same , but cometh from their ignorance and want of knowledge , and also from loftiness of mind , and Spiritual Pride , of all which they must also repent , that they may be saved , and come to walk in the way of Salvation ; but they who under the specious pretext of the Spirit neglect and lay aside the reading of the Holy Scripture , and Meditation thereon , and the use and exercise of other good means , as Preachings or Declarations of Truth in the Assemblies of the Faithful through Holy Men , who speak by the Holy Ghost , and also prayers and supplications , and giving of thanks unto God , both in publick and private , or the Pious and Christian Admonitions , Exhortations , and Reprehensions of their Brethren and Elders ; where they are needful , how much sover they make a pretext of the Spirit , yet they live not in the Holy Spirit of God , and they may pretend to have a name to live , with those of the Church of Sardis , but they are very dead , carnal , rude , and ignorant ; whereas the humble , meek , and faithful Servants of God in the first place , they imbrace , love and receive , with great respect the Holy Spirit of God , and watch , and attend unto the same , and then duely and chastly they regard the Holy Scriptures , as the Instruments , means , organs and vessels of the Holy Spirit , as the same useth them , and appeareth in them , and so frequently and daily make use of them and of all other means ordained and appointed of God ; and in their so doing find their great profiting to the praise of God , and to the increasing in them Divine knowledge and vertue ; for they do well know , and consider , that it is a peculiar work and office of the Holy Spirit , to expound the Holy Scriptures unto them ; explain and unfold their mysteries prophecies , and hidden things , and reveal their deep sence , and that sometimes by the means of others preaching unto them , and at other times , by silent and solitary meditation within themselves , which doth not hinder the immediate operation and communication of the Holy Spirit , but is altogether made effectual thereby ; as is showed at large in this following treatise . And how can they reject the Holy Scriptures , or their use , to read and hear them , and meditate upon them , who believe that the Holy Spirit is given them , for that very cause that he may expound unfold and reveal the Scriptures unto them ; the Holy Scripture therefore is not to be rejected , nor laid aside by any , however so much inlightned and replenished with the Holy Spirit , but greatly to be esteemed and improved according to their great worth . The Apostle Paul exhorted Timothy , who had that excellent gift of the Holy Spirit to read the Holy Scripture , and praised him that from his Childhood he had known them , and been exercised in them , his faithful parents , to wit , his Mother , and Grandmother procuring and moving him unto the same ; also the Apostles did exercise themselves in reading the Scriptures of the Prophets , and did bring many excellent places out of them , ( as the Holy Spirit taught them and opened them ) in their Preaching Christ , and his Gospel , and Faith , to convince the unbelieving , and in their Epistles unto the faithful they did frequently cite the Scriptures of the Prophets and did also meditate in them , for the nourishing their hope and consolation , as Paul hath expresly affirmed , Whatever said he , is written for our cause , it was written , ( whereby he includeth , both himself and all the Apostles , as well as other Saints ) that we through patience and comfort of the Scriptures may have hope ; and if they be writ for the Saints , as well as for others , therefore they are to be read , and heard , and meditated upon , by the Saints as well as others , by Men , and Women , Old and Young , and by young Children also , that as it were with their Mothers Milk they may draw and suck in the most wholesome precepts , institutions and examples of the Scripture , and the most profitable Histories thereof , for the begetting and forming them unto a good life , by the assistance of the grace of the Holy Spirit , which shall not be wanting to them who sincerely wish and desire it , for all Scripture Divinely inspired , and is profitable for doctrine for reproof , for correction , for instruction in righteousness , that the Man of God may be perfect , throughly furnished unto every good work , 2 Tim. 3.16.17 . Daniel who was a great Prophet of God , understood some things out of books and especially out of Jeremiah his Prophecy , as he himself did testifie . John saith , the things he did write concerning Christ , were writ unto men , that they might believe and by believing may attain everlasting life , John 20.31 . and therefore the Scriptures are given also in order to work or beget faith into Christ , in mens hearts , to wit , as a means or instrument thereof in the hand of the Spirit , and finally Paul saith , that the mistery ( to wit , of the Gospel of Christ ) which was kept secret , since the World began , but now is made manifest , is by the Scriptures of the Prophets according to the Commandment of the everlasting God to be made known to all Nations , for the obedience of faith , Rom. 16.25 , 26. And although neither in the age of the Apostles ; nor unto this day the outward Testimony of the Scripture , in the declaration of the Gospel is come to all and every one of Mankind , yet it shall most certainly come into all before the end of the World and the Gospel ( as Christ hath declared ) shall be preached to all Nations both inwardly , and outwardly , for a Testimony ; to the Salvation of them that believe , and to the greater condemnation of these who believe not . And surely the time is near wherein God is to visit all Nations , with his Spirit , Light , Life , and Grace , in a larger measure , than in many ages by-gone , and by the virtue and efficacy of his Spirit he will sanctify and bless unto the people the outward testimony of the Scriptures , that with spiritual fruit and encrease they may read them , and hear them , and meditate upon them diligently , and this my testimony as concerning the worth and use of the Scriptures and of all other true means , appointed of God , the Holy Spirit assisting , I desired to have published . ERRATA . PAge 18. line 4. read tast , p. 20. l. 27. r. airy , p. 29. l. 24. r. where p. 41. l. 26. r. is Christ , p. 75. l. 10 , 11 , r. Books which they contain in so many words , p. 78. l. 10. f. primitive r. intimate , p. 78. l. 28. r. implanted and ingrafted , p. 79. l. 9. r. worthy of belief , p. 81. l. 17. r. at least , p. 82. l. 14. r. antient writings , p. 84. l. 29. r. refuted . The Second Treatise . Page 89. l. 16. r. was induced , p. 93. l. 8. r. restricted , p. 95. l. 23. f. acknowledge r. actually , l. 24. r. absent , p. 97. l. 6. r. to the Holy Ghost , p. 98. l. 1. r. assentiendi , p. 104. l. 9 , 13 , 18 , r. Students , l. 12. r. them , p. 105. l. 2. r. pretend , p. 109. l. 25. r. doth only conclude , p. 110. l. 10. r. inspired , l. 21. r. supposed , p. 114. l. 13. r. inspiration , p. 138. l. 19. r. Revelations , p. 139. l. 4. r. within , p. 145. l. 6. r. at most , l. 26. r. partly , p. 160. l. 24. r. Logia , p. 170. l. 16. r. and yet I love , p. 206. l. 2. r. Antoninus . OF DIVINE Immediate Revelation AND INSPIRATION . CHAP. I. MY Friend and Brother in the Truth , and Country Man R. B. being much taken up with another affair , when the dissertation of Io. W. Bajer , against his Apology came to his hand , did earnestly desire me to answer it , as God should give me freedom , and assistance so to do , unto which I found great Liberty and clearness of Mind given me of God ; in defence of the truth of God and while as I was reading , and weighing the things I had read in the said dissertation , many things did occurr unto me one after another , wherewith to answer . And here I give the Reader to Understand , that I delayed my answer , for some small time , until I should see , if any other dissertations of the same Author should be made Publick , and come out against us , as the title of this his first dissertation , gave us occasion enough to expect more shortly to follow . For I thought it would be best , to see his other dissertations , that so either I or R. B. might answer them altogether ; then to spend the more time and Labour in answering now one , and then another ; but as yet I have heard of no other dissertations of his Published against us . As to the matter it self , I propose this Method in answering , so as to observe whatever is said by the Adversary whether well or ill , that toucheth the main thing , and hinge of the controversie ( passing by other things Superfluous or less Necessary , ) and to every one of those to answer distinctly . In the first place , this Writer is to be Commended above many of our Adversaries , for his greater Moderation of stile and Mind , and because he writeth soberly and fairly of those things , which he imputeth to us as false and Erroneous , I shall in Charity impute these his mistakes not to flow from Hatred , or Malice of Mind , which is but too frequent in many others , but from some defect of right reason and judgment , and an Errour of humane weakness . That in his first Paragraph , and title of his dissertation he calleth us Enthusiasts , I would know , whether this Name or term Enthusiasts be in all respects rejected by him , and these of his profession ? or what Crime or Vice , or thing unworthy of a Christian Name is contained therein ? For having searched both Greek and Latine Dictionaries and Vocabularies , I can find nothing , to make me or any other true Christians justly ashamed of the same . For Enthusiast , if we consider aright the Etymology , or English Signification of the word , is one divinely Inspired , or Breathed upon , moved , and acted . Or one in whom God is , in whom God speaketh , whom God teacheth , enlightneth , instructeth , leadeth , moveth , and acteth ; and what I pray is unworthy of a Christian Man , in all these things ? yea what can befall to a Christian , that is more worthy or desireable ? for I am greatly Mistaken if our Adversary , will not allow all those things to belong to a true Christian in a sound and sober sense agreable to Scripture . And although some Heathens abused this term in their false Inspirations received from unclean Spirits , as they did also abuse the name of God , this ought not to hinder , but that it may be at last turned to a right use . We know how the Papists did throw this same term upon Luther , and other well minded Men , for preaching up the necessity of the Spirits teachings and leadings in those days , by way of derision , and made it a crime . I have also observed , that the Socinians , and such as they , call all others in derision Enthusiasts who in any wise plead for the grace and Illumination of the holy Spirit , its being necessary , to the begetting in Men true Faith , Hope and Charity . And I have both read and oft heard , the teachers of the Episcopal Church here in Britain brand the Presbyterians and Calvinists with the same . Let any sober Man therefore be ashamed to impute that as a crime to another , which is no crime , ( if taken in a right sense , in which only we take it ) and which may be as well imputed to him , as unto us , according to his own Concessions laid down by him , in his dissertation , as may be afterwards seen , in its due place . But because this term Enthusiast is not contained in the Scripture ( although I find it used by Clemens Alexandrinus and Origen in a right sense , viz. for true divine inspiration ) we shall not contend for it , nor affect to have it given to us , yet we would not have it in derision cast upon us , for affirming that all true and sound Christians are inspired and indued with the holy Spirit , according to their several Measures and degrees . Moreover , that he saith in his first Paragraph , the chief controversie betwixt us , and our Adversaries lyeth , in that of inward and immediate Revelations , is very true ; for this most noble Principle of inward and Immediate Revelation , being once received and acknowledged , many other excellent Doctrines and Principles of Christian Religion are by necessary consequence deduced there from , and all things belonging to the Christian Religion , whither of Theory or Practise , by the Light and vertue of the said Principle of inward and Immediate divine Revelation do shine , and become clear , and receive their native and lively beauty and lustre . But the said Principle being denyed , many other excellent Principles are denyed also , and all things belonging to the Christian Religion , and Church of God and Christ are obscured and clouded , and as it were involved in most thick night darkness . And hence it is that we confidently affirm , that the one only true Foundation of the Christian Church is God and Christ by the Holy Spirit speaking and shining in the hearts of the Faithful , and inspiring them , and communicating unto them his inward and Immediate divine Revelations , and by the same opening the Scriptures , and Mysteries of the Christian Religion , and sanctifying all the means both outward and inward , as of Reading , Hearing , Meditation , and Prayer ; and of our whole obedience unto God in all our services , whether inward or outward . Upon this Rock , which flesh and blood hath not revealed , but the Heavenly Father hath made Manifest in the hearts of the faithful , the true Church is built . And whatsoever Society or Congregation of People is not built upon the same , is not the true Church of Christ but false and Anti-Christian , because it is not built upon Christ , as well inwardly revealing himself in their hearts , as appearing in Heaven , before the Father , and interceeding for them . What he addeth in the same Paragraph needeth much Correction . Although ( saith he ) they have many and diverse errours , yet it is manifest by experience , if that one errour of Immediate Revelation be admitted , it is to no purpose to dispute against their other errours , for men being once perswaded that they have within them , a divine and Immediate Light of Revelation , they will most pertinaciously adhere to all things , which they think to be immediatly revealed unto them by God , whatever can be objected to the contrary . For first , that we have many and diverse errours , he saith it , but doth not prove it : but secondly , suppose that any of us did err in some one thing or another , which is possible , if we be not duely watchful , ( for we are Men , and do not judge our selves above the reach or possibility of tentation ) yet it is not manifest by experience that a Brother who erreth , may not be reclaimed from his errour unto truth , yea the Contrary is manifest by experience . For we have at diverse times , seen our weaker brethren , ( if at any time they have through humane frailty , been tempted and overcome by the spiritual adversary , and have fallen into Errour ) happily reclaimed and restored by the pains and labours of others more perfect , and more enlightned , the grace of God assisting and concurring with the same . And supposing that any one should Imagine his errour to be the Truth , and under the Notion of Truth , should impute it to inward divine Revelation ( for no man who hath the least degree of a sober and sound mind , will impute errour as such to the holy Spirit ) yet very good and seasonable means and arguments shall not be wanting to reclaim him unto Truth . For we can readily suggest unto him , that it is not always divine inward Revelation , which hath an appearance so to be , for Satan doth oft transform himself into a false likeness of an Angel of Light. Therefore he who so erreth is to be admonished , that neither lightly , nor carelesly , but weightily and with great diligence he prove and examine that which is presented unto him , under a shew of truth , and that he use all means both inward and outward , and especially apply his mind , to the true divine Illumination of the spirit of God which never errs , that is in him , to discover the said errour . For no Man hath any errour , if he hath the least grain of Piety ; but frequently an inward divine Illumination , or Revelation , contrary unto the said errour , doth present it self unto his understanding , revealing it , and expelling it , if duely attended , even as the Light expelleth or driveth away the Darkness , or as the day doth the Night . Nor are Men at this day exposed to greater danger , who profess to follow inward divine Revelation then those of Old , in the days of the Prophets and Apostles . Now we read in Scripture of a certain Young Prophet , who was deceived by an Elder : I ask our Adversary , could he not be undeceived . Again let him tell me , why are they more in hazard to be deceived , who profess to follow inward divine Revelation , then others are who profess to follow the outward divine Revelation of the Scripture ? for he will not deny that many do fouly err , who confidently boast , that they follow the outward Revelation of the Scripture . Many also embrace error for Truth , in natural things professing to follow the guidance of sound natural reason ; can they not therefore be convinced of their errour ? and yet no man will confess that he hath erred in that , wherein he believeth that he hath followed the conduct of right reason . What the Adversary writeth in his second and third Paragraph , concerning the things in the controversie agreed on by both sides , I have little to answer , or which seem to need any answer . This only I take notice of , that our a dversary doth grant that , that divine Revelation , whereby God and the things of his worship , are sufficiently and savingly known , doth come unto men , not by the natural power of humane understanding , but by the supernatural operation of God. for so ( saith he ) our Men do profess , on Luthers lesser Catechism on the third Article of the Creed . I believe ( say they ) that I cannot confide or trust in the Lord Iesus Christ my Lord , or approach , or come unto him any away , by the power of my own reason , but the Holy Ghost by his Gospel hath called me , with his gifts hath enlightned me , &c. The which words if some Socinians or Pelagians did read , it is a wonder if they should not put on them the brand of Enthusiasm , yea of Quakerism . For the foresaid words , seem to differ little or nothing from our Faith , who in scorn are called Quakers , which may be more clearly made apparent afterwards . CHAP. II. IN his fourth Paragraph he propounds the state of the question thus . Whether inward and Immediate Revelation be the common and ordinary way , which God used not only to some men of old , but which he doth always use , even to our very times , unto all men , Manifesting unto them the things which are necessary for them to know , in order to their Salvation . And a little after , he mentions a twofold divine Revelation , the one inward and Immediate , for which we contend , the other outward and mediate , viz. the Scripture by which he saith , men attain to the knowledge of things Necessary to Salvation , the holy spirit working in them by that very Doctrine . But yet he seems not to me to state the matter of the controversie clearly enough ; for in the former Paragraph , as it seemeth he called the supernatural operation of God and the holy Spirit , which is necessary unto all believers and that absolutely , Divine Revelation the which because it is distinct from the outward and mediate , ( as he calls it ) of the Scripture , although not contrary unto it , I know not , how he can refuse to acknowledge that the Revelation , Illumination , and Operation of the Holy Spirit , in the hearts of the faithful , is both inward and Immediate . For first , that it is inward he will not deny : secondly , nor will he ( as I judge ) deny that it is Immediate , in that sense , wherein both he and all sound and right thinking Christians contend against the Socinians and Pelagians , or any other adversaries of Gods grace , that the holy Spirit doth Immediately , most nearly and identically , by a Supernatural Operation concurr , in every holy man as well to the forming of every good thought or conception , within mans heart as to the bringing forth every good work outwardly or without . Yea and all the most sound teachers in the Schools do affirm against Durandus , that not only in supernaturals , but even in all natural Productions of effects , God Almighty doth concurr with all his Creatures , Immediately , most nearly , and as many say , identically , or in the sameness of operation . Nor doth this Immediate concourse of God the first Cause , hinder or stop the influence , operation , and use of second Causes , or of the means , but doth rather establish , Corroborate and confirm them . For Example , When a Man is cured , and restored to health out of a Fevour , or any other Sickness , by the application of certain outward means , God hath wrought Immediatly with those means ; but if the immediate operation of God had been wanting , the man had not been cured : it is therefore piously believed by all pious men , both according to Scripture and Right reason , that God in whom we live and move and have our being is most present in all his Creatures , in Heaven and Earth , and below the Earth , and that he doth impart unto them all , his Immediate concurrence , and influence , according to the exigence of every one of them . In the Mineral and Metallin region , he works immediatly with the minerals and mettals , in the vetegable , with the herbs flowers and trees , and in the Animal , he works immediatly with all the living Creatures to feed and nourish them . Also he feedeth and nourisheth man , not with Bread alone , but with every word that cometh out of his Mouth . And if this be true , in respect of the natural , and animal life , how exceedingly true is it , in respect of the Spiritual and supernatual , which after a peculiar manner is called in Scripture the life . I do not therefore understand how our adversary can reject this term Immediate from the inward divine Illumination or light of God that operates in the hearts of the faithful . But parhaps he will say , he doth not reject the term Immediate , as the said Immediate concurse and influence of God , is joyned with the means , having an excellent consistency , harmony and concord with them , but that he denyeth such an immediate concourse of God , as excludeth all means , and the use and necessity of them , in regard of the common and ordinary way of Gods working , or at least doth not require them as necessary . Now if this be the mind of our adversary , he ought to have explained it in his dissertation , and not to have rejected the term Immediate , without all distinction and limitation . But I answer moreover , that we are so far from rejecting any true Means in order to the attaining the true and saving knowledge of God , that we most gladly receive all means both inward and outward ; and both the book of the Scripture , and the book of the Creatures , as blessings and gifts of God. We do also acknowledge , that in respect of the more special Heads and Doctrines of the Christian Religion , the Scripture is necessary , both by necessity of precept and also of means , and in what cases , the Scriptures are not absolutely necessary , yet they are very profitable unto all , even unto the most spiritual and perfect . And therefore the use of the Holy Scripture is not to be rejected or laid aside by none so long as this Mortal life endureth ; and this upon the matter , R. B. hath sufficiently granted , and that it may be the better known , in what special Doctrines of the Christian Religion we hold the use of the Scripture to be necessary unto us , we grant , first , that the whole History of the Creation , and of all the ages from Adam unto Christ ; and of all the great works of God , in building , preserving , nourishing , and encreasing his Church in all those ages , unto Christ and unto the end of the age of the Apostles is made known unto us , by benefit of the Scripture of the Old and New Testament , the inward divine Revelation , and Illumination of the Holy Spirit , working together with the Scripture , and begetting in our minds and hearts the saving knowledge and faith of all these things . Secondly , all these most excellent Prophecies , both , and that especially , concerning Christ , his coming in the Flesh , and his Spiritual Kingdom in the hearts of the faithful , and also concerning many other things very necessary to be known and believed , are made known unto us by the help of the Scripture , the foresaid inward divine Revelation , and Illumination of the Holy Spirit , working with the Scripture , and begetting in us the saving knowledge and belief of those things , and here the holy Spirit is the principal cause , and the Scripture a means and instrument . Thirdly , the knowledge of those most excellent examples , of the vertues , and vertuous and holy living of the Saints , that greatly conduce , by the working of the Holy Spirit , to frame and fashion us , after the same Manner , and to ingraft and implant in us the same divine vertues and graces . Fourthly , the knowledge of many mysteries , as of Christ , his being both God and Man , his being born in the Flesh of a Virgin , his being crucified and becoming a Propitiatory sacrifice for our sins , his Resurrection , Ascension , and Glorification , and pouring out of his Spirit , and the fulfilling of all these things , many ages ago , as they were foretold , also the Mysterys of Election , Vocation , Justification , and of the Regeneration of the Saints , and of their spiritual ingrafting into Christ through the same , and the Mystery of the Resurrection of the Body , and its Glorification at the last day , with many other secrets and hidden things of the Christian Religion . Fifthly , the knowledge of diverse Gospel precepts , leading and carrying on the true travellers into a Gospel and Spiritual Life , until he arrive at a perfect Man. Sixthly , the knowledge of diverse Gospel promises , wherby we become partakers , not only of the divine life and nature , in this World , but shall injoy most abundantly , everlasting Happiness and felicity in the World to come . I say the knowledge of all these things , and of many more , ( which to recite all one by one were too long ) is conveyed unto us , by the Scriptures Testimony , as we are exercised in reading , and hearing , and meditating on them ; the foresaid inward divine Revelation , and Inspiration , working , as is said , together with the Scriptures , which can only beget in us the saving knowledge and belief of all these things . It may now be asked , what remaineth to be revealed by the Holy Spirit , inwardly inspiring and Illuminating us , the Scriptures not concurring so much as means and instruments , at least immediatly , and formally , in the very act of knowledge , as touching the things revealed . I answer , The experimental and sensible knowledge of God , that is no ways obvious to the outward senses , but to the inward and spiritual ; whereby God himself in Christ , and Christ himself in his Life , Light , Vertue and Spirit , is most inwardly felt , seen , and heard , and a most sweet tast of him is received , above all that the natural man can conceive of him , and this is that most inward Magisterie or teaching of the inward Master , of which Augustin makes mention , lib. 14. de Trinit . cap. 15. And it is that also of which the Apostle Paul said , Eye hath not seen , nor Ear heard , nor hath it entred into Mans heart to conceive the things which God hath prepared for them who love him , but God ( saith he ) hath revealed them to us by his Spirit : This is that hidden Manna , and white-stone , which no Man knoweth , save he who hath it . And for the more full and clear understanding of this thing , let the Reader take notice , that there is a twofold knowledge of things whether natural and visible , or of spiritual , divine and invisible . There is one knowledge of things , which is not received by the things themselves , but by the signs of them , and such a knowledge is abstractive , remote , and mediate , and therefore is very obscure , another knowledge there is which is not obtained by the signs of the things , but by the things themselves immediately perceived ; and this sort of knowledge is intuitive , most near , and immediate , and therefore much more excellent and pleasant than that other . Note secondly , that all words and names of divine things , and consequently all the words and names of the Scripture , are not the divine things themselves , the words and names of God and Christ are not God and Christ , are not the Light , Life , and power of God ; to speak properly , they are not the spirit of God , the love of God , the peace and joy of God , the righteousness , and holiness , and Kingdom of God , if we will speak properly , and without a figure . And even in Natural things the words and names of them , do not give us an intuitive , clear , and immediate knowledge of them , but abstractive , remote , and mediate , as when one heareth or readeth of the Kingdom of Italy , of the City of Rome , or Ierusalem , not having seen that Kingdom or these Cities , his knowledge of them is only abstractive , or discursive , obtained by the signs of their names and words . But when afterwards , by the reading and hearing of those places , his desire is kindled to see them , and that he travelleth into them ; when he is come thither , he now seeth , what only before he read or heard of , and he converseth face to face with the Citizens of those places , he tasteth of the delightful fruits of the Country , and eateth and drinketh abundantly of them , this last sort of knowledge is intuitive , most near and Immediate and so more excellent , more clear , and more pleasant , then the former , only by hear-say and report . Now if it be a more excellent and desirable knowledge to know a natural thing , and that which is visible , by seeing and perceiving the thing it self , without and beyond all signs of words , and names whatsoever , than only to know it by the external signs of words , in reading , hearing and meditating on them ; how much more desirable , and clear , and more delightful shall that knowledge be of God and Christ , whereby God and Christ is seen and heard , smelled , tasted and felt , yea touched and apprehended , by the most inward parts of the Soul , in smost Sweet embraces . And let none object unto me that such a knowledge of God belongeth not unto the saints , in this mortal life , but is reserved for Heaven , and the World to come , for I answer , that a first fruits , pledge and earnest of it are communicated to the Saints , in this mortal life by the Lord which is abundantly clear , both out of many places of Scripture , and also from the many experiences of many Thousands of the Saints in all Ages , for the places of Scripture see but these few that follow , Psal. 34.8 . 1 Pet. 2.3 . Matth. 5.8 . 2 Cor. 3.18 . Eph. 1.17 , 18. Again the inward Operations , Inspirations , and Illuminations of the Holy Spirit , when they are present in the hearts of the faithful , without any outward teacher or signs of words whatsoever , make evidence unto themselves , and by their own self-evidence beget a most certain and clear knowledge of themselves in the Souls of those who have them , even as if one doth take Hony , Milk or Wine , he needeth not to use the signs of words and names , to perceive them , but rather in quietness and silence , without the noise or whisper of words he doth better perceive those things , and enjoyeth the sweetness , virtue and benefit of them . And so indeed God in Christ , and with Christ in a deep silence as well inward as outward of all words , ( the discursive thoughts , and reasonings of the mind being also excluded for some time , ) is much better , and more clearly and delightfully felt and known then by all the words , that the tongues of men and Angels ever did Utter . But is therefore the use and exercise of the Scripture Words , in reading , hearing and meditation of them to be rejected and laid aside ? Nothing less , only the faithful Soul following its inward guide , the Holy Spirit is led from that exercise of useing the Scripture words , for some time , unto another kind of more noble exercise and life , as it were from labour unto rest , and as it were from the six days working , it is led into this pleasant Sabbath , yea from all its other exercises whether outward or inward , ( where the Scriptures have a good place and service ) it is brought into this rest and Sabbath , and spiritual sleep so to speak , where , with Iacob , it seeth the Heavens opened , and as it were the Angels of God ascending and descending . Nor is this to reject the Scripture or its use and exercise , if at any time , the soul is led from that unto another exercise , wherein the Scripture hath not Immediate place . As he doth not reject preaching , who ▪ from preaching passeth unto prayer , nor doth he reject prayer , who from that passeth unto singing and blessing or praising the blessed name of God. Nor doth a man reject his studies , who leaving them at certain times , goeth to rest and sleep , or to refresh himself with meat and drink , and many such examples may be brought . But if it be further enquired , what the use of the Scriptures can be to a man , who hath received , such an Immediate knowledge of God , as doth not in many things depend Immediately upon the use and exercise of the Scripture . I answer , the powers or faculties of the Soul are various , some inferiour , as the Imaginative , and discursive , and some superiour , as the intuitive , and from the good and right use of the inferior powers , whose proper object are the words of Scripture , or any other words proceeding from the same spirit , the Soul is carried , unto the use and exercise of its superior , or most supream power , which is the intuitive , whose proper object is God and Christ , with his divine riches and gifts , without and beyond all words . Now it is the will of God , that not one only power of our Souls be exercised in the knowing and worshiping of him , but all the powers and faculties or abilities of our Souls both the low , and high , yea and our whole man , inward and outward . And therefore the most bountiful and gracious God hath provided sutable and fit objects , unto every power of the Soul ; unto the highest he hath prepared himself in his son Christ , to be seen and enjoyed by the Soul , without those veils and coverings of words , but to the inferiour and lower powers of our Souls , he hath provided the words without which they could not reach to that knowledge or apprehension of God. And moreover by reading and hearing these most sweet and excellent Testimonies of Scripture , our outward man is piously and holily employed , the holy Spirit concurring , and when the words pass or extend into outward good works and deeds , then not only the tongue and ears , but the hands and feet , and whole body is duely and fitly exercised in the service of God. And by these inferiour exercises , ( the Holy Spirit leading and assisting , ) because of the connexion and union of the powers of the Soul , we are brought into the divine vision ; for the things which we read and hear in the Scripture , ( the Holy Spirit cooperating ) excite our attention , attention exciteth memory , memory exciteth the imagination ( viz. not the vain every imagination , but that which is a natural faculty of the Soul given it of God ) the imagination exciteth the reason , or reasonable and discursive facultie , and reason exciteth in us the love and desire of seeing ; and lastly , this love and desire exciteth vision it self or the intuitive faculty and power of the Soul , whereby God himself , that most desireable good , and most delightful object is seen ( as he is pleased to reveal himself , and not otherwise ) and enjoyed , yea and as it were with both the arms of the Soul is held and embraced , for some space of time , but this intuitive power of the Soul , whereby God is seen , is blinded and shut up in all unregenerated and unsanctified men . And thus the Soul is led , as it were , through those six daies , or steps of labour , of its inferiour powers , in reading , hearing , and meditating on the Scriptures , and practising , what it reads of the practical part , in the leadings and enablings of God's Holy Spirit , until it cometh unto the sweet Sabbath and rest of the divine fruition . And this is that state , of which Augustine seemeth to speak , lib. 1. de Doctrina Christiana , cap. 39. saying , A man that is endued with Faith , Hope , and Love , and holdeth them firmly , needeth not the Scriptures , but to instruct others ; that is , as I understand , in respect of that supreme power of his Soul , whereby he reacheth unto God , and apprehendeth him , with Faith , Hope and Love , far beyond and above all manner or measure of words , he needeth not the Scriptures , although he needeth them in regard of his inferiour powers , as well for his own instruction , as for the instruction of others . And in his first Book de consensu Evangelistarum cap. 5. discoursing of the active and contemplative vertue , he saith thus , In this mortal life , that , to wit , the active vertue , is in the work of a good Conversation , but this , to wit , the Contemplative is more in Faith , and with some darkly as in a Glass , and in part , in some vision of the unchangeable truth . These two vertues are figuratively understood in Jacob 's two Wives , for Lea signifieth labouring , and Rachel signifieth the beginning of Vision : Thus Augustine , than which what can be more clear as belonging to the present question . And Luther also , ( as appeareth out of a Book published in High-Dutch , Anno 1618. called the Harmony or Concord ) did assert , Such an inward Illumination and Inspiration immediate of God , which did teach the faithful above all Books and outward hearing , by vertue of which they needed not the Books of the Scripture , but to prove unto others , that it is so written . And he said , That a man , so taught , and inlightned of God , was above all Law , to wit , outward in a Sermon of his on Pentecost . And in the same Sermon he describeth the second Law , not to be of the Letter , but of the Spirit , not pronounced with the mouth , nor writ with Pen and Ink , but to be the holy Spirit Himself , or at least his work , which he worketh in the heart . And in a Sermon of his upon the Magnificat , he saith , No man can know God or his Word aright , who doth not receive it immediately from the holy Spirit . Note here , that the term Immediate is used by Luther . Again , on the fourth Psalm he saith , Faith is well called the light of God's countenance , because it is an Illumination divinely inspired into our mind , and a certain Ray of the Divinity infused into the heart of the Believer , whereby every one who is saved , is directed and saved . Again in his Postill . dom . 8. Serm. 2. speaking of Faith as aforesaid , he saith , the Preached Word is to be ruled by Faith , and not Faith by the Preached Word . And after , All Doctrines are to be grounded on Faith , ( to wit , that Divine Illumination inspired into the Mind ) for Faith is the Touchstone , Measuring Line , Rule , and Ballance , wherewith all Doctrines are to be weighed , proved , and judged . And on the 11 th Psalm , The words of the Lord are pure words . ; he saith , The Prophet David here doth not speak of the Scripture , but specially of the Word of God , and they are then the words or speeches of the Lord , when he speaketh them in us , as he did in the Apostles : And in his Sermon on Pentecost he saith , It is necessary that God speak to thee in thy heart , and that is Gods Word , otherwise the Word of God remaineth unspoken . What can be more clearly said for immediate Inspirations and Illuminations , or who can be a greater Enthusiast than Luther , according to the aforesaid words . I know indeed that Luther spoke and writ many things against false Enthusiasts , who did vaunt and boast of their Revelations and Inspirations that were false and contrary to Scripture , which yet doth not hinder but that Luther might be a true Enthusiast , even as he may be a true Christian , who Writeth against false , or Christians falsely so called . CHAP. III , IN his Fifth Paragraph he findeth fault with R. B. his words , for saying , where outward means are wanting , God himself infinitely good and merciful , is present to supply their defect , as to the salvation of Souls ; and that Gods immediate help is present unto all , and that God doth prevent the use of means ; by the inward and immediate motions , influences , and illuminations of his Spirit . This is that ( saith our Adversary ) in which we dissent from him : To whom I answer , If in this ye dissent from him , ye also dissent from your Ancestor Luther on the same Question : For he , in his Commentary upon the Epistle to the Galatians , cap. 3. Enquiring of Infants and dumb persons how they believe ; doth answer with Ierome , that nothing is deaf unto the Word of God , nor void of hearing , which speaketh not unto the outward ears , but these , of which it is said , He who hath ears to hear , let him hear . Again , that the Adversary denyeth , that God doth prevent or go before the use of means , by his inward illumination and operation ; he dissenteth from Augustine ( as well as from Scripture ) lib. 4. de consensu Evangelist . where he thus expoundeth the words of Christ , Matth. 26.32 . I will go before you into Galilee . This saying is to be taken ( saith he ) prophetically . For Galilee signifieth either Transmigration , or Revelation : According then to its first signification of Transmigration , what other thing doth occur to be understood than this , that the Grace of Christ was to pass over from the People of Israel into the Gentiles , to whom the Apostles when they should Preach , if the Lord had not prepared the way in their hearts , they would not have believed the Gospel Preached by them , and this should be understood by these words , He shall go before you into Galilee . But according to the second interpretation of the word Galilee , its signifying Revelation , it is to be understood of Christ not in the form of a Servant , but in that wherein he is equal to the Father , which he promised in John to such as loved him , when he said , I shall love him , and show my self unto him : to wit , not according to what they then saw , and as after his Resurrection , he appeared with the prints of his wounds , both to be seen and touched ; but according unto that ineffable light , whereby he doth enlighten every man that cometh into the World , according to which he shineth in darkness , and the darkness doth not comprehend him . Where let the Reader notice , how that Augustine believed that Christ did go before the outward Preaching of the Gospel , with his Divine Grace and Revelation in the hearts of the Gentiles : And if God be not present to his Creature to supply the defect of outward means , and yet damn the Creature ; is not this to render God unmerciful , and a hard Master , and unjust , who is yet most merciful , meek , just and benevolent to all his Creatures ? I thought these called Lutherans , who are so zealous against the Calvinistical decree of absolute Reprobation ; had been more humane and merciful towards Mankind ; but now so far as I can gather from the words of our Adversary , they are fallen into the same pit with the Calvinists ▪ or at least as bad : For if so many thousands , who want the outward means , be damned eternally for the want of them ; this so miserable a case should seem to proceed from want of Love in God towards them , and because he did not love them , therefore he did reprobate and reject them . I know not how the Adversary can save himself from falling into the deep ditch of the Calvinistical Doctrine of Absolute Reprobation . But hath not Christ died for all men ? If so , he hath then dyed for those who want the outward means , and what hath Christ gained for them by his death , if nothing of his Grace either already given them , or afterwards to be given , hath he not then dyed for them in vain ? But doth not the Scripture say , that God hath his Elect ones in every corner and part of the whole world , whither he is to send his Angels to gather them together , even the children of God every where dispers'd . And yet the outward Preaching of the Gospel is not yet gone to all the parts of the earth : And what shall become of these good and honest Gentiles , such as Cornelius was before Peter Preached the Gospel outwardly to him ? For do not Peters words plainly imply that there were many such good and honest men , fearing God and working righteousness , who were acceptable unto God through Christ , although they had not heard of Christ as yet outwardly . Again , what was to be done with that good ground which was good before the seed was cast into it ; and whence was it , that the ground was good , before the outward Preaching of the Gospel ? And what did Christ signifie by that good ground in the Parable , but men of a good and honest heart ? Suppose then , that some of these were prevented by death , long before the outward Preaching did come to their ears , which is to be supposed in many , by reason of the shortness of humane life ; shall therefore all these good men , together with the bad and wicked , be damned eternally ? Let every pious and sober man be ashamed so to conclude . In his Sixth Paragraph , he seemeth in part to acknowledge R. B. his distinction , between Divine General Revelation and Special ; but he differeth herein , that he will not have that General Revelation made to the Gentiles to be supernatural but natural , nor immediate but mediate , beside the inward or ingrafted notions of truth importing also an acquired knowledge by the things created , and outwardly presented , and the information and teaching of others concurring . But as concerning the latter , it followeth not that that Revelation was not immediate , because these Gentiles had also an acquired knowledge by the things created , &c. For these two are not contradictory , to wit , one Knowledge immediate and implanted in them , and another acquired ; but they both consist very well together . And concerning the first , he doth indeed affirm , that the said General Revelation is only natural , and not supernatural ; but he hath not so much as essayed to prove it . Now as to that Question , whether that General Revelation be natural or supernatural ; it may be answered , that in a different respect it is both natural and supernatural : Natural in respect of the Subject of its Inherence ; for many things receive their denomination from the Subject of Inherence , as some Vessels are called golden , others silver , others brass , according to the diversity of their subject matter . Now God hath planted or sown this General Divine Revelation or Law in the very nature of Man , and it is therefore called by Iames 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the innate Word , or the Word planted in our Nature , which is as the Ark unto which God hath committed this Divine Law to be preserved . But it is Supernatural in respect of its Original Author , and Efficient Cause : For from whence cometh this Law placed in all souls , but from that Supreme Lord and Father of all souls , and therefore it is called by Philo the Jew , An infallible Law and incorruptible , Printed in the immortal Mind by an immortal Nature : And by Plutarch , A Faith ingrasted or innate into every reasonable Creature , living in the Soul , and never leaving the Soul destitute of Guidance . Again , this Law or Revelation is deservedly to be reputed Supernatural , because it is the Law of God , and whoever doth transgress it , he doth transgress the Will of the most High God : This Law therefore is above the Soul , and the Souls nature , which ought to be subject unto the said Law , and consequently it is Supernatural . And Lastly , because Mans whole Nature in the Fall is corrupted , but this Law doth remain in the Soul uncorrupted ; therefore it proceedeth not from Mans Nature , but from a more noble Original and Fountain : For who can bring such a clean thing as this Law is , out of that which is so unclean as Mans corrupted Nature ? And indeed Augustine doth well discourse on this same purpose , lib. 14. de Trinit . cap. 15. Man ( saith he ) is admonished to turn to the Lord , as unto that Light , with which he was touched , when he was departed from him . For hence it is , that even the wicked think upon eternity , and do both reprove and commend many things in the manners of men . But by what rules judge they of those things , but such as in which they see how every one should live , although they themselves do not so live ? When do they see them ? not in their Nature , seeing they see them with a mind , but it is manifest their minds are changeable , whereas they see that these rules are unchangeable , which every one may see in them . Nor yet do they see them in the habit of their mind , because these are rules of righteousness , but it is manifest their minds are unrighteous , ( note ) where then are these rules writ where he who is unjust , knoweth what is just , where he understandeth that he ought to have that which he hath not ? Where are they therefore writ , but in the Book of that Light which is called the Truth , whence every just Law is described , and is transferred into the Heart of Man , who worketh Righteousness not by motion , as from one place to another , but by impression , as the Image passeth from the Seal into the Wax , and yet leaveth not the Seal . Thus Augustine , Again , In this same Paragraph he blameth R.B. for saying , That the General Revelation doth suffice unto Salvation , although the Special doth not come , nor be adjoyned thereunto . But granting that he who hath faithfully obeyed and followed the General Revelation , be in a safe state , as to the present , and hath a firm and sure hope of future happiness ; yet this doth not hinder but in order to obtain a more perfect state through Christ , of Eternal Life , the Special Revelation is necessary , as is plain in the example of Cornelius , to whom the Apostle Peter behoved to be sent , who was to Preach unto him words concerning Christ , by which ( as the Angel said , Acts 11.14 . ) He and his House were to be saved . CHAP. IV. IN his Seventh and Eighth Paragraphs , he saith little or nothing more , than what he had formerly delivered concerning the state of the Controversie , to wit , whether Immediate Divine Revelations be the Principle of knowing God , and Divine Things , in respect of all men , and for all times . But divers other things remain as necessary to be opened , for the more clear stating the Controversie : First , as to the Principle of Knowledg , which is either Primary , or Secundary ; or which is to the same effect , Principal , or Subordinate . Now as concerning the Subordinate and Secundary Principle , we deny not , but that the Scriptures are a subordinate and secundary Principle of knowing Divine Doctrines and Truths , as concerning God and Christ ; but still we contend for the Holy Spirit , Inlightning , Inspiring , and by its Life giving Vigour , and Vertue , effectually working in the souls of men , as the Principal or Primary : And let the Adversary tell me , seeing he doth acknowledge that the inward illumination and operation of the Holy Spirit , is absolutely necessary to the obtaining any Saving Knowledge of God ; whether he doth not believe , that the Holy Spirit inwardly operating and inlightning the Minds of Believers , is the Primary Principle of Divine Knowledge ? Or will he say , that the Scriptures are the Primary Principle , and that the Holy Spirit is but the secundary and subordinate , which last , as being too absurd and offensive to Christian ears , I hope , he will abhor to affirm . Secondly , As concerning the term of inward Revelation , the strife or controversie is to be removed ; for why should we contend in meer words , if we be agreed in the same sence as to the verity of the thing : First , he doth acknowledge , that the inward Illuminations of the Holy Spirit are absolutely necessary to beget the saving knowledge of God , and Divine Things in Mens minds . Secondly , He granteth that these inward Illuminations of the Holy Spirit , are not only effective , but also that they are objective , as being real objects proposed to the Mind , and moving it to the assent of Truth : For so he doth in his Thirty Second Paragraph expresly affirm , That God , or the Spirit revealing , doth not only work efficiently on the Intellectual Faculty , to bring forth or produce the Act of Believing ; but doth also move the Mind objectively , or by a formal representation of an object , determine the Vnderstanding to assent . , Thus He. Wherein , so far as I can understand , or reach , he doth acknowledge that the inward Illumination of the Holy Spirit , is Revelation properly so called . For by inward Revelation we do not understand any other thing , than that the Holy Spirit works not only efficiently , or as an Efficient Cause upon our Understanding , to beget in us True Divine Knowledge and Faith ; but that he also moves objectively , or by a formal representation of the Object , determines our Understanding to Assent . For what is it in general to Reveal , but to propose the Object revealed to our perceptive Faculty , and so in particular , he who doth propose the outward visible Objects to my sight , he is properly enough said to reveal unto me these Visibles , and the same is to be understood of the Objects of the other outward Senses . And surely according to Scripture phrase , the inward illustrations and illuminations of the Holy Spirit , produced in the hearts of the faithful , are called Revelations ; in respect of which , the Holy Spirit in Scripture is called , The Spirit of Wisdom and Revelation , Eph. 1.17 . as he doth illustrate and illuminate the hearts of the Faithful : And Paul , writing of the state of his Conversion , affirmeth ; that God had revealed his Son in him , the which in some manner and degree , may be said of every converted man. As yet therefore we agree well enough , as I suppose , in forming the state of the Controversie . It remaineth then , Thirdly , that we discuss or consider this term Immediate a little more fully , wherein alone almost the strife of the Controversie seemeth to be placed ; the which , although at first view it may seem great , yet afterwards laying aside prejudice , it may appear to be little , if any . That it may therefore be more clearly understood , what is signified by this term Immediate , I desire the Reader to take notice , that Immediate doth signifie two very different things : One is , the absence of all means or medium's in the producing any effect . Hence , God the Great Creator , is rightly said to have produced or created his creatures immediately , because there was no medium or mean , existing ( save only his Word and Spirit ) whereby to create them . But this signification of the word , or term , Immediate , is too strait and narrow ; and perhaps agreeth to no other operation , than to the Creation and Conservation of the World by God , that infinite and supreme Cause , unless we add those Divine Miracles , and other marvellous things which God did of old , and yet doth , without the use or concurrence of means . The second , or other signification of the word Immediate , doth not import the absence of the mean , or medium ; but the intimate application , or concurrence of the principal and primary Cause , unto the secundary ; together with the mean , or means , in the operation . Again , the medium , or mean , is either continued or discontinued : The continued mean , I call that mean which is continued , or continually and closely is conjoyned in working with the Cause , both principal and subordinate : But the discontinued mean is that which is not continued , or conjoyned in the working , with the primary and principal Cause ; but either works nothing at all , or worketh only with the secundary Cause ; while as the principal and primary Cause worketh nothing with the said mean , but suspendeth and withdraweth its concourse and influence , that is requisite to the producing the effect aright . Now the continued mean , or medium , hindereth not , that the action or operation of the principal and primary Cause , be said to be immediate : Hence Immediate is as much as to be in medio , i. e. in the mean , and therefore when God is said to be in the midst of the faithful , so that by his presence in the midst of them , or he mediating and intervening , they perform all their works ; he is rightly and properly said immediately to work in them , and to inspire and inlighten them . Now that the continued mean hinders not the immediate operation of the principal Cause , many examples might be produced to show it : I shall give an instance in some few which follow . The Sun doth immediately inlighten our eyes , and shine upon the visible objects , and yet it doth this by means of the Air , and sometimes by means of the Chrystal , or Glass of the Window . But because the Air , and Glass , or other diaphanous and transparent mediums are continued with the Suns illumination , the said illumination is immediate , and is commonly acknowledged so to be . Again , when the Husbandman laboureth in his field , using many means , as Ploughing , Digging , Sowing , Watering , or Reaping and Gathering his Corn , the Sun doth immediately inlighten him , and shine upon his labours ; by vertue and assistance of which illumination , he still laboureth . Here we see , the making use of many means , doth not hinder the immediate illumination and operation of the Sun upon the Husbandman and his labours , but all these means , and the use of them , doth very well agree with the Suns immediate illumination , and as it were , Revelation , and the one is perfited and established by the other : For as the labouring and using these outward means , cannot be rightly performed , and do not profit or avail , without the Suns influence and operation ; so unless the said Husbandman doth labour in his Field , Plow , Dig , Sow , and perform other necessary actions for the labouring his ground ; the Suns illumination , or operation , although immediate , shall little avail him . Another example I shall give , in the daily mutual conversation of men one with another . When one man speaks to another face to face , they both hear and see each other immediately , and yet this hearing and seeing of one another , is not without the use and intervening of many means , or mediums ; for both the voice and image of those men immediately so conversing , are conveyed from one to another , not only by means of the Air , but also of many Organs of the Eyes and Ears . It now remaineth to apply these examples , or similitudes , to the present purpose of Immediate Revelation , and the Illumination of the Holy Spirit . Do not our Adversaries grant , that God doth so inlighten the minds and inward eyes of the Faithful , with his Light and Illumination ( who is the inward , spiritual , and invisible Sun of the Soul ) as the outward and worldly Sun doth inlighten our outward eyes ? I suppose , this they will grant . Again , Is not God , who is the light and life of the Faithful , as closely and intimately present , or rather indeed much more present with his people , as the outward Sun is to our Body and outward Man ? Doth not the Spirit of God , which is of a most subtle and penetrating nature , and his Light , Life , and Virtue , more perfectly go through and penetrate all means ; than the outward illumination of the Sun can penetrate or pierce through the Air , or most clear and transparent Glass or Chrystal ? Is not God most inwardly present in all his Creatures , and most near and close unto them ? Is he not more near unto us , than all means however so near ? But it may be answered , that God worketh in us , using many and various means , as reading of the Scriptures , Preaching , Hearing , Meditation , Prayer , sometimes one and sometimes another , and at other times divers joyned together . This is granted , but all this hinders not , that the operation and illumination of God in the use of those means , is immediate : For if the use of all means in every respect be taken away in Gods instructing , teaching , inspiring and inlightning men ; I know not , if it can be proved clearly , that any man , whether Prophet or Apostle , was immediately inlightned or inspired by the Holy Spirit , with special Revelation : For besides that many of the Prophets were taught of God by the means and ministry of Angels , and that Iohn the Apostle had his Visions of the Revelation , when he was banished into the Isle of Patmos , by means of an Angel sent by Christ unto him ; what Prophet or Apostle ever was of God , or of Christ , but made use of means ? Was not Prayer ( sometimes both Mental and Vocal , sometimes only Mental ) a general and universal Mean , which both Prophets and Apostles used , and that frequently , to obtain their Divine Inspirations and Revelations ? Do we not read , how Moses besought the Lord , that he might see his glory ? the which most sweet and blessed Vision he obtained by means of his prayer , and the same is to be understood of the other Prophets . And did not the Apostles continue with one accord in prayer , at a certain place , betwixt the time of Christ his ascending into heaven , and the giving of the Holy Ghost on the day of Pentecost . And did they not obtain that most excellent gift of the Holy Spirit by means of their prayer ? And did not Cornelius and his Friends receive the Holy Spirit , by means of Peter his Preaching ? and the like did frequently come to pass to the Primitive Disciples , by means of the Apostles Preaching , and laying on of their hands ? Did not Christ inspire the Apostles immediately , before his Ascension , by means of his outward Preaching unto them , and laying his hands on them ? Did not the Apostles Minister one to another ( after they had received the Holy Spirit ) of the word of Life , and did edifie and build up one another ? Had not the Prophets of old , Schools ; and there did Prophesie , and Preach , and Pray , and by using these means , the Gift and Spirit of Prophesie came upon many Hearers immediately ? Surely few or none of the Prophets or Apostles , but at times were outwardly taught : Adam , the first Prophet , instructed Abel and Seth ; Seth instructed his Children , and they again their children , at least some of them , until Noah ; and Noah instructed some of his Posterity , and they again of theirs until Abraham ; for without all controversie both Abraham and Moses learned some things by outward teaching , from their Forefathers , of God , and Divine Things ; which yet did not hinder , but that they also were immediately inspired and taught of God themselves ; yea , the outward teaching did further them , and , by its virtue , did prepare their minds to receive their Divine Inspirations . But put the case , that some of them did not hear any thing taught them outwardly , by mans voice , as in the case of Adam , when he was alone ? Did he or they therefore use no means , to obtain their Revelations ? Or did God use no means , when he did communicate unto ▪ them those Revelations and Inspirations ? Did he not always use their Souls and Minds , at least , as means and instruments , when he did inspire them ; as he did use their Tongues and Lips , to speak forth , and their Hands to bring forth , in writing their Prophecies , Vissons , and Revelations ? For that the Souls and Minds of the Prophets , and their Intellectual Faculties or Powers , were not altogether passive ( and suppose they had been passive altogether , yet they might be accounted passive means ) but were partly active ; is clearly enough manifest from the diversity of style and phrase of speaking and writing , that doth occur both in the Prophets and Apostles ? For Isaias doth after another manner of style , express his Visions and Revelations , than Amos : And among the Apostles , Paul , and Matthew , and Iohn , do differ in their style and manner of expression . The which diversity of style and manner of speech , did proceed from the different qualifications and endowments of their minds : for as the spirit of God findeth any man furnished or endued with gifts , whether natural or acquired ; so he worketh upon him accordingly , sanctifying those gifts , and making use of them as means , in his work and service . Again , that the Souls and Minds of the Prophets might be rendred apt and fit , to be used by God as his instruments and means , both to receive and convey the Revelations of his Will ; how many , and how great preparations and purifications did they require ; all which might be called means ? Yea , with what watchings , fastings , prayers , and wrestlings , against all inward impurities , and evil and unclean suggestions and temptations of the Devil , did they labour both day and night ? How soberly , how holily , how chastly , how purely , how obediently , behoved they to walk , and have their conversation , in all Gods commandments , both in respect of the inward and outward Man , that they might be approved Ministers and Prophets of God ? And therefore , never any Prophet of God , who was true and faithful , whom God inspired immediately , but used divers sorts of means : And did not some of the Prophets under the Law , make use of Minstrels , as means , to fit or dispose them to prophecy , in that legal and shadowy dispensation ? And David , at sundry times , when he considered the Heavens , and the Stars , and other excellent works of God ; did fall into most excellent and noble Visions and Prophesies , as may be seen , Psal. 8.104 , 107 , &c. And therefore the right and lawful use of means , whether of Scripture in reading or hearing , preaching or praying , meditating or waiting , singing or thanksgiving , or any other appointed of God ; doth not in the least hinder , that the illumination and revelation of God in the hearts and souls of his people , be immediate , and properly so to be accounted . For the Sun shineth as immediately , while the Husbandman doth labour in his Field , using many sorts of means , as when he doth nothing ; and oft-times , the Divine Sun of Righteousness , which is in Christ , doth as immediately shine in the hearts of the faithful , and inspire and inlighten them , when they are exercised according to the Will and moving of God , in the use of means , as reading , hearing , meditating , and the like ; as when they are not so employed , but only silently waiting upon God , which also may be called a mean. CHAP. V. WHat doth now remain of Controversie or Debate , betwixt our Adversary and us , in the matter of inward and Immediate Revelation and Inspiration ? Perhaps he will say in this : That we affirm that God doth in many things inlighten and inspire us , without making use of the Scripture Means : But he pleadeth , that none of the Faithful is inlightened or inspired in any particular , without the concurrence of Scripture . To this I answer , First , the Controversie of Immediate Revelation is more large and general , than to be restricted to that without Scripture : For it is one question , whether Divine Revelation be received without all means ; and another question , whether without the means of Scripture . But secondly , If it were granted ( which yet I do not grant ) that no man hath any inward illumination , or Inspiration , or Revelation , in our days , without the conveyance and concurrence of Scripture , used either in reading and hearing , or meditation ; all this should not hinder the said Illumination , or Inspiration , to be immediate ; because the Scripture , in that case , is a continued mean , or medium , most closely and nearly conjoyned with that Illumination , as doth sufficiently appear from what is above said . Moreover , it may be affirmed , that as to those , who , from their Infancy and Childhood , or from their first Conversion , have been instructed and exercised in reading and hearing the Scriptures , and meditating upon them ; that they have been a remote means at least , and continue so to be , in respect of their knowledge of Divine Things , to wit , by disposing and fitting or preparing their Minds and Hearts ( through the secret operation of the Holy Spirit ) unto true Piety , Purity , and Holiness ; and to the begetting those Divine Vertues in them , whereby at length the Soul and Mind may be raised up to behold Divine Things , and God and Christ himself , far beyond and above the reach and measure of words , which , as is already said , are not the Divine Things themselves , but the signs and shadows as it were , of them ; and so to see God in Christ , without these veils and coverings of words . We do therefore greatly esteem and value the use of the holy Scripture , when it is joyned with the inward operation and illumination of God ; but if the use of the Scripture be separate from the said inward illumination and operation , as it happeneth most frequently among the most of these called Christians , it doth nothing profit , but is only a killing Letter . And seeing the Adversary doth acknowledge that the Gentiles know many things of God , and some things that are Divine by General Revelation , and these inward notices of Truth planted in them by God without Scripture , whereby that which may be known of God is manifest in them ; therefore many things are also revealed unto Christians , of God , and Divine Things , by General Revelation : For the said General Revelation is as large , or indeed more large , and full in true Christians , who have the Scriptures ; as in those Gentiles which have them not , because the General Revelation , commune to us with the Gentiles by virtue of Special Revelation , and the doctrine of the Scriptures is much improved , and perfected , in true Christians , yet retaining its Nature of General Revelation : Even as Natural Reason , and other Natural Gifts of the Soul , are much improved and perfected by the operation of the Holy Spirit , and yet retain their Nature as such . And if we except these Doctrines , and Heads of General Religion common to us with the Gentiles , which are revealed both to them and us without Scripture , of all which notwithstanding the Scripture doth abundantly testifie ; all other Doctrines and Heads of the Christian Religion ( which is a special Religion , more perfect and excellent than the General , and perfiting the said General Religion in true Christians ) are made known unto us by the Scripture means , the Holy Spirit inwardly inlightning and inspiring us , that we may understand the Doctrines declared in the Scripture , and may savingly apply them , with true and sincere Faith , to the salvation of our souls . And what more any can require of us to establish the due use of the Scripture , or of any other means , I do not understand . And as concerning the aforesaid experimental and sensible knowledge of God , that is only manifest or obvious to the inward and supreme sences and powers of the Soul , as they are opened and awakened in us by the work of Regeneration , and Renewing of the Holy Ghost ; although the Scripture words do not immediately concur , in the formal act of such a Divine and Intuitive Knowledge , as the words of a mans name do not make me see the man ; yet the Scriptures do witness abundantly concerning such an experimental and spiritually sensible knowledge of God , which is perceived in a most inward union and communion of the Soul with God , and in a certain Intellectual , or spiritual contact or touch , of which , not only Plato and Plotin , and others among those called Philosophers ; but the Apostles , among the Christians have largely made mention : And after the Apostles , Athanasius , Gregory Nazianzen , Clemens Alexandrinus , Origen , and many others among the Grecians , and Augustine and Ierome with many others , many Ages ago among the Latines , and in latter Ages , Bernard , Thauler , and Thomas a Kempis , and the Author of the German Theology , unto whose Book Luther did write a Preface , and did much commend it . All these , and generally these called Mysticks , and Writers upon Mystick Divinity so called ; do Preach , and hold forth a certain Knowledge of God , which is received without all words , by a certain inward gust , taste , and touch , and inward feeling of God , and Divine Things , in the souls and hearts of those who have attained unto that due state and degree of purity and holiness , requisite in order to such a knowledge and enjoyment . And hence it is , that they distinguish Theology , or the knowledge of God , into discursive on the one hand , and mystick , or intuitive and contemplative on the other , and they say the former is had or received by words , and verbal discourses , syllogisms , propositions , premisses and conclusions , gathered and collected from Scripture , which yet , without the Spirits inward illumination and operation , is not effectual to the salvation of those who have it , but that this latter is obtained by a naked and simple perception and intuition of God , and Divine Things , as the mind is purified and cleansed , and denuded , as it were , from all images and similitudes , or signs of words , or outward things whatsoever . That we may therefore put a conclusion to the forming the state of the controversie aright , which is the most principal thing , if the question be made concerning doctrinal and discursive Theology , or knowledge , which require words , propositions , definitions , reasons , arguments , and conclusions ; we shall readily grant that the Scriptures are a General Principle of the same , but Secundary ; the Holy Spirit inwardly inlightning and inspiring mens souls and hearts , being still the Primary and Principal , and that by means of the Scriptures , in reading , and hearing , and meditating upon them , and as they are preached , and opened , and used by men spiritually gifted and fitted of God , we attain to the knowledge of the said discursive and doctrinal Theology , and most especially the Scriptures are of service unto us , when we turn or convert the words of them ( that do most nearly respect Holiness of Life and Manners , such as the precepts and examples of Christian Vertues ) into good works and deeds , and into a good and Christian Life . But in the experimental and mystick , or intuitive and contemplative Theology , not the Scripture words , but the things themselves signified by the words , to wit , God , Christ , the Holy Spirit , the Life , Light , and Power of God , the Love , Peace , and Joy of God , and the Kingdom of God , which Christ did testifie to be within us , reveal and demonstrate themselves to the souls and hearts of the faithful , by themselves , nakedly in their own proper and native light , glory , and evidence , without words ; even as the outward things and riches of this visible world , and the beauty , glory , and vertue of them , reveal and discover themselves unto our outward senses without words , and far beyond the force or reach of words . And if outward things without words are continually presented to our outward senses ; it followeth , that inward things , to wit , the things of the Divine and Heavenly Kingdom , which is in us , are presented to our inward and spiritual senses without words ; seeing these inward and spiritual things are as near to our souls , yea , much nearer ' as those outward things are to our bodies . And thus the state of the Controversie being rightly framed , and brought to a period , I shall have little difficulty to answer the following Paragraphs , or Sections , of the Adversary ; seeing in all things , almost , he goeth without , or beyond , the state of the Controversie , and so contendeth not so much against us , or R. B. as his own shadow or thoughts . CHAP. VI. WHat the Adversary saith in his Ninth and Tenth Paragraphs , are of the same tendency with the things he had formerly mentioned belonging to the state of the Controversie . In his Eleventh Paragraph he saith , the Controversie is not of any sort of Revelation , but that of Immediate : And in his Twelfth he affirmeth , that Revelation considered in it self , doth prescind or abstract from that which is Immediate , and Mediate . And he assenteth unto R. B. his five Propositions , pag. 9. of his Apology , and that Divine Revelations remain to be the formal object of the Saints Faith , but he denyeth them to be Immediate . To whom I answer , that he granteth with us , That he inward illuminations and operations of the Holy Spirit are altogether necessary to beget true and saving Faith in men , and that these inward illuminations are objective , or by way of Object , Par. 32. and Par. 34. So that the act of Faith is occupied or exercised , and doth finally stay in God himself , revealing as the Object . And what he subjoyneth , That God revealing , as the formal Object , in whom the Vnderstanding stayeth or resteth , and the Divine Revelation consisting of the external signs ; are not to be opposed : Because when God the revealer , by outward words Preached , or Writ , moveth the Vnderstanding to acknowledge them to be as a Divine Revelation ; it cannot be denyed , that the Vnderstanding doth so rest in God revealing , as the formal Object : So that it doth also regard these signs depending on God , by which that Revelation doth consist , meaning the words . All this is granted both by me and R. B. yea , that is it , for which R. B. pleadeth , viz. that God inwardly illuminating and moving the Understanding to the assent of the Doctrine , declared by the external words or signs ; is the formal object of the Saints Faith : To which , seeing the Adversary doth plainly consent , I know not how he doth affect to show himself here opposite unto us , when in the thing it self I see no difference betwixt both ; unless he meaneth , that the outward words , or signs , doth also pertain to the formal object of Faith , as he seemeth to explain himself , Parag. 22. The which also R. B. hath granted , after a sort , having brought a distinction of the formal object , into quod , i. e. which , and quo , i. e. by , or for which , or betwixt that which is believed , and the formal principal cause , or reason of believing ; the which distinction , the Adversary ought to grant , as applicable to the present matter , if he will firmly stand to his first concessions : For he doth acknowledge , that the outward Revelation ( as he calleth it ) of words and signs , is not simply believed by the faithful , for it self , but because of God inwardly inlightning and moving ; and therefore God thus inwardly inlightning and moving , is the formal object Quo , i. e. by or for which they principally believe : And yet we deny not , but that the words are the formal object , Quod , i. e. which is believed , or as some perhaps would rather say , the material object . But if any controversie doth here remain , it doth consist rather in a logical subtlety , or ambiguous signification of words and terms ; than in the truth of the thing or matter it self , which ought to have no place among sober men , professing the simple and plain Truth of Christ. There remaineth only one difficulty with the Adversary , whether these inward Illuminations are to be called Immediate ? which I judge R. B. hath sufficiently proved in his Apology , and I also in this my answer . We grant indeed that this term , or expression , of Immediate Revelation , is no where to be found in Scripture ; and therefore it would be hard to prove , against a froward and wilful Adversary , that any of the Prophets or Apostles had Immediate Revelation : For it did suffice unto the Prophets and Apostles to express the word or term Revelation , simply so called ; and that God revealed himself and his mind and will unto them , that he did inlighten and inspire them , that they had the Spirit of God and Christ inwardly teaching and instructing , and moving them . Those simple and plain Men did not think of that subtle and nice distinction of Immediate and Mediate Revelation , feigned and invented by the School-men and Sophisters of this world , whereby the truth of this mistery is veiled and darkned . For to speak plainly , and in propriety of speech , following the common Phrase of Scripture , all Divine Revelation is Immediate , even as all Vision is immediate ; and all outward sensation is Immediate , and doth regard and respect its immediate object , and as it is immediately proposed : Which yet doth not hinder , but that the outward words , by a metonimy , or figure of the sign for the thing signified , may be called Revelations or Visions . But there is oft a great hurt in that , when figurative Speeches are once allowed , that at length it comes to that , that they are thought proper . Iohn his Treatise is called his Revelation , when yet it is most certain , that that Book , or Treatise , was not the Revelation it self ; which he had in his Mind and Spirit , but only a sign and outward declaration of it . Also the Prophets at times , called the words which they published by voice or writing , their Vision , when yet they were not the Vision it self , but a sign and declaration of it , as any man of a sound Judgment , as I believe , will easily grant . Moreover , as to the outward Apparitions made by God at times to the Fathers and Prophets , if they be granted to be Revelations , they were also in their kind and manner Immediate , either to the outward Senses , or Imagination . But that is most properly the Revelation of God , which is presented to the Mind , Spirit , and Understanding of Man : For seeing God is a Spirit , he is not to be seen by the outward eyes , nor is he perceptible by any outward or mortal senses , but is only seen and known in Spirit ; and therefore only by the Spirit is he properly revealed to the alone Spirit , and spiritual Eye , and Sense of Man. But it is not to great purpose , to dispute much of those outward Apparitions made unto some of old , seeing they do not touch the thing that is mainly in controversie , which is of Gods inward appearances , for which only we contend , as necessary for the begetting true and saving Faith and Knowledge in mens hearts . We do not plead for outward Apparitions : And it is plain enough they did not properly reveal God himself , but rather were a Veil wherewith God covered himself because of humane weakness ; For if any had judged the outward Apparition to have been God himself , certainly he should have fallen into grievous Idolatry . But that R. B. did affirm , that there were divers Administrations , under which the Spirit of God revealed himself , doth not prove what the Adversary would , that God only did mediately reveal himself unto some men ; for the divers Administrations are well enough to be considered , as well in the Inward and Immediate Revelations , as in those which are outward : And also that God spoke unto the Fathers by the Prophets of old , proveth not that God revealed himself only to them outwardly and mediately ; for this doth contradict our Adversary his own belief , who doth equally contend with us , that all the believing Fathers were inwardly Inlightned by the Holy Spirit , and that Inward Illumination is Immediate where ever it is found , as I have above sufficiently made appear . Again , That in his Fourteenth Paragraph ( citing R. B. his words , Parag. 13. ) he saith , he denyeth , and not without cause , That which R. B. thought no man would deny , viz. That God all along from Adam to Moses , had revealed himself to his Children inwardly by his Spirit . I think strange the Adversary should deny this , for by so doing he doth openly contradict his former concessions : For did he not grant that God doth always inwardly Inlighten his Children , and that with an Illumination both effective and objective , and that no outward Revelation or Preaching doth suffice unto Salvation , without a Divine inward Operation and Illumination : And therefore why he should now deny it , I do not understand , but that he hath forgot himself . Nor doth it hinder ( which he laboureth much to prove in this whole Paragraph ) that some were outwardly instructed by Preaching , but that they were also gifted and endued with inward Inspiration and Revelation ; for these two do not fight one with another , but very well agree . But it will be too hard an undertaking for him to prove , that most men in all those Ages were taught by outward Preaching : For although Enoch Preached the doctrine of Truth , he could scarce do it to the whole world ; and the like is to be said of Noah , who only with these of his small Family was found just upon earth : For how many thousands of mankind lived then on earth , far separated asunder ? And how unlikely is it , that this one man could sufficiently instruct the whole world ? Surely we no where read in all the Scripture , that Noah Preached to all mankind in the old world , but we find expresly that God , by his Spirit , did strive in those men ; which most plainly sheweth , that they had some inward teaching given them from the Spirit of God : For against what did they sin , but that Law published by the Spirit of God in their hearts , seeing they had no written Law ; nor can the Adversary ever prove , that they had it delivered to them all by word of mouth . But they had that inward Law , which as Paul affirmed , the other Gentiles had , Rom. 1. For Paul did not recur to outward Teachers , speaking of the Gentiles , but to that which was known of God , which he had revealed to them , the Book of the Creation assisting or concurring with the said inward Teacher . But surely in many Ages , outward teachers were but few , and the Word of God was rare in respect of its being outwardly Preached , yet it was near and within , in the hearts both of Jews and Gentiles , as Paul did affirm , Rom. 10. compared with Deut. 30. CHAP. VII . IN his Fifteenth Paragraph , the Adversary doth wrest some words of R. B. unto a sence far differing from his Mind , whose words were , that in the time of the Law , God did no other way speak unto his Children , than he spoke unto them in that time , from Adam to Moses : From thence the Adversary concludeth , that R. B. denyeth that God used the outward Preaching of his Servants unto his People , all the time of the Law , which surely never came into R. B. his mind so to think : For he doth plainly acknowledge , that there were outward Ministeries of Preaching unto the People , in the time of the Law ; but R. B. did understand this , that God who is faithful and unchangeable , did never change his way or manner of Teaching , and Inlightning his People and Children by his Spirit inwardly working in them ; but that he continued the same , in all Ages , as well before the Law as after the Law , and also after the coming of Christ , whether the outward Preaching was much , or little , or none at all : For to some it was much , to some little , and to some none ; but always the inward Preaching , Speaking , and Illumination of God , by his Spirit , did remain in some degree , more or less , in the true Church , and in all its members . For if at any time the outward Preaching was little or none , as might happen to some ; God did supply that outward defect inwardly by his Spirit ; and when the outward Preaching was much , God did sanctifie it to the Faithful , and made it effectual by the inward operation of his Holy Spirit : For the inward presence and assistance of the Holy Spirit is no less necessary , that one Preach aright , than it is necessary unto the Hearers , that they may know and believe aright what is Preached unto them ; and indeed men both Preach and Hear aright , when both Preachers and Hearers are touched by the same Spirit , and are both together Inlightned and Inspired : For even as when a Philosopher discoursing unto his Hearers , of the things of Natural Reason , requireth that there be a Spirit of Natural Reason , or a Reasonable Spirit in them as necessary , whereby they may understand his Reasons ; so the Theologue , or Minister of Divine Things , while he Preacheth those Divine Things unto the Hearers , doth no less require a Divine Spirit in them as necessary , whereby they may understand the said Divine Things , for there is the like Reason in both . And therefore if in all Ages , from Adam unto Moses , and from Moses unto Christ , God raised up some excellent Prophets and Preachers , whom his Spirit inspired and moved to Preach , with the same Spirit he did inspire and endue the faithful to hear : For the Holy Spirit is equally necessary both to teach , and to hear , or learn profitably and savingly what is taught ; the Teacher and Learner being united or joyned together in the same mind and hearty affection , through the effectual working of the same Spirit . And hence it was , that R. B. in his Apology , cited Nehem. 9. v. 20. Thou gavest thy good Spirit to instruct them , or give them understanding ; to prove , that the people of Israel was in some measure endued with the Spirit of God. To which our Adversary doth answer , If ( saith he ) we say that the Spirit of God was so given unto them , that it did exert or show it self forth by Moses , who did enjoy immediate converse with God , and Preached to them by word of mouth , and sometimes did write to inform the People ; it doth not appear what R. B. hath to object or bring against it . But such an answer might rather be expected from some Socinian or Pelagian , than from any coming out of Luther's School , or professing the Spirit of Grace to be necessary to every one of the faithful : For were there not many faithful and true children of God among that people ? Had they not therefore the same Spirit with Moses , because they had the same Faith ? Seeing Paul saith , that as there is one Faith , so one Spirit , of which all the faithful are partakers unto salvation , and even they who are unfaithful , by the same Spirit are inwardly admonished and convinced . But how far ( as it seemeth ) hath our Adversary forgot himself , and his Doctrine , who did formerly grant , that all the faithful had the Holy Spirit given them , to inlighten and assist them savingly to know God , and believe in him , and consequently all the faithful among the people of Israel had the same Spirit with Moses as well as he , which Spirit was one both in him and them , and was as necessary unto them to learn what he taught , as it was unto Moses for to teach : And therefore it is worthy of observation , what was said Nehem. 9.20 . that God gave his good Spirit unto them , to give them understanding ; which is as much as to say , that the people might understand the things which Moses and the other Prophets did Preach unto them ; for the same spirit is of equal necessity both to the Teachers , and to them who are taught . In his Nineteenth Paragraph he answereth to the words of David , cited by R. B. Psal. 51.13 . Cast me not away from thy presence ( or face ) and take not thy holy Spirit from me : And Psal. 139.7 . Whither shall I go from thy Spirit , and whither shall I flee from thy presence . The words ( saith he ) do not say , take not away the holy Spirit from me , which is immediately given me , nor whither shall I go from thy Spirit that doth immediately speak unto me ; but they only make mention of the Spirit , and do not define or determine the manner of its communication , or way of speech . But if this his answer hath any force against the immediate communication of the Holy Spirit , given commonly to the Saints , it shall also exclude David himself , ( an excellent Prophet ) who said these words from the immediate communication of the Spirit . Then as seemeth unto me , the Adversary wonderfully forgetting himself , within a few lines he confesseth , that David was immediately inlightned by God , and gifted with the Spirit of Prophecy . Lo , how he hath mortally wounded and killed his own cause , as it were , with his own hands : For , because the words of David above cited , do not say , take not away thy holy Spirit immediately given me , therefore he argueth , that these words of David do not prove an immediate communication of the Spirit . But I no where find it said in the whole scripture , that the Holy Spirit was immediately given to David , or to any of the Prophets and Apostles ; for the scripture hath not the term Immediate , which is enough to demonstrate , that when it is said , the Spirit was given to any man , doth sound or signifie as much , as that the Spirit was given him immediately . But for that distinction of the Spirits being given immediately to some , and only mediately ( or remotely ) to others , the scripture is wholly silent of it , neither can it be gathered from scripture by any good consequence : And let this answerer tell me , if some stubborn and cross grain'd Adversary should deny , that any of the Prophets or Apostles were immediately inspired , how could he convince him of his error ? For whatever places of scripture he shall bring to convince him , he shall be ready to answer with this our Adversary , that all these places of scripture say nothing of the Holy Spirit his being immediately given to any , either of the Prophets or Apostles . But if he answer , that the scripture-words which say , that the Prophets and Apostles had the Spirit of God inwardly teaching , inlightning , leading , moving , and acting them , although they do not express the term immediate , yet they do sufficiently signifie and import the immediate communication of the Holy Spirit ; therefore it shall be equally lawful unto us to conclude , because all the faithful , and true children of God , are said in scripture to have the Spirit of God which dwelleth in them , doth inwardly teach them , inspire , inlighten , lead , move , and act them ; and that it is one spirit which is in all the faithful , whether they be Prophets or Apostles , or any other true members of Christ , because the phrase of the scripture is the same , concerning the communication of the Holy Spirit , as well to all the faithful , as to the Prophets and Apostles ; therefore it hath the same sence in both , to wit , that both the Prophets and Apostles , and all the faithful servants and children of God , have one and the same Spirit of God immediately communicated unto them . Nor is this to make all Prophets or Apostles ; for although the communication of the Spirit be immediate unto all , yet it doth not produce in all the same gifts and functions ; but one sort in the Prophets and Apostles , and another sort in ordinary Christians : Even as the same soul , or spirit of man is immediately communicated to the whole body , and all its members , yet it doth not follow that every member is the Head or Eye ; for notwithstanding that the same spirit is immediately communicated to all the members ; yet there remaineth a clear distinction of the members , and of their offices one from another . Again , whereas he affirmeth Parag. 19. that the Prophets and Apostles received the Spirit immediately , but all others of the faithful but only mediately : He saith his without any proof , and playeth on the ambiguous , or various signification of the word , or term immediate and mediate , which I have above explained , and so he departeth and goeth aside from the true state of the controversie altogether : For although it be granted , that many received the Holy Spirit by means of the outward preaching , that doth not hinder , but that they had it immediately and most nearly communicated unto them of God ; for beside other reasons and examples formerly brought by me , cap. 4. the following example shall demonstrate the thing abundantly . We see by how many various means a Husbandman , or Gardiner , doth ingraft a Twig or Branch upon the stock of a Tree , the using of which means notwithstanding doth not hinder , but on the contrary doth greatly conduce and further , or help , that the said branch may cleave immediately unto the stock on which it is ingrafted , and may draw and derive life , and a vital influence from the said stock or root immediately , and most closely , no less than if it had been a natural branch of the said Root . Again , Herbs and Trees are planted in the earth by using many means , which afterwards taking root in the earth , do derive from it immediately life , and a vital , or lively influence and vertue . Granting therefore that the faithful are commonly ingrafted into Christ by means of the outward Preaching , do they therefore derive nothing of the Spirit of Christ immediately ? Are not the Faithful as immediately joyned or united to Christ , as the branches are to the Vine , or the Twigs to the Stocks on which they are ingrafted ? Shall they not therefore immediately partake of the spirit of Christ , seeing , as Christ himself hath said , He is the Vine , and the faithful are the Branches grafted into him ? Moreover , How can the Adversary prove , that the Prophets and Apostles , who ( as he confesseth ) had the Spirit immediately , had it not derived and given unto them commonly , by means of outward Preaching ? For the younger Prophets did commonly , and for most part , hear the elder Prophets preach unto them , and by means of their Ministry and preaching , they also received the same Spirit which dwelt in them immediately , and moved them immediately to speak , as it did the Elder Prophets . Hence it is , that we read of the Schools of the Prophets , and of their Sons and Disciples in the scripture : And did not Elisha , the Disciple of Elijah , by means of his Master , immediately receive the Holy Spirit ? And the Apostles also received the Holy Spirit , in some degree , immediately , before the day of Pentecost , by means of Christs preaching outwardly unto them : Nor can it be questioned , but that when they received the same Spirit more abundantly on the day of Pentecost , they were much helped , and assisted , or prepared for such an excellent dispensation , by means of Christs doctrine which he preached unto them , while he was yet conversant with them in the flesh upon Earth . And the faithful did commonly receive the Holy Spirit , and many excellent gifts of it immediately , and yet by means of the Apostles preaching , and laying on of their hands . I spoke before of Cornelius , who received the Spirit immediately , and yet obtained it further by means of Peter's preaching . Timothy also received that excellent gift which was in him by Prophesie , with the laying on of the hands of the Eldership . If therefore it be said , that some of the faithful received the Spirit immediately , and others only but mediately , beside that such a distinction cannot be proved from scripture , being altogether a mere invention , and fiction of mans brain ; they who had the Spirit immediately , did oftentimes obtain it by means of the preaching of others unto them : And the gift of Prophecying or speaking immediately by the Spirit , was continued in the Church in the times of Iustin Martyr , and Tertullian , as they themselves do testifie , the which continuation of so excellent a gift was by means of preaching , so long as the Preachers did preach purely by the Spirit , and also did purely and chastly live , and walk in the Spirit . But when the Preachers left off , or ceased to preach by the Spirit , and to live in the Spirit , and to put their own spirit in the room and place of the Spirit of God , and of Christ ; that Spirit and gift of Prophesie ( the which is greatly to be lamented ) did cease in great part . What the Adversary disputeth against R. B. in his following Paragraphs to the end of his dissertation , and answereth to R. B. his solid and firm arguments taken from scripture , doth altogether lean upon that false foundation , sufficiently refuted by me , to wit , that because the faithful , both under the new and old covenant , received the Holy Spirit by means of outward Preaching , ordinarily and commonly . ; that therefore they were not immediately endued and inspired with the same ; the which consequence I have already over and over again showed to be most false , although it were granted , that all the faithful had always received the Spirit by means of outward Preaching , or using of the scriptures , the which I will never grant unto him . And if I shall grant unto him , that the faithful received the Spirit of Christ , in some degree , by means of the doctrine outwardly preached , while as yet they were as children and Infants ; he can never prove from this , that when they were more advanced into a spiritual , and holy life , and come unto the state of men , that they did always receive the further measures and degrees of the Spirit , by means of outward Preaching : For it doth not follow , that because at sometime they received the Spirit by means thereof , that they always did so receive it in the fuller and larger measures and degrees thereof ; even as it doth not follow , that because a Child , or Infant , needeth the ministry or means of a Nurse or Servant to feed it in that weak state , that therefore it always needeth the help of that Nurse or Servant , when it is come to a mans Age and growth . I shall not therefore stay to answer to every thing of his Dissertation , by giving still new answers , seeing one answer doth suffice to them all ; and if I should still repeat that one Answer , I should both lose my time and labour , and also should weary the Reader , and beget a loathing in him ; and therefore with this one Answer I reply unto all he hath objected against R. B. That he departeth from the state of the question , and still beggeth the thing in controversie ; and so falleth into that error , commonly called in the Schools , Petitio principii , i. e. a taking for granted the thing in controversie , while he doth continually oppose , and set at variance , the immediate communication of the Holy Spirit , and the means of outward Preaching , and other the like helps which are not to be opposed , but do well agree . And it is so far otherwise , that the Spirits immediate communication doth not only not hinder , or make void the use of any means appointed of God , as of Preaching , Reading , and Hearing the scriptures , and meditating upon them ; that on the contrary , it doth truly and solidly establish them , sanctifie them , and maketh them all effectual . But that the Adversary doth continually bind up , or tye the operation of the Holy Spirit , to the outward letter of the Scripture , either as read , or heard , or meditated upon , is too rashly done in him ; and he hath not in all his Dissertation , so much as once essayed to prove it : And however his common , and too credulous , Hearers and Disciples in the School , may easily receive his bare Affirmations without Proof ; yet they cannot find place with us , nor with others , we know better things , and whose inward and spiritual eyes , God , out of his abundant Grace , hath opened to discern the Truth . But suppose , ( which yet is not at all to be granted ) that the Illumination of the Holy Spirit , is continually bound up , or tyed to the outward Sign , or Letter ; yet it doth not thence follow , even upon that absurd principle , that the Illumination of the Holy Spirit is not immediate , or is not immediately perceived by us : Even as if it were granted , that the outward Illumination and Light of the outward and visible Sun , is never seen by the eyes of men , separated from all other visible objects ; but always joyned and united with them , and always shining upon some one or other of the visible objects , and reflecting its beams upon them ( though such who have Eagles eyes , can look strait upon the Sun himself ) yet it will not from thence follow , that the outward Illumination or Light of the outward Sun , is not immediately received , and seen or perceived by us . CHAP. VIII . ANd here I might well enough , by right , make an end of my Answering ; but because he doth affirm divers things in his other Paragraphs following , which partly need correction , and partly conduce to manifest the truth ; therefore I shall not be unwilling to take notice of them in a few particulars . In his Twenty Second Paragraph he erreth , in saying ( universally , and without making any distinction ) that there is no substantial difference , but only accidental and circumstantial , betwixt mediate and immediate , outward and inward Revelations , according to the different kind of the signs under which God doth manifest himself . For , although this may be granted in those inward Revelations made in the Imagination , yet not in these which have place in the highest faculty or power of the Soul , which is the intuitive aforementioned : For the Revelation which is given to this supreme or highest power of the soul that is intuitive ( and which is opened and awakened only in those who are sanctified , and spiritually renewed ) doth not consist of signs , but God himself , and the Divine Things of his Kingdom in their own proper light and evidence , discover themselves in the souls and hearts of the faithful , without all signs : And therefore however the outward Revelation may be called accidental , because it doth but contain the signs , which are accidents ; yet the inward Revelation , which hath place in the Souls intuitive power , and respecteth the Divine Things themselves without signs , is to be called substantial . In his Twenty Fourth Paragraph he hath these notable words : When our men ( saith he ) affirm , that at sometimes the outward Revelation is the formal object of the Saints Faith , the meaning is not , that the Faith of the Saints doth precisely lean , or rely upon that which is outward , in that Revelation , or which reacheth to the outward Senses ; but that it leaneth or doth rely upon God himself , inwardly exerting or showing his power in the Mind , by an inseparable or undivided operation , through that which is outward , and determining ( or moving ) the Vnderstanding to elicit , or bring forth the act of knowledg , whence we deny not , ( saith he ) the inward testimony in the hearts of those who have the outward Revelation : Thus he . But let the impartial Reader judge , if he doth not here act the Enthusiast , and plainly give up unto us the chief thing in controversie , for which we contend : For this concession of his being once granted , the controversie betwixt him and us , so far as concerneth Immediate Revelation , ( as seemeth unto me ) is almost none at all . In his Thirty Second Paragraph he doth again plainly act the Enthusiast , agreeing with us , and saying , That God , or the Spirit , which revealeth ( note ) doth not only work effectively upon the intellectual Faculty , to produce the act of believing ; but also doth move objectively , or by way of object and formal representation of the same , doth determine the Vnderstanding to assent . And a little after in the same Paragraph , That God , when he saith , or revealeth any thing by the outward voice of the Preacher , or by the holy Scriptures , doth concur with that saying or Revelation , and as the principal moving cause , doth effect it , that men from an inward and supernatural motion , or witnessing , made within their minds , but which doth exert it self by the outward act of Divine Revelation , and reflecteth on God the speaker as its cause ; may understand , that it is God himself who saith it , whether by the voice of the Preacher , or the Scripture , what that Revelation saith or manifesteth . But this is it , which the Teachers and Preachers in Britain , and many other places among the Protestants , do commonly object unto us for Enthusiasm , because indeed we say , that this objective Illumination ( or that which is by way of object ) no less than the effective , is given to all the faithful , for which principally we believe the Scriptures . Now there is this only difference betwixt the Adversary and us , that he doth continually tye , or bind up , the operation of the Holy Spirit to the outward signs , but we do not so , although we do affirm , that the Illumination of the Holy Spirit is frequently joyned by an undivided operation with the holy scripture , and that it doth exert it self in the hearts of the faithful through the same : And whether the inward operation of the Spirit be continually tyed to the holy scripture , or left free ( though we do still affirm it is not so tyed ) it is all one as to the state of the Controversie , concerning Immediate Revelation ; for in both cases the Illumination and Communication of the Spirit is immediate , as I have oft already made appear . In his Paragraph Twenty Three , he seemeth to blame R. B. that he doth render the outward Revelations to be fallacious and uncertain , and more lyable to delusion than the inward . But R. B. hath not affirmed that outward Revelations are fallacious ; for these which are true and come from the God of Truth , cannot deceive ; but R. B. doth plead , that the outward Revelations , however true and certain they are in themselves , yet they are not clear and evident of themselves to be Divine Revelations ; but that they principally derive their clearness and evidence from the inward Revelations witnessing to them ; and therefore these inward Revelations are more clear and evident , having a self-evidence and clearness in themselves . And there is this difference betwixt our outward Senses , which perceive the outward Revelation , and those Divine inward Senses , supernaturally formed in us , that our outward Senses may be deceived at sometimes and in some cases ; but these inward Divine Senses , Divinely begot and formed in us , can never be deceived : For although a mans imagination and inward thought may deceive him , yet that Sense , which a man hath inwardly begot in his heart , by the Lord , can no wise deceive him . In his Twenty Fifth Paragraph , he alledgeth , that R. B. doth contradict himself , while he teacheth , that the outward Revelation of the Scriptures is the formal object of the Saints faith , and yet not the formal cause , or reason , of believing . But if the Adversary had carefully considered R. B. his words following in his Apology , he had not imputed unto him such a contradiction : For R.B. saith , that the secret testimony of the Holy Spirit is the principal object of the Saints faith , and the original , and consequently unto this , that the Scripture is the secundary and subordinate : And therefore when R. B. saith , that the outward Revelation of the Scripture is not the formal cause or reason of believing , he did clearly enough signifie his mind , to wit , that the Scripture was not the principal and original cause of believing : and therefore if it be granted , that the outward Revelation of the Scripture doth contain in it self some secundary reason of believing ; for this cause it may be called a secundary formal object of faith , but the primary formal object is the inward Revelation , which distinction of the formal objects is expressed by R. B. in other words , into the formal object quod , i. e. which , to wit , the secundary , and the formal object quo , i. e. for , or by which , to wit , the primary . But because these terms of the formal object into quod , i. e. which , and quo , i. e. for which , are borrowed from Logicians , and the simple and plain truth can be easily enough explained without these terms ; I shall not stay any more to explain or defend them : For the substance of the thing is clearly enough confessed by the Adversary , to wit , that Saving Faith doth not stay , or rely on the meer naked outward Revelation of the Scripture , but reacheth beyond that unto God himself inwardly moving , and objectively , or by way of object , witnessing by his Spirit to the truth of the Scripture . And because that inward objective testimony of the Spirit is somewhat really distinct from the outward testimony of the scripture , although not contrary unto it , nor separate therefrom ( as the Adversary saith ) therefore he holdeth of necessity a two-fold object , to wit , the one outward , the other inward , and whether of these he holdeth to be the primary , he hath not in words expressed ; although it may be said consequentially enough to his Principles , that the inward object is the primary , and the outward secundary , wherein he doth very well agree with R. B. and us . Moreover , Seeing he granteth a two-fold object of Divine Faith and Knowledge , one outward of the Letter , another inward of the Spirit , joyned together and inseparate , because they are really distinct ; I suppose he will not deny , but they may be separate one from another , if God so pleased : Let it then be supposed , only upon a possible supposition , that the inward be separate from the outward , so that the outward being removed , the inward object may remain , which is proposed by the Holy Spirit alone to the Heart and Soul of the Faithful ; I inquire if in this case , the inward presentation of the object were not to be called an Immediate Revelation : The which if he grant , therefore I say it is now immediate , when the outward object is adjoyned to it ; for that inward illumination and Revelation doth not change its Nature , in the absence and presence of the outward object ( having all entirely in it self that belongs to an Immediate Revelation ) but remaineth the same , whether it be joyned to the outward , or separated therefrom . Even as the soul of man , whether joyned to the Body , or separated therefrom , yet it still retaineth its own Nature , that it is the immediate Principle of its operations , both in the Body and out of the Body . And indeed , by a certain Analogy , as the Soul is to the Body , so is the Spirit of God inwardly operating and illuminating to the outward testimony of the Letter : And because the Soul doth many things by the means of the Body , yet that doth not hinder , but that it is the immediate principle of its operations . But the Soul doth many things in respect of its most inward and intellectual operations , without the means and help of the Body , even when it is in the Body ; and therefore why may not that Divine Spirit , as it doth many things in the Saints , by means of the Letter of the scripture , do or work some other things , and not use the means of the Letter : Yea , how many things doth the Holy Spirit reveal and open in Men ( as belonging to the special and particular acts of Vertue and Vice ) that do far transcend , and go beyond the straitness , and narrow compass of words , of which Seneca the Gentile , and an Heathen so called , doth Write well , Lib. 2. De Ira. How narrow Innocency is that ( saith he ) to be good according to the Law ? ( He understandeth a Law writ or contained in words ) How much more doth the Rule of Duties extend , than that of Law ? How many things doth Piety , Humanity , Liberality , Iustice , and Faithfulness require , which are not in the publick Tables or Records , to wit , all written Laws . Thus Seneca . For as he who describeth some Kingdom , as of Germany , or England , with Words , or Mapps , cannot describe it in as great largeness , as it doth contain in it self , but in much narrower bounds : And although he describe all the Cities , Towns , and Villages of the said Kingdom , yet he doth not describe all the houses of every City and Village , or all the Fields and Orchards belonging to it , much less all the Rooms and Chambers of each House , or all the Acres and Roods of the Corn Fields , or all the particular Ears of Corn that grow in those Fields , or all the Trees and Fruits of these Orchards , particularly one by one . And even so they who describe the Kingdom of God which is within us , to wit , the Writers of the Holy Scripture , they could not describe all the particulars contained in that Kingdom , the which particulars are yet very necessary to be known unto the Saints ; and therefore the Holy Spirit revealeth unto them those particular things , which are not contained in the Scripture : And the same is to be understood of the Kingdom of Vices , and of Satan , that it containeth many more particular vices and sins , than can be described by any words . And as concerning the glory of Gods Kingdom in the Saints , it may be well said in the words of the Queen of the South , concerning Solomon's Glory , that the same or report of the Glory was true , but the half of it was not told , the which cannot be told by any words : And therefore the Scripture it self calleth the joy of the Lord in the Saints , a joy unspeakable , and that the Peace of God which is in them , doth not only surpass all words , but all ( to wit , discursive ) understanding . Moreover , R. B. showeth in his Apology , from pag. 39. to pag. 43. ( to which the Adversary hath answered nothing ) that there are many particular things very necessary to be known , unto every one of the faithful , which are no where revealed in the Scripture , and are therefore immediately to be revealed unto them by the Spirit , such as especially concerning the Souls inward state , and those inward calls of God unto the soul , to the discharging or performing of its particular services . In his thirtieth parag . he saith , it is one thing that the Spirit is within a man , and another thing , that the said Spirit is given , not mediately , but Immediately , by a meer inward operation , without an outward mean , surely ( saith he ) the habits of arts and sciences are within in the mind of man , and yet for most the part they are given to men not Immediately , but mediately , or by means of the outward teaching of the Master ; and a few lines after he saith , we not only grant , but we earnestly plead for the indewlling of the Holy Spirit as altogether necessary to Christians . That he doth acknowledge and plead for the indwelling , and inbeing of the Holy Spirit , to be altogether necessary to Christians it is well , but that he doth absolutely deny the Immediate Operation and Revelation of the indwelling Spirit of God , he doth badly ; for although that this inward teacher and Master doth frequently teach his Disciples , by means of the Scripture , shall he therefore teach them nothing by word of mouth , or his own living voice Immediately ? shall he not expound open to them what they read in the Scriptures , with his living voice ? or shall he sit and remain in them always , as one dumb ( which God forbid that we should so imagine ) speaking or saying nothing , nay not so much , as one small sentence , but what is in express words contained in the Scripture , and borrowed from them ? surely such an assertion is too rash , and without all ground from Scripture , and is most unworthy of God immortal , our most excellent Master and Pastor , yea our Bridegroom and Husband , to fain any such things of him , which no Mortal or Earthly School-Master would do to his Disciples , and if he did so , all would judge him a Fool , and unfit for such an affair ; if ( to wit , ) he should say nothing unto them , but what is contained in the Book , which they became in so many words , and which he takes out of the Book , and should speak nothing to them Immediately by word of mouth . What disciple would bear such a School-Master , or rather would not turn him off , and chuse another , more friendly and familiar unto him ; or what woman would not take it very unkindly and unworthy , if her Husband did not speak to her any one small sentence immediately and by word of mouth , but did leave all that is to be said , to letters or epistles writ by him of old ? or what servant would willing serve such a Master , who being presently with him , in the same house , did not speak to him at any time , not one word , by word of mouth immediate ; whither he did well or ill please him . Surely this adversary doth fain or devise a wonderful strange sort of indwelling of God , and the Holy Spirit in the Souls of the faithful , without all Immediate speech , or concern . Certainly to speak after the manner of men , it is hard to think how two intimate Friends can dwell together in one house , and follow the same manner of life in many things , and yet the one speak nothing to the other immediately or by word of mouth , all the whole time of their living so nearly . But indeed the indwelling and habitation of God , and Christ by the Holy Spirit , in the hearts of the faithful , is a thing far more sweet , and joyful then this adversary doth imagine , the which as it is most inward , or Primitive and Immediate in them , so it doth import likewise an Intimate and Immediate familiarity , converse and communication . And as concerning the habits of arts and sciences , whereof he made mention , which are in the minds of men , and yet are given not Immediately but by means of the outward teaching of the Master , I say , the seeds and principles of all these arts and sciences are Immediately planted and sowed in our minds as the purest and truest Philosophy doth teach , and all arts and sciences do Immediately sprout and spring forth from these seeds and principles Immediately planted in us , as the Flouers and fruits of Herbs and Trees do spring and grow from their Seeds and Roots . Nor is such an Immediate production hindered , but rather much helped , by the external culture of means applyed both to the Seeds and Roots of the Earth , and also to these unplanted and ungrafted notices and principles of natural knowledge ; and of this the aforesaid Seneca doth discourse very well lib. 4. de benef . cap. 6. The seeds of all ages , and of all arts are implanted in us ( saith he ) and God the inward or secret Master brings forth Engines or knowledges , and cap. 7. thou will say , nature doth these things unto me . Dost thou not understand ( saith he ) when thou sayest this , that thou changest the name of God , for what else is nature , but God ; and Divine reason infused into the whole World , and all its parts , and Tertullian discoursing of the innate witness in the Soul , worthy of behalf , some calling it natural , the more natural ( saith he ) the more divine . In his 34 parag . Because R. B. did argue from the nature of the new Covenant , that all the faithful under the Gospel , were Immediately taught of God , the adversary doth infer against him , that then it doth follow that the faithful under the Old Covenant were not Immediately taught , which is against his first assertion . But this is easily answered in few words , that all the faithful under the Old Covenant were Immediately taught of God , yet not by virtue of the Old Covenant , but of the New ; which New Covenant in some degree had place in the time of the Old , and was to be further revealed in Gospel days , after the coming of Christ in the flesh , and I think strange that this Doctor or Teacher did not advert to this , being so obvious a thing . Again that he thinketh R. B. understandeth by the phrase of Scripture in those Gospel promises of God , his putting his Spirit in his people , and his words in their mouths , as that Isaiah 59. that all using of means is excluded , he is much described , for R. B. doth not understand an exclusion of means , but doth abundantly acknowledge a necessary use of them . Only he doth plead that over and beside the outward testimony of the letter , God hath promised to speak himself to the Soul , which two things are not to be opposed , but both are to be granted . Again that he affirmeth , God his putting words in the mouths of his people , to design that the word is outwardly to be preached , we grant it is but so that those words be put in the mouths of those speakers by God himself Immediately as he put words in the mouths of the Prophets and Apostles Immediately to preach unto others , and outwardly to instruct them . But if God put not his words , in the mouth of any , since the Apostles days , certainly the Church ever since should be in a worse and more abject condition , now under the Gospel , then it was under the Law , for in all ages under the Law , God raised up some Prophets and Ministers to whom he spoke Immediately , and in whose mouth he put his words Immediately to speak them forth . And if nothing of this kind now be given to the Church , instead of her being nearer unto God , and more familiar , and partaking more abundantly of the life and light of God and Christ , she shall be further removed , and more estranged from him and receive much less of these his Divine Gifts and blessings now under the Gospel , then formerly under the Law. Moreover as to what he writeth of the Scripture being a Canon so filled up , as if nothing since the days of the Apostles to the end of the World , either by Word or Writ , it to proceed Immediately from the Spirit of God , conform to the Doctrine of the Scripture already delivered and declared in Scripture , he affirmeth this indeed very confidently , but proveth it nothing at all ; and the authority of Iustine Martyr , Ireneus and Tertullian doth contradict him , who expresly writ , that the gift of prophesying , or speaking in the Church by Immediate Inspiration were continued unto their times . In his 35 Parag. he saith , the Christians are the more happy , viz. then the Jews , although the Christians want altogether Immediate Revelation , which some of the Jews at last had , because the Christians may know the mind of God out of the Scripture , that is made publick and obvious unto all , whereas the Jews were to take long Journeys from home to consult the Priests ; and to solicite and wait for the respouses of the High Priests , which were rare to be obtained . But what for a refuge and evasion is this , instead of answering , more becoming some Socinian , or Pelagian , then our Adversary ; who at other times doth so much profess the indwelling and inward Illumination of the Holy Spirit , its being necessary to all the faithful ? But was it not a great glory and ornament to the Church of the Jews , and which was greatly to the advantage of it , to have their Prophets to whom God spoke immediately ? and were they not in this more happy than other Nations , that the gift of Prophecy did flourish among them , and when Devils and unclean Spirits gave forth their Oracles unto the Nations , God most Holy and most Pure , gave his Immediate Oracles unto the Jews , and his Holy Spirit unto the Prophets , that they might declare them , and unto the People that they might believe and understand them ; without which holy Spirit its being given to the people , the Oracles themselves could not be understood ; as is manifest in the Jews at this day , who although they have these ancient Preachers , to wit , the Scriptures of the Old Testament ; yet they do not understand them , because they have departed and Apostatised from that Holy Spirit , given of old unto their Fathers . And therefore was it not also a great glory and honour to the ancient Christian Church , to have in it the gift of prophecy or speaking by Immediate Inspiration ? and would it not be now a great glory and honour to the Church if that gift of prophecy , which did anciently flourish in the Church for some Ages , after the Apostles days , should flourish and spring forth again ? was not this gift with many others lost by the apostacy of the professors of the Christian Religion ? and therefore , when the apostacy goeth out , and people doth return to the sincere worship and obedience of God , shall not this excellent gift be restored together with many others ? Had not the ancient Christian Church , after the Apostles days all the Books of Scripture of the Old and New Testament as well as we ? The Jews also had the Scriptures of the Old Testament , which contained all the heads of Christian Doctrine , in respect of the substance of Religion , a people therefore having the Scripture , but wanting the Spirit Immediately teaching , leading and inspiring them , which both the Jewish Church had , and also the Christians after the Apostles days , shall be more happy then both these , because they want the said Holy Spirit Immediately inspiring , teaching and leading them ? This is a wonderful paradox , but most false , for the Christians are not more happy than the Jews , because out of the Scripture barely they could know the will of God , for the Jews had the Scripture also containing all the heads of the Doctrine of their Religion clearly enough . But for this cause true Christians are more happy than those Jews , that whereas the Jews ( for all their having the Scripture ) did need to take long Journeys to consult the Priests ; & to solicite & wait for the respouses of the High Priests : all true Christians because they partake more largely of the Holy Spirit , they need not make these Journeys or travels to consult either Priests or High Priest ; because they have a most excellent Priest , yea an High Priest , more high then the Heavens , or the Angels that dwell in them , to wit , Jesus Christ , dwelling in their hearts who by his Spirit teacheth them all things , and doth clearly and without all doubtfulness answer them , i● all things needful to be known by them , and who doth also clearly and infallibly expound the Scripture unto them . And therefore true Christians have no need to run to these Jewish Priests and High Priests , nor unto these Doctors so called , and preachers at this day , who do not so much as profess to have any thing of the Divine Inspiration , and inward Revelation , with which the Prophets and holy men of God were of old endued , and do not pretend to have any infallible sense or understanding of the holy Scripture ; or to have received any infallible Judgment of its meaning . And so true Christians may spare both their labour , and their mony , and not spend it nor give it away to such Doctors and Preachers , but leaving them all behind as unprofitable , let them go unto Jesus Christ the Lord , the eternal Priest who liveth for ever , by whom they shall be well and sufficiently taught and instructed , and that freely without either labour or mony . And lastly , as to these notable testimonies of the ancients , and reformers in Luther's times cited by R. B. in his Apology , because the Adversary endeavoureth to elude or evade the form of them , after the same manner as he doth the testimonies of the holy Scripture , therefore he is the same way refused in both , and the answers given in the one will serve in the other , the which if I have effectually given , I leave unto the ●qual and impartial Reader , for to Judge . THE Pretended EXORCIST DETECTED In a Brief REPLY TO A SERMON PREACHED BEFORE The University of Oxford , by George Hicks stiled Doctor of Divinity , in the Month called Iuly 11. 1680. the which Sermon is called , The Spirit of Enthusiasm Exorcised CHAP. I. UPon my reading of this Authors Printed Sermon , which is called , the Spirit of Enthusiasm exorcised , I find the said Author very unskilful , and unacquainted with the true notion of Enthusiasm , as it is owned and received among the People called in derision Quakers ; with all possible moderation . And though he hath been pleased to cite my Book of Immediate ●evelation , and R. B. his Apology and Theses , yet I can hardly believe he hath been at any pains to read , and consider throughly , what is said by us on that Subject ; for had he but read and well considered , what we have said or writ in that matter , he would have ●●●●e fairly and genuinely stated the controversy betwixt us , and our opposers , as to this particular . In my answer to Io. Bajer , the Lutheran Doctor in Iena , so much is already said , as less needs be added , for a reply to what this Author hath brought against us . As for the word or term Enthusiasm , as I have already said in my answer to the Lutheran Doctor , we do not plead for it , or affect such a name or title , for it being no Scripture phrase or expression , we can and do very well declare our Faith in the thing , we intend without it . Yet we cannot altogether reject the term , when thrust or cast upon us , by opposers , on purpose many times to render us odious , because the Etimology of the word Enthusiasm , according to the best and most approved Greek Lexicons signifieth Divine Inspiration . And whereas it hath been used by heathenish writers to signifie the inspirations , or inward suggestions of Daemons and evil Spirits , yet this hath rather been an abuse , and improper signification of the word , then a true and genuine acceptation of it ; and notwithstanding of this abuse of the word among heathenish writers and Poets , yet divers of the Fathers , use● it in a good sense , and as applicable to good and sincere Christians . Yea this Author himself , with respect to the Prophets and Apostles , and others their successors for 3 or 4 hundreds of years owneth the term Enthusiasm , and that in the Apostles times , and downwards to the 4 or 5 Century , there were some real and sincere Christians who had Enthusiasms , and were enthusiastically acted and moved by the Spirit of God , for thus he saith , Pag. 12. Edit . 3. of this sort of Enthusiastical confidence , with which the Spirit filled the minds of men is that place to be understood Math. 21. vers . 21. and Pag. 14. he saith , prophecy may be taken as it is often in the Old and New Testament , for praising of God by inspired Hymns and Psalms , for inspired persons did usually spend their Enthusiasm in composing of Hymns , and Spiritual Songs . And Pag. 16. he saith , the groanings wherewith some inspired persons prayed , in the Apostles days , according to Rom. 8. were the effect of those supernatural raptures and Enthusiasms , with which the Spirit filled the souls of those inspired Orators ; so we see how this Author owneth the words Enthusiasm , Enthusiast , and Enthusiastical ; as applicable to some Persons , who were true and sincere Christians , and divinely inspired . And yet the Title of his Printed Sermon , presumeth to Exorcise the Spirit of Enthusiasm without making any distinction , as if the said Spirit were some Devil , or unclean Spirit universally . But if he say he meaneth not the Spirit of Enthusiasm , as it was in the Primitive times , but as it is now in the following ages , since the true Divine Spririt of Enthusiasm did universally cease or expire . To this I answer , it is more than he hath proved or can prove ; that the true Spirit of divine Enthusiasm hath universally ceased among Christians , and as for his reasons , or proofs , I hope with Gods assistance sufficiently to discover their weakness and invalidity , and that he layeth a too weak and unsteddy foundation , for so great and weighty superstructure ? But how this Author presumeth to Exorcise the Spirit of Enthusiasm , without the least measure of the Spirit of Divine Enthusiasm , I am at a loss to understand , for if the Spirit of Enthusiasm be such a Devil , as he supposeth it generally to be , how can it be Exorcised or cast out but by a measure of the Divine Spirit of Enthusiasm ? for the Author will readily ( as I suppose ) acknowledge that all the Exorcists in the Apostles times , who had power to Exorcise and cast out evil Spirits● were Enthusiastically inspired , so that by the Spirit of God and Christ inspiring them , as being the stronger they did cast out evil Spirits who were the weaker . But if the Author think that without some divine Enthusiasm or inspiration , he can cast out or Exorcise any devil or unclean Spirit , only by the strength of his parts , or humane Spirit ; or barely naming the words of Scripture , and of Jesus and Paul ; let him call to mind and consider what happened unto them , who presumed to Exorcise a certain unclean Spirit , with the names of Jesus and Paul without having that divine Spirit , which was in Jesus and Paul. To whom the Spirit answered , Iesus we know , and Paul we know ; but who are Ye ? and the Man in whom the evil Spirit was , leapt on them , and overcame them , and prevailed against them , so that they fled out of that house naked and wounded , read Acts 19.13 , 14 , 15 , 16. I no where find in Scripture , or any credible History that any ever had power to Exorcise the Devil or any unclean Spirit , unless he was in indeed with the Spirit of God , for the weaker must be overcome by the stronger ? but whither the Author thinketh himself by his meer natural parts and humane Spirit , stronger then the Devil , let him see to it . Another thing he should greatly advert to , lest he hath called the Operation of the Spirit of God and Christ in his Children , the work of the Devil , which to do is a great iniquity , and yet is pardonable through repentance , if not committed knowingly and willfully , which I hope this Author hath not done , therefore I can heartily pray unto God that he may be forgiven , and his eyes may be opened to see and acknowledge the Truth . But to pass from the name of word Enthusiasm for which being no Scripture word , we shall not contend ; let us come to the thing it self , to wit , true divine inspiration , Vision and Revelation , and true divine inward teaching , and leading and moving of the holy Spirit Immediately , whither in some measure or degree , it be not the common priviledge of all Gods people , and of all sincere and true Christians . I take notice of the Authors distinction pag. 4. of two sorts of spiritual gifts , Common and Special . By the common gifts of the Spirit ( he saith ) he meaneth all those that all Christians are bound to pray for , and expect , and that are given by God in common to all those , who sincerely desire them , and labour after them , and that are necessary for the Salvation of the Soul ; and of this sort , he saith , are all the saving gifts and graces of the Spirit , called in the Schools , gratiae gratium facientes , which the Spirit helps to work in mens hearts , as Faith , Hope , Charity , Purity , Humility ; and all other gracious habits of the Mind , which the Apostle calls the fruit of the Spirit , and wherein the image of God , the power of Godliness , and the Spirit of Christianity truly do consist . By special gifts he understandeth those , which men are not ordinarily bound to expect , and which unless it be in some few circumstances that seldom happen , would be vanity and presumption to beg of God , and which by consequence are not necessary for the Salvation of the Soul : Of this sort , he saith , are all the Miraculous unctions of the Holy Ghost , called by the Schoolmen gratiae gratis datae , such as the gift of tongues , power of working Miracles , signs and wonders , the Spirit of prophecy , &c. But these sorts of gifts ( saith he ) agree in this , that they are supernatural and freely given by God to men . This distinction brought by the Author , I willingly own and acknowledge ; But the thing that remains for him to prove , is , that no sort of Immediate divine Revelation and Inspiration , and Immediate divine teaching is any of those common and ordinary gifts , given freely of God , to all true and sincere Christians . Now that the inspiration of the holy Spirit , is one of these common gifts of the Spirit , doth plainly appear , from the Common Prayer of the Church of England , according to this very difinition of a common saving gift of the Spirit given here by the Author , to wit , that it is such as all Christians are bound to pray for and expect , but such is the inspiration of the Holy Spirit ; according to the Common Prayer of the Church of England , for thus she prayeth , in the Collect on the first Sunday after Easter . Lord from whom all good things do come , grant us thy humble Servants , that by thy Holy Inspiration we may think those things that be good , and by thy merciful guiding , may perform the same through our Lord Iesus Christ , Amen . Again in the first prayer at the Communion , immediately after our Father , &c. it saith , Almighty God , unto whom all hearts be open , cleanse the thoughts of our hearts by the inspiration of thy holy Spirit , that we may perfectly love thee , and worthily magnifie thy name , &c. Again in the 4 Prayer which hath this Title , for the whole state of Christs Church Militant here on Earth , it saith thus , beseeching thee to inspire continually the universal Church , with the Spirit of Truth , Vnity , and Concord : Thus we see how at three several times , the Church of England prayeth for the inspiration of the Holy Spirit , and if she pray for it , she ought certainly to expect it , and not believe it is ceased or expired ; which makes me think it the more strange , that one of her own members , and that a Do●tor also should deny this so excellent and precious a gift , and condemn it as some Devil or evil Spirit , and undertake to Exorcise it ( before the face of the University of Oxford , where Common Prayer is so frequently read ) and that without any distinction . But possibly he may say , he is not against divine inspiration , as it is a common saving gift of the Spirit , necessary to all the Church , and every member of it , but as it is some peculiar and extraordinary thing , as the gift of tongues , power of working Miracles , signs , and wonders ; the Spirit of prophecy , &c. To this I answer , 1. He ought then in the first place , to have told so much , what sort or kind of Enthusiasm , or divine inspiration , ( for both these words are of one signification ) he was for , and what sort he was against , and not have promiscuously condemned Inspiration , or Enthusiasm altogether in the Lump . 2. The people called in derision Quakers , do not plead for those extraordinary Enthusiasms or Inspirations , which the Apostles and some others had in the primitive times , as the gift of tongues , the power of working Miracles , &c. and as the Spirit of Prophecy is restructed to signifie a peculiar gift of forfeiting future events , we do not plead for its absolute necessity in the Church , far less do we Judge it necessary to every true Christian : And this I did sufficiently declare in my Book of Immediate Revelaion , cited by the Author , the which Book if he had taken a little pains to read and consider , might have saved him the labour of saying so much against the Quakers ; without any just ground or provocation . It is like that we and our Books are esteemed so meanly of , by such as this Author , as that they think it not worth their time or labour , to read our Books . But in case it be so , that we are so mean in their eyes , yet they ought not to judge , or condemn us , until they have good knowledge or information of what we hold , which they are not likely to have , without taking some time and pains to read or hear what we say , for to condemn any principle we hold , before they do well know it , is as unjust as to condemn a man , before he be heard . CHAP. II. BUt there are other two or three things , which I suppose this Author , or some other , may answer in the Case . The first is , that the Inspirations which the Church of England doth hold , pray for and expect , are subordinate to Scripture , and do acknowledge the Scripture , as superiour and more noble ; and that they are to be tryed by the Scripture , as the greater and more principal rule , and not the Scripture by them , whereas some of the Quakers have writ , and particularly R. B. in his Theses , that this Spirit of Immediate Revelation is not to be tryed by the Scriptures and reason , but that both of them are to be tryed by it , for so doth the Author cite R. B. his Theses , as so affirming pag. 38. To this I answer , the Author doth manifestly wrong R. B. in his Citation , for R. B. no where saith in his Theses or Apology , that the Spirit or its Inspiration is not to be tryed by the Scripture or Reason simply . Only he saith , that those inward divine Revelations are not to be examined and tryed by the Scriptures as the more noble and certain rule . Yea in the 3 Thesis R. B. doth plainly acknowledge , that the Scriptures are and may be esteemed a secondary rule , subordinate to the Spirit , from whom they derive the excellency and certainty they have , it is not therefore affirmed by R. B. as this Author ( upon his own mistake as seemeth ) doth alledge , nor yet by any Quaker so called , that I know of , that the Scripture or right reason in no respect are a rule , and may not be profitably and safely used as a rule , whereby to try inward Divine Revelations , as the Scripture or right reason is used or applyed for a rule , by the help of the Spirit , and in subordination unto the Spirit . But the state of the question lyeth here , whither the external testimony of the Scripture , used and applyed as a rule without the Spirit , as too many do , be a more noble and greater rule , and more certain , or giving to the mind of man more assurance of truth , than the inward Immediate Testimony of the Spirit of God , in the soul or mind , which as a ray of the Sun shineth with its own Light , and hath a self evidencing power and vertue in it , as every other true light hath . This is one branch of the state of the question : Another branch is this , whither when both the Spirits inward testimony , and the Scriptures outward testimony do acknowledge , co-operate , and concur , to produce or work a persuasion or essent to some Gospel doctrine or principle of Christian Religion , in the soul or heart of a true Believer , I say , whither in this case the inward testimony or witness of the Spirit is not the greater , the stronger and more clear and certain as to us , and the more effectual , and as having the greatest stroak and share , in the begetting or producing the said assent to truth , or persuasion of it in the mind of man. Now the pople called in derision Quakers are not ashamed , but bold in the Lord to say , that the Inward Testimony , Operation , and Revelation , or Inspiration of the Spirit of God is the greater , and hath the greatest stroak and efficiency in this work ; and that the holy Spirit is not the subordinate instrument or rule of the Scripture , but the Scripture is the subordinate rule and instrument of the Spirit : And this I prove ; first , from the express words of the Apostle Iohn , 1 Iohn 5.9 , 10. If we receive the witness of men , the witness of God is greater : for this is the witness of God , which he hath testified of his Son ; he that believeth on the Son of God , hath the witness in himself . Now it is clear , that Iohn by the witness of men , doth mean the Scripture , as being the witness of the holy Prophets and Apostles who were men ; and by the witness of God , the inward witness of the Spirit , which he who believeth hath in himself ; not as if the Scripture were not also the witness of God , and a divine witness far above all bare humane Testimony , but yet the Scripture being compared with the inward Immediate witness of Gods Spirit in the soul , may be without any derogation called the witness of men , to wit , of the Prophets and Apostles , who were holy men , for what other men Iohn doth mean , I do not understand , but faithful and holy men , who did bear a true record to Divine Truth , as they had it inwardly revealed unto them . And to this same effect the Apostle Paul declared , that his Gospel came unto the Thessalonians not in words , or speech , or discourse only , but in power , and in the Holy Ghost , and in much Assurance ; where he annexeth the much assurance to the Power , and at the Holy Ghost ; and not simply nor principally to the words : and elsewhere he said , The Kingdom of God standeth not in words , but in power . And seeing a Christians Faith is a part of Gods Kingdom in his Soul , the said Faith stands not in the words even of the Apostles , by Pauls own Testimony , but hath a greater , and more noble and excellent Foundation , to wit , the Power and holy Spirit of God in the Heart of the Believer , as that doth inspire , and inwardly operate , move , and act upon the intellectual Faculties of the Soul. And here possibly some will grant , that the Spirit hath the greatest efficiency , or stroke in working this spiritual assent , or Perswasion to the Doctrine of the Gospel , as an efficient Cause in the Souls of Believers ; but perhaps they will say as this Author saith of the common saving Graces of the Spirit , that they are Moral Virtues insensibly wrought in our Hearts by the Holy Ghost ; and that therefore any Divine Assent or Perswasion which the Holy Ghost works in our Hearts , is wrought insensibly ; and that the Holy Ghost in his Inspiration and Operation , is incognitum quid , as some Popish Schoolmen and others have affirmed the Spirits operation to be medium incognitum assentiendum , i. e. an unknown medium or mean that worketh in us insensibly , or without all perception on our part , whose footsteps this Author seemeth to follow . And seeing the Spirits Influence or Operation is altogether unperceptible to the Soul , as having no objectve evidence whereby to make it self known , as they affirm , and that the Soul or Mind of man cannot assent to Truth , without some objective evidence of truth : The Scripture therefore is that medium , or mean , which alone , as they say , giveth this objective Evidence of truth to the Soul , and moveth it objectively to assent to the truth . Hence they distinguish betwixt subjective and objective Illumination , and the Subjective and objective Influence and Assistance , saying , that the Spirit indeed giveth us the Subjective illumination and Assistance , but the Scripture only giveth us the objective Illumination and Assistance . But this distinction I have sufficiently at length refuted in my Book of Immediate Revelation above cited , so that I need not insist to make a new Refutation of it here , until the Author , or some else disprove the Arguments I have brought there to evince , that the Holy Spirit worketh sensibly and perceptibly in the hearts of Believers , and giveth unto them an objective Assistance and Illumination ( as well as subjective or effective ) that both can be known , and is known to be a divine assistance , and to proceed from the Holy Spirit in them who have it , and whose minds are well prepared and disposed to receive , and observe it ; for the Spirits inward Operation , and Inspiration , or Influence is sufficiently observable , and reachable enough by the inward and spiritual Senses of the Soul , when excited and awakned by the power of the Holy Spirit , as I can appeal to all who have the least measure of experience in the case , and whose spiritual senses are awakned and duly exercised to discern betwixt Good and Evil. Such by an inward spiritual divine sensation , are able to discern and distinguish betwixt a good motion and Inspiration that cometh from the Spirit of God , and an evil motion and Inspiration that cometh from the Devil , or some evil Spirit . Again , seeing by the Inspiration and Illumination of the Spirit of God , we are principally inclined , moved , and perswaded to assent to the truth of the Scripture-Testimony , and are made to believe , that the Scriptures are no cunningly devised Fable , but the Holy Oracles and Sayings of God , by men divinely inspired , as all good and sound Protestants do acknowledge , we must needs consequentially affirm , that the spirits illumination is the more noble Rule , and preferable to the Scripture . And thus we evite that fallacious Circle that some run into , and for which they are derided by some of the Church of Rome , because they say , they believe the Scriptures for the spirits inward Testimony ; and to go round again , they say , they believe the spirits inward Testimony for the Scriptures . This , say the Romanists , is a fallacious Circle , and not to be allowed , according to the Rules of right Disputation . But , say we , as we own the Scriptures Testimony as a good secondary Confirmation , to induce or move us to believe the spirits inward Testimony , so we beleive the Spirits inward Testimony , being chiefly moved or induced so to do by the spirit of God himself inspiring us , and inwardly moving and inclining us thereunto ; and we principally believe the Scriptures for the spirit , but the spirit we principally believe for himself , or his own immediate Testimony in our hearts , which is secondarily confirmed to us by the Scriptures Testimony . And I see not how any true Protestant , or sober rational man , who owneth a necessity of the spirits Inspiration to produce saving faith in the soul , can blame us for so doing . And thus the Romanists have no occasion to deride or blame us for running into a vicious Circle , in giving the reason of our Faith. And we judge it no derogation to the Scripture , to prefer the spirit of God and Christ , as he doth immediately bear witness in our Hearts to the external Testimony of the Scriptures . For as Iohn and all the Prophets and Apostles gave the preference to Christ , as more worthy , so no doubt the Scriptures which are their Words and Writings prefer the holy spirit of Christ , whose servants and Instruments they are . And here I give the Reader a necessary Caution , which I desire him well to observe , that when the Question is stated betwixt the inward and immediate Testimony of the spirit in the soul of a true Christian , and the outward Testimony of the Scripture , we affirm , the inward is the more noble , the greater , and the more preferable , even as the soul is the more noble part of a man , and of greater value than the Body , however so excellent or beautiful , as being that which giveth life to the Body : for as the soul quickneth the body , and useth it as its Instrument , so the holy spirit inspiring the Heart of a true Christian , quickneth the Scriptures Testimony , and maketh it to live , and bring forth Fruit in the soul : yet when the Question is stated betwixt the Scriptures and any Revelation , Vision or Inspiration externally brought forth in Words or Writing , that in this case we most willingly prefer the Scripture words and writings to any words and writings of ours , how much soever inspired , or proceeding from Inspiration , and do most willingly submit all our Words and Writings to the publick standard , Test , and Touch-stone of the Scriptures to be tryed by them , and not otherwise to be received , than as agreeing with them . A second thing , which possibly this Author , or some other may answer in the case , is , That though the Church of England ( according to the Common Prayer ) owneth the Inspiration of the holy spirit as necessary to saving Faith , and to the begetting a saving and spiritual knowledge of God and the Scriptures , yet this is such an Inspiration as is commonly obtained in the use of the ordinary means of salvation ; as of reading the Scriptures , hearing them preached , expounded and opened ; also meditating upon them with frequent Prayer unto God to give the Understanding of them , and his gracious Assistance rightly to use and improve them , and so is not an immediate Inspiration or Revelation that cometh unto the Saints , without the use of the means , as it did come unto the Prophets and Apostles ; whereas the Inspirations and Revelations which the people called Quakers pretend unto , are immediate , and come ( as they say ) unto them immediately , as unto the Prophets and Apostles of old , without all use of the means . But this I have so abundantly answered to the Lutherian Doctor in the aforesaid Treatise , that little here needeth to be added , where I have sufficiently shewed , That though we own and plead for immediate Revelation and Inspiration of the Spirit , yet this Revelation and Inspiration is ordinarily obtained by us , and all true Christians in the diligent and frequent use of all the true means of Salvation , appointed of God , according to the direction of Gods Holy Spirit . And we readily grant , That reading and hearing the Scriptures , also true and right Preaching and Prayer , with Meditation , are special means , in the right use whereof the spirits Inspirations and Revelations are ordinarily obtained . Nor doth this hinder the Inspirations of the spirit to be immediate , because they are conveyed and given to true Christians in the use of these aforesaid means , or any other not named , as I have in the above named Treatise largely made apparent , which I need not here repeat . And it is a great mistake in them , who think that the Inspirations and Revelations of the holy spirit , which came unto the Prophets and Apostles , were commonly obtained by them , without all use of means ; the contrary whereof I have also clearly proved in the aforesaid Treatises . And indeed , this Author himself doth save me the Labor of further insisting upon the Proof of so clear an Assertion : For in the last page of his Printed Sermon he saith , Among the Jews themselves there were Schools of the Prophets in which , as the Jewish Writers agree , the Youth were trained by study and discipline for the reception of the Prophetical Spirit ; which according to Maimonides , whom the Jews call the second Moses , rarely came but upon persons so qualified and prepared . Thus we see , according to this Authors acknowledgment , the Prophetical Inspirations which were immediate , came ordinarily unto the Prophets , being prepared and qualified by the use of means , in study and discipline . And thus indeed , Christ prepared his Apostles before-hand for the more abundant reception of the holy spirit , by his Preaching and Labouring among them , during the time of his Ministry and Preaching , before his Crucifixion , which continued about three years and a half . But whereas the Author addeth , That he dare boldly say , were it not for the two Schools of the Prophets in our Israel the Nation would soon be over-run with Ignorance , &c. I suppose the Author knoweth , that the Schools of the Prophets ( whose Masters ) were divinely inspired ) and the Schools of Oxford and Cambridge are very unlike , and have little in common , but the name . In the Schools of the Prophets by study and discipline , and especially by vertuous and godly Education in a holy Life ; the minds of the Studients were prepared and qualified to receive the spirit of Prophecy , and the divine Influences and Inspirations thereof , and accordingly so did receive they ; which the Studients in your Universities are not like to receive , while they are taught to believe , that all such Prophetical Inspirations are expired , and that the spirit of Enthusiasm or Inspiration where-ever it is now found , is the Devil , or some unclean spirit : But surely the Studients in the Schools of the Prophets were of another belief . A third thing , which possibly this Author , or some may alledge , is , That the Inspirations or Revelations , which the People called Quakers own , pretend to discover and introduce new Doctrines into the World , and impose them on people as new Articles of Faith , and as a new Rule of their Belief and Manners ; for so much the Authors words imply , when he saith , And lastly , when with all this , they ( to wit , the Quakers ) shall Preach no other Doctrine than what the Apostle hath Preached , and the Catholick Church received , then we will believe , if they be lawfully Baptized , that it is the Spirit which is speaking in them . But in Answer to this , I say we pretent to no new Doctrine , nor do we believe , that any Doctrine not already delivered in the Scriptures , and sufficiently Preached by the Prophets and Apostles , is revealed to us by Divine Inspiration , nor do we expect the Revelation of any new Doctrine , or any other Articles of Faith , or Precepts of holy life , but what are already declared in the Scriptures of the Old and New Testament ; only we say , that we need the Inspiration of the holy Spirit to work in us a right Faith and Understanding of the Doctrines and Precepts declared in the Scriptures , and to enable us rightly to use and apply them ; the which is according to the Common Prayer of the Church of England , as is sufficiently made apparent from what is abovesaid . What the Author saith of our being lawfully Baptized , as one of the Conditions requisite to have us to be believed that we have the spirit of God , I shall not insist upon , seeing it tendeth to lead us into a new Controversie , only this much in short by the way . I query , 1. Why may we not have the spirit , supposed not Baptized with Water , seeing Cornelius and his Friends received the spirit before they were Baptized with Water ? 2. Whether in the Primitive Church , when many delayed their Baptism with Water , till death or old Age , they were deprived of the spirit all that time , wherein they were not baptized with Water , and whether all who have died without Water Baptism , have died without the spirit , and so without salvation ? 3. Whether many of us have not been as lawfully Baptized with water , as the Author himself , if that did , or could contribute any thing to the receiving the spirit ? 4. Whether he can prove from Scripture , That Infant-sprinkling with Water , is the Lawful Baptism , or ever was ? 5. Whether he can prove , that Christ hath commissioned all , or any of those who sprinkle Infants on the Forehead , so to do ? or why some more than others ? why the Teachers of the Church of England , more than Papists or Presbyterians ? But there are other two Conditions he requireth , in order to our being believed that we have the spirit ; the one is , That we work Miracles , and together with the gift of Tongues , have all other miraculous Gifts . But surely this Condition is very unreasonable and unequal ; for by the same Law he would have excluded Iohn the Baptist , who was a great Prophet , and yet as it is said expresly of him , he wrought no Miracle , nor do we read that he spoke any Tongue , but that which was common to the Iews . And it is yet more unreasonable and unequal not to believe us , unless we have all the miraculous Gifts of the spirit , as if some were not sufficient , if so we had them . Surely few Churches or Persons had all the miraculous Gifts of the spirit , even when they were most common . And though we pretend not to those miraculous Gifts of the spirit , such as speaking with Tongues , healing the sick , raising the dead , &c. yet the absence , or not having any of these miraculous Gifts , cannot prove that we are not otherwise divinely inspired ; for there are common divine Inspirations , necessary to all true Christians , which are of a saving Nature , where they are received in Faith and Love , whose peculiar and proper quality is to sanctifie those who are inspired with them , and consequently are of a moral Nature ; the which sort of Divine Inspirations being of a different kind from these which were Miraculous , that is easie to understand , how the miraculous and peculiar sort of Inspirations ceasing , those other of a Moral consideration do remain ; the which though outwardly they are not Miraculous , yet inwardly they are as performing the greater Miracles ; for to raise the soul from Death to Life , and to heal the Diseases of the soul , is a greater Miracle , than to raise or heal the Body . A third Condition he requireth of us before we can be believed to have the spirit , is , That we receive what the Apostle hath written ( in particular , that a Woman should not speak in the Church ) as the Commandments of God. To this I answer , that we do receive what the Apostle hath written , as the Commandments of God , when it doth appear that what he writeth is such . But some things he said he wrot by permission and not by commandment . And as concerning Womens speaking in the Church , he doth not deliver it as an Universal Commandment that did admit no Restriction or Limitation , otherwise he had contradicted his own words elsewhere , in prescribing an Order to Women , that their Heads be covered when they did Pray or Prophesie , which to be sure was in the Church ; for as to private or mental Prayer , no such Order is required , 1 Cor. 11.5 . And whereas Paul said , I permit not a Woman to speak in the Church ; it is easie to be understood in what case that was , viz. to dispute or ask Questions in the Church , which was permitted unto Men , and Children , both among the Jews and primitive Christians , but not unto Women ; yet did not this restrain Women to speak either in Prayer or Prophesie , when they were divinely inspired so to do ; for both the Scripture and Church-History informs us , how Women did Prophesie and Pray in the Church . But this being a digression , which the Author introduceth to little purpose , here I shall not insist on it . CHAP. III. AND now as to his Arguments , or rather one bare Argument to prove that Divine Inspiration , which he calleth Enthusiasm , is ceased in the true Church , and among true Christians . I shall first produce what he saith in his own words , pag. 21 , 22. which is the sum of all he hath said in his whole Sermon . Now this reason ( saith he ) is to be taken from the wants and necessities of the Primitive Church , whose Infant-state required , that God should assist her with the Miraculous Gifts of the Spirit , till the Gospel was sufficiently Preached about the Empire , the Scriptures of the New Testament compleated , the Temple-worship abolished among the Jews , Idolatry destroyed among the Gentiles , and both were united together under Christ into one Communion , or Catholick Church . And this is the sum of all the Reasons , or Reason he giveth , why Divine Inspirations were given to the Church in the Apostles days , and for some time after , and why they are ceased since , as being necessary to the Churches of former times , but not to the Churches of the later . Now the whole force of all this Argument , if all were conceded which he layeth down in the Premisses , doth not conclude as concerning the Miraculous kind of Divine Inspirations wherewith they who were so miraculously inspired , did spake with strange Tongues , cure Diseases , and the like . But nothing of all this Authors Reasons doth conclude against the other sort of Divine Inspirations , which were not for working any outward Miracles , but were of a Moral Nature , whose direct Tendency and service was to beget the true Knowledge , Faith and Love of God , and other Evangelical Vertues in the hearts and souls of the Ispired , and also to preserve and nourish them , in order to a perfect growth . And that there were such Inspirations of the Spirit of God , which were of a Moral Nature , is clear , not only from the Scripture-Testimony in abundant places , but also from the Common Prayer of the Church of England already cited . And seeing the Author himself granteth the necessity of saving Gifts and Operations of the Spirit in all true Believers , how can these Operations of the Spirit be understood , without Inspiration ? for how can the Spirit be suppose to operate or work any Divine effect in the Souls of Believers , but as he inspireth them with his Light , and Life , and other divine Vertues ? To Inspire , signifyeth nothing else but to in-breath , or to breath into the Soul any Divine Vertue whatsoever ; and therefore that Operation or Motion of the Divine Spirit whereby he quickens the Soul that once was dead , and makes it alive unto God , is very properly called Inspiration , or In-breathing ; yea , from this sort of operation it is , that the Spirit hath its name , whether in Latin , Greek , or Hebrew , and signifieth a Breathing ; so that Spiration or Inspiration may well deserve to be the common and general name of all the various kinds of the Spirits Operations in the Souls of men , and especially in Believers according to the words of Christ , Iohn 3.8 . The Spirit breatheth ( or inspireth ) where he willeth ; for so the words may be translated , and so did the Fathers ( so call'd ) generally understand them . And we know , that the occasion of Christs speaking these words , was his Discourse with Nicodemus about the Regeneration , or spiritual new Birth , as intimating plainly unto us , that the Spirits Inspiration or in breathing into the Soul , is necessary unto its Regeneration . This is that breath or breathing of the Spirit which Ezekiel saw come upon the dead and dry bones , which made them to live , the same that made Adam a living Soul , of whom it is said , that God breathed into him Nismah Chaim the Breath or Inspiration of life , and he became a living soul : and indeed it is the Inspiration of life that maketh the Soul of any man that truly liveth unto God a living soul , & is as necessary to the Souls spiritual Life , as the breathing of the Air is unto the Life of the Body . And as the Breath or Inspiration of the Spirit of God and Christ quickneth the dead Soul , and raiseth a new and spiritual Life in it , so is that which slayeth Antichrist , whom ( as the Scripture saith ) Christ shall destroy or slay with the Breath of his mouth , and the brightness of his coming . I need not be at pains , I hope , to prove , that the Breathing and In-breathing of the Holy Spirit , which is to say , his Inspiration is all one thing ; for all the breathing of the Spirit on men is within in the Hearts and inward parts of men , and therefore is properly Inspiration . And according to Solomons words in the Song , it is the Breathing or Inspiration of the Holy Spirit , which like the South-wind blowing upon the Garden , maketh the spices thereof to send forth a sweet and fragrant smell : The which Spices are nothing else but the Christian Graces , wherewith God indueth his Church , which he maketh as a Garden , and which Graces are made to operate , and send forth-their Divine Smell , as the Spirit of God doth breath or inspire upon the Souls of those , in whom these Sacred and Heavenly Spices grow : and according to Elihu in Iob , the Inspiration of the Almighty giveth understanding . And thus in brief we see the great necessity of Divine Inspiration , both to the Church in general , and to all the Members of it in particular , though not in respect of those Miraculous and extraordinary Gifts of Tongues , and Healings of bodily Diseases , yet in regard of more Noble and Divine Effects , as the Souls Regeneration and quickning , and both for the planting and nourishing the Divine Graces of Gods Holy Spirit in the Hearts of all true Believers . And notwithstanding of all this , as it seemeth the Author of this Sermon hath a marvellous prejudice and antipathy at the word Inspiration , as not applicable to any sort of the Spirits Operation in our days : For though he granteth the necessity of the Spirits Operations , yet I no where can find , that he owneth the Word or Term Inspiration in any respect , as applicable to any Operation of the Spirit , at present , in any Believer . And the same prejudice he seemeth to have against divers other Phrases , and Terms ; all which are either expresly found in Scripture , or fully agreeable to the sense of Scripture , which yet he hath the confidence to call invented , and uncouth Terms , as the Spirit of Preaching and Prayer , the In-comings , Out-lettings , and In-dwellings of the Spirit . How like is his Discourse in this particular to the Socinians , and Pelagians , who deny the necessity of any Supernatural and Divine aid or Assistance of the holy Spirit , to perform our acceptable Service and Obedience unto God ? He saith further , That the Spirit of Preaching or Praying ought to signifie no more , than the skill or habit of Preaching or Praying . But if he mean only a natural and acquired habit he joyneth with the Socinians , and contradicteth his own former Concessions , wherein he did acknowledg the necessity of the saving Gifts of the Spirit , and that these were Supernatural , such as Faith , Love , Humility . Now every one that Preacheth and Prayeth either acceptably unto God , or profitably for himself or his Neighbours ; he must Preach and Pray with Faith , and Love , and Humility ; so that these , and other Divine Graces must be exercised in his Preaching and Praying , which require more than even a spiritual habit , to wit , a present actual assistance of the Divine Spirit , otherwise a man who hath the habit of Preaching and Praying according to this Author , needeth not any dependance upon any new assistance of the Spirit ; and so it is in vain for him to pray for the same , which yet is contrary to the common practice of most Preachers . But whereas the Author taxeth some for pretending to the Spirit of Preaching and Praying , and make as if their extemporary Prayers were the effect of Ispiration ; I acknowledge they are worthy to be blamed , when in the mean time these very persons deny all Inspiration , or Preaching and Praying by it , in our days ; and are as great Opposers to the Principle of Immediate Revelation and Inspiration , as any men in the World. And it is indeed a great Error to imagine , that all extemporary Prayers are the Effect of Divine Inspiration , for some are , and some are not ; and they who pretend to pray extempore by the Spirit , and as with the same breath deny the very Principle of Inspiration , fall into a great inconsistency , which yet very many do , for which they are justly taxable . But to return to the Author , he confesseth , That in the Primitive Church , in the days of the Apostles , many Preached , and Prayed , and did sing by Inspiration , and being Enthusiastically moved or acted ; and that this did continue in the Church for some time . And first as concerning singing , and praising God by inspired Hymns and Psalms : He saith pag. 14. For inspired persons did usually spend their Enthusiasm in composing of Hymns and spiritual Songs . And again concerning Preaching and Praying , he saith , pag. 15. In the Apostles time there was a miraculous Gift of Praying , as well as Preaching , when the spirit used to seize upon the souls of men in Publick , and affect them in such an extraordinary way , as to make them Pray for such things , and in such a due manner , as in those times , when as yet the Church had composed no Liturgies , Persons not inspired could not do . And here he citeth a Testimony out of Chrysostome , Ep. ad Rom. cap. 8. hom . 14. which I thought worthy to translate into English , and here insert ; Moreover , together with all these Gifts , there was the Gift of Prayer , the which was called the Spirit , and he who was endued with it , he did pray for the whole multitude : for seeing we are ignorant of many things which are profitable to us , and that we ask things that are no wise profitable , the Gift of Prayers did come unto one of them , who standing for all the rest , did pray for what was usually convenient to the whole Church , and also did teach others . Therefore he ( viz. Paul Rom. 8. ) calleth the Spirit both such a Gift , and also that Soul which did receive it , and which did intercede with God , and sigh . For he who is favoured with such a Grace , standing with great compunction or Contrition of mind , and with many sighs , being humbled in mind before God , asketh the things which are profitable unto all ; of which now is a Symbol , the Minister offering Prayers unto God for the people . Therefore Paul feeling this , said , The Spirit himself intercedeth for us with groans unutterable . To the same purpose speaks Theoph. and Oecumenius , upon the place . But now the thing which the Author of this Sermon should have proved , is , That this Gift of Preaching , and Praying , and Singing by Divine Inspiration , was of the same sort and nature with the Miraculous and extraordinary Gifts of the Spirit , and equally Miraculous and Extraordinary with them , which he not having done , nor so much as once essayed to do from any Scripture Authority , he had as good done nothing at all . And the words of Chrisostome cited by him , do not say , That the Gift of Praying by the Spirit was expired in his time ; and though Chrysostome had said so , I suppose the Author himself doth not think that all Chrysostoms words are infallibly to be believed . Yea , the reason given by Chrysostome why God was pleased to give that Gift of Prayer , doth still remain ( viz. Because without the spirit we know not what to pray for , as we ought ) and therefore there is as great necessity for the spirit of Prayer now , as then . But it hath no weight what the Author saith Pag. 29. That the Christians might learn what to pray for , and how out of the Scriptures , which are an excellent Rule of Devotion , as well as Faith ; and since that Gift was also rendred useless by the early general use of Liturgies . I say this hath no weight to prove , that the spirit of Prayer , or praying by Divine Inspiration is expired : for in the Apostles days the Scriptures were extant as much as now ; and therefore if the spiritual Gift of Prayer is made void by having the Scriptures in the room of it , that Gift should have ceased in the Apostles days . Surely it was not Gods design to give us the Scriptures , that he might take away his spirit from us , and leave us only the Scripture-words in his room , but he promised that his spirit should remain or abide with his people for ever , whose abiding and presence was necessary unto all true Christians , to give them the inward and spiritual sense and understanding of the words of Prayer contained in the Scripture , and to teach them what words to use at one time , and what at another , seeing they could not use them all at once . And as for the early general use of Liturgies , which this Author saith was in the Church , to be sure there was none in the Apostles times , as the Author confesseth ; and if there had been any need of them for the succeeding Ages , the Apostles had been the fittest persons to have composed them , which yet we do not find that ever they did . It is too apparent , that when the spirit of Prayer began to be lost , composed Liturgies came to be set up , and that the loss and decay of this spirit , or spiritual Gift of Prayer was caused by the carnality and apostacy of the far greatest part of those called Christians , though we have cause to believe it remained in the Hearts of a remnant all along . CHAP. IV. BUT whereas the Author saith , as for the Gift of Praying and Preaching by the Spirit , there is no mention made of it in the Ecclesiastical Writers , even where they enumerate the rest of the spiritual Gifts , unless Irenaeus comprehended it under the Gift of strange Tongues , with all sorts of which , he saith , many of the Brethren spoke in his time by the Holy Ghost . Surely this the Author doth too confidently affirm : for as concerning Praying by the Spirit , Tertullians Testimony is clear , who lived about the end of the second Century , who discoursing of Prayer , and the manner how the Christians used it , said expressly , That they prayed , ex pectore siue monitore , per spiritum sanctum ; i. e. out of the Heart , without one to go before them , and by the Holy Ghost . And both Tertullian , and Iustine Martyr , and Eusebius make mention of the Gift of Prophesie by the Spirit , remaining in the Church in their time . And the Author himself acknowledgeth , that under Prophesie , Preaching , and praising God by the Spirit , is understood frequently in Scripture ; and why not also in the Ecclesiastical Writers ? Yea , even Bernard , who lived above a thousand years after Christ , did say , tepida est omnis oratio , quam non prevenit inspiratio , i. e. All Prayer is dead , or lukewarm , which Inspiration doth not prevent . But it is easie to apprehend why , when the Ecclesiastical Writers did mention the miraculous Gifts of the Spirit then remaining in the Church , they said nothing commonly of Preaching and Praying by the Spirit , because they did not reckon Preaching and Praying by the Spirit , any of that sort of miraculous and extraordinary Gifts , but judged it as a common and necessary Gift , and therefore did not mention it among those that were miraculous and singular , which is an argument rather against the Authors assertion , than in favour of it . And since the Author doth acknowledge , that divers miraculous Gifts of the Spirit did remain in the Church for some hundreds of years after the Apostles , it is strange he should suppose the Gift of Preaching and Praying by the Spirit , to have expired before the rest ; but his prejudice against the Principle of Inspiration maketh him to fall upon such an absurd supposition . Now when I say , the Gift of Preaching and Praying by the Spirit , was none of the miraculous and extraordinary Gifts of the Spirit , I mean it had nothing of any external or outward Miracle in it any more than Faith , Love , Hope , or any other of the Evangelical Vertues , all which being supernatural were internally miraculous as much , or rather more than the outward . And whereas the Author pleadeth , that none of these miraculous Gifts were of a moral consideration , as having any immediate influence to sanctifie the persons so inspired , & consequently not necessary to remain in the Church . If then it can be proved , that Preaching , and Praying by the Spirit are of a moral consideration , and have a sanctifying Influence upon the persons inspired , it will necessarily follow , that they do , and must remain in the true Church . And first , as to Praying by the Spirit ; that is a Moral Duty , and of a moral Consideration , which is a Gospel-precept , but Praying by the Holy Ghost is a Gospel-precept ; see Eph. 6.18 . Praying always with all Prayer and Supplication in the Spirit : and Iud. 2. Praying in the Holy Ghost . And as concerning all true Worship , which is to be given to God , Christ hath expresly taught , that it is to be performed in Spirit , and in Truth . And I ask the Author , whether he doth not think , that Davids Prayers and Psalms , which were by the Inspiration of the Holy Spirit , had not a sanctifying Influence upon David himself ? And also whether the Prayers of those in the primitive times , who prayed by Inspiration , and brought forth such deep inward sighings with great contrition of Heart , by the help of the Holy Spirit , had not a sanctifying Influence going alone with them ? and were not those Prayers holy Prayers , and those sighings holy sighings , which left some holy Impressions both upon the Speakers and Hearers ; the which if they did , as most certainly they did unto all sincere Christians who heard them , then Prayers by Inspiration have a moral and intrinsecal excellency in them , and consequently were to remain in the true Church to the end of the World. Next as to Preaching by the Spirit , it is clear , that it had a sanctifying and converting power going alone with it , so that many thousands were converted unto the Lord , and became truly sanctified by means of such Preaching . But if the Author say , it was the Preaching , simply considered , that had the saving efficacy in it , without the Spirit , so that the Spirits operation added nothing thereunto , I suppose few will believe so gross an assertion ; for if so , then the Minister of the Letter is as good as the Minister of the Spirit ; and he who hath only the words , is as good a Preacher , as he who hath the Spirit and Words both ; but how contrary is this to the mind of Paul , who said , I will know not the words of them , who are puffed up , but the power . And our Gospel came not in words only , but in power , and in the Holy Ghost ; and he hath made us able Ministers of the New Testament , not of the Letter , but of the Spirit ; for the Letter killeth ( by the Letter , he doth understand the words which any preach without the Spirit ) but the Spirit giveth life . And surely that which giveth life hath a sanctifying Vertue in it , and is of a moral and holy nature . And doth not sad experience prove it sufficiently , that men who preach barely from the Letter of the Scripture , have not success in their Ministry , to the Conversion of Souls ; else why is it , that so many having the name of Christians , yet want the true nature of Christianity , and come short of many Heathens ? and when God shall be pleased to pour out his Spirit more abundantly , and to inspire men to be Preachers of his holy Mind and Will , shall not Christianity more prevail in the World , than now it doth ? is not the great want , the want of the Spirit among the greatest part of those called Christians , or rather indeed , a want of a right belief concerning the necessity of the Spirits help , and of the great bounty , and Grace of God , how willing he is to bestow plentifully of his Spirit upon men , if they would not reject and resist it , and with their prejudice against so excellent a Gift , exclude themselves from the enjoyment of it ? And whereas the Author saith , But thou canst cry , Abba , Father , without Inspiration and thou mayest make Prayers , & Supplication , and Intercession , and giving of Thanks for all men , without Inspiration , which if thou hadst , it would not make thy Prayers more excellent in themselves , or more acceptable in the sight of God. These are such gross assertions , that as seemeth to me to have repeated them , is Refutation enough to any spiritually minded man. Were not Davids Prayers the more excellent , that they were inspired ? Do not all Christians value and esteem of Davids Prayers and Psalms , and the Prayers and Psalms of other Saints recorded in Scripture , as being Divinely inspired ? Do they not favour of that sweet and precious Life and Spirit which inspired them ? Or have the made and conceived Prayers of others , without all Divine Inspiration , the same excellency and worth with Davids Inspired Prayers and Psalms ? This were to equal the Words and Writings of men no wise inspired , with the Scriptures ; a Crime , which our Adversaries but unjustly seek by consequence to fix upon us . But the Author still supposeth , that men may preach and pray by the help of the saving Graces of the Spirit , without Inspiration , which maketh him conclude , from all which ( saith he ) it appears how much more excellent and desireable are the saving Graces of the Spirit , than all these pompous miraculous Gifts , in which there is no intrinsecal excellency . But I say the Author still beggeth the great thing in Controversie , viz. That there are any saving Graces of the Spirit , without Inspiration , which we altogether deny : For we affirm , that saving Faith , Hope , and Love , and all other Evangelical Vertues are wrought in Believers by the Spirits Inspiration . Nor can we reach the Authors subtilty , to distinguish the inward saving operation of the Spirit , from Inspiration , as if they were distinct things . For suppose all sorts of Inspirations be not saving , or necessary to Salvation , it doth not follow that none are necessary in that respect : and although all Inspirations be not saving Graces , yet all saving Graces are Inspirations ; even as though all animals be not men , yet all men are animals . Or let the Author , if he can , clearly distinguish betwixt these two , and prove them to be so distinct , from some better authority , than his bare affirmation , viz. That no saving Grace is any Divine Inspiration , but of a differing nature therefrom : the which , if it were true , then none of all the Saints had any saving Graces inspired into them , in any age of the World , which , I judge , is contrary to the belief of most Christians , who generally believe , that the Prophets at least , had the saving Graces of the Spirit inspired into them . To conclude , this Authors whole Discourse tendeth only at most , to prove , if all his Premisses were granted , That the miraculous Gifts of the Spirit are not necessary to Salvation , and consequently are not of a necessary continuance in the Church ; which we do not affirm : and I know not any , who do so affirm ; so that the Author had better saved his Labour than spend his Breath , and his Time to prove an assertion , which I know not any that doth call it in question : for who is it that saith , he hath the Gift of Tongues , or other miraculous Gifts of that sort ? I know not any . Or who pleadeth for the absolute necessity of them ? But as we do not plead for such Gifts , so we cannot be so peremptory to conclude , that all these miraculous Gifts have universally ceased or expired since the primitive times ; or that none of them at any time hereafter shall again appear . And I judge divers of his Premisses , on which he buildeth his Conclusion , of the Universal Expiration of those miraculous Gifts are defective , and none of them sufficient to demonstrate his assertion , it would require too much time and Paper to examine every thing he saith , but something I cannot well let pass . His first and main Reason he taketh from the Infancy of the Church , which required these miraculous Gifts during her Infant-state : and to this he applyeth these two following Scriptures , Eph. 4. from v. 8. to v. 14. and 1 Cor. 13. from v. 8. to the end . But surely these two Scriptures seem to me to be very impertinently brought , to confirm his assertion , and his Application of them I believe is contrary to the mind of most Teachers . And first , that he supposeth all these Gifts which God gave to the Church at Christs Ascension , to have been the miraculous and extraordinary Gifts of the Spirit , and not one of them the ordinary and saving Gifts of the Spirit . But why are not the saving Gifts of the Spirit common to all true Christians , as really the fruit and effect of Christs Death , Resurrection , and Ascension , as those miraculous and extraordinary ? Surely this is a very unnatural separation , and seemeth very injurious unto the purchase of Christ ; as if all the saving Graces of the Spirit were excluded from being any of these Gifts , which Christ hath purchased to his Church ; and the contrary doth plainly appear from the words themselves , for they were such Gifts as were given to the Rebellious , that God might duel among them , as signifying the sanctifying and renewing Gifts of the spirit most especially . Again , they are such as were given for the work of the Ministry , the perfecting of the Saints , the edifying of the body of Christ , till we all come in the Unity of the Faith , and of the Knowledge of the Son of God , unto a perfect man unto the measure of the stature of the fulness of Christ. And whereas this Author will have , that the Church was come to her full stature in the primitive times , and that consequently there was no more need of any of those Gifts mentioned in that aforecited place , being all miraculous ; it seemeth to me wonderfully strained this his assertion . And to be sure is far from the mind of many of his Brethren , who from this very place of Scripture , use to argue , That there will be a Ministry , and Office of Teachers in the Church , till the Worlds end ; because however so perfect the Church was in those days , by reason of new Converts , and others in the present & succeeding Ages , who were to be converted , Ministers and Teachers are still necessary ; for granting that some are come to the full stature , yet many more are not so far advanced , and so long as the World stands , there will be Children as well as young men and Fathers in the Church . But it is strange , that he thinketh , not only the Apostles , Prophets and Evangelists , but also Pastors , and Teachers , or Doctors , to have ceased or expired with these miraculous Gifts . Whence then have these , who are now called Pastors and Doctors , their Gifts and Authority ? it seemeth verily unto me , that the Author hath here far out-reached , and done a great disservice to his Brethren , instead of thinking to do them a great service ; and how the University of Oxford can let this pass without a censure , I do not well understand . And whereas he saith , From whence it is evident ( viz. from the afore-cited place , Eph. 4.8 , 9 , 10 , &c. ) that as the Gospel increased , and the Church grew up , God , like a wise Nurse , weaned her by degrees from these miraculous Gifts , till at last having arrived at her full stature in Christ , he left her as Parents leave their Children , when they are grown to be men , to subsist without extraordinary helps and supplies . But hath God left her without Pastors and Teachers , and all the Gifts of Christs purchase , when he ascended ? or are Pastors and Teachers these extraordinary helps ? how much better were it to say , that the Gifts here mentioned are some extraordinary and miraculous , and some ordinary ; and however that the persons of the Apostles , or their bodily presence be removed from the Church of God on Earth , yet their Testimony , Words , and Writings remain together with a measure of the same life and spirit that was in them , for the spirit is one in all , and therefore that very Gift of God his giving the Apostles to the Church , and Evangelists and Prophets , hath still its service in the Church , and will to the VVorlds end ; and so in respect of that Service doth still remain ; and the Pastors and Teachers with all the common and ordinary Gifts of the Spirit necessary to Salvation do actually remain . Again , whereas the Author will have it , that when the Church was in her more Infant-state , the miraculous and extraordinary Gifts of the Spirit did most abound ; and when she was come to her most adult and perfect state , they did wholly cease . This also may be called in question , viz. VVhether the Church in the Apostles days , when those miraculous Gifts did most abound , was not in a more perfect state , than in the succeeding ages ? and whether the Author thinketh in his conscience , that the Church in these latter ages , since these miraculous Gifts have generally ceased , viz. from about the beginning of the fifth Century till this time , hath been in the most perfect state ? or rather have we not good ground to believe , that the Church that was in the Apostles days , and the ages immediately succeeding for the first three hundred years was in the purest and most perfect state of all , and that the Churches of the succeeding ages have not arrived at her perfection ? Is not the Apostolical Church worthily reckoned the Patron of all other Churches ? hath not a great Apostacy come upon the far greatest part of that called the Church , which began about that very time , when these miraculous Gifts did cease , in great part ? and though the Lord knoweth best , why these miraculous and extraordinary Gifts did cease , yet may it not be judged a better reason , than any given here by the Author , that these so excellent Gifts were taken away , because of the Apostacy that was coming on apace upon the visible face of the Church , and that the Unfaithfulness of Professors , who did abuse both the ordinary and extraordinary Gifts of God , provoked the Lord to take both sorts away from the greatest number in a great part , if not altogether . But whether , when the Church shall Universally recover her former purity and sincerity , it may please God to restore unto her those very extraordinary Gifts , I leave to his infinite counsel and good pleasure to determine . Again , as to the other Scripture alledged and applied by him , for the ceasing of these extraordinary Gifts , he seemeth to have as far missed the mark , as in the former , as if , forsooth , Paul did reckon not only all those miraculous and extraordinary Gifts of the Spirit , wherewith he was so richly endued , but also all his Visions and Enjoyments he had of God by Inspiration and Immediate Revelation , but as childish things , and as belonging to a Childs state , in comparison of more perfect attainments of Believers in the succeeding ages , when all Divine Inspiration , and Immediate Revelation should cease , as this Author supposeth : and if so , then the Author may think himself , and such as he , as men in respect of Paul and the other Apostles , who were but as Children to him and his Brethren : for thus he expoundeth Pauls words . 1 Cor. 13.9 , 10 , 11 , 12. Even as when I was a Child , I spake as Child , I understood as a Child , I thought and conceived things as a Child , but when I become a man , and to the full use of my Reason , I put away childish conceptions and things , for now we see Divine Revelations ( thus he glosseth upon Pauls words ) as the Prophets did of old in a dark Enigmetical manner , and by symbolical Representations of things upon the phansie , as in a Glass , but in the adult state of the Church we shall see them after the Mosaical manner in a more rational way , and more accommodate to human Nature , as it were face to face . Now I know them imperfectly , but then I shall know them clearly , even as I am known . Now I appeal to the Impartial Reader , if he doth not prefer himself and his other Brethren , to Paul and all the other Apostles , as if the Apostles , because of their Inspirations and Revelations knew but in part , and as Children , having little use of their rational Faculties ; whereas this Author having attained to the adult state , he is become perfect in Knowledge ; and like Moses converseth with God face to face , and that without all Revelation or Inspiration immediately from God. But how did Moses converse or speak with God face to face ( to whom the Lord said , Thou canst not see my face and live ) was it without all manner of immediate Revelation or Inspiration ? I trow not , but rather after a more noble and higher sort of Divine Inspiration , than was commonly given to other Prophets . But how much more sutable and agreeable to truth is that exposition of Pauls words that is commonly given , that Paul compareth his highest attainments in this Life even by Vision and Revelation or Inspiration , with what he did expect and wait for after death , so as the highest attainments of Divine Knowledge by Revelation or Inspiration belonging to this life , are but as the attainments of Children , in comparison with what the Saints are to expect after death in the life to come . But whereas the Author thinketh , that the highest Revelations given in this life , are but by symbolical Representations upon the phansie , as in a Glass , he is much mistaken . There is a Revelation of God , which God pleaseth at times to give to his Children , far beyond all symbolical Representations , or Similitudes of things , whereby God in Christ , and the pure Glory of God is seen and enjoyed by the highest and noblest faculty of the Soul , which is an earnest and first Fruits of Eternal Life . Nor is the Author more dexstrous in expounding all that diversity of Gifts mentioned 1 Cor. 12.4 , 8 , 9 , 10. to have been the miraculous and extraordinary Gifts of the Spirit ; for why might not some of them have been the common and ordinary , and others of them miraculous and extraordinary ? By common and ordinary , I mean not here such as were given to all and every one in particular ▪ but such common ministerial Gifts as God gave in common to all ordinary Teachers , and Preachers , and Ministers of the Lords fitting and sending ; for of these ministerial Gifts the Apostle is here principally to be understood . And whereas the Author here doth argue , that the Gifts mentioned in this place cannot be the saving Gifts of the Spirit , because these God bestoweth joyntly on those who have them , or not at all ; whereas the Gifts mentioned here , are given some to one , and some to another . But to this I answer , although the Gifts here mentioned in the foregoing Verses be not the saving Universal Gifts mentioned by him , which are given to every one of the Faithful , yet it doth not follow , that therefore they are all miraculous and extraordinary , for some of them might be of a third and middle sort , to wit , given in common to all Teachers and Preachers , and may be called saving in such a sense or respect , as the Preaching of the Gospel , and distinct Offices of the Ministry , may be called saving , as being instrumental to the Salvation of Souls , as it is said in Scripture , That it pleased God by the foolishness of Preaching to save them that believe . And , if according to the Author , all the Gifts here mentioned be miraculous , and all ceased within some few ages after the Apostles days , then according to him , there is no word of Wisdom , nor of Knowledge in the Church , which how harsh it will sound to Christian ears , I leave the spiritual to judge . But that the Author taketh this place of Scripture , viz. 1 Cor. 12.4 . for his Text and Foundation of his whole Discourse , to prove that all the Gifts here mentioned were miraculous , and consequently expired within some few Ages to the Apostles times , is meerly asserted by him , but not at all really proved . And he might as well say , that Faith , Hope , and Charity were miraculous Gifts of the Spirit , and consequently expired with those other ; for of them also he discourseth a little after , and compriseth them , with the other sorts , under the diversity of Gifts , mentioned v. 4. whereas the Spirit is one . So that in this whole Discourse of Pauls , concerning the diversity of Gifts , Chap. 12.13 , 14. he mentioneth no less than three several sorts , one miraculous and extraordinary , another sort common and ordinary to the Teachers in the Church , and peculiar unto them ; a third sort , viz. Faith , Hope , Charity , common to all true and sincere Christians ; so that this diversity of Gifts extendeth it self to all the Church one way or another , all having some , although every one had not all , even as the precious Ointment that ran down from Aarons beard unto the lowest skirts of his Garments . And though when the Apostle doth treat of Faith , Hope , and Charity , it is in the thirteen and fourteenth Chapters , yet the Discourse is still one and the same , as one intire piece ; and all the Gifts mentioned in all the three Chapters are contained under the diversity of Gifts , viz. Spiritual Gifts mentioned , v. 4. of Chap. 12. and all proceed from one Spirit , so that it may , and ought to be said of them of all . Now there are diversities of Gifts , but the same Spirit ; and the best of these Gifts are Faith , Hope , and Love , and the greatest of these is Love or Charity . And thus I have answered to every thing that seemed material in his Sermon , to prove that Divine Inspirations , which he calleth Enthusiasms , are ceased in the Church ; and though I have not observed strictly the method of his Sermon , so as to answer to every thing in his order , because the Nature of my answer required to put several things together that lay scattered in his Sermon , and sometimes to take that last , which he putteth first ; yet I hope the diligent and impartial Reader will find , that the whole substance of his Sermon against Divine Inspirations is sufficiently answered . And now in the Close I shall only take notice of some Reflections of his on the people called Quakers , and some few other particulars , and then make an end . CHAP. V. IN his page 37. Edit . 3. he undertakes to show what a dangerous , damnable , and precarious Principle that is , which asserts , that Immediate Revelation or Inspiration is not ceased , &c. But the Instances he bringeth to prove what he saith , are wholly precarious and false ; as 1. That it differs only from the Popes Infallibility in this , That that makes only the Bishop of Rome , but this makes every private Christian a Pope . This , I say , is altogether a false charge as to us . For we place not an absolute Infallibility upon any person or persons whatsoever ; but we say the Spirit of God in all his Leadings , Teachings , and Motions is infallible , and men only conditionally so far as they receive , and are in unity with these Leadings and Teachings , are Infallible . We say further , That every true Christian hath an Infallible Knowledge and Faith of all such things as are absolutely necessary to Salvation . But as to other things he may err , if he be not duly watchful to follow the infallible Guidance of Gods Holy Spirit . But if this Author thinketh he has no infallible Faith or Knowledge of any part or Doctrine of Religion , he is a meer Sceptick and Unbeliever ; for all true Faith is Infallible , that which is fallible is but meer opinion and conjecture . His second Instance is as weak and impertinent as the former , viz. That the Principle of Immediate Revelation and Inspiration utterly overthrows the authority of the Scriptures , and makes them an useless Rule of Faith. But to this I answer nay , but on the contrary the Doctrine of Inspiration and Revelation its remaining in the Church doth not overthrow , but establish the authority of the Scriptures , and maketh them most useful both for a Rule of Faith and Manners in subordination unto the Holy Spirit . And surely had this Author well minded his former concessions , he would not have made such an absurd Inference ; for he hath granted , that Inspirations and Revelations did remain for several ages in the primitive Church after the Apostles days , and that the Scriptures were written before that time ; and yet I suppose he will not say , that the Revelations and Inspirations which the Christians then had , did overthrow the Scriptures , or render them useless . He might with the same absurd way of Reasoning say , That the Scriptures of the Old Testament , their authority was overthrown by the Writings of the Evangelists and Apostles under the New Testament ; or that one Prophets writing did overthrow the Writing of another Prophet that did go before him , which is most absurd . Paul who had abundant Inspirations and Revelations did not despise the Scriptures , but regarded their authority , and used them both to his own , and his Brethrens comfort and edification . His third Instance is , That it hath cashired the use of the Sacraments . But this is like the Papists way of proceeding against the Protestants , who to render them more obnoxious to the malice of the Ignorant , cry out against the Protestants for cashiring no less than five , or rather six of the holy Sacraments of the Catholick Church . For whereas the Church of Rome holdeth , that there are seven Sacraments , she blameth the Protestants for cash ring five of them totally , and the sixth almost , if not altogether also , to wit , that of the Eucharist so called , the Protestants making that which the Priest or Minister giveth to the people , but a figure or sign , which to be sure is not any Gospel mystery ; for the figures belonged to the Law , and ceased with them , and the substance is come in the room of them , which we acknowledge . And whether it is more dangerous and hurtful to say , that a Figure , Sign or Ceremony is ceased , which was not appointed to continue till the end of the World , or to say , that Divine Inspiration , whereby the Soul liveth unto God , and Divine Revelation , whereby it only knoweth God aright , is ceased , let all sober and impartial men judge ? But as to this debate of the Sacraments , because it is a digression , I shall not enlarge . His fourth Instance is , That it hath annulled the Ministerial Orders . But this is as unjust a charge as any of the former , and doth much more justly reflect upon the Author himself , who hath plainly said , that not only the Orders of Apostles and Prophets , but also of Evangelists , Pastors and Teachers , all which were Ministerial Orders mentioned Eph. 4. are ceased in the Church . The which , if so , it may be fairly quered , according to this Authors Hypothesis and Doctrine , that all Inspiration is ceased , which yet the Church of England and the Common-Prayer alloweth , whether this Author hath not excluded himself from all the Ministerial Orders mentioned in Eph. 4. because he saith , They are all ceased ? And that he cannot find any Ministerial Order mentioned in the New Testament , but what was accompanied with Inspiration , whereby they both Preached and Prayed . And seeing he hath denied Inspiration , which the Liturgy of the Church of England owneth , and she prayeth for , whether this Authors manner of Preaching and Praying be not more contrary to the Liturgy of the Church of England in this very respect , than that of the people called in derision , Quakers , and so whether he hath not brought himself and his Hearers more deservedly under the censure of the Law , than the Quakers in this respect have done ? These two Queries I desire the Author plainly , and without all shifting or subterfuge , to answer ? But to the matter in hand , Divine Immediate Revelations and Inspirations cannot any more annul ( but indeed they do confirm all ) the Ministerial Orders appointed of God , than they did in the primitive times . For when Immediate Revelatiations and Inspirations did greatly abound in the Church , as this Author confesseth , the Ministerial Orders remained , and were the more confirmed , and therefore they are so still . Next , his Instances failing , he proceedeth to sinistrous and unjust Insinuations against us , as that the principle of Inspiration can effectually convert the Professors of it into downright Popery , consequently with their own Principles ; for they have nothing more to do , than to say , that the Spirit hath told them , that the Church of Rome is the only true Church . To this I answer : It is impossible , the Holy Spirit ( whom with all true Christians we profess to guide us into all truth , according to the Scriptures ) can ever tell us any such thing ; because both the Holy Spirit wihin , and the Holy Scripture without , doth plainly tell us , that no Church holding such corrupt Doctrines and Practises , is , or can be a true Church ; and the Spirits testimony cannot contradict it self , and as Paul said , is not yea and nay , but remains the same . How much more justly may this be retorted upon many , who are Enemies to Inspiration , and have pretended , the Church they were of , was the true Church ; and yet by some motive of Gain or Fear , have changed to another Church and way , pretending that their Reason , or Scripture hath told them their former way was wrong , which yet is no just Reflection either on Reason or Scripture . For as a false pretence to Reason and Scripture doth not make void their true use , so no more doth a false pretence to the Holy Spirit , if any should so do , render the use thereof void or ineffectual . His last Insinuation is as unfair and unjust as any of the former . As this Doctrine ( saith he ) was first privately sowed among us by Popish Emissaries , so hath it been published in our , and other Countries , by those who were Papists , as by Ro. Barclay , who was bred in the Scottish Covent at Paris , and Labbade a Jesuit defrocquet . That the Doctrine of Immediate Revelation was first privately sowed in England by Popish Emissaries , we know to be a false Insinuation : and as for his Proof , which is a meer citation of the bare name and title of a Book called Foxes and Fire-brands , pag. 15. &c. printed 1680. What ground of Proof can such a bare citation be , without naming the Author , or giving a sufficient Evidence of his Fidelity ? How many Lyes are to be found in printed Books ? If bearly to name the Title of a Book , without regarding , or giving sufficient Evidence of the Authors Fidelity , be proof enough against a Doctrine or Person , who shall , or can escape Innocent ? It were easie to show how the Jesuits are as great enemies to Immediate Revelation and Inspiration , as necessary to every true Christian for the foundation of their Faith , as any people in the World , or as this Author , as doth clearly enough appear out of Bellarmin a great Jesuit , who disputeth against this way of resolving or building our Faith , and pleadeth for the Tradition of the Church , in opposition to all inward Inspiration , and calleth them mad men , who lean to any Spirit within them , which he saith is often fallacious , and ever uncertain . Nor were it a hard thing to prove , that the Doctrine of Inspiration hath been preached and believed both in England and elsewhere , before either the Name or Order of Jesuits was in the World. And as to his Insinuation concerning R. Barclay , unless he can prove , that he remained a Papist when he did publish , among many others , that Doctrine , he saith nothing to the matter . It can easily be showed , that divers Bishops and Teachers in the Protestant Church have had their Education at Popish Schools ; yea , Luther himself was a Popish Monk , and bred at a Popish University ; and some of the present Bishops and Teachers in Britain have had a Popish Education , which yet will not argue they are still Papists . How many are quite of other Perswasions , than what they had by Education ? And as for R. B. what Education he had among Papists was but when a Child or Boy , where he learned only some Latin , and Grammar , and what he received of their Leaven , even in his young and tender years , while yet but a youth , he renounced : and the Lord opened his Eyes to see and acknowledge the Truth ; whereof I can give better Testimony ( having well known him from that very time ) than this Author can against him . And I ask the Author , Was it any prejudice or derogation to the Christian Religion , that Paul , a zealous Preacher of it , was bred among the Pharisees ? if not , the Authors Argument being of the same sort , evanisheth . As for Labbade as he was no Quaker so called , so whatever formerly he was , to be sure he was then no Jesuit , but hated and persecuted by them . In pag. 40. he falls on with a fresh assault to accuse the Doctrine of the Quakers so called , concerning a Spiritual Ministry and Spiritual Worship for being blasphemous ( but if this be blasphemy to own a spiritual Ministry and Worship ) at this rate he may accuse the Apostles , yea , Christ himself as blasphemous , which is most absurd and blasphemous so to affirm who were for a Spiritual Ministry , Iohn 4. and Spiritual Worship ; but it seemeth by this , that the Author himself is only for a carnal or literal Ministry and Worship . And he saith , they , viz. the people called in derision , Quakers , pretend , that the Holy Ghost now cometh down upon their Assemblies , as it did in the Apostles time , and moves them to Preach and Pray by Inspiration , without any regard to Condition or Sex. But here he doth not fairly nor truly represent our Doctrine , for we distinguish betwixt the ordinary and miraculous Inspirations , with both which the Apostles were indued ; and we say , Although the miraculous and extraordinary be ceased , yet the ordinary remain , as being necessary to all right effectual Preaching and Praying . Again , it is false that he alledgeth we say the Spirit inspireth us to Preach or Pray without any regard to Condition ; for a regard there is had unto the Condition of persons , so that the Spirit inspireth none to Preach or Pray , but such as are first brought into some measure of a sanctified State and Condition . As to other things he mentions here , and especially that about calling for Signs and Miracles , I have already answered him above ; and here I would have him to consider how Christ called them an evil and adulterous Generation , that sought after Signs . And what if we could show Signs , and perform all the other Conditions he requireth of us , that he may believe us to be truly inspired ? would he then in good earnest believe us to be divinely inspired ? hath he not called the very principle a blasphemous Doctrine ? And whereas he saith , pag. 38. he denyeth not but that God is free to send Prophets when he pleases , and that he may do so when the exigence of the Church doth require it . Is not this a manifest contradiction to his calling the Doctrine of Inspiration and Immediate Revelation , blasphemous ? Or is God free to send when he pleaseth , any blasphemous Doctrine or Principle into the World , as this Author termeth Immediate Revelatiation and Inspiration ? And suppose that God did send Prophets or men immediately inspired , which this Author supposeth he may , Can God send any thing that would overthrow the Authority of the Scriptures , and annul the Ministerial Orders , would not this be inconsistent with his Divine infinite Wisdom ? But thus we see what inconsistences this Author falleth into , while he is carried with such a preposterous zeal against this so excellent a principle . In pag. 40. he scoffingly taunts the people called Quakers , with their Groanings in their Meetings , saying , that they groan sufficiently , we grant ; for sometimes in their Meetings they do nothing else . But if their Groaning , or vocal Devotion be from the Spirit , how comes it to pass that the Spirit never moves them , as it did in the Apostles days , to Pray and Prophesie in unknown Tongues ? To this I answer : Many have both Groaned and Prayed by the Spirit , who never spoke with unknown Tongues , as I think the Author will confess ; for the Prophets prayed by the Spirit before Christ came in the flesh , and yet all had not the Gift of Tongues . But by this it plainly seemeth , he disowneth all Groaning and Praying by the Spirit , as applicable to him , or any of his Brethren ; this I say again is far contrary to the Liturgy of the Church of England . And how knoweth he , that sometimes in their Meetings , the people , called in scorn , Quakers , do nothing else ? I must tell him , they do more in every Meeting ( although to groan from the Spirit is of more value , than all that the Author , or any else can do without the Spirit ) viz. they meditate , they wait , they watch , they sing , and make a melody in their hearts unto the Lord. But here he seemeth to scoff at our silent Meetings , where we wait to hear what God will speak unto us , though perhaps no man at that time doth speak , which is well enough consistent with our Principle of Divine Inspiration ; for if God inspire his people now as formerly , they are well imployed and exercised , who attend to his inspirings , and find advantage in so doing , much more than by all the much pratling of men , who presume to Preach or Teach without the Spirit . In pag. 37. he saith , The Popes Infallibility must be resolved into this Enthusiastical Principle of immediate Inspiration . I answer not , but a most into a false pretence thereunto , which yet argueth nothing against the true Principle itself . And though some of the Popish Schoolmen resolve it into a pretence of Immediate Revelation , yet many more do otherwise , and particularly the University of Paris , as I have showed at more length in my Book called Quakerism no Popery . They resolve it only into a blind , insensible assistance of the Spirit , which they call subjective or effective illumination , but not objective ; the which Popish distinction , many Protestants , and as it seemeth this Author apply to their Faith with this difference , that these Protestants make the assistance of the Spirit , fallible ; but the Papists make it , as in the Pope and his Council , infallible . Pag. 29. he saith : The Churches Hieroms , Augustines , Chrysostoms like us were not inspired , but studied Divines . I answer why might not Hierom , Augustine , and Chrysostome , and such as they , be both , to wit , parly inspired , and partly studied , as he termeth it , seeing there is no inconsistency ( as he supposeth ) betwixt the Inspiration of the Holy Spirit , and the frequent and diligent use of all right and lawful means , such as reading the Scriptures , Meditation and Prayer , with other Religious Exercises , which this Author calleth studying . But studying without all Divine Inspiration , makes but poor Divines , or rather dead and dry Vines . And here I give the Reader to understand , that in the very beginning of his Sermon , this Author , for all his prejudice at Enthusiasts , distinguisheth betwixt them and Impostors , saying , Impostors on one hand , and Enthusiasts on the other , &c. What then ? are the Enthusiasts no Impostors ? One thing I like well in the Author , as to what he saith , and do therein cordially-agree with him , pag. 39. The first Apostolical Ages of Wonder were utterly ignorant of killing , impulse and zeal , which I could not but observe to the utter detestation of Christians Assassines , &c. I could here cite divers Testimonies of the Ancients for the verity of Divine Inspiration , as still remaining among , and in the true Christians ; but to avoid prolixity , I shall only cite two Testimonies , one of Augustine , another of Origene . Augustine saith , Tract . Epist. Ioh. 3. There is an inward Master who teacheth : Christ teacheth , his Inspiration teacheth ; where his Inspiration , and Anointing is not , the words outwardly make but an empty sound . Origines contra Celsum lib. 7. circa med . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( viz. Mat. 11. ) Verbum autem Dei , divina quadam gratia non athea existente anima , sed cum quodam Enthusiasmo demonstrat cognosci Deum . The word of God ( citing Mat. 11. No man knoweth the Father , but the Son , and he to whom the Son reveals him ) demonstrateth that God is known by a certain divine Grace , the Soul not being Atheistical , but indued with a certain Enthusiasm . Where note , that he setteth in opposition Atheism and Enthusiasm , or the Atheist and Enthusiast , as if whosoever is not Enthusiast , or indued with a Divine Enthusiasm , were a downright Atheist ; which is very agreeable to a Title of a Friends Book , called Enthusiasm above Atheism , writ some years ago by G. W. There is one passage more in this Authors Sermon , which I cannot well let pass , pag. 32 , & 33. Suppose , saith he , thou knowest the Gospel like the Apostles , by Inspiration , what then ? another Minister who knows , it by reading and study is as capable to edifie the Church as thee . And besides , if thou art like a vain Corinthian , ambitious of Inspiration , know that it will add nothing to the Reputation of thy parts : for an inspired man is but the Vessel to the Treasure , the very Instrument and Machine of the Holy Ghost , who can ordain strength out of the mouths of Babes and Sucklings , and make a Child or an Ideot preach as well as thee . To the first I answer , according to this Authors assertion , the bare Minister of the Letter is as good a Preacher , and as useful in the Church , as Paul , or any of the Apostles , which is so gross , as nothing needs to be said unto the spiritually minded for its Refutation . Did then the Scribes preach with the same Authority that Christ did ? is it not said expressly , that Christ preached as one having Authority , and not as the Scribes ? and what was the Reason of this so great a difference ? was not a main Reason of it , that the Scribes preached barely from the Letter , without Divine Inspiration ? but Christ preached by Divine Inspiration , wherewith he was exceeding richly endued above all other men . And if it should please God to send Preachers , who should preach with Divine Inspiration , should they not better open and expound the Scriptures , and the Mysteries of the Christian Religion , being inspired divinely so to do , than those who presume to expound them meerly by the strength of their natural parts , and human Learning . Or why is it , that great Schollars , so accounted , give so contrary Expositions to the same places of Scripture so frequently , but that they want the Inspiration of the Spirit that gave them forth ? For as Hierome saith , Epist. Paulin. 103. The Law is Spiritual , and needeth Revelation , that it may be understood . To the second I answer , 't is not Pride nor Vanity to desire the saving Inspirations of the Holy Spirit ; for Christ hath encouraged us to ask the Holy Spirit , which is the same to our Souls , as bread is unto the Body , or the most nourishing Food . And whereas he saith , that Inspiration will add nothing to the Reputation of a mans parts who hath it . I answer : yea , the Divine Inspiration that we plead for , which is of a moral and saving Nature , doth add exceedingly to a mans parts , whether acquired or natural ; and consequently to their true and just Reputation for Grace ( which is a Divine Principle ) inspired and infused into the Soul , doth sanctifie both the Soul of man and all its faculties , and parts , and healeth all the Souls Diseases and Disorders , and consequently doth greatly improve , assist , and enlarge the mans parts and rational faculties , who is so inspired , as abundant Experience can be given both of latter and former Ages . And tho' Inspiration of the Spirit of God may make Children and Ideots , such as some of the Apostles were , to preach or speak well , yet it leaveth them not still to be Children and Ideots , but by degrees doth largely replenish them both with spiritual , and sometimes with a great natural understanding . And doth not the Author think that Paul had a greater and nobler enlargedness of his rational faculties , and the use of them in Preaching , Disputing , and Writing , on the account of his being divinely inspired ? and although the inspired Man is but the Vessel to the Treasure , yet he is not a dead Vessel or Machine , but is a living sensible , rational Vessel , and is quickned , strengthened , and beautifyed , yea , and perfected thereby , as the Body is by the Soul that is lodged in it . So that however others , who are declared Enemies to Divine Inspiration , may judge , we have cause to conclude , That men indeed Divinely inspired , are the most truly Rational Men in the World , and have the truest and noblest use of all their Rational and Intellectual faculties , if duly improved . Several Testimonies of Ancient Fathers so called , and other Ancient Writers , to the Spirits Inward and Immediate Teachings , and the preference of the Spirit of God , in his Divine Illuminations , and Operations , and Inspirations to the Letter of the Scripture , also the Vniversality of Divine Illumination , and of the benefit of Silence , and other things of Truth of the like Nature , as owned by the People called in Derision Quakers . IGnatius ( who lived in the first Century , or within a hundred years after Christ , and is thought that he might have seen Christ in the flesh , who died a valiant Martyr for the truth of Christ ) in his 9th Epistle , writing to the Church of Philadelphia , saith expressly thus . 1. I have heard some saying , unless I find the Gospel in ( Archeis ) publick Records or Writings , I believe not . Unto such I say , Jesus is unto me for publick Records or Writings : again , he saith the publick Records or Writings ought not to be preferred unto the Spirit . Observe , It 's plain that by the Archea or Publick Records he meaneth the Scriptures , in which sense Tertullian useth the word Archia , lib. 3. against Marcion . II. And in his 14th Epistle writing to the Ephesians he saith unto them expresly these words ; using the Holy Spirit the Rule , in Greek thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Greek word signifieth a measuring Line , Rule , or perpendicular . III. Athenagoras ( who lived in the 2d Century ) legatione pro Christianis , pleading for the Christians that they lived a pure life , he saith expresly of them , whose life is directed unto God as the Rule , the Greek words are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most properly signifieth a Rule , Amussis , Regula . IV. Clemens Alexandrinus ( who lived in the beginning of the 3d Century ) admonitione ad Gentes saith , But that holy man Moses speaketh truly , Deut. 25.13 , 14 , 15. Thou shalt not have in thy bag a weight and a weight , a great , and a small , but thou shalt have a true and a just weight , judging the weight , and the measure , and the number of all things to be God ; for the unjust and unrighteous at home and in the bag are the Idols that are hid in the unclean soul , but there is one just measure , who is the only true God , ever equal , and ever the same , measuring and weighing all things , in the ballance , which is righteousness . V. The same Clemens 1 b. 1. Stromatum towards the end saith expresly thus . It is evident , that Moses calleth the Lord the , Testament ( greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) saying , behold I my Testament with thee ; for before he said the Testament ( or Covenant ) was not to be sought in the Scripture : again he saith in the preaching of Peter , thou shalt find the Lord called the Law , and the Word or Reason . VI. The same Clemens , in his forecited admonition to the Gentiles , expresly declareth , that in all men simply or universally , and especially in them who are exercised in Doctrines , there is instilled a certain divine influx or influence ( gr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the grace or gift of which they acknowledge ( even they also who are unwilling ) that God is one , incorruptible , and unbegotten , or uncreated . VII . Again in the same , he saith , for as that divine Apostle of the Lord saith ; The grace of God that bringeth salvation hath appeared unto all men , &c. this is the New Song , the appearance of the word , which hath shined in us , which was in the beginning , and was first of all . VIII . And in his Poedagagus lib. 1. cap. 3. he saith , there is a lovely or amiable thing in man , which is called the inspiration of God , gr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . IX . And writing to the unbelieving Gentiles , he speaketh expresly of the inward witness , which was in them , calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 innatum testem fide dignum , the innate witness worthy of faith , and what is that , but the same , which Iames called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. the innate word , born , or inbred in us . X. The same Clemens in his Stromata , citeth testimonies for the truth out of Matthias , Barnabas , Clement the Apostle , and out of Hermes the Pastor , yea he is so far from thinking , that only the Prophets and Apostles writ by Divine Inspiration , that he plainly ▪ declareth , that not only Plato , but also many others preached and declared the only true God by his inspiration , gr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admon ad Gentes : and in the same speaking of the followers of Pythagoras , he saith , and these things suffice , unto the acknowledging of God , which are written by them , by the inspiration of God. This Clemens Alexandrinus was the Scholar of Pantaenus the Martyr , the which Pantaenus taught School at Alexandria in Aegypt , and is said to have been the first Christian School-Master , in that famous School of Alexandria , to whom did succeed Clemens Alexandrinus , and to him Origine , and others successively . XI . The forecited Ignatius , writing to the Ephesians ep . 14. saith expresly thus : Let Christ speak in you as in Paul , let the Holy Ghost teach you to speak the things of Christ like unto him : and in his 13th Epistle , writing to Heron , Deacon of Antioch , he saith , Thou art the Temple of Christ , the Instrument of the Spirit . XII . Tertullian , who lived about the beginning of the third Century , lib. 2. carminum advers . Marrion , saith Atque adeo non verba libri , sed missus in orbem Ipse Christus Evangelium est , si cernere vultis . In English thus , Not the words of the Book , but Christ , who is Into the world sent , the Gospel is . If ye will understand ; this he wrote against the Marcionists , a gross sort of Hereticks . XIII . The same Tertullian , a very approv'd Author ( in what he writ before he was leavened with the Doctrines of Novatus and Montanus , and famous among the Christians for his Writings ) a great defender of the Christian faith , against the Infidels . In his Book of the Testimony of the Soul against the Gentiles , proveth that there is in the souls of all men a testimony concerning God , the judgement to come , the immortality of the soul , the punishment of the wicked after death , the resurrection of the body , &c. he saith moreover thus ; I bring forth a new Testimony more known than all literature , or letter-knowledge : and cap. 5. he saith thus , These testimonies of the soul , how much true , so much simple , how much simple so much vulgar , how much vulgar so much common , how much common , so much natural , how much natural , so much divine : and a little after , Nature is the Mistress , the Soul is the Scholar , whatever the one hath learned , or the other taught is delivered from God , who is the Master or Teacher of the Mistress : and again after , surely ( saith he ) the soul was before the letter , and the word was before the book , ( note ) and the sense was before the stile , and man himself was before Philosopher or Poet , must we therefore believe , that before letter-knowledge men lived dumb , or without testimonies of this sort . And the same Tertullian in his Apology against the Gentiles , treating of this inward testimony of the souls of all men , concerning the oneness , truth , goodness , greatness , and justice of God , cryeth out with an exclamation : O testimony of the soul naturally , Christian. cap. 17. Apol. XIV . The same Tertullian in his Book of the Soul cap. 7. saith , Because we acknowledge spiritual gifts , we are counted worthy to receive the gift of Prophesie after Iohn . XV. Eusebius , a greek Father , and writer of the Ecclesiastick History for the first three hundred years after Christ came into the flesh , in his history writeth of Iustin Martyr , that in his Dialogue with Tryphon the Jew he affirmeth , that the gifts of Prophesie continued in his Church unto his time . The words of Iustin Martyr in the said Dialogue are these : and again in another Prophesie , and it shall come to pass , that I will pour out my Spirit on all flesh , and on my servants and handmaids , and they shall exercise the office of a Prophet . Among us also ( saith he ) are to be seen both women and men , who have these gifts from the Spirit of God. And the same Eusebius , lib. 5. cap. 7. citeth Ireneus , writing to the same purpose , that the gift of Prophesying and Expounding Divine Mysteries , yea and speaking with Tongues and revealing the secrets of men , continued among the Christians to his time ; this Ireneus lived towards the end of the second Century about the year 180. XVI . Iustin Martyr ( a Greek Father , and greatly approved among all Christians ) in his first Apology for the Christians unto the Senate of Rome , writeth thus ; that Christ was in part known unto Socrates ; for ( saith he ) the reason , and the word was and is in all men , even the same , which foretold by the Prophets , things that were to come to pass . And in the same Apology he speaketh expresly of the Innate Word or Reason , which Iames declared Iam. 1.21 . greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , calling it both Divine Reason and Innate , which was in the Philosophers , Poets , and Historiographers , saying thus expresly , every one of them when by the impulse of that measure of Divine Reason , ( the seeds of which they had in them ) did contemplate that which was of the same kind , they spoke some things excellently . Again , what things are said by all which are well and excellently said , they are ours who are Christians , for we reverence , adore and love the word , which proceeded from God , which is without beginning and is unexpressible . And in his second Apology to the Emperour he writeth thus , We have learned that Christ is the first born of God , and we have declared that he is the Reason or Word , of whom all mankind is partaker , and who liveth with , or according to the Word are Christians , although esteemed Atheists , as among the Grecians , Socrates and Heraclitus , and many others . But they who were before , and followed not that divine reason the guide , were evil men , and enemies of Christ , and killers of them who lived according thereunto . Note , that whereas Iustine Martyr called Socrates and others who lived in conformity to the Divine Word in them — Christians , it is to be understood in part , even as he said before , that Christ was in part known to Socrates , viz. as that Divine word and Reason , and according to that general Revelation , which it gave , although we find not that Socrates had the knowledge of Christ , as he was to come in the flesh , and suffer death for the sins of the world , nor had he any knowledge of many other particular mysteries of the Christian Religion ; and therefore cannot equally , and in all respects be accounted a Christian , with these who have a true knowledge of , and belief in Christ , in respect both of his inward and outward coming , and whose conversation and life answer their profession . XVII . Athanasius the Great ( so called ) a man reputed of great authority , especially for his opposition to the Arian Heresie , in what he writes of the life of Anthony , whom he greatly commendeth for his piety and wisdom . Among other instances of his great wisdom , giveth this for one , that whereas some learned men or Philosophers came unto him , thinking to make sport with him , being ignorant of Letters , Anthony asked them which was first , whether the mind or letters , and whither did the mind come from letters , as the cause , or letters from the mind , they answered that the mind was first and the Cause or Inventer of Letters ; Anthony replyed , therefore he who hath a sound mind needeth not Letters , at which saying , both they and others present were astonished , and went away admiring so great wisdom in an Ideot , or unlearned man. XVIII . The forecited Iustin Martyr , in his Dialogue with Triphon the Jew , declareth , that a certain old man commending to him the Scriptures to read them , said unto him these words , But first of all , pray God that the gate of the Light may be opened unto thee , for the Scriptures cannot be known nor understood by all but only to whom it is given by the grace and gift of God , and his Christ. XIX . Theodorus Abucara in Opusculis Bibliotheca Patrum , a Greek Writer , denyeth , that the Scriptures are ogia Dei , i. e. the Speeches of God or the Word of God , which is but one only , yet that they may be called so tropologically or figuratively . Augustine lib. 15. de Trinitate cap. 11. saith , the word that soundeth outwardly is a sign or signification of the word that shineth within , or inwardly , unto which , the name of the word doth rather or more agree , for that which is expressed with the fleshly mouth is the voice of the word , and it is called the word , because of that , of which it is assumed , that it might outwardly appear . And whereas we are blamed and greatly accused by some , because we say the Scripture , viz. the letter of it , is not the incorruptible living and abiding word that remaineth for ever ; but Christ is that living incorruptible word and seed mentioned by Peter , for that evil men may not only wrest , but corrupt some places and passages of Scripture , and accordingly have so done , not only with the translations , but even with the Hebrew and Greek ; although we believe , God by his gracicous providence hath preserved the Scriptures testimony intire and without corruption , as to the main , so as to be a sufficient testimony of all necessary truth , let us hear what the aforesaid Iustine Martyr saith in the case : In his Dialogue with Triphon the Jew , he expresly affirmeth , That the Jews have corrupted the Scriptures in diverse places ; as first , that they have taken out of Esdras , where he declareth the Law of the Passover , these following words , and Esdras said unto the people , This Passover is our Saviour , and our refuge , and if ye think and call to mind to restore him , being cast off in a sign , and then shall place your hope in him , this place shall not be forsaken for ever , saith the Lord of Hosts , but if ye shall not believe nor hear his words , teaching and preaching , ye shall be a derision to all Nations : and out of the 96th Psalm , whereas he saith it was written , say among the Nations , the Lord hath reigned from the tree ( viz. the tree of the Cross mentioned by Peter , on which Christ was crucified ) they have left out , or taken away these words from the tree , leaving only these other words , the Lord hath reigned ; he mentioneth also a third place in Ieremiah corrupted by them . XX. Athanasius in his Synopsis Sacris Scripturis , acknowledgeth that many Books of the Prophets are lost , as the Book of Nathan , Addo , Achias the Silonite , Semei and Iehu , and of three thousand Psalms of David , only an hundred and fifty now remaining ; also there were five thousand Parables of Solomon , and five thousand Songs also he wrote of Trees , from the Cedar of Libanon , to the Hysop on the Wall ; and of Beasts , Fouls , Creeping-things and Fishes , which are not now to be found in the Hebrew : and Iosephus declareth that Ezekiel writ two Books of Prophesie . It is manifest , saith Athanasius , that all these are lost by the madness and sloth of the wicked Jews . XXI . Tertullian in his Book de Virgini Velandis , cap. 1. saith : The Law of faith remaining , the other things belonging to discipline and conversation admit the newness of correction , the grace of God working and promoting unto the end : for what sort of thing is it , that while the Devil is always working , and daily adding unto the engines of iniquity , that the work of God should either cease , or leave off to profit , seeing for this cause he sent the Comforter , that because mans weakness could not receive all at once , by degrees the discipline should be directed , and ordered , and brought to perfection , by that Holy Spirit , the Vicar of the Lord. XXII . Gregory Nazianzen in his Oration concerning Athanasius , saith expresly thus , What the Sun is to things sensible , the same is God unto things intellectual ; for the Sun enlightneth the visible World , and God enlightneth the invisible World ; and the one maketh us see the Sun , the other maketh us see God. Again the same Author saith thus , ibid. Whosoever breaketh through the matter and this fleshly body ( whether saith he ) it may be lawful to call it a Cloud or a Vail ) and obtaineth to be conversant with God , unfolding ( or revealing himself ) and to apprehend that most pure or supream light , fo far as is lawful to the nature of man ; such a man is blessed , both because he hath ascended from what is here below , and also because he hath obtained that oneness with God or deiformity ( gr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) which the true Philosophie giveth . These things ( saith he ) have been the care and study of some few , both of old , and now in this present time , and among such he reckoneth Athanasius , as equaling some , and excelling others , and falling little short of some others , to wit , even the Prophets and Apostles . XXIII . Clemens Alexandrinus ( already cited ) admon . ad gent. As the true Sons of the Light let us behold the Light , and look upward , lest the Lord find us to be but Bastards , as the Sun discovereth the Eagles . And lib. 5. Stromatum he saith , he who neither maketh use of his sight , nor any other of his ( bodily ) senses , in his contemplating , but by the pure mind it self applyeth to things obtaineth the true Philosophy . XXIV . The same Clemens lib. 1. Stromatum , directeth men in general , to go to the Light , and Water that is within themselves . But he who hath the eye of his soul dimmed or made dull with evil education and doctrine , let him go into his Domestick Light , or the Light that is in his own House ( gr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the truth , which graphically manifesteth things that are not written . Ye who thirst , go unto the Waters saith Esaias ; and Solomon admonisheth , saying , drink Water out of your own Cistern , Prov. 5. therefore Plato , who is a Philosopher out from among the Hebrews ( as having learned much from them ) in his Laws , commandeth the Husbandman not to pour Water upon the Land , nor to take Water from others to water it , but that they first dig by themselves , even unto the earth which is called Virgin-earth : and in the same Book he saith , the Scripture exciteth or stirreth up that which is within us , which he calleth the fire of the Soul , igniculum animae . XXV . In his admonition to the Gentiles , he saith , The Saviour hath many voices and ways for the salvation of men , threatning , he admonisheth them ; and reproving , he converteth them , &c. also he terrifieth them by the fire , kindling a flame out of a Pillar , which is both a signification of grace and of fear , if thou obeyest , it is light , if thou dost not obey , it is fire . And in the same Admonition to the Gentiles ( who were unbelievers ) he saith , It is not difficult to come unto the Truth , nor impossible to apprehend her , for she is most near in our Houses , even as the most wise Moses declareth living in our three parts , the Hands , the Mouth , and the Heart ( for so the Septuagint rendreth these words ) this , saith he , is a true symbol of the Truth , which is fulfilled universally in three , viz. Counsel , Action and Speech . XXVI . Athanasius ( whom I formerly mentioned , as one greatly approved among the Fathers ) in his Oration against the Gentiles saith , As God who is over all , so the way which leadeth unto him , is not far off , nor is it forth without us , but it is in us , and the beginning of it may be found out by us , even as Moses taught in these words , the word of Faith is within thy heart , which our Saviour also signified and confirmed , saying , the Kingdom of God is within you : for because we have in us Faith ( viz. the word of Faith ) and the Kingdom of God , therefore we may speedily understand and contemplate the King of the University , to wit , the saving word of the Father . Neither can the Heathens pretend any cause , who serve Idols , nor let any man vainly deceive himself , as if he wanted that way or method , and therefore find out a pretext of his impiety , for we all stand upon that way , and have it , although all do not endeavour to walk in it , but transgress it , being drawn a-away by the outward pleasures of this life . XXVII . Origin ( reputed by many , inferiour to none of these called Fathers , both for his great piety , and great knowledge of the Scriptures ) who lived before Athanasius , and was a Disciple of Clemens Alexandrinus , writeth clearly to the fame purpose , homilia 13. in Genesin . The word of God ( saith he ) is present , and this now is its operation to remove the earth from every one of our souls , and to open the living Fountain ; for it is within thee , and cometh not from without even as the Kingdom of God is within thee . And that woman which losed the piece of Silver , did not find it without , but in her own House , after she had lighted her Candle , and cleansed her House from the filthiness , which the sloth and dulness of a long time had gathered , and there she found the piece of Silver . And thou therefore , if thou shalt light thy Candle , if thou receive or take unto thee the illumination of the Holy Spirit , and in his light see light , thou shalt find the piece of Silver in thee : for within thee is placed the Image of the Heavenly King — The Fountain of Knowledge was placed in thee , but it could not run or stream out , because the Philistines had filled the place of it with earth , and made in thee the Image of the earthly . XXVIII . Again , Origin lib. 1. contra Celsum , saith , The simple ( or perfect ) words of Sacred Scripture have made the sincere Readers of it to be Enthusiastically moved ( gr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) who nourish that light with the Oyl which the five Virgins are said to have in their Lamps , as in the Parable . Note , how Origin here again useth the word Enthusian , as properly applied to every sincere Reader of the Scripture . And near the beginning of the said 6th Book , he saith , The Divine Word teacheth us , that it doth not suffice what is spoken ( although it be ever so true in it self or worthy of credit ) to overcome the soul , unless a Divine Vertue or Power be given to the Speaker , and that the grace of God blossom forth in the words spoken , the soul not being without a Divine Assistance in them , who speak effectually : for the Prophet saith in the 67th Psalm v. 11. God shall give the word to them who Preach it , with great Power . XXIX . Hierom ( otherwise called Ierom ) who lived about 400 years after Christ , saith , ( as Lucas Osiander in his Ecclesiastical History doth cite him cent . 4. lib. 4. cap. 19. ) The knowledge of God is in all men by nature , nor is any man born who is without Christ , and who hath not in him the seeds of Wisdom and Righteousness , and the other Vertues , whence many without the faith and evangel of Christ ( meaning as outwardly preached ) do many things wisely or holily . And that he mentioneth nature , it is clear he understood it not in Pelagius sense , but of Paul , who said the Gentiles did by nature the things contained in the Law , so as nature is not the cause but subject of this knowledge . An observable passage that happened at the Counsel of Nice . XXX . A certain Philosopher that trusted much to his Logick , did dispute with diverse Bishops against the Christian Religion ( without the Synod , where was a great concourse of people ) but the Bishops could not at all prevail to convince him , at last cometh an old man , altogether ignorant of his sort of learning , and biddeth him hear the truth in the name of Jesus Christ , and reciteth the sum of the Christian Faith before him , saying thus , Dost thou not believe these things O Philosopher , he answered I do believe , and confessed himself to be overcome by that old man ; also he exhorted these of his Profession to embrace the Christian Faith. Being asked , why he could not be convinced by the Bishops , he replied , so long as they contended against me with words , I opposed words to words , but a vertue went forth out of this old mans mouth , which I could not resist . Osiander hist. eccles . cent . 4. lib. 1. cap. 5. XXXI . Augustine ( who lived about the middle of the 5th Century ) in his Book of Confessions , cap. 10. And being upon this admonished to return unto my self , I entred into my inwards , thou leading me , and I was able to do it , for thou becamest my helper ; I entred in to my self , and with the eye of my soul ( such as it was ) I saw , over the eye of my soul , over my mind , the unchangeable light of the Lord. And again , a little after , he that knows the Truth , knows that Light , and who knoweth that , knoweth eternity , love knoweth it . O eternal Truth , and true Love , and dear Eternity , thou art my God , to thee do I sigh night and day : when I first knew thee , thou didst lift me up , that I might see , there was something , which I might see , and that , that was not I , who did see , and thou didst beat back the infirmity of my sight , powerfully shining in me , and I trembled both with love and horrour , &c. Again Augustin in his 10th Book of Confessions , cap. 6. not with a doubtful , but with a certain Conscience , do I love thee , O Lord ; thou hast strucken my heart with thy word , and I have loved thee . And after , What now do I love , when as I love thee ? Not the beauty of my body , not the order of times , not the brightness of the light , which is so friendly to these eyes , not the pleasant melodies of all kinds of Songs , nor the fragant smells of Flowers , and Ointments , and Spices , not Manna and Hony , nor any members acceptable to fleshly embracements : I love not these things , when as I love my God , and I love a certain light , and a certain voice , and yet a certain fragrancy , and a certain meat , and a certain embracement , when as I love my God , who is both the Light , and the Voice , and the Sweet Smell , and the meat , and embracement of my Inner Man , where that Light shineth unto my soul , which no place can receive , that Voice soundeth , which time doth not take away ; that fragrancy smelleth , which the wind scatters not ; and that Meat tasteth , which eating devours not ; and that Embracement cleaveth unto me , which satiety breaketh not off . Again , cap. 7. What is this therefore which I love , when as I love my God , who is he , that is above the head of my soul. By this very soul will I ascend unto him , I will soar beyond that faculty of mine , by which I am united unto my body , and by which I fill the whole frame of it with life , I cannot by that faculty find my God. Again , Augustin , lib. 10. cap. 40. of his Confessions , Sometimes , O Lord , thou lettest me go in , into a delight , very unusual , a sweetness , I know not of what kind , which if it were perfected in me , I know not what it shall be , but it shall not be in this life : but by certain cumbersom weights , am I tumbled down again , and am swallowed up by old wont , and held by it , much do I lament , and I am much held , &c. Again , Augustine , lib. 7. cap. 17. of his Confessions , And thus by degrees , I passed from bodies , to the sensitive soul , and from that to the imagination : and again , from that to the reasoning faculty , unto which it belongeth to judge of things received by the bodily senses : which finding it self in me to be changeable , it lifted up it self unto its understanding or ( mind ) and withdrew its thought from custom , separating it self from the contradicting multitudes of phantasms , that it might find the Light wherewith to be besprinkled . Observe here , 1. How Augustin distinguisheth , not only betwixt imagination and reason , but betwixt reason and the understanding ( or intelligence , which is the mind ) wherein he contradicts the common doctrine of the Schools at this day , and of the Priests and Teachers , who deny that there is any higher faculty or power of the soul of man , than reason , therefore they know no other inward actings or exercises of mind , but what are simply rational , or discursive , and that by the phantasms , or inward forms , which it hath borrowed from the bodily senses . Observe , 2ly How Augustin declareth , that he passed not only from the imagination , but from reason , or the rational faculty it self , that he might find the Light , wherewith to be besprinkled . Observe , 3ly How he calleth the inward phantasms , which are Images received from the bodily senses as of seeing , hearing , &c. contradicting multitudes , or throngs , and that he declareth how he did separate his mind from them to find the Light. Again , Augustin speaking of this inward Light , lib. 9. cap. 11. of his Confessions , Nor indeed ( saith he ) was my goods without me , nor were they sought by the eyes of flesh under the Sun. For they that will take joy in any thing without themselves do easily vanish , and spill themselves upon visible and temporal things , licking their Images with their hungry thoughts : and oh that they were once wearied with hunger , and did say , who will shew us the good things : and we should say , let them hear the Light of thy Countenance is sealed in us , O Lord , for we are not the Light which lighteth every man , but we are enlightned by thee , that we , who were once darkness may be Light in thee . O that they did see the inward Eternal Light , which because I had once tasted , I gnashed my teeth at them , because I could not show it unto them , although they should bring me their heart in their very eyes , which are turned away forth from thee . Observe here 1. how Augustin calleth the Light , an inward Eternal Light. 2. How he wished that men , whose eyes are so much abroad might see it ; therefore it was inwardly visible , and consequently objective . 3. How he calleth it , the Light of Gods Countenance , which is sealed in us , according to the words of the fourth Psalm , as the Septuagint , and the old Latine hath them . 4. How he affirmeth , that we are not that Light that lighteth every man , but we ( to wit every man ) are enlightned by the Lord , that who were once darkness , may be light in him , therefore it was saving . 5. How Augustin understandeth this inward Eternal Light to be the true Good , which many are saying , who will show , so as the words of the Psalm , the Light of the Lord is sealed in us , are a plain answer unto the former words , there be many who say , who will show us any good : as if he had said , the true Good is not any visible or temporal thing , but the Light of the Countenance of God , which is sealed in all men ; and that men may see and enjoy this Good , they must turn away the eyes of the mind , from things that are outward , outward , which are but visible and temporal , and look inward within themselves , where the true Good is only to be found . Surely Augustin was not of the mind of the National Priests , who say , there is no good thing in evil men , and that any light that is in them is but darkness , and insufficient to give true satisfaction to the soul : which if Augustin had thought so , he would not so heartily have wished that they might see it ; and surely , the reason he gives why they did not see it , was not that it was not in them , but because the eyes of their mind were abroad , and gone forth to outward objects : yea his words , that he calleth it the Internal Light , do plainly hold forth , that he did understand it was in them , according to the words of the Psalm before cited . XXXII . Bernard who lived about five hundred years ago , Tractatu de Praecepto , & Dispensatione , as concerning what you ask of the contrariety , which seemeth to be in these two sentences of Paul , our conversation is in the heavens , and while we are in the body , we sojourn from the Lord , to wit , How can the soul at the same time sojourn in the body from the Lord , and also be in the Heavens with the Lord : the Apostle himself loseth it , when elsewhere he saith , we know in part , and we propheise in part , in so far indeed as we know , as contemplating things present , now we are with the Lord , but in so far as we prophesie of things to come , believing what we understand not , hoping what we see not , we sojourn from the Lord , and in the body . Again , Bernard in his 106. Epistle to H. M. But thou Brother , as I have heard , art reading the Prophets , thinkest thou that thou understandest what thou readest , for if thou understandest , thou perceivest that the sense of the prophetical reading is Christ , whom if thou desirest to obtain , thou shalt do it sooner by following him , than by reading — and a little aster . O ( saith he ) if thou didst but once a little taste of the fatness of the Corn , whence Ierusalem is satisfied , how willingly wouldst thou leave unto the litteral Jews , their Crusts to be knawn upon . O that I might obtain at any time to have thee a companion in the Schooll of Piety , under the Master Jesus . Again , Tractatu de Interiori Domo , cap. 13. The chief and principal Looking-glass to see God , is the rational soul finding it self : for if the invisible things of God be understood , being seen through the things which are made , where , I pray , are the footsteps of his knowledge more expresly to be found imprinted then in his Image . Whosoever therefore thirsteth to see God , let him dress his Looking-glass , let him cleanse his Spirit : Blessed are the pure in heart , for they shall see God : and cap. 14. The Looking-glass therefore being well dressed or cleansed , and diligently long looked into , there beginneth to shine in it a certain clearness of Divine Light , and an immense Beam of an unaccustomed vision to appear unto the eyes of the heart : out of the vision of this Light , the mind being inflamed , beginneth with the pure eye of the heart , to behold things supernatural and internal , to love God , to inhere in God ; it considereth all things present , as if they were not , it renounceth its whole affections , and wholly it applieth it self to love alone , knowing that he is only happy who loveth God : but into so great favour the mind never reacheth by its own industry , this is the gift of God , not the merit of man , but without doubt he hath received such , and so great favour , who hath deserted the care of the world ( or age ) and taketh care of himself ; and cap. 18. who is so continually delighted in the love of God , frequently doth suffer excesses of mind , and being ravished from all things present and earthly , is presented before the Lord ; and while he considereth his beauty , being astonished with the greatness thereof , he is wholly suspended in its admiration ; he admireth the glory of the King , the magnificence of the Kingdom , the nobility of the Supernatural City , and the happiness of the Citisens , the sweetness of the Inward Swavity , and the tranquility of the Eternal Rest ; he meditateth on the power of the Father , the wisdom of the Son , the bounty of the Holy Spirit , and the happiness of the Angelical Nature , he is delighted of God , into God , while he admireth his Piety , and beholdeth his Beauty . O what a sweet ravishment is felt , if it were not so short : he is ravished while he beholdeth only heavenly things , and by beholding them he is delighted : but when he endevoureth to stand there longer , he suddenly slideth , and returning unto himself , he cannot intimate to any , what he hath seen above himself , and cap. 70. It is necessary therefore to ascend unto the high heart , and in the excess of mind , by Divine Revelation , to learn what that is unto which it ought to aspire , and unto what condition of sublimity he ought to compose and accustom his mind ; for if once a man were admitted into that luciferous glory of Angelical Sublimity , and did obtain to enter into that sight of the Divine Rayes , with what most inward desires , what profound groans , what unutterable sighs , do we think , that he insisteth , with what assiduous remembrance , what delightful admiration , do we believe , considereth he , and remembreth the brightness that he hath beheld , desiring it , sighing after it , contemplating it , until at length sometime he be transformed into the same Image from Glory to Glory , as by the Spirit of the Lord : but when we return from that state of sublimity unto our selves , these things which we first saw above our selves , in that truth and clearness with which we first saw them , we cannot at all call them to our remembrance ; and although from thence we hold something in our memory , and as it were through a middle Vail , and as in the midst of a Cloud , we are not able to remember the manner of our seeing , nor the quality of the Vision : and after a strange manner , remembring , we do not remember ; while seeing , we do not see throughly ; and beholding , we do not throughly behold ; and being intent , we do not pierce throughly , until again by Meditation , we rise up into Contemplation , by Contemplation into Admiration , by Admiration into Alienation ( or excess ) of mind . Again in the same Treatise , cap. 17. Who doth so gather the evagations ( or wandrings ) of his mind into one , and fixeth all the motions of his heart , in the alone desire of Eternity ; surely now he hath returned unto his heart , and now willingly he stayeth there , and is marvelously delighted : and now when he cannot contain himself for joy , he is led above himself , and by an excess of mind , he is lifted up unto the hights , and so by himself above himself , by the knowledge of himself , he ascendeth unto the knowledge of God , that he may learn to love God alone , and to think on him continually , and in him to rest delightfully : when so the love of Christ hath swallowed up the whole affection of man , that being negligent and unmindful of himself , he feeleth nothing but Jesus Christ ; then at length , as I understand , is the love of God perfected in him . To him , who is so affected , poverty is not burdensome , he feeleth not injuries , he laugheth at reproaches , he despiseth losses , he counteth death gain ; yea , he doth not think that he dieth , when rather he knoweth ; that he passeth from death to life : whom the love of God doth so hold inwardly bound , he cannot go forth in a little , but inwardly burneth in his desire , the more largely , how much the more familiarly , and the more vehemently , how much the more frequently . Again , cap. 70. of the same Treatise . The Contemplation of Truth is begun in this life , but in the future it is celebrated in a continual perpetuity : by the Contemplation of Truth man is instructed unto Righteousness , and perfected unto Glory . The grace of Contemplation doth not only cleanse the heart from all worldly love , but sanctifieth it , and inflameth the mind unto the love of heavenly things ; who by Divine Inspiration and Revelation , is carried on unto the Grace of Contemplation ; he receiveth some earnest of that fulness that is to come , where he shall be continually fixed in the everlasting Contemplation . Observe , 1. How this Author doth plainly hold forth Divine Revelation and Inspiration , as the means by which the Grace of Contemplation is attained . Observe , 2. How he affirmeth , that this Grace of Contemplation doth cleanse and sanctifie the heart , far contrary to the National Teachers , who say such an attainment , as the contemplation , or beholding of God by Divine Revelation in this life , is not necessary unto the Saints , and it were dangerous , lest they should be puffed up . But that the seeing of God doth of its own nature exceedingly humble the Creature is clear from the 6th Chapter of Isaiah , where the Prophet declareth , after he had seen the Lord , how he cryed out , Wo is me , for I am undone . Note , whether the Author of the Treatise above cited , de Domo Interiori , by Bernard or any other ; if some question it , it is not much matterial , seeing all that I have cited out of it , is fully conform unto Bernard in his other Writings . Again , Bernard in his Sermon of the threefold manner of Contemplation . But ( saith he ) there is is a place where God is seen truly resting and quiet , a place not at all of a Judge , not of a Master , but of a Bridegroom , and which to me , indeed ( for of others I know not ) is indeed a Chamber , if at any time it cometh to pass , that I be brought into it : but alas ( rara hora & brevis mora lat . ) it is a rare hour , and a small stay ; there the mercy of the Lord is clearly undestood from everlasting to everlasting , upon them that fear him , and happy is he who can say , I am a partaker with all that fear thee , and keep thy Commandments . Concerning the Necessity and Benefit of inward Silence , in order unto the Conversing with God , and the Contemplating and Beholding of him ; also of silence in Meetings , and how it is profitable . Moreover , concerning the necessity of turning in , to our own minds and hearts , ( othervise called introversion ) that we may find the Lord , and of waiting upon the Lord , as thus turned inward , or inwardly retired in our minds . NOW that an inward silence of mind ( wherein the mind is silent , and ceased from its thoughts or imaginations conceived whether by the images or phantasms it hath received by the ministry of the outward senses , or those of its own making ) is necessary unto the attaining the fruitive or intuitive knowledge of God , as aforesaid , and the conversing with him , nearly and intimately . This I prove , first from the testimony of Scripture , Psalm 46.10 . Be still , and know that I am God : and as the Septuagint hath it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 otiamini vacate , vake ye . Psalm 4.4 . Speak in your heart , upon your Bed , and be silent , so the Hebrew doth carry it . Observe , here by the Bed is signified the inward rest of the mind , which when it attaineth , it is fittest to speak unto God , and vers . 8. I will both lay me down in peace , and sleep , &c. Psalm 23.2 . He maketh me to lye down in green pastures , he leadeth me beside the still waters . Eccles. 5.1 , 2. Keep thy foot , when thou goest to the house of God , and be more ready to hear , then to offer the sacrifice of fools , for they consider not that they do evil . Be not rash with thy mouth , and let not thy heart be hasty to utter any thing before God. Observe , in that he saith , let not thy heart be hasty to utter any thing before the face of the Lord ( so the Hebrew ) he layeth a restraint , not only upon rash words of the mouth , but upon rash thoughts also of the heart , which it may utter before the face of the Lord , which face of the Lord is the Light of the Lord , that shineth in mans heart , according to the words of the fourth Psalm , called the light of his Face or Countenance . Now which thoughts may be called rash , or hasty thoughts ? Surely all such as are its own , as proceeding simply from the heart it self , without the Divine Instinct and Inspiration of the Spirit of God , for saith the Apostle , not that we are sufficient to think any thing as of our selves , 2 Cor. 3.5 . Canticles of Solomon , 5.2 . I sleep , but by heart waketh , how Bernard undestandeth this place I shall shew afterwards , and Cant. 2.3 . Cant. 2.3 . I sat down under his shadow with great delight , and his fruit was sweet to my tast . Observe , this whole speech being allegorical , the sitting down must needs signifie , the quiet and still condition of the mind , and then ( to wit in this inward quietness of mind , ) the fruit of her beloved , is sweet to her tast . Again , Cant. 1.7 . Tell me , O thou , whom my soul loveth , where thou feedest , where thou makest thy flocks to rest at noon . Isaiah 26.23 . Thou wilt keep him in perfect peace , whose mind is stayed on thee : and as the Hebrew hath it , the thought being stayed . Isaiah 66.2 . And on whom will I look , but upon the humble , and the silent , and who tremble at my words . So do the Septuagint translate the place . And , Isaiah 41.1 . Keep silence before me , O Islands , and let the people renew their strength . And , Isaiah 30.15 . In returning and rest shall ye be saved , in silence , and expectation shall be your strength . Lamentations 3.26 . He shall wait , ( and be silent ) for the salvation of the Lord. Observe , here the Scripture expresly mentioneth silent waiting , or waiting in silence : let the Opposers and Adversaries of Truth consider this , who speak so much against silent waiting , or waiting in silence ; and who say , they read not of such a thing in Scripture , and they acknowledge no waiting upon God , but as they are exercised in somewhat , as reading , or hearing , or speaking , which they call waiting in Ordinances : but here is a waiting in silence , which is as real an Ordinance , or appointment of God as any other , which they utterly deny , and are ignorant off . Again , Lamentations 3.28 . He sitteth alone , and keepeth silence . Hosea 2.14 . I will perswade her , and bring her into a solitary place ( remote from all speech ) and I will speak unto her heart . Zechariah 2.13 . Be silent , O all flesh , before the Lord , for he is raised up , out of his holy habitation . Moreover , notwithstanding all the disdainful language , which the opposers of Truth use against silence , yet see what the Prophet saith of it , in the Psalm . Psalm 65.1 . Unto thee , silence , praise , O God in Zion , so doth the Hebrew bear it , and so doth Arias Montanus translate it , Tibi silentium laus , Deus in Sion , which may be understood either , 1. That silence is praise , as well as words unto God , or . 2. That silence is due or belonging unto God , as where he said , Psalm 62.1 . My soul is silent verily unto God : or , 3. That silence is necessary as a preparation unto praise , all which are true . Now that silence mentioned so frequently in Scripture , is not a bare outward silence , but a silence of the mind or soul , from its own thoughts , whether arising from corrupt , and inferiour nature , or from the active part of it self , as it can act , so much as in thought , without the Divine Inspiration of the Spirit of God : for without this all thoughts of mans heart , touching Divine and Spiritual things , are but barren and hurtful , but such as are conceived in the mind by vertue of a Divine Instinct , and Inspiration of God , are profitable and fruitful , and sweet unto the soul , above hony , or the hony comb , even as David said , how sweet are thy thoughts unto me , O God. For as I have already showed out of Bernard , such thoughts are the words or speech of God , as he speaketh in us by the Spirit . Now when we speak of being silent from thoughts , we do not understand these thoughts , which are conceived , or formed in us by Divine Inspiration ; for they are not inconsistent with the true silence , but arise out of it , and remain or spring up therein . Secondly , I prove the same from Antiquity . I. Clemens Alexandrinus , lib. 5. Stromatum , he who neither maketh use of his sight , nor any other of his senses in his thinking , ( or contemplating ) but by the pure mind it self applieth to things , obtaineth the true Philosophie . Also Pythagoras his five years silence , had this signification , that he commanded his disciples , that they should turn away from sensible things , and behold and Contemplate God with the pure mind : observe by the pure mind he understandeth the mind not only cleansed from its lusts , but separated from the sensible Images of sensible things . II. Augustin , lib. 9. cap. 10. of his Confessions , If to any the tumults of the flesh were silent , and the phantasies of the Earth , Water and Air were silent , and the Poles of Heaven were silent , and if the soul were silent unto it self , and should pass beyond it self , not thinking on it self : and if Dreams and Imaginary Revelations were silent , and every Tongue , and Sign , and whatever is made , passing from one to another , if to any it can be silent ; for if any hear , all these things speak , we have not made our selves , but he hath made us , who remaineth for ever . Having said this , if now they be silent , because they have roused or awakened up the ear to him who made them , let him speak alone , not by them , but by himself , that we may hear his word , not by the tongue of flesh , nor by the voice of an Angel , nor by the noise of a Cloud , nor by the dark riddle of a Similitude , but let us hear him whom we love in them , without them , as we now stretch after it , and by a most swift cogitation are arrived unto a touch of that Eternal Wisdom which is over all : if this were continued , and all visions of a far other kind were removed , and this one should ravish its beholder and swallow him up , and hide him in its inward joys , as that his life must be for ever like unto this moment of understanding , after which we have breathed , were not this , enter into the joy of thy Lord. III. The Author of the Treatise de Spiritu & anima , bound up among Augustins Works , who is thought to be Hugo de Sancto victore , cap. 32. The reasonable soul ( saith he ) is above all these things , which are created of God , and therefore it is most near unto God , when it is pure , and how much it cleaveth unto him by love , in so much , being well besprinkled and enlightned by him , with intelligible light it beholdeth God , not by the bodily eyes , but by its principal part , to wit , the understanding , in whom is most perfect beauty , and a most blessed vision , by which it is made happy : let it therefore remove from its cogitation all knowledges , which are received by the bodily senses ; and cap. 2. yea , surely the soul withdrawith it self unto it self from all bodily senses , as hindring and resisting with their noise that it may see it self in its self , and may know it self , and when it would know God , it lifteth up it self above it self , with the eye of the mind , and cap. 34. Let the mind therefore return to it self , and collect , or gather it self into it self , that without bodily images it may consider it self , and the invisible nature of God Almighty : let it reject the phantasms of earthly Images , and whatever earthly thing presenteth unto its thought , and let it consider it self such , as it is created under God above the body : then let it rise above it self , and forsake it self , and let it come in a manner into a forgetfulness of it self , and subject or bow down it self humbly and devoutly to the comtemplation of God : for when the mind beginneth to exercise it self by the pure intelligence ( or understanding ) and in whole to behold that glory of the incorruptible Light , and to draw , out of the things , which it seeth inwardly a taste of most inward sweetness , and thereof to season its understanding , and turn it into wisdom in this so great an excess of mind , that peace is found and obtained , which passeth all sense , so that there is silence in Heaven , as it were half an hour , so that the mind of the beholder is troubled with no tumult of contending thoughts , finding nothing that it seeketh by desire , or blameth by loathing , or accuseth by hatred , but within the quietness of the Contemplation is wholly gathered , and is let in , into a certain affection , or delight very unusual , to a sweetness , of I know not of what kind , which if it were always felt , surely it would be a great happiness . Here sensuality doth nothing , imagination doth nothing but all the inferiour powers of the soul are made destitute of their proper Office , but the more pure part of the soul is led into that secret of most inward quiet , and that mystery of the greatest tranquility , in a happy joyfulness . IV. Antiochus a Greek Author , homilia 103. How good and seasonable a thing is silence , the mother of the wisest thoughts , for the good Spirit fleeth multitude of speech , as remaining without all perturbation and imagination : therefore silence is a good Mother of all vertues . Again also the Prophet Amos instructing us by his Oracle saith , in that time , the understanding shall be silent , for it is an evil time , and Isaias , to whom shall I look , but unto the humble and the silent , and who tremble at my words , so the Septuagint also , Isaias 66. V. Bernard in his 52d Sermon on the Canticles . Blessed is he who can say , behold I have gone far away in fleeting , and have remained in a solitude . Psalm 54. He was not content to go forth , unless he should go far away , that he might be at rest ; hast thou passed beyond the delights of the flesh , that thou dost not obey the desires thereof , neither art thou held with its baits , thou hast profited , thou hast separated thy self , but hast not gone far away , unless that by the purity of thy mind , thou canst flee beyond the Phantasms or images of bodily similitudes , that rush in from every hand , until thou comest hither , promise not rest to thy self , thou art in an error , if thou being short of this , thou thinkest to find the place of quiet , the secret of solitude , the clearness of light , the habitation of peace . And in the Treatise of the degrees of humility . There ( to wit , in the Bedchamber of the King ) for a little space , as it were for half an hour , silece being made in Heaven , sweetly reposing in the desired embracements , she indeed sleepeth , but he heart waketh or watcheth , whereby verily in the mean time , she searcheth into the secrets of the truth . Observe , Here it is plain how Bernard understandeth this sleeping to be the silencing or quieting of the thoughts and imaginations , and all the workings of the inferiour powers of the soul , at which time the heart waketh or watcheth , and is in the fittest condition to converse with the Lord , and to search into those inward secrets , which he revealeth only to those , who are brought in thither . And in the Treatise of the inward house , cap. 70. But he who would vake unto the contemplation of truth , it is necessary that he learn to rest , not only from evil works , but also from superfluous thoughts : for many although they know how to vake in body , yet they cannot vake in the heart , not knowing to make a Sabbath of a Sabbath , and therefore they cannot fulfill that which is said , vake ye , and see that I am God , for vaking in body , but vaging in heart every where , they are not worthy to see how sweet the Lord is , and how good unto Israel to them , who are of a right heart . Again , in the same Treatise , cap. 5. he often visiteth , and willingly inhabiteth the tranquillity of the heart , and the rest of the quiet mind : for he is peace , and his dwelling place is in peace . Again , Bernard in his 341. Epistle . The discipline of silence ( saith he ) seemeth burthensome unto some , but the Prophet considering , that it was rather a strength than a burden , saith in silence and in hope shall be your strength , in silence he saith and hope , for it is good to wait for the Lord in silence ; for the consolation of present things weakneth the soul , but the expectation of future things doth strengthen it . Observe what a testimony Bernard giveth to silent waiting , whereas he saith , it is good to wait for the Lord in silence . 2 As touching silence in meetings , that there hath been silence in the religious meetings of Gods people . This I prove , first from the testimony of Scripture . Job . 2.13 . So they sat down with him upon the ground , seven days and seven nights , and none spake a word unto him , for they saw that his grief was very great . Esdras 9.3 , 4. Then were assembled unto me every one that trembled at the words of the God of Israel , because of the transgression of those , that had been carried away ; and I sat astonished until the evening sacrifice , but the seventy Interpreters translate it thus , And I sat silent until the evening Sacrifice . Ezekiel 3.15 . Then came I to them of the captivity at Telabid , that dwelt by the river of Chebar , and I sat where they sat , and remained their astonished among them seven days ; and it came to pass , at the end of seven days , that the word of the Lord came unto me saying . Observe , It is plain from these words , that the Prophet waited in silence seven days , for the word of the Lord to open his mouth . Oh how the mockers of the Spirit of God , who mock at our silent meetings , would have mocked at this holy Prophet : and as these mockers use to say to us ( when we sit silent together , perhaps for the space of one hour or two , not daring to speak , until it be given us by the Spirit of God. ) The Spirit is long a coming ; surely such atheistical mockers would have said the same to him , if they had lived in his day , or he in theirs ; although no doubt , that good man had the Spirit of God , and the word of God in his heart , all the time well exercising him , albeit nothing was given him to speak unto others , even as we who wait upon the Lord in silence , do find the Spirit of the Lord present with us , and in us , even in our silence ; and the reason of our silence is not that the Spirit of the Lord is absent , but that we find it our place to be silent , that we may the better attend to his inward teaching in our hearts , and may be guided by him , when , and what to speak . Mat. 5.1 , 2. And seeing the multitudes , he went up into a mountain , and when he was sat , his disciples came unto him , and he opened his mouth , and taught them saying . Observe , after he was sat , he opened his mouth , this sitting doth spiritually or mystically signifie the inward composure and silence of the mind , ( that both speakers and hearers should be brought unto before that any thing be spoken that will edifie . ) So Beda . Acts 2.1 , 2. And when the day of Pentecost was fully come , they were all with one accord in one place , and suddenly there came a sound from Heaven , &c. Observe , It is plain from this , that while they were sitting silent , the Holy Ghost was given , neither did they speak before they received the Holy Ghost ; but after they had received him , then they spoke as the Spirit gave utterance . And it is clear , that the very end of their assembling together at this time , was to wait upon the Lord , for the fulfilling of his promise , who commanded them , Acts 1.4 . that they should not depart from Ierusalem , but wait for the promise of the Father . So there they waited , and without all words , or outward ministry of any creature the Spirit was poured forth upon them . It is worth the observing , that while they were neither Exhorting , nor Preaching , nor Praying outwardly , but silent , this came to pass . Secondly , I prove the same from antiquity . Athanasius in the Life of Anthony , sheweth that Anthony would often sit silent with them who came to him , ( as it is written in Daniel 4.19 . ) and sometimes he would walk , and after the space of an hour he would speak to his brethren who were present , and would declare unto them the things which had been revealed unto him . And at one time he was sitting , and was in an extasie , or in an excess of mind , and while he was in the contemplation he groaned exceedingly : and after an hours space , turning unto them who were present , he sighed and trembled , and rising up , he kneeled down and prayed for some considerable space ; and all the brethren that were present with him trembled also , and having desired him to declare unto them his Revelation , he yielded unto their desire , and shewed them what had been revealed unto him . This is that Anthony whom Augustin mentioneth so honourably in his Confessions , and so doth Eusebius in his Ecclesiastical History . Moreover , because I find people generally , and even them , who suppose they have skill in Learning and Philosophy , to think so strangely of our silence in our meetings , and some have not stuck to say , that silent meetings are altogether a new conceit of the Quakers , the like whereof was never known among wise men . I judge it not amiss , to let them understand , how Plato in his Book de Sapientia , declareth concerning his Master Socrates , that his Schollars or Familiars , were sharpned or quickned by him , even when he was silent , upon which Marsilius Ficinus , a great Platonist , hath these words , lib. 7. cap. 5. Theologica Platonica de Animae Immortalit . Moreover ( saith he ) Socrates declareth , how that some who used his company , and were near unto him , became more quick or sharp in understanding , even when he was silent , and when they departed from his company and converse , they became duller , as if that vertue of understanding belonged unto a certain divine influence from God , conveyed by the spirit and mind of Socrates unto the minds of his familiars , thus Marsilius Ficinus . Now this Socrates is generally esteemed by the learned , to have been the best of all the Philosophers : yea , Iustin Martyr affirmeth plainly that he was a Christian , and that he knew Christ , as he is the word ; also Clemens Alexandrinus expresly declareth , that the idea of Socrates and Plato , ( in the comtemplation of which they placed only the true Philosophy ) was the word mentioned , Iohn 1.1 . lib. 5. Stromatum , from which it is plain , that Socrates had meetings with his Friends in silence , and they profited by him , even when he was silent . Therefore let all such who reckon themselves wise men and Philosophers be ashamed , any more to speak against silence in meetings , as if it were an unprofitable thing , lest in so doing , they declare themselves to be rather Fools , than true Philosophers , such as Socrates . Again , Plutarch in his Morals , Tom. 1. cap. 13. so highly commendeth silence , that he calleth it a profound wisdom , and full of high misteries , and he saith , we learn from men to speak , but from the Gods to be silent ; for in the Sacrifices and holy Ceremonies of the service of the Gods , we are commanded to be quiet , and to keep silence : and the saying of Cato is excellent , he is next God , who knoweth in reason to be silent . And that you may see how suitable and agreable the things which I have already declared concerning Divine Inspiration , ( as being absolutely necessary for the attaining of the true knowledge of God ) are unto the principles of Socrates and Plato , whom Augustin in his Books de Civitate Dei , commendeth as the best Philosophers . I shall give you a summ of their Doctrine out of Marsilius Ficinus , his argument in Euthydemum Platonis , that wisdom is not acquired so much by humane study , as it is divinely infused into purified minds : yea , Socrates in his discourse with Theages denyeth that ever any men learned ought from him , neither would he acknowledge himself to have any further use unto men , than to be as a Spiritual Midwife unto them , to help to bring forth that wisdom or knowledge which God himself had put in them . And concerning the necessity of inward silence , and unmoveableness of mind , in order to converse with God , how agreeable it is to Socrates and Plato : let us further hear Marsilius Ficinus , Theol. Platon . lib. 9. cap. 3. love God alone ( saith he ) O soul , love the Light alone , the infinite Light of the bountiful God love thou infinitely ; now thou shalt shine , and be delighted infinitely ; I pray thee therefore seek his face , and thou shalt rejoyce for ever , but I pray thee be not moved , that thou may touch that Light , because it is stability , be not scattered through diverse things , that thou may apprehend it , for it is Unity . Stay the motion , gather together the multitude , immediately thou shalt find God , who hath already found thee . In this search , Oh how repugnant is the mind unto all bodys , how much doth it despise their Images , and deceits ? How much doth it condemn the phantasie , and bodily senses ? Thirdly , As concerning that great duty of returning , or turning in , into the heart , which our opposers , who deny Immediate Revelation and Inspiration , do so much speak against , as nonsense , and the like , that it is a thing required of God and commanded . This I prove first from the testimony of Scripture , Deuteronomy 4.39 . and know this day , and return unto thy heart . So the Hebrew . Deuteronomy 30.1 . And shall return to thy heart , Hebrew . 1 Kings 8.47 . if they shall return unto their heart , so the Hebrew , and 1 Kings 8.48 . and shall return unto thee in their whole heart . Isaiah 46.8 . Return O ye transgressors unto the heart , so the Hebrew , and the Old Latine . Lamentations of Ieremy , Therefore , or for this , will I return unto my heart , that so I may wait : cap. 3.21 . Secondly , I prove the same from antiquity . I. Augustin quinquagena 2 a Psalm 57.10 . citante Beda . The written Law , what cryteth it unto them , who have forsaken the Law written in their hearts ; return O ye transgressors unto the heart . Observe , it is worth your observation , that all along the Translators have otherwise translated all these places of Scripture , which expresly mention this great duty of returning unto the heart , because , as seemeth , they were ignorant of it , as people generally now are , who when they hear us bidding them turn into their hearts or minds , are ready to gnash their teeth at us , and to say ( as I have heard them ) there is no good in our hearts , what should we turn in unto them for ; and surely , if there were no Divine Revelation in the heart , it were in vain to turn in unto it . Again , Augustin in his Confessions , lib. 7. cap. 10. And being upon this admonished to return unto my self , I entred even into my inwards , thou ( O Lord ) leading me , and I was able to do it , for thou becamest my helper ; I entred into my self , and with the eye of my soul , I saw , over the eye of my soul , over my mind , the unchangeable Light of the Lord. Observe how Augustin first turned in , to his heart , that he might see the Light of the Lord ; but they who believe not that there is any Light of the Lord to be seen in their hearts , think it in vain to turn into their hearts . And verily most men are so turned ( or extraverted ) unto outward objects , that for them to be turned inward , unto an invisible object of Light and Life from God in their hearts , is to make them change their element , which they are as unwilling to do , as the Fish is to leave the water . And on the contrary , one that is truly an inward liver , and is come to converse with the inward Light , and Life , and Word of God in his heart , is an unwilling to leave this place , and go forth unto outward things , which are but as shadows , in respect of that inward substance , which is to be found and enjoyed in the heart . II. The Author de Spiritu & Anima , joyned with Augustin , cap. 34. Let the mind therefore return unto it self , and gather it self into it self . III. Bernard de Conversione ad clerum cap. 2. as yet wisdom cryeth in the streets , return unto the heart , O ye Transgressors : for this is the beginning of the Lords speech , and it appeareth , that this word hath gone before unto all , who are turned unto the heart . Observe how Bernard understandeth it to be one of the first things which God speaks to the heart , to return unto the heart . Again , Bernard in Sermone de verbis Habakkuk , super custodiam meam Stabo . But he calleth back sinners unto the heart , and reproveth them for the error of the heart , because he dwelleth there , and there he speaketh . Again , Bernard , Tractatu de Precepto & Dispensatione . Surely to seek the Kingdom of God and the Righteousness thereof , ye shall endeavour rather to enter within your selves , than to go sorth , or to ascend above . Again in his Epistle 108. I pray thee return unto the heart . Again , e Sermone parvo de tribus panibus . A Friend cometh unto me , off the way , when forsaking transitory things , I return unto the heart , as it is written , return unto the heart ye Transgressors , Isa. 46.8 . Again , in the Treatise de Domo interiori . cap. 14. But now ( saith he ) perhaps , thou hast ascended . Now thou hast returned unto thy heart , and hast learned there to stand ; neither let this suffice thee , learn to dwell there , and to make it a mansion , and by whatsoever wandring of mind , thou be drawn from thence , hasten always to return thither again . Without doubt by much use at some time it shall become a delight unto thee , insomuch that without any difficulty of labour thou maist be there daily : yea , it will be rather a pain unto thee , to make a stay any where else but there . And as touching waiting , or watching for the Lord , in the inward retiredness or recollection of the mind , see what Bernard saith . Bernard , Sermone de visitationibus Domini . Who is among us so vigilant and observant of the time of his Visitation , and diligently searching after the coming of the Bridegroom at all moments : so that when he cometh and knocketh , it is opened unto him . — and after , Surely our want doth argue us of neglect and carelesness : for if any of us , uprightly and perfectly ( according to the word of the Wise man ) would deliver up his heart to watch for the Lord early who made it , and would pray in the sight of the Most High , and also by all endeavours study , according to the Prophet Isaiah , to prepare the ways of the Lord , and to make straight the paths of his God. Who hath to say , with the Prophet , my eyes are ever unto the Lord , and I have had the Lord always in my sight , shall not he receive a blessing from the Lord , and mercy from the God of his Salvation . Surely he shall be frequently visited , neither shall he ever be ignorant of the time of his Visitation however so secretly , and as a thief he cometh , who visiteth in Spirit , who is a modest lover , and while he is yet afar off , he well watching soul , with a sober mind shall perceive him . Now that silent waiting is according unto Scripture , I have above showed out of the Lamentations . Also the words of Habakkuk do plainly hold forth the same , I will stand on my watch , and I will hear what the Lord will speak in me . Moreover , that Socrates and Plato taught this doctrine of the converting or turning in of a man to himself , to within himself , to behold the innate idea of vertue in him , see Plato his Charmides . And as concerning profiting by silence in the company of good men , Seneca that renowned Philosopher saith thus , Epistola 94. est aliquid quod ex magno viro vel tacente proficias , there is somewhat that thou mayst profit by a great man , ( to wit who is great in virtue ) even when he is silent . And concerning retiring unto a mans self , to converse with the Divine Spirit that is within him ; that famous Emperor and Philosopher Marcus Aurelius Antoninus , in his Books of Meditation concerning himself , lib. 4. num . 3. saith thus , A man cannot any whther retire better than to his own soul. And again , he saith , afford then thy self this retiring continually , and thereby refresh and renew thy self : and lib. 2. num . 11. It is sufficient ( saith he ) for a man to apply himself wholly , and to confine all his thoughts and care to the tendance of that Spirit which is within him , and truly and really to serve him : his service doth consist in this , that a man keep himself pure from all violent passion and evil affection , from all rashness and vanity , and from all manner of discontent , either in regard of the Gods or men . Note that by the Gods , Antonius , Seneca , Socrates , Plato and others of the best Philosophers , understood Angels and Immortal Spirits ( which the Scripture at times calleth also Gods ) for they did believe there was but only one supream and infinite God the Creator , and upholder of all things , who is over all , blessed for ever . THE END . Notes, typically marginal, from the original text Notes for div A47136-e6690 See Cor. 
A47146	----	The fundamental truths of Christianity briefly hinted at by way of question and answer : to which is added a treatise of prayer in the same method / by George Keith. Keith, George, 1639?-1716. 1688 Approx. 177 KB of XML-encoded text transcribed from 76 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-07 (EEBO-TCP Phase 1). A47146 Wing K168 ESTC R14276 12937444 ocm 12937444 95820 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47146) Transcribed from: (Early English Books Online ; image set 95820) Images scanned from microfilm: (Early English books, 1641-1700 ; 717:13) The fundamental truths of Christianity briefly hinted at by way of question and answer : to which is added a treatise of prayer in the same method / by George Keith. Keith, George, 1639?-1716. Barclay, Robert, 1648-1690. [7], 16; [10], 128 p. [s.n.], London : 1688. Errata: prelim. p. [7]. Added t.p. and separate paging ([10], 128 p.): Concerning prayer. [London] : 1687. Preface signed by R.B. [i.e. Robert Barclay] cf. BM. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christianity. Prayer. 2003-01 TCP Assigned for keying and markup 2003-02 Apex CoVantage Keyed and coded from ProQuest page images 2003-05 Rina Kor Sampled and proofread 2003-05 Rina Kor Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion THE Fundamental Truths OF CHRISTIANITY , Briefly hinted at by way of Question and Answer . To which is added a TREATISE OF PRAYER In the same Method . By GEORGE KEITH . LONDON ; Printed in the Year M DC LXXXVIII . THE PREFACE . Friendly Reader , AS there is nothing more necessary to be understood and minded , than the Doctrine of Christianity , which in it self is plain and easie ; so nothing hath been more clouded , obscured , and burthened by the wild and numerous Notions of Carnal Minded Man , by which true Wisdom hath been darkned . The Author of the ensuing Treatises ( who is now removed out of Europe ) hath been blessed with a singular Faculty of expressing himself both briefly and clearly ( as is well known to such as have perused his Writings ) which inclined me to present these to the publick . I hope Reader thou wilt find them answer this Character , and therefore it is left to thy Judgment , upon tryal , by Thy Sincere Friend R. B. London the 27th of the 5th . Month , 1687. ERRATA . PAge 14. l. 6. for oud read and , l. ult r. is the Faith ; in the second Preface , p. 2. l. 6. f. When r. Where , p. 29. l. 3. f. th●t r. who , p. 31. l. 24. dele must , and add , they wait 〈◊〉 them the more , p. 55. l. 21. si hath r. have , p. 57. l. 25. f. no r. nor , p. 62. l. 23. r. upon what , p. 108 l. 5. dele of , p. 113. l. 2. r. tempore , p. 122. l. 8. f. leisure r. service . p. 127. l. 22. f. there r. here . THE Fundamental Truths OF CHRISTIANITY Briefly hinted at by way of Question and Answer . Quest. OF whom have we our Being , our Living , and Moving , and all the good things we enjoy ? Answ. Of God. Q How know we that ? A. There is somewhat in our own hearts that declareth it unto us . Q. Is that our own Natural Reason as men ? A. Tho we might gather it even from Reason as men ; yet there is somwhat in us that doth more convincingly and manifestly declare it unto us , than our own Rseaon as Men. Q. How do we distinguish it from Reason ? A. Very plainly , because it oft teacheth us this and many other true things , when we are not exercising our Reason , but still and quiet in our minds ; yea , it oft preventeth all reasonings in us , and in a more ready and immediate way Convinceth us than Reason can do . Q. How so ? A. Because Reason teacheth us things by a way of Discourse and Inference , gathering a second thing from a first , and a third from a second , and a fourth from a third , &c. which way is but Mediate , and Commonly is wearisom and tedious . Q. How doth that other teach us . A. By setting the things before our understandings simply and immediately , even as when the outward Light giveth us to see the shapes and colour of outward things immediately , without the need or use of our Reason . Q. How may this other thing be called which is in us , a distinct principle from our Reason as Men ? A. It may be called ( according to Scripture ) a Spiritual and Divine Light which hath the same use to the mind that the outward Light hath to the eye . Q. What other Names hath it according to Scripture ? A. The Word of God , because thereby God speaketh his Mind and Will , unto the Hearts and Souls of Men , as one man speaketh his mind to another by the Word of his Mouth . Q. Is this Light and Word God himself ? A. It is one immediate manifestation of him , which tho it may be distinguished from him , yet is not , nor cannot be divided or separated from him , for he is with it and in it , and is the Fountain and Life of it . Q. What other difference is there betwixt our natural Reason , and this Principle ? A. Our Natural Reason may be corrupted , and is oft corrupted , and so may teach us contrary things , unto what this teacheth , but this is altogether uncorruptible . Q. What other difference is there betwixt them ? A. The Teachings of our Natural Reason , even of things that may be true , are but dry and barren , and void of that living vertue , influence and vigour , which the teachings of this principle have , for this principle is quick and powerful and pregnant , or full of Heavenly and Divine Vertue and life . Q. But do they not differ originally , as to their very Nature and Being ? A. Yea they do , the one is Natural , the other Supernatural ; the one is Humane , the other Divine ; the one is an essential property of the Humane Nature , the other is the free Grace and Favour of God given unto man to dignifie and exalt him above his natural estate and condition ; if so , he may be more than a natural man , even a Son and Child of God ; yea , to have a Name better than of Sons and Daughters . Q. Is this Principle given unto all men ? A. Yea , it is given unto all men . Q. For what end is it given unto all ? A. That they may become the Children of God thereby , and may live Soberly , Righteously , and Godly in this present World , as the Children of God ; that so after this life ( in this present World ) they may live with God in the World to come , in the fulness of everlasting Joy , Peace , and Happiness . Q. By whom doth this Grace or Gift come upon all Men ? A. By Jesus Christ , as Iohn declated The Law ( said he ) was given by Moses , but Grace and Truth cometh by Iesus Christ ; and of his fulness have we all received Grace for Grace . Q. Is Iesus Christ himself given unto all Men , or only His Grace ? A. He is given unto all men , in so far as he is sent of the Father unto all , and is come unto all , and is both offered of the Father as his Gift , and doth also offer himself unto all , so that his Grace is not alone without him , nor he alone without his Grace , they are given together , and are offered together , and are received together . Q. How is Christ and his Grace to be distinguished ? A. No otherwise than as the light , warmth , and influence of the Sun , is from the Sun himself , which proceedeth from the Sun as out of his fulness , according to Iohn his declaration , who said , Out of his fulness have we all received Grace for Grace . Q. How is Christ Iesus come unto all ? Is he come outwardly as a man unto all ? A. He is not come outwardly as a man unto all , tho he is come even outwardly as man for all ( so that all may receive the benefit of his outward coming as man , who are not wanting unto themselves ) but he is come inwardly unto all , as the true Light , that Lightens every man that comes into the World , and not only as the Light , but as the Resurrection and the Life . Q. How is he the Resurrection ? A. Because he quickeneth and maketh alive the Soul unto God , and raiseth it out of its Sin , in which as in a Grave it hath lain dead and corrupted , as to the Life of God. Q. Is this the general Condition of Men. A. Yea , the general Condition of Men in the first state , is , that they are dead in their Sins and Trespasses . Q. All men therefore do need Christ , not only to be a Light unto them , but to be the Resur rection and the Life also . A. Yea , for they want not only Light unto their Understandings , but they want Life unto their Hearts , and unto all their inward Powers and Affections which are dead ( as unto God ) so that they cannot move towards him , nor in his Service , but as they are quickned and influenced by him . Q. How doth Iesus Christ minister Light and Life unto the Souls of Men ? A. By his shinings and breathings in their Hearts . Q. Is that Immediately , or Mediately , or both ? A. Both Immediately , and Mediately . Q. How Immediately ? A. Even without all outward means , as by his Free Love and Favour , preventing them before the use of any outward means , and by ministring unto them who have not , nor never had the outward means , for he is the Light of the World , according to his own Testimony , and as Iohn declared of him , He Lighteth every man that cometh into the World , that all through him might Believe , and Believing might have Eternal Life . Now if he lighteth all men , then surely he lighteth as well those who have means , as those who want them , and those who want , as those who have them , as truly tho not as equally : And therefore seeing they who want the outward means are Immediately Inlightned and Taught , then surely they who have the outward means are also ; otherwise , their priviledg should be the less who have the outward means , and theirs the greater who want them . Q. How Mediately ? A. By the shining and breathings of his own Light and Life , in and through his Faithful Servants , and their Testimonies , whether by Words or Works ; all which have a manifestation and ministration of Light and Life in them , to encrease and raise up Light and Life in them , unto whom they minister . Q. But if God and Christ minister Light and Life Immediately unto men , are not all means useless and unnecessary ? A. We are to distinguish betwixt things that are absolutely necessary , and things that are necessary in some respect ; also betwixt things absolutely necessary , and things very useful and profitable ; for many things are greatly useful , which are not absolutely necessary : And thus , though men have no absolute need of outward means for the conveyance of Light and Life unto them , yet the outward means are very useful and helpful unto them . Q. Give us one Example in another case ? A. All men have a Principle of natural Reason in them , which without all outward means ( either of Men or Books ) teacheth them Immediately some things belonging to Natural Reason ; and yet none will deny , but that both Men and Books are very useful and profitable to further us in the knowledge of Natural Things , and in the exercise of our Natural Reason , to the further improving the same . Q But are the Immediate Teachings of God and Christ of absolute necessity unto every man , to give him the True and Saving Knowledge of God ? A. Yea , they are ; for indeed all outward means could do nothing , without the Immediate Teaching and Ministring of God and Christ , by his Holy Spirit , Light and Life ; because the Immediate is the Ground and Foundation , or Principle , for , or because of which , the outward means are useful and profitable . Q. Give us one Example in another case . A. The same as before , for if Men had not an outward and immediate Principle of Natural Reason in them , that taught them immeidately some things belonging to Natural Reason . All the Men and Books in the World , though never so convincing , could not gain ground upon them , but because Men have a Principle of Reason in themselves , therefore when things of Reason are presented and offered to them , by Men and Books , they imbrace them and receive them , not simply , or only because the Men and Books say so , but because the innate Principle of Reason in themselves saith so , and doth witness and answer to the same things . Q. By this it would seem that Men are taught many more things mediately than immediately . A. Yea surely , for according to the aforesaid Example , what men are there ( except Fools and Idiots ) but the Principle of natural Reason in them , teacheth them in the things of natural Reason , above an Hundred to one , more than any Book or Men ever did , or can do ? As is manifest in the daily Occurrences and Occasions in the outward life . A man's natural Reason teacheth him a Thousand things which he never learned from Men or Books : Even so the Children of God are taught of God many Divine and Spiritual things , which Men nor Books never did , or could teach them . Q. By all this it seemeth that the Knowledg of Divine and Spiritual things , must flow from a Divine and Spiritual Principle in the Heart , and that they cannot be known and learned sufficiently , from or by the natural Principle of natural Reason . A. It is even so ; for though the natural Reason in a subservient way may be made use of , yet it can no more reach unto the things that are Spiritual and Divine , nor indeed so much , as a Blind-man by all his Reason can reach unto Colours , to judg of them distinctly : or a Deaf-man to judg of Sounds , &c. For even as the things of sense are judged or known by a principle of their own Nature , which Reason cannot Immediately reach unto by descending . So the things of Faith , which are Divine and Spiritual , are judged and known by a principle of Faith that is of their own Nature also , to wit , Divine and Spiritual , which Reason cannot immediately reach unto by its ascending : but as a Man having the Natural Exercise of his Senses , can use his Reason in Natural Things that are sensible ; so he who hath the use of his Spiritual Senses , can use the same Reason in Spiritual Things , to wit , in a subservient and subordinate way . Q. What is the first thing required of Men , that they may learn of God and Christ Iesus , so as to become wise through those immediate Teachings ? A. That they believe those Teachings , and receive them in the love of them . Q. How can they do that ? A. Not of themselves , but there is a Vertue in all the Teachings of God and Christ , that is operative and effectual to cause men to believe them , and receive them , and the truth of them in love . Q. What is next required of them ? A. That they continually apply their whole Minds , Souls and Hearts , unto this Spiritual and Divine Principle in them , and unto God and Christ therein , that it may have its universal influence in them and upon them . Q. How can they do that ? A. By its own drawings , or rather by the drawings of God and Christ in it . Q. What is the universal Influence ? A. It is not only of an enlightening nature as to give knowledg , but it is of a quickening nature , and of a leavening , healing , and purifying , and sanctifying nature ; more particularly , it hath these two properties , 1. To kill , consume , and destroy Sin both in Fruit and Root , Stock and Branch . 2. To beget Righteousness and Holiness , which comprehends all the Fruits of the Spirit , such as Love , Meekness , Temperance , Patience , Humility , Joy , Peace , Hope and Confidence , &c. Q. How is the Grace or Gift of God conveyed unto Men at first , and how is it received ? A. As a small thing , even as a Seed , the least of all Seeds . Q. And how is it multiplied and encreased in Mens Hearts ? A. By its growth in them ; for if it doth not grow in them it doth not multiply , but remaineth as dead and barren as unto them , though living in its own nature . Q. How doth it grow in Men. A. By getting root in the Hearts , even as a grain of Corn , by getting root in the Earth . Q. How doth it get root ? A. It hath a Native Vertue and Influence in it , whereby it taketh root in the Heart naturally , if Men do not resist it ; and tho the Ground where it seeketh to take Root , be foul and unfit , yet it hath a cleansing and fitting Vertue in it , to prepare the Ground and make it good and fit , but it requireth Mans consent and concurrence , which it acts and God in it , and with it draweth and moveth effectually the Heart of Man unto . Q. But may these drawings and movings be commonly resisted ? A. Yea they may , and so the work of Man's Salvation may be hindered by Man himself , and that both in the beginning , or when begun in its progress . Q. Doth God teach Men all things necessary unto Faith and Godliness by this Principle . A. Yea , as he is faithfully and chastly waited upon , believed and followed . Q. But hath he not his order in teaching , or doth he teach all at once . A. He hath his order , and doth not teach all at once , but line upon line , here a little and there a little , according as a Man can bear , through the gravity of his Principle in them . Q. What are the first things he teacheth in and by this Principle ? A. To deny Ungodliness and Worldly Lusts , to Live Soberly and Righteously , to Live Godly . And when they have ascended by those degrees , he bringeth them into his Holy Mountain , City , House , Kingdom , oud Paradise , where he giveth them to enjoy of these Pleasures and Delights , that because of the Sweetness , Beauty and Glory of them , are beyond all utterance or thoughts of Man's Heart . Q. What are the first beginnings of Gods Work in the Heart after convincement , or enlightening the Understanding ? A. Faith and Repentance . Q. What is Faith ? A. It is a cleaving of the Soul and Heart of Man unto God and Christ , according to the inward Revelation of his Divine Power , Mercy and Goodness , in the shinings of his own Divine Light , Life and Spirit within him . Q. Is then the object of Faith God and Christ , as inwardly revealed ? A. Yea. Q. What Faith then have they , who say , Inward and Immediate Revelation is not the common priviledge of Men , nay , not of the Saints in these daies ? A. They have not the true Faith , which is the faith of Gods Elect , that worketh by love , and purifieth the Heart , and is fruitful of good works ; but their Faith is but a Dream and Imagination , which as it findetn them in their Sins , so it leaveth them to live and die in them . Q. What is Repentance ? A. It is a change of the Mind , and of all the Powers of the Soul , and its affections from Sin and Unrighteousness , unto Holiness and Righteousness ; so that whereas it loved , desired , and rejoyced in . Sin before , and had a distaste of all Righteousness and Holiness , and an aversion and alienation therefrom , now it hath a distaste of Sin universally , and an aversion and alienation from it ; and a true and intimate love of all Righteousness and Holiness , desire after it , and joy therein , and more abundantly after and in God and Christ , whose it is . Q. How is this Repentance wrought ? A. By degrees , through the power of God , his Life , his Love , his Judgment , his Mercy , his Goodness , revealed in his own Light by his own Spirit , as the Heart is turned thereunto , and continueth in a steddy and fixed application unto the same . This naturally and gently melteth and thaweth the Heart , and breaketh it into pieces ; yea , changeth it from a Heart of Stone into a Heart of Flesh , and maketh it naturally to savour and relish the things of God , which it hated before , and to disrelish and distaste the things of Dishonesty and Unrighteousness , which it loved before . Q. What Rule ( or Law ) hath God given unto Men , to Serve , Obey , and Worship him ? A. Even the same Divine and Spiritual Principle aforesaid , the Word of God , that is nigh unto us , even in our Mouths and in our Hearts , that we may know it , believe it , and obey it . This is the Law or Rule of the New Covenant , who walk after this Rule , Peace is and shall remain upon them ; neither is there any Condemnation unto them , but Justification and Approbation from henceforth and for ever . CONCERNING PRAYER . I. Some QUESTIONS answered . II. Some REASONS given , why all PRAYER in Words , whether only conceived in the Heart , or uttered and expressed by the Mouth , should be by the help of the Holy Spirit , helping us to conceive those Words . III. Some Objections or seeming Reasons brought , for using set Forms of PRAYER , read out of a Book ; as if that reading were PRAYER , Answered : Also a few Words concerning Singing or Praising God with a Psalm . By G. K. Printed in the Year 1687. To the Loving and Friendly Reader . SInce It pleased the Lord to give me some knowledg by experience , what True Prayer is ; after that I was turned with many others to his Marvelous Light , to believe and walk in it , wherein the deep things of God are seen and opened . Many true and fresh , and living openings have arisen in me concerning Prayer , the nature , use , ends , and manner of it , and how true and right Prayer is , and ought to be acceptably performed ; how the Spirit of God assists and helps his Servants and Children to Pray ; how he works not only upon their wills and affections , to quicken and excite them , and make them fruitful with good and holy desires , in the art , or exercise of Prayer ; but also how he works upon the Understanding , and all the Intellectual Powers , to enlighten them , and give to Man a true and real sense and understanding of his wants , or of the wants of others , for whom he prayeth , and also of the Love , Mercy , Bounty , and Compassion of the Lord , and the readiness and nearness of his helping hand to supply all his and their wants abundantly . When the Inward and Spiritual Eye is opened by the Lord , to see the Well of Living Water , where the thirsty Soul may drink : And also to see the Lords Table that is richly spread , where it may eat abundantly and be refreshed , and bless and praise the Name of the Lord , for all his great and rich Mercies and Blessings . And if the Spirit of the Lord did not enlighten the Understanding and Mind of Man , to teach him what to seek and pray for , but only did warm , and heat Mens affections , all this would be but a blind Devotion , which all true Protestants cry out against , &c. That Heavenly and Sacred Fire , that God sends down into the Hearts of his People , is not a dark obscure Fire , but shining and enlightening , and hath Light as well as Heat in it . The Spirit of Prayer and Supplication , is not only a Spirit of Love , but a Spirit of Wisdom and Understanding . And though there is a kind of Prayer , that may be , and oft is , without Words either expressed or conceived in the Understanding ; because there is a degree of Understanding in Man , that transcendeth all Words : I mean such Words as we commonly use , which are the signs of things signified by them , as Aristotle defineth Words : Verba sunt signarerum . i. e. Words are the signs of things . In which high degree of Understanding , the Spirit and Mind of Man , reacheth to the Divine and Heavenly things themselves , without these words , where the things are words themselves ; or where the words and things are not distinct : But the thing is its own word , and the word that signifieth it as the thing it self . But Aristotle so much admired for his worldly Wisdom and Philosophy as it seemeth , knew not this Mystery , nor yet do his followers . Notwithstanding of which , because the Lord who is Infinitely Bountiful and Gracious unto men , doth not only inlighten and shine upon this highest part of Man's Understanding ; but also causeth his Light and Spirit of Wisdom and Understanding to descend to the lowest degree thereof , even to his Reason and Imagination ( for the very Imagination of man is said in Scripture to be wrought upon by the Spirit of God ; see Isa. 26. 3. That which is Translated in , and according to the Hebrew , signifieth Imagination . ) See also , 1 Chron. 29. 18. Keep this for ever in the Imagination of the Thoughts , &c. Which inferiour and lower Powers of man's Soul , cannot reach to Divine things , without the signes of Words : Therefore it pleaseth God to work upon the Understandings of Men , so as to make them fruitful to bring forth good and pertinent Words of Truth , as well as upon their minds and affections , to bring forth the fruits of Holy and Spiritual desires : Wherefore the Apostle Prayed to the Lord , that God would establish the true Believers in him , in every good word and work . 2 Thes. 2. 17. Whence I conclude , that good words are as real a Fruit of the Spirit , as good works or desires ; and these good words must not be borrowed words from the mouths or lines of others made ready to our Hands , but must spring from the inward fruitfulness of our own Understandings , as the spirit of the Lord doth water them , and make them fruitful after a Heavenly sort . For it is not the Corn that lyeth upon the ground , though ever so abundantly , which hath grown in another Land or Country , that denominates the Ground where it lyeth , to be fruitful ; but that is only a fruitful Ground which bringeth forth from within it self , as it is assisted by the Heavenly Rains and Influences , the like Corn , or any other Grain that is good and profitable . And therefore it is not the abundance even of Scripture Words , which a man receives into his memory , or bare natural Understanding , that simply makes his Mind and Understanding fruitful unto God , but the inward sense and mystery of Scripture words must be opened in him by the Spirit of the Lord , and then the Understanding of a man , by the help of the Scripture words , being inwardly and spiritually opened by the Holy Spirit , brings forth , as it were , as so many Seeds a plentiful Harvest , where the good Ground of the good and honest Heart , yieldeth its fruit , some Thirty , some Sixty , and some an Hundred Fold ; and alwaies with some increase : So that although Scripture words have a most excellent service and use to the Children of God , and their minds and understandings are made fruitful , with the Spiritual knowledg and opening of them by the Spirit of the Lord : As the ground or soil is with seed sown in it ; yet the understanding is not confined to the strict and precise number of scripture words ; but yieldeth an increase of other words from the same spirit , and of the same tendency and signification : As the seed that is sown , yeildeth more Grains than what was sown . These and such like openings in great plenty , to the praise of God , have livingly sprung up in me as concerning Prayer , time after time , and have at the present writing been livingly brought to my remembrance , with an addition of many more , which here I present to all Friendly and Loving Readers , to whose hands this may come for a general service ; where I have handled and treated of things , I hope soberly and fairly , in the spirit of Love and Meekness , not naming any Persons or Parties by way of reflection to provoke them to anger or dislike ; only with some Fervency . But yet in true Love I have reproved and argued against those who pretend to Pray by the Spirit without a set Form , and yet deny the spirits Immediate Teachings and assistance . And tho I aim against Reading set Forms of Prayer , so as to make that Reading to be Prayer it self ; yet I am not simply against Reading of Prayers , which have in any measure proceeded from the spirit of God in the Ages past . SOME QUESTIONS AND ANSWERS CONCERNING PRAYER : And some Reasons that all Prayer in words , whether conceived in the Heart , or uttered and expressed by Mouth , should be by the help of the Spirit , helping us to conceive those words : With an Answer to some Objections , or seeming Reasons , brought for using set Forms of Prayer read out of a Book . Also concerning Singing or Praising God with a Psalm . Quest. WHat is Prayer ? A. It is a calling upon the Name of God ( through Jesus Christ ) and the asking of him in Faith , the things which we should , or do desire . Q. What are these things which we should desire and ask of God by Prayer ? A. They are many , but may be reduced to these Three Heads . 1. The things which are for God's Glory , and the Sanctifying his great Name in the Earth . 2. The things which we stand in need of , or want as to our selves . 3. We are also to Pray for others , even for all men , that they may be saved , whose Day of Salvation is not expired ; yea , for our greatest Enemies . Also we are to Pray for the Church of God in general , that God may build her up more and more , preserve and defend her , multiply his Graces , and pour out his Spirit more abundantly upon her , and upon her Members , in their respective places ; and especially for those who have a publick Ministry in the Church , that he may more and more qualifie them for so great a work , and open an Effectual Door unto them ; and that it may please the Lord to increase the number of Faithful Labourers to work and labour in his Vine-yard . And lastly we are to pray for Kings , and all in Authority , that God may incline their Hearts to do good and just things in the Earth , that we may live a quiet and a peaceable life , in all Godliness and Honesty , which is the true end of Government and Magistracy , its being Appointed and Ordained of God. Q. What are the things which we are to Pray for as to our selves ? Are they only Spiritual things , and such as belong to the Soul ? or are they Temporal things also ; such as Riches , or encrease of Corn , Wine and Oyl , or Health ? If one be in Sickness and Liberty , if one be in in Prison ? And if it be not lawful to pray for Riches , or great plenty of Worldly and Temporal Things ? May we not at lest pray for our necessary Provision , as Food and Raiment , as Christ taught his Disciples saying , Give us this day our daily Bread. A. As for Riches or great Plenty of Worldly and Temporal Things , we find no Precept nor Example to commend it as a lawful Thing unto us to Pray for , in all the Scripture ; nor indeed are they to be sought for ( altho when it pleaseth God to bestow them , in blessing Mens sober and lawful Callings and Employments , they are to be received with Thanksgiving : and God is to be Praved unto , that he may give those who have them a Heart to use them to his Glory ; and that they may be as Faithful Stewards of them , especially to Minister unto others who are in necessity ) for many Tentations and Snares do follow Worldly Riches , next as to Temporal or Wordly Necessities , as Food and Raiment , or Health in time of Sickness , and Liberty in case of Bondage or Imprisonment ; and other such like things : I do not say ▪ it is unlawful to pray for them , providing it be with a due submission to the Will of God , who knows best what is good for us . So that sometimes Sickness , and sometimes Imprisonment is best for us , and other Worldly afflictions , Tryals and Exercises of our Faith , and we stand in need of them , and they are sent to us from God for some good end and purpose : and therefore we should mainly desire that all these things may be Sanctified unto us , and the end and purpose of God in doing us good , may be fully answered in all of them . But I do not find it commanded any where in Scripture , or laid upon us as a necessary duty , to pray for any Temporal or Worldly Thing whatsoever : for Christ did not teach or command his Disciples to seek , or be careful what they should Eat or Drink , or wherewith to be Cloathed ; but ( said he ) Seek first the Kingdom of God and the Righteousness thereof , and all these things shall be added unto you : So here is a promise that God will give us these things , although we do not ask for them . And he said further , The Gentiles seek after these things ; importing , that even to pray unto God for Temporal Necessities , was but a part of the Gentiles Religion , which was but low and weak in respect of the Christian Religion , which leads further to ask Spiritual and Heavenly Things , and little or nothing to mind Worldly or Temporal . And Christ said unto them further , For your Heavenly Father knoweth that ye have need of all these things , Matth. 6. 31 , 32 , 33. Hereby signifying , that if we did not seek them they would be given us , because we have a provident and tender Father , that regardeth us and all our Necessities , even as the Fathers of our Flesh provided for us , and gave us things we wanted , when we neither did nor could ask them , as in the time of our Infancy ; and as to these words which Christ taught his Disciples to pray , saying , Give us this day our daily Bread. That cannot be proved that that Bread was the Natural Bread , that the Natural and Outward Body wanteth . And Ierome , one of the Fathers , so called , who lived above twelve hundred years ago , did read or translate the words , Give us this Day our Super substantial Bread ; the which Translation , many , called Learned Men , say ; the Greek will bear . But passing the Translation , it is very unlikely and improbable , that it can be meant of Natural Bread , which is but a Temporal and Corruptible thing ; for it is the first Petition in that Prayer , in relation to our selves ( the three former Petitions relating especially unto God ) and it is placed in order before that Petition , wherein he taught them to Pray for Forgiveness of Sins ; and the next following , That we be not led into Tentation , but that God would deliver us from Evil ( or the evil one ( to wit the Devil . ) Now the matter of the two last Petitions being Spiritual things , how unprobable is it that Christ would teach them to seek first a Temporal thing , such as the Outward and Natural Bread is , before those Spiritual things ; when at the same time he bids them Seek first the Kingdom of God and the Righteousness thereof : which comprehends all Spiritual things . Q. But doth not our Heavenly Father know all the Spiritual things which we have need of , as well as the Temporal , and therefore why should we pray for the one more than the other ? A. We do not pray for Spiritual things , as if we were to inform the Lord that we want them ; or as if he did not know that we wanted those things before we pray unto him ; for he knoweth most perfectly all our wants , even the most Inward and Spiritual , before we pray unto him , from whose all-seeing Eye nothing can be hid , whether past , present , or to come : But the great cause why the Lord will have us to pray unto him for Spiritual things , is , that thereby our desires are enlarged the more after them ; our love is excited unto them , and all the Graces and Vertues , and gracious Gifts of Gods Holy Spirit in us , are thereby quickened and ●et on work in true Prayer ; all which tend to our Sanctification , and promoting us in the same . And seeing the substance of Prayer consists in the Souls desire after God , so as to be joined and united unto him , and be refreshed with his Love and Divine Influences of his Life ; and to partake more abundantly of his Spirit ; and to taste and feed upon his living Word , which is the same to the Soul that Bread and Meat , and Drink , o● any most comfortable thing is unto the Body ; and that the Souls desire after those Heavenly and Divine Enjoyments , is enlarged in and by true Prayer : this , as it were , both gives and encreases the Souls appetite after God , and prepares the Soul for the enjoyment of him , by raising it on high , above all worldly things and the desires thereof ; and accordingly Damascen and Augustine did well describe Prayer to be the ascent or lifting up of the mind unto God. Now the Souls Appetite after God , and the Divine things of his Kingdom , is as necessary to it as Hunger and Thirst is unto the Body : for as the Bodily Hunger and Thirst , 1. Makes the Nourishment which the Body receiveth , comfortable and pleasant unto it . And 2. It is a sign of Bodily Health in ordinary Cases . And 3. It causeth a good Digestion , so that the Body is the better and the more Nourished ; even so it is as to the Souls Appetite and Desire after God , and the Refreshings that come from his Heavenly Presence , the which in Scripture is called a Hunger and Thirst , as Christ said , Blessed are they that Hunger and Thirst after Righteousness , &c. And said David , My Soul thirsteth for God , Psal. 42. 2. The Soul which thus hungers and thirsts after God , and the enjoyment of him , when it receiveth this enjoyment in any measure . Oh! How sweet and comfortable it is to the hungry Soul , but the full Soul even loaths the Hony-comb , whereas to the hungry Soul every bitter thing is sweet ; yea , even the Judgments and Chastnings of the Spirit of the Lord , which are sent unto the Soul , as it hath need of them , are sweet and precious unto it . 2. The Spiritual Hunger and Thirst of the Soul , is alwaies a sign of the Souls Health and prosperous Condition . And 3. The Inward and Spiritual Food and Nourishment that the Soul receiveth , even that Living Bread and Water of Life , which cometh down from Heaven , doth the more nourish up the Soul unto Eternal Life , and causeth it to grow the more up into the Heavenly Image and Similitude of God and Christ ; in all Holiness and Righteousness , and Spiritual Beauty and Glory , and also in Spiritual Might and Strength ; and likewise in Wisdom and Counsel , and Knowledg and Understanding . The more that the Souls Desires are enlarged after God , so the more the Soul desireth the more it feedeth upon the Bread of Life ; which Bread is Christ the living Word ; and the more it feedeth the more it groweth , and is nourished up unto his Heavenly and Divine Image : and the more it is nourished and groweth , the more again it desireth after God. And besides , In the true desire of the Soul after God and Christ , there is a true attractive Vertue , so to speak , which draweth or sucketh the Water of Life out of the Wells of Salvation , Isa. 12. 3. And both draweth Life from Christ ( the Fountain of it ) into the Soul , and draweth the Soul after Christ : Even as the desire that we have after the Air , causeth us to suck or draw it in to the inward parts of the Body : and as the Infants desire after the Mothers Milk , causeth it to suck and draw at the Breast , thus the Souls desire after God and Christ , draweth in a sweet and Heavenly Divine Breathing of his blessed Spirit , which it again breatheth forth in Holy Breathings of Prayers and Thanksgivings : and those Souls , whose desires are living and fresh after God , as new born Babes ( as the Scripture saith ) They desire the sincere Milk of the Word that they may grow thereby . And thus it may appear why we should pray rather and mostly , if not only and altogether for Spiritual and Heavenly , then for Carnal and Earthly Things ; because the desire of Spiritual and Heavenly Things , doth purifie and sanctifie the Soul , and raiseth it up after them , and maketh the Soul like unto them ; yea , transformeth into the nature and likeness of them ; for Love and Desire have a wonderful transforming power in them , whether Natural or Spiritual . And therefore the love of Heavenly and Spritual Things , makes the Soul Heavenly and Spiritual ; the love of God in the Soul , makes it Godly and God-like , and the love of Christ makes it Christ-like , and to resemble him in his manifold Graces and Vertues : but the love and desire of Earthly and Worldly Things , makes not the Soul Heavenly and Spiritual , but rather Earthly and Worldly ; and therefore they are little or nothing to be desired , in comparison of those Heavenly and Spiritual Things . Q. How and after what manner is Prayer to be distinguished ? A. Prayer is either Private or Publick , as also it is either Mental or Vocal . Mental Prayer is the Cry of the Heart unto or after God , as it is said , Lam. 2. 18. Their Heart cryed unto the Lord. And as the Prophet Isaiah , 26. 9. said , With my Soul have I desired thee in the Night , yea , with my Spirit within me will I seek thee early . Again , Mental Prayer may be either with words conceived in the Heart , but not expressed with the Mouth and Lips , as that of the Psalms 4. 4. Commune with your own Heart upon your Bed : Or as the old Latine hath it , Speak in your Hearts , &c. and be still . And such kind of Mental Prayer was that which Abraham's Servant used , Gen. 24. 45. And ( said he ) before I had done speaking in my Heart , &c. As also that of Moses in the Red Sea , Exod. 14. 15. And the Lord said unto Moses , wherefore eryest thou unto me . But we read not that any words of Prayer were expressed by Moses at that time ; or that ( to wit , Mental Prayer ) may be without all words , so much as conceived in the mind , in a deep silence of all words , such as that in the Psalms 62. 1. Where according to the Hebrew it is , Truly my Soul is silent unto God. For seeing the substance of Prayer consisteth in the Souls desire after God , and that desire may be in the Soul without words , so much as conceived ; even as a natural desire after Meat or Drink , may be in us without words , therefore there is a Praver that may be in the Heart or Spirit of Man , without words , so much as inwardly conceived ; the which Prayer is oft times the most effectual and permanent , for it may remain continually in the Soul , without any intermission , as it doth in every good man ; by which Prayer he doth pray continually , or without ceasing , as the Scripture requireth ; for the Souls desire after God , may remain a constant and perpetual thing , by which it continually prefleth after God , as the stone continually inclineth to the center ; or as the Needle of the Compass , that is well touched with the Load-stone , and hath drunk in , or received the magnetical virtue thereof , continually pointeth Northward ; and if it be at any time diverted by any violent motion , it ceaseth not until it hath arrived at its former station : And thus it is with the soul that is effectually touched with Gods living Arm and Power , that its desire is continually after him ; and that desire causeth in it a continual motion towards him , and to his holy and blessed will to know and perform it . Vocal Prayer is that which is made unto God , both with the Heart and Mouth , in words audibly uttered or expressed . And betwixt Mental and Vocal Prayer , there is a mixt sort , where the words are not audibly expressed to the hearing of others , but yet come up from the Heart into the Mouth , where they are secretly or silently whispered , such as the Prayer of Hannah was , 1 Sam. 1. 12 , 13. And it came to pass as she continued praying before the Lord , that Eli marked her Mouth . Now Hannah she spake in her Heart , only her Lips moved , but her Voice was not heard , &c. Q. May Vocal Prayer in words that are audible to others at some distance , be used in private , when a man is alone by himself ? A. Upon some solemn or extraordinary occasions it may be used , as if such a wicked Law should be made that no man should pray unto God , as in the case of Daniel , cap. 7. Where it was decreed that none should ask any thing for thirty daies , but of the King ; Daniel found himself the more concerned to bear a testimony against such a Law or Decree , that even his private Prayer came under the observation of his accusers , so that he could not satisfie himself with meer inward and mental Prayer , which none of them could observe . And it seemeth it had been Daniel's custom formerly so to do , he living among Idolaters , that so he might more abundantly bear a Testimony against their false Worship , and for the true Worship of the True and Living God. Again , 2. Vocal Prayer in private may be the more freely used , when any hath the opportunity of some remote or retired place , where none are within the reach of hearing them ; for sometimes the earnestness and pressure of Spirit , in their earnest wrestling with the Lord , may provoke , and constrain some to use Vocal Prayer , and sometimes the using of it , helps them that are weak , to excite and make them more servent and lively ; but it is to be used with great wariness and discretion , when used in private , to take away all occasion of Ostentation or Hypocrisie , which is too incident to many , who pray , or cry out their private Prayers , of purpose that others may hear them ; as the Pharisees did of old , whose Hypocrisie Christ sharply reproved ; and he taught his Disciples the best manner to perform their private Devotions Matth. 6. 6. But thou , when thou Prayest , enter into thy Closet , and when thou hast shut thy Door , Pray to thy Father which is in secret , and thy Father which seeth in secret , shall reward thee openly . Now as this Closet , or secret Chamber , may partly be understood to be outward , when men have the opportunity thereof , or any outward place of retirement ; yet because it oft falleth out to good Christians , that they have no Closet , or outward Place of Retirement , many being oft confined to a Prison , where they must alwaies be in Company with others , and sometimes with bad People : In that case the Lords Servants have the Closet of their Hearts to retire into , at all times , where they may freely pray unto the Lord in secret : and here also they must be careful to shut their Door , to wit , the Door of their Heart , whereby shut out and exclude all idle and wandering Thoughts and Imaginations , yea all thoughts even of their Lawful occasions , that their hearts and thoughts may be wholly exercised for that space of time , towards the Lord , as he shall be pleased to assist them . Q Is it not requisite and necessary that every true Christian set apart some time every day , in a Solemn way for Meditation and Private Prayer ( as well as that some time is set apart once or twice every Week by a company of Christians for publick Worship ) where opportunity can be had ? A. That some part of our time is to be set apart for private Prayer and Meditation , and waiting upon God , as well as for publick Prayer and Worship , or any other Religious performance , is most clear from the practise and example of the Servants of God , both in the Old and New Testament ; for not only the Prophets of old , under the old Testament , used frequent times of retirement to give themselves in a Solemn and peculiar way , to waiting upon God , Meditation , and Prayer ; as did Abraham , Isaac , Iacob , Moses , David , Elijah , Daniel , &c. But Christ himself used such Solemn times , and so did the Apostles . As concerning Christ , it is said , Matth. 14. 23. And when he had sent the Multitudes away , he went up into a Mountain apart to Pray : And when the Evening was come , he was there alone . And a little before his Passion , or outward suffering , at the place called Gethsemane , Matth. 26. 36. he retired from his Disciples , and Prayed alone at three several times , saying , O my Father if it be possible let this Cup pass from me ! Nevertheless , not as I will , but as thou wilt . Next as for the Apostles , we find in the Acts , cap. 10. 9. That Peter went up upon the House ( in some upper Chamber ) to Pray about the Sixth Hour . Which according to the Jewish Account of Hours , was the middle of the Day . And no doubt Peter made it his frequent practise to retire himself thus unto Prayer . And Paul after his Conversion ( lodging at the House of Iudas ) was exercised in Prayer , when Ananias was sent to him ; at which time he had a Vision of Ananias his coming ; as Peter had of the Vessel coming down from Heaven , as he was at Prayer in private , in the House of Simon the Tanner : Thus we see how the Lord did bless and countenance such solemn private exercises of Prayer , unto his Servants . And no doubt the same was the practise of the other Apostles , and servent Christians of those times : But as to any limited time for Prayer , we find no Precept in the Scripture for Christians , or those who live in Gospel Times . Under the Law , Morning and Evening Sacrifices were to be offered up , which no doubt were accompanied with Prayer by the Faithful . David said , Morning and Evening , and Mid-day , he would call upon the Lord , yea , Seven times a Day ; and Daniel used Thrice in the Day to pray unto the Lord. And surely the Devotion and Fervent Zeal of Christians , should be no less in Gospel Times , than was theirs under the Law ; but rather more and more frequently exercised : Although Christians are not under any tye or command given in general ; as to the number of times , how oft to be retired out of all worldly occasions ; to give themselves solemnly to Prayer every day ; that and many other things being wholly left to the direction and guidance of the Holy Spirit , which as it teacheth all true Christians what and how to Pray ; so no doubt it sheweth also the times when ; which times are frequent even of the Holy Spirit , his moving of the Souls and Hearts of true and tender Christians , who are become acquainted with the movings and leadings of the same . And if by outward occasions such true and tender Christians may be diverted , or hindred by some inevitable lets or hindrances , as to the outward ; as oft falleth out that they cannot have either conveniency of time or place to be so frequently retired , in the outward posture of Prayer ; they will , and ought to take care to supply it another way ; that every day ( at least inwardly , if not outwardly ) they have frequent times to be retired into the Closet of their Hearts ( the Door of their Hearts being shut ) and there in secret to Pray unto the Lord , laying aside all wordly thoughts for that time . Nor is it safe to neglect this exercise , or lay it aside upon the pretence of the constant and continual sort of Prayer , which consists in the Soul's desire after God , and may well be without all words , so much as inwardly conceived ; for no doubt the Prophets and Apostles had this constant sort of Prayer , that consists in a manner wholly ( or for the most part ) in the will , and desire , and affections of the Soul , which keeped their Hearts continually in a godly and spiritual frame ; but notwithstanding of this , they used also frequent Solemn times of that other kind of Prayer , which exerciseth not only the will and affections , but the understanding also , whereby they spoke unto God , at least in their Hearts , words of Prayer which some call discursive Prayer , or the Prayer of Meditation , the which is frequently necessary to be performed by every true and good Christian , for the strengthening and encreasing the Prayer of the will and desire which ought to be a continual thing , and without the said discursive Prayer used at least in the Heart , and that frequently the prayer or desire of the will groweth flat and dull , yea languisheth and is ready to die , and be extinguished , unless it be helped and assisted with discursive Prayer and Meditation , in the frequent exercise of it : For discursive Prayer when duly and rightly performed , exciteth and stirreth up the Prayer of desire , even as the blowing of the Bellows , makes the Fire to burn the better , and raiseth it into a bright and burning Flame . And the Prayer of desire , which is principally lodged in the will and affections , is like the continual motion of the heart , in the body of a living man , which must be preserved , and assisted with Eating and Drinking , and other outward Labours and Exercises of the Body , without which the inward motion of the Heart would soon fail , and he extinguished . Nor is it sufficient for any to excuse their not using this kind of Prayer , by speaking to God in their Hearts , upon a pretence of not being called or moved thereunto by the Holy Spirit ; for whoever do not find themselves frequently called and moved to such a Divine and Heavenly Exercise , so exceeding necessary to every true Christian , it is too manifest an evidence that they are carnal and earthly ; also that they have quenched the Spirit , and resisted the same , and that they are got into a false liberty of their fleshly will , out from under the Yoak and Cross of Christ , whereas all such who keep under his blessed Yoak and Cross , to crucifie self , and all the thoughts and desires thereof , are kept in a living , tender , and sensible condition of Soul and Heart , and these feel the callings and movings of the Holy Spirit , to be frequent in them , to Prayer , Meditation , giving of Thanks , and all other necessary Duties , and such continually watch unto Prayer , and are still waiting for the Spirit 's gentle and soft breathings , and the more they wait for them the more they find them , and have experience of them . Q. How , and after what manner doth the Spirit help and assist the Faithful to Pray in words , either inwardly conceived , and spoke only in the heart unto God , or outwardly expressed in the audience of others ? Doth he give or dictate to them all , and every one of the words of their Prayer , just so many in number , and neither more nor less , and doth he make use only of their Understanding , and other powers of their Soul , in a passive way , so as only to receive what is delivered unto them ; as the Conduit or Water-pipe , only sends out the Water that is put into it , or as the Wax or Clay only showeth the figure or form of the impression it hath received from the Seal ? A. It is somewhat hard and difficult to express the manner of the Spirits helping us to pray in words ; for all the Operations of the Spirit , are better and more clearly felt and perceived in the Souls of them , who witness them , than they can be uttered or expressed in words . And it is very hard to express the manner of the natural Operations of a man ; as how he seeth , heareth , smelleth , tasteth and feeleth , or how he speaketh , and how the words arise from his mind and heart , until they come to his mouth ; and how the Mouth , Tongue and Lips , do utter them : And if these natural Operations , whereof we have daily experience , are so hard to be explained ( as to the manner of them ; how much more hard and difficult are they , which are Spiritual and Supernatural , to be clearly explained and expressed in Words , unless the Lord give an ability in a good measure ? However , somewhat may be said to those who have a single and honest desire to be informed , that may be of service unto them ; but as for such who are only curious to pry into this Mystery , and lye at the ●atch to take advantage , they are like to receive no satisfaction . And now to the Question , I Answer directly and positively thus ; that the Soul and its powers , are not wholly and altogether passive , and meerly receptive , or recipients in this case ( as Water-conduits , or Wax and Clay in respect of the Seal ) but partly passive , and partly active ; as the Earth is in the production of its Fruits and Vegetables ; or as the Womb of the Mother is in bringing forth of her Children , for both the Earth and the Woman , are active as well as passive , in the production of their respective Births , and bring them forth from the Seeds which they have received . And hence it is that true Prayer , as it is a Fruit of the Spirit , who has ●own the true seed of it in the Soul , and causeth it to grow with its Divine and Heaven●y Influences ; so is it also a Fruit of the Soul , which the Soul being quickned and made a●ive unto God , and made fruitful with the Divine-feed it hath received , and the Divine over-shadowings of that Holy Spirit of promise brings forth unto God. And hence it is that dead and fruitlesssouls in Scripture , which are empty of good Fruits , are compared to dry and barren Trees , and also to barren Ground , as the good and honest Heart in the Parable , is compared to good Ground , which brought forth some an Hundred Fold , and some Sixty , and some Thirty . And said Iohn the Baptist to the Pharisees , Bring forth Fruits meet for Repentance ; for now the Ax is laid to the Root of the Tree , every Tree therefore that bringeth not forth good Fruit , is hewed down and cast into the Fire . Now true Prayer is one of these good Works and Fruits , which the Souls of the Faithful bring forth unto God the Husband-man , as a natural Tree bringeth forth its natural Fruit , from a principle of activity in its own Nature , as it is assisted and helped by the influences of the Heavens , and especially the heat and warmth of the Sun , and the Heavenly Dews and Rains. And certainly the Prayers of the Prophets and other Holy Men and Women recorded in the Scripture , were of this sort ; God moved and wrought upon their Souls , and the powers and faculties thereof , from the highest to the lowest , and caused them all to concur , and made them fruitful to bring forth Holy Prayers and Praises unto God : And thus was it also with them in respect of their Preaching and Writing the Holy Scriptures , in doing of which they were not bare passive Instruments ; but partly active , and partly passive for most part at least , as is demonstrable from the variety of stile , and different manner of expression used by the Writers and Pen-men of the Holy Scripture , the Holy Spirit acting upon them , according to the diversity of their natural , as well as spiritual Capacities , and gifts whether natural or acquired wherewith they were endued . So that as the Fruits of the Earth , with their beautiful forms and shapes , and diversity of Colours , proceed not from the Earth alone , nor from the Sun and Heavens alone , but from both acting partly together , and as the Child which the Mother brings forth , in the comely and beautiful linements and proportion of its form , is not the Mothers Child alone , but the Fathers also . So all true Preaching and Praying , which proceeds from the Spirit of God : and also true and right Meditation and Thanksgiving , or any other true spiritual and acceptable Performances , is a Birth of two Parents , whereof the Faithful Soul is the Mother , and God by the working of his Spirit is the Father : And therefore it is that all Faithful Souls in Scripture , are called the Spouse of the Lord , and the Church is called Christ's Wife ; because as the Wife bringeth forth true and lawful Children to her Husband lawfully begot of him ; so the Faithful Soul brings forth as it were Spiritual Children unto God and Christ ( whose Father God is ) by the working of his Holy Spirit : And these Spiritual Children are good Words and Works which the Soul brings forth unto God , by the help of his Holy Spirit . And therefore all such Preaching , and Praying , and Thanksgiving , which proceed not from the Spirit of God in its inward workings upon the Soul : And also , all kind of Meditation , or any other performance or work , that is offered up unto God , without the said inward working of the Holy Spirit , is but a spurious and bastard-brood , and cannot therefore be received and accepted of the Lord , who only accepteth what is of his own begetting in the Soul. For what man will accept of a Bastard as if it were his own Child ? Now in this doth appear both the Wisdom and Love of God , that he hath made the Soul an active as well as passive Instrument , to joyn and co-operate with him in his work and service , and in all what he requires of it . And that there are none of the powers or abilities of the Soul or Faculties of it , from the lowest to the highest ; but they may be actively imployed in some part of his service , as the Imagination , the Memory , the Reason and Understanding of Man , and its institutive Faculty , which being opened and made alive in man , through the Work of Regeneration , can see and behold God , as he doth reveal and discover himself to his Children , many times without all words , so much as inwardly conceived , or remembred , though all times it pleaseth God to make use of Words , and through them , as through the Lattess , to show himself unto the Soul ; as also , God maketh use of the Will , Love and Affections of his People , in the day of his power , making them a willing People , giving them not only to think and understand what his good and acceptable , and holy will is , but also to will and to do it . For thus the Faculties and Abilities of the Soul , which God hath given it , are most nobly and excellently exercised , when they are exercised in his service immediately , and attain to their noblest and best end ; and herein is the Wisdom and Love of God also manifest , that the Soul being thus made active with all its powers , abilities , and faculties , in the works and service of God , as co-works with him ; the Soul it self is the more delighted , and hath the more joy and pleasure in those works , when it reflecteth on them , and considereth them , as having a share in them , as the Mother hath in the Children whom she hath conceived and brought forth ; for as it is natural to all Mothers to love their own Children whom they have conceived and born , and suffered for , so is it also natural to the Soul to love its works which it hath wrought in God , and take delight or pleasure in them , as God doth in his ; and as the Mother loveth her own Children whom she hath conceived and born , and travelled in great pangs to bring forth into the World , more than she loveth any other Children whom she hath not born , although these other may be more beautified , so the Soul loveth and delighteth most in those works which it bringeth forth ( as the fruit of its Womb ) through the assistance of God's Holy Spirit , and it is well allowed of the Lord so to do , provided it be with due moderation , for this is a part of our own reward , even to rejoyce in good works , which the Lord hath enabled us to perform , but the praise is wholly and alone to be given unto the Lord for them all , for he it is who hath given to the Soul its being , and powers , and every ability both Natural and Spiritual , so as without him it could not do any thing that is good , neither Spiritual nor Natural . They , are therefore greatly mistaken who think ( as some foolishly and idly have done , and Printed it against us ) that because we plead for the Spirits Immediate Revelation and Teaching , and Immediate assistance to help us in attaining the true knowledg of God , in right and true Meditations , Preachings , Prayers , Thanksgivings , &c. That therefore we lay aside not only the use of the Scripture , and other outward means and helps , but also the whole use of our Reason and Understanding as men , and of any other faculties and abilities of our Souls , and become as so many dead and unactive Truncks , Stocks or Stones , or as if we did judg that the Divine Revelations , Inspirations and Motions of God's Holy Spirit , helping us to know and understand Divine things , to Meditate , to Preach , and Pray , and give Thanks , &c. did pass through us , as a Sound passeth through a hollow Cave , or as Water through a bare Conduit . These and such like absurd consequences , are but the idle and foolish dreams of mens vain imaginations , who ( as it too much appeareth ) have never had any experience of , or acquaintance with the operations of the Holy Spirit in their own Hearts . Know then that we do believe , know and witness it to be Truth , that when God's Holy Spirit inspireth us immediately , and moveth us to Preach , or Pray , or give Thanks , as it did Holy Men of God of old , and Holy Women also , even Daughters as well as Sons , and Maid-servants , as well as Men-servants , and so doth at this day ; the said Holy Spirit worketh upon our Understandings and Reasons , as we are Men and reasonable Creatures , and upon all the powers and abilities of our Souls , according to their several capacities , and the Graces and Spiritual Gifts we have received from God , and all that is in us of parts , whether natural or acquired , or supernatural , and maketh them serviceable to us , and active in the work and service of God , more or less as he pleaseth . And thus when we pray or give thanks in Words , as we receive these words from the Lord ( when the Prayer and Thanksgiving is purely and rightly performed ) so they also spring up in us from the fruitfulness of understanding , and those parts and graces which God hath given us , and our Hearts and Souls , and Spirits , are the Mothers that bring them forth , and the good matter and purposes whereof they declare , together with the good life , vertue , and force or energy that is in them , or doth accompany them . Hence true and right Prayer in Scripture is called A pouring out of the Soul and Heart , so that somewhat of the very inward strength , vertue and power of the Soul and Heart of man , yea of his Spirit , or what is most noble and excellent in him goeth forth in words , whether of Preaching or Praying , or giving of Thanks , as he is truly and fervently exercised in the same , by the moving and enabling of the Holy Ghost ( according to which David ( Psal. 103. 1. ) stirred up not only his Soul to praise the Lord , but all that was within him [ note ] to bless his Holy Name . ) Which tender and sensible hearers , whose Souls and Hearts God hath quickned and made alive , are well sensible of , and can and do well distinguish betwixt a dead and a living , or a barren and fruitful Ministry , whether in Preaching or Prayer . Habet enim nescio quid latentis energiae viva vox , & transmiss● per aures in animos audientium fortius sonat ; Which is in English thus , The living Voice ( saith he ) hath I know not what , something of a secret energy or power , and being transmitted through the Ears of the Hearers into their Hearts and Minds , doth sound the more effectually . And if this be true of a natural Speech , when it comes from a mans heart , and is spoke but with a natural Fervency , that it reacheth forcibly the natural Faculties of the Hearers ( which borrowed speeches , or those which come not from the heart , but from the bare understanding and memory cannot do . ) How much more is it apparent in words and speeches that are Spiritual , which come both from the Heart livingly touched , and affected with the sense of the things whereof the words declare , and also from the Spirit of the Lord ? Hence it is said , that Christ spoke as one having authority , and not as the Scribes ; and the Apostles Preaching was with power and the Holy Ghost , and so no doubt was their Praying . Q. Is it any part of Gospel Worship or Prayer to read set forms of Prayer out of a Book , whether in private or publick , or whether all Vocal Prayer used either in private or publick in Families , or large Congregations , should not be as the Spirit of God , helps the Speakers to conceive , and gives them an utterance to bring forth Words of Prayer or Thanks giving ; we cannot believe , nor are we convinced in Conscience ? A. To read set forms of Prayer out of a Book , whether in private or publick , and call that reading , Prayer , is any part of Gospel Worship , or true and real Prayer , but rather one of the many Inventions and Traditions of Men since the Apostacy , and falling away from the true Faith did enter among ( those called ) Christians , who retained the Name , but losed the power and Spirit of the true ancient and primitive Christians . For surely if it had been any part of Gospel Worship , Christ or the Apostles would have mentioned it , and the Scripture would have born record of it , as they do of all the parts of Gospel Worship and true Christian Religion : And if it had been the Will of God , that such a way of Worship should have been used in the true Church as a common Liturgy or set Form of Prayers , it would have been used in the Apostles days ; for none were so fit to have given forth such forms of Prayers , after Christ his Ascension , and giving of the Holy Ghost , as the Apostles were , who were so abundantly replenished with the Holy Spirit . But neither the Apostles , nor their immediate Successors either made or used any such set Forms of read Prayers . Nothing of this kind was known in the Church , either in Iustin Martyr or Tertullian his time , who lived above Two Hundred Years after Christ ; for Tertullian telleth plainly the manner how Christians Prayed in his time , Ex pertore sue Monitore , per Spiritum Sanctum . i. e. From the Heart without a Monitor ( or any thing outwardly to teach them ) and by the Holy Spirit . But Secondly , They who plead for using read set Prayers in the Church , do acknowledg they were not in use nor practised in the Apostles days , nor in the days of their immediate Successors ; for they grant that in those early and primitive times , they who prayed in the Church as the mouth of the whole Congregation , were assisted and guided by the Holy Spirit , and that their Words both of Prayer and singing Psalms , were by immediate Inspiration . So that it is as clear as the Noon-day , that when these Divine Gifts of Praying and Singing by the Spirit were lost , and the Holy Spirit himself ( the Author and Fountain of those Gifts ) was in great measure departed from , the invention of reading ser Forms of Prayer took place . The first Instance that I find of Peoples being put to use a composed or set Form of Prayer made by another , was that Form of Prayer which Constantine the great composed , and gave to his Soldiers to say , but yet they were not to read it , but get it by Heart ; and we must consider that Constantine himself , at this time , was but a young Christian , and the purity of Spiritual Worship began to decline apace even in his daies , and most of his Souldiers were Heathens and no Christians ; so that what they did was no president to us . But neither in Constantine's time , nor a considerable space thereafter do I find , that any made or composed Prayers before-hand , were used in the Church . It seemeth the Third Council of Carthage , about the year after the Birth of Christ , 397. did first ordain Set Forms of Prayer in the Church , to prevent or hinder mens uttering any thing , either ignorantly or rashly that might be contrary to the Doctrine then received . And to say the truth , it is altogether unfitting that men should use extemporary words of Prayer , who do not know the leading and assistance of God's Holy Spirit to direct them in the words and matter they utter , for it cannot be expected , but that frequently they will speak amiss , and deviate or wander into impertinent expressions , or words contrary to Truth , whose Hearts and Tongues are not guided by the Spirit of Truth , even as a Ship , if she be let loose to Sail without a Pilot , or one to rule the Helm , cannot but go astray , and of two I have alwaies judged it the least inconvenience , since God gave me a right understanding what Prayer is , rather to use a Set Form of sound words , than to allow or permit men ( without a reproof ) to presume to speak words of Prayer unto God , of their own extemporary conceiving , without the guidance and direction of the Holy Spirit , and who do not so much as pretend unto it , as many do not . As for those who are against the using of Set Forms of Prayer , upon a pretence of Praying by the help of the Spirit , and yet plainly deny and vigorously oppose all Immediate Inspiration and Revelation , since the Apostles daies , I cannot see how they can clear or rid themselves of a contradiction , and of being guilty of an horrid Impostor and Cheat ; for when they argue with such as are for Set Forms of Prayer , they seem to be altogether for Praying by the Spirit , and make it the main Argument against Set Forms of Prayer , that they quench , and limit the Spirit , but when they argue with these who are indeed for Praying by the Spirit , and who do affirm , that the Spirit of God is to be kept unto in Prayer , and not to be limitted neither as to a Set Form of words formerly made and composed by others , nor as to a set time , when man or men please , to begin or end ; nor as to the persons who may or do Pray in Assemblies . Here these are as great limiters ▪ of the Spirit as any , for they can , and do Pray when they will , and how long they will , begin and end when they will , which doth evince , that they have not a regard to the Spirits time and season of moving them to Pray , otherwise they would silently wait for it , seeing few ( if any ) upon Earth , are so replenished with the Spirit , as to be ready upon all occasions , and at all times to Pray vocally , or in words by the Spirit as the Mouth of the Assembly of the People unto God ; and to be sure , as no Prophecy came of Old in the will of man , so no motion of the Spirit cometh now in the will of men , and men cannot use the Spirit or its help , either to Preach or Pray , as they use a natural habit of Writing , or Singing , or Playing upon a Musical Instrument , which habits they can use at any time , according to their natural will and pleasure , because they have the command over them , and are , as it were , Masters of those natural habits and Arts. But it were the highest presumption , for any man to think that he hath the command of the Spirit , to use it when , and where , and how he pleaseth : For the best of men , are and ought to be the servants or Ministers of the Spirit , as Paul and the other Apostles were ; and therefore the Spirit did command , lead and order them in all their Services , and so it did all other true and faithful Ministers , who were therefore to attend unto it , and wait the seasons of the Spirits movings , as those who at the Pool waited for the stirring of the waters by the Angel , and therefore true Christians and Ministers are bid , Watch unto Prayer . And said Christ unto the Apostles , Wait for the Promise of the Father , which ye have heard of me , Acts 1. 4. Again , If those men were for the true liberty of Praving by the Spirit , they would suffer ; yea , not only suffer , but encourage any other in the Congregation to Pray vocally ; or in words by the Spirit as well as they , according to the practise of the ancient and primitive Church , when the gift of Praying and Singing by the Inspiration of the Spirit did remain , but no such thing is permitted by these Men , who will suffer none but themselves , and such as they give power unto , to use vocal Prayer in their Assemblies , as if these Men because forsooth , they are Masters of a few Natural Arts , or at least called so , were Masters of the Spirit , and that holy and blessed Spirit of Truth , must speak in none but whom they please and give leave unto ; yea , the Holy Spirit of God must be silent in his Children and Servants at their will and command . These and many other instances , which could be given , do evince , that these men , though they pretend to pray by the Spirit , are as great strangers unto it , for most part , and unto true praying by the Spirit , as they who have no such pretence ; and they who have no such pretence , as to pray by the Spirit , in respect of conceiving and uttering the words of Prayer , are an hundred fold more ingenious and more commendable , on that account , for their plainness and ingenuity ; who , as they have not that Divine Gift of Praying in words by the Spirit , so do not pretend unto it , but simply and plainly speak it out , that they have it not ; which is a great deal more honestly done than those do who have it not , and yet pretend to it , and that pretence deceives simple People , as if their Prayers were by the Spirit , because they conceive them ex tempore , though the raw indigested matter of their Prayers , and unsound expressions as they often use , as well as the great deadness and want of life , that doth accompany their Prayers , for the most part , sufficiently demonstrate they are not from the Spirit of God. But that which adds to the cheat and imposture , to make it the greater , is , that some , yea , many or them have got an Art , by affected Eloquence , or some new invented Phrases , followed with a mighty seeming Zeal and Fervency of Spirit , to play upon the Peoples Natural Affections and Passions , and excite them at their pleasure , which the ignorant People for want of a Spiritual Discerning , do imagine to be the real work and effect of Gods Holy Spirit , when for most part , it is nothing else but the animal and natural Passions in the Hearers , excited either by Art in the Speakers , or at least by the same or like Passions in them , who speak both in their Preachings and Prayings , for like stirreth up and begetteth its like , according to that of the Poet , Si vis me flere dolendum est primum ipsitibi , i. e. If thou wilt have me weep , thou must first weep thy self before me . And though I am far from condemning any true tenderness and contrition of Heart , or inward meltings of the Soul , which are caused by the real working of the Holy Spirit , which may have its visible Effects , even the shedding of Tears in him that Preacheth or Prayeth ; and that more or less abundantly : yet the hypocritical show and affection of such a thing , without the reality thereof , is loathsome and abominable ; and as great a Transgression against the Law of Heaven ; as false and counterfeit Money or Coin is against any Earthly Law : And yet such hypocritical Tears and Flashes of fained Devotion , kindled up by Sparks of their own raising , abounding among too many of that Tribe and Generation , as if they were the effects of Gods Holy Spirit , when alass it is far the contrary . But to such as have any measure of Sobriety and Ingenuity among them , I propose this Question to be answered in plainness and simplicity by them . 1. How can they pretend to pray by the Spirit in words , and yet they deny all immediate Inspiration and Revelation ; which alone guided and assisted those who prayed by the Spirit in words , recorded in the Holy Scriptures ? 2. By what Rule or Touchstone do they know when they are assisted and helped by the Spirtt to pray in words , and when not , seeing they deny the Holy Spirit , as he doth inwardly reveal himself in Mens Hearts , to be the rule in any case ? 3. When they are not moved by the Holy Spirit , and that they do not find themselves so moved as to pray in words , whether in that case , seeing they will needs pray , as well when they want the Spirits help , as when they have it , and that they plead : Natural Men , who have not the Spirit of God , may be true Ministers of Christ , and may and ought lawfully to Preach and Pray , if they have an outward Call , from them ; they should not rather use the set Forms of Prayer , than their own bare invention and wandring imagination : for here their great Argument against set Forms of Prayer , hath no place , to wit ▪ the limiting or stinting the Spirit of God ; because he who prayeth in words without the Spirit , whether by a Book or ex tempore without a Book , is in one and the same case , if none of them pray by the Spirit , for he who hath not the Spirit , cannot properly be said to limit or stint it . But to this I know they will reply , that natural and unconverted men , though they have not the Grace of the Holy Spirit to sanctifie and saye them , yet they have a Gift of Preaching and Praying by the Spirit , that may be useful and edifying to the Church , they have Gratia gratis data ( as they call it ) but not Gratia gratum faciens , i. e. Grace freely given them , but not Grace rendring them acceptable unto God ; and for this they give the instance or Example of Balaam . To this I answer , this distinction used so much of Gratia gratis data , and Gratia gratium faciens , hath not any warrant from Scripture , but is borrowed in express words from popish School-men and Jesuits , whom at other times they call Locusts , Come out of the bottomless Pit. And as for Balaam , it was somewhat an extraordinary case , whereby God shewed his mighty Power that he had over his Spirit , to cause him to Prophecy good things concerning Israel , contrary to his own inclinations ; and to bless instead of cursing them : but an extraordinary Example is not to be made a Rule or President unto us . And indeed they have but a sad pattern of him , whom rather they follow and imitate for most part , in loving and taking the wages of Unrighteousness , then in Prophecying or speaking by the Spirit of God , as he did , at these few extraordinary times . And though he prophesied some words by the Spirit , yet we do not read that ever God made him the Mouth of the Congregation , to pray by the Spirit , which is the present case . And besides , though he Prophesied twice or thrice by the Spirit of God , which was extorted from him , contrary to his own evil mind and inclination ; yet he was no true Prophet of God , but beareth the infamous mark of a false Prophet to this day ; and we do not read that ever any one Soul was converted to God by his Prophecying or Ministry . God can command the Devils , if he please , to confess to Christ , as some of them did of old , which yet is no president for wicked men , in whom the Devil rules , to Preach and Pray in the Church . Now , whereas they say , Men may have a Gift of Prayer to use it in the Church , from the Spirit of God , and yet be not sanctified by the Spirit . I ask them , Is it such a Gift as can secure them from speaking impertinent and unsound words , contrary to the truth : if yea , then they have an infallible Gift , which seeing they will not grant unto themselves , no more will they unto these others . And if it cannot secure them from unsound and impertinent words , but leaves them at liberty as much to use unfound words as sound ; and that the corruption of their Hearts , who are but meer Natural Men , will soon cast the Ballance , and byass them rather to use the unsound words than the sound . Is it not more safe in that case , at least the less inconveniency of the two , rather to be tied and limited to use 2 form of sound words , then that their corrupt and unrenewed Hearts . However , so much they imagine it is to be helped with an unsanctified Gift , of an abused Eloquence , should be left at liberty to speak unto God , and utter before him whatever it pleaseth . But if we shall search to the bottom , what this Spiritual common Gift of the Spirit is , we shall find it to be no other but some meer Natural Gift of Memory , Elocution , and a ready or quick Fancy and Imagination , which many Heathenish Idolatrous Priests have had as much as any of them ; improved with some acquired Arts of Grammar , Logick and Rhetorick , and words of Scripture abused and misapplied by them : and that which crowns all , some more than ordinary degree of confidence ; that when they are thus furnished , and can or do Preach and Pray by those meer natural and artificial helps at best , to call them and baptize them into the name of a Spiritual Gift , or the Spirits help and assistance . But leaving these men , and their ex tempore praying without the Spirit , which thus far I found my very Soul and Spirit concerned to discover , in true love and compassion , to their abused and betrayed Hearers and Followers ; and to them also if they can receive it . I shall return to plead a little further , for the true and right manner of praying in words by the Spirit , as he is pleased to give assistance , both in the conceiving and utterance , without any set Form , either read out of a Book , or repeated from the Memory without a Book . Because , 3. This way of Praying doth alone and only answer to the liberty of the Spirit , which is free , even the Holy Spirit of Truth , and neither will nor can be limitted , and who seek to limit him , he departs from them , in so far and remaineth still in his own freedom , altho such who seek to limit the Spirit by using Set Forms , may and do quench the Spirit , as unto themselves . But they think there is no limitting , or quenching , or grieving of the Spirit in the case , because they believe there is no such gift in the Church remaining since the primitive times , as to be helped by the Spirit to Pray in words , either in the conceiving or uttering them . They grant indeed so far the help and assistance of the Spirit , and acknowledg it altogether necessary to Pray acceptably unto God , that the Holy Spirit stir up our desires and affections , and excite in us his own Graces , and the doing of this , as they say , is a sufficient helping of us by the Spirit , as well when a set Form of Prayer is used as otherwise . But why do they believe there is no such gift remaining in the true Church , seeing they generally confess it was in the Church , both in the Apostles daies , and some considerable time since . They say it ceased with the ceasing of the gift of Tongues and Miracles ; but what ground have they for this ? That is a bad Argument , that because some of these Gifts which were extraordinary , and less necessary , did cease or discontinue , that therefore this allo did cease with those other . And seeing they do not profess to have the Spirit or Gift of Discerning , whereby to know , whether this Gift be in the Church or no. How do they know but some have it ? And as they say , the Spirit is ceased in respect to help us to pray in words ; so others do as confidently say , to wit , the Socinians and Pelagians , that it is ceased in all other respects , and there is no need of it , either to help us to conceive words of Prayer , or excite our Affections , but that man by his free will , helped by the Scriptures , without any immediate help of the Spirit , can pray sufficiently , both with good Words and fervent Affections . And yet even these will say , they are helped by the Grace of the Spirit , to wit , mediately and remotely , by means of the Spirit . Again , Why do they limit and stint the help and operation of the Spirit , only to the Will and Affections , and to exciting the Graces of the Spirit in us . Doth not the Spirit operate upon the Understanding , as well and as nearly , and immediately and closely , as upon the Will and Affections ? Are there not intellectual Graces and Gifts of the Spirit , to wit , such as properly belong to and are seated in the Understanding , as well as such that belong to the Will ? Do not we read in Scripture , as well of the Spirit of Wisdom and Knowledg , Counsel , Understanding , as of the Spirit of Love and Meekness , &c. And if they will grant that there are such intellectual Graces , that belong to the Understanding , as well as others that belong to the Will ; shall not these intellectual Graces , be made fruitful by the Spirit and Understanding , in whom they reside and are placed , as well as these other in the Will. Again , Will they not grant that the Spirit helpeth us to conceive Words , at least in Meditation ? Or will they confine us to see Forms of Meditation , as well as of vocal Prayer ? I suppose not , seeing no such set Forms are yet extant : and they themselves take liberty to their Meditations upon religious matters , and preach to the People these said Meditations ; and yet I suppose they will reckon at times , the Spirit helpeth them to conceive these Meditations , which cannot be conceived without words . And further , The words of these set Forms of Prayer , whence came they ? Had the Spirit no influence upon the Understandings of those Men , who conceived them to help and assist them in those Conceptions ? If they say nay , they will render the set Forms of Prayer of small value ; what the People in that respect . But if they say the Spirit did help them to form these Conceptions , of the words of their set Prayers , then such a Gift is not ceased in the true Church , for it was in these men , who penned and conceived those Prayers ; it may as well be in men now to conceive other words of Prayer . But 4. Praying by a set Form , not only tendeth to limit and stint the Spirit and quench it , in regard of its operations , but also it tendeth to make the Understanding , and divers other Faculties and Abilities , or Powers of our Souls , and the intellectual Graces and Vertues seated and planted in them , altogether barren and unfruitful , in respect of Prayer , which yet ought to exercise the Understanding , as much as any other thing ; as Paul said , I will pray with the Spirit , I will pray with the Understanding also . For if the Understanding be limited to a set Form of Words , then there is no room nor place , nor liberty left for it to bring forth Prayer in any other Forms , the which seemeth verily as absurd to me : As who would limit the Earth to bring forth only such a limited and determined number of Forms of Vegetables , Flowers and Fruits ; and not only so , but to limit her as to length , breadth , and depth of each Form , which we know is an impossible thing : for the Forms of all living and growing things , must have liberty to spring out from their respective Seeds , Principles , and Causes ; otherwise they will not grow but wither and die : And as the Forms of Vegetables must not be limited and stinted to such peculiar Figures and Dimensions , much less the Forms of Animals , and yet far less the Forms and Figures of Mens Bodies and Faces . For among all the many millions of Mankind , that have been or are upon the Earth , never were any two found , but did more or less , differ in outward Form and Figure , in the Face or Countenance . And surely as differing as Mens Bodies and Faces are ; so much , or rather more , do the Thoughts or Conceptions of their Understanding differ ; and to limit them all to one Form of inward conceptions of Words , is as vain as to stint and determine all Men to have one and the same Form of Visage or Countenance . And he who would go about to limit the Figure of the Childs Body and Face , in the Mothers Womb , to another shape and form than God and Nature hath designed to have , would do amiss , and be occasion of causing the Womb to miscarry , and render it barren , rather than any way to help it . I know it is answered by some , that the fruitfulness of the Understanding , may show it self in other Exercises and Performances , whereas man also may use his Gifts freely , as in Preaching , Writing , Conference , &c. But why not in Prayer , as well as in these other for to restrict ; yea , and to hinder and stop the fruitfulness of the Understanding , and the intellectual Graces seated therein ; in one respect is of a tendency to stop its fruitfulness ; and render it barren in other respects . A Woman that is with Child ; and hath twins in her Womb , that is hard for to make her miscarry in the one , but she will miscarry also in the other ; and he that seeks to kill one of the Twins in the Mothers Belly , shall be in hazard to kill the other also . But why should the one be killed or choaked more than the other ? Or why should the Divine Begettings of Gods Holy Spirit in the Understanding of the Soul , as also in its Reason and Imagination be strangled , more than these in the Will and Affections , feeing they have both one Father , which is God , as they have one Mother , which is the Soul. And also seeing what is begot by the Spirit of the Lord , in the Will and Desires , or Affections of the Soul , hath a great dependency what is begot by the same Spirit , in the Understanding and Reason . For the Children and Servants of God , they love him as reasonable Creatures ; and on reasonable accounts , and for reasonable causes ; yea , they have the best and greatest reasons for to love him ; and those reasons are presented to the Soul by the Holy Spirit in the Understanding and reasonable Faculty . And it is generally acknowledged , that the Will and Affections do commonly follow the dictates and suggestions of the Understanding , and according as the Thoughts of the Understanding , whether good or bad , do most prevail in the Soul , the Will and Affections , with the Desires thereof , do imbrace what is presented , whether it be a true and real good , or only seeming and apparent . So that the Wills and Affections of all Men , are swayed by the strongest Dictates , which raise and spring up from their Understanding , and intellectual Faculties , whether true or false : And thus either Wisdom or Folly ruleth the Wills of all Men , with their Desires and Affections , and consequently all their Actions . All good Men are led by wise and good Counsels , which the Holy Spirit begets in them ; and all bad and evil men , are led by foolish and evil Counsels . And hence it is , that every good man is a wise man , and every wise man , who is truly so , is a good man , and every bad or evil man , is a fool , and is called so in Scripture , and all sin and wickedness is folly , and the real effect and fruit of it ; Seeing therefore all good inclinations , motions and Affections in the will of Man , Rise from good and wise Counsels in the Understanding and Reason of Man , we must needs say that the Holy Spirit doth operate in both Understanding and Will ; and begets those good and wise Meditations and Conceptions of Truth , in order of Nature , before the good Inclinations and Affections , which afterwards he begetteth and causeth to arise in the Will. But these good and wise Meditations and Counsels , cannot be without words , at least inwardly spoke or conceived in the Reason , or rational Understanding of Man. And therefore the Spirit of God doth no less help and assist the Understanding or Reason of Man ; to conceive good Words , then it doth help the Will to conceive good Desires and Affections . It is therefore a great mistake and error of judgment , in those who think , that the Spirit of God doth only excite or beget in his Children , good Desires and Affections , but doth not suggest unto them , or help them to conceive good words of Meditation , and that as well to pray and give thanks as to preach . And seeing Preachers are not stinted to set Forms of words in Preaching , why should they be any more stinted to set forms in Praying , I cannot understand , for the Spirit of God is as near and ready to assist in the one as in the other ; And if it be said that men Preach not ex tempore , but by study and long premeditation , and therefore they are in less danger to utter or express unsound and impertinent words in their deliberate and long premeditated Sermons , than in their extemporary Prayers . To this I Answer , 1. It is found by frequent experience ; that even in those long studied and premeditated Sermons many men have uttered very impertinent and unsound , yea , false and hurtful words and expressions , for it is not much or long time to study or premeditate a Discourse that maketh it good or soundp ; seeing they who err in their understandings ; and have received or drunk in wrong and false Doctrines and Principles of Religion , and wrong and false Traditional Glosses and Interpretations of Scripture , may Preach very unsound and erronious Sermons , altho they have taken a long time to study and prepare them . 2. According to the former Reply , If men shall study before-hand their Prayers as well as their Sermons , then they are in no greater danger to speak impertinent and unsound words in Prayer than in Preaching , but rather they are less obnoxious to such a danger , because in Prayer men commonly do not meddle with matters of controversie , or disputable points of Doctrine , as indeed it is not proper . 3. He who preacheth or prayeth by the true and real assistance of the Holy Spirit as he keepeth faithfully and carefully unto the same , altho what he doth either Preach or Pray proceedeth from premeditation . It being impossible that the mouth can utter any thing , but the heart or mind of man , must first conceive it , which is a true and real kind of premeditation , yet he need eth not any long time for the said premeditation . For when his heart and Soul is once well prepared and fitted to be the instrument of the Spirit , whether in Preaching or Pray ing , &c. ( The which preparation of the Heart , at times , may require a considerable season , longer or shorter , as the man is more or less grown up in Vertue and Holiness ) i● the least space of time imaginable , as in moment or instant , when it pleaseth the Lord to assist the understanding by the Divine influences of his Spirit , it can be and 〈◊〉 is made fruitful to bring forth , and conceive as many solid and living Meditations 〈◊〉 Truth , as may sufficiently yield matter . 〈◊〉 discourse , in true and sound and living words for divers hours . But if the Spirit should not suggest so much matter of discourse , in so short a space as a moment or instant ; but only as much as to furnish the Speaker with two or three Sentences , or perhaps but one Sentence at first , before that one Sentence be well spoke , further matter may and doth oft arise from openings of life in the understanding of the Speaker to speak more , and so continually still new matter may be and oft is afforded , to continue his speech longer or shorter , as it pleaseth the Lord to require , or as in the wisdom of God a service is seen or felt . And indeed various and manifold , as well as wonderful are the waies of the Lord towards his Servants , whose mouthes he doth open either in Preaching or Praying in the Assemblies of his People . For sometimes as one waiteth upon the Lord in pure silence , and in holy fear and reverence , his heart at the present time being empty of all thoughts or meditations , in respect of any particular subject or matter of discourse , and not having one particular Subject more than another in his view , but his mind and Conscience singly exercised towards God , suddenly , and as in the twinkling of an eye a particular subject is presented unto him , or the opening of some particular place of Scripture ( and here the Lord chuseth his Text for him , and ground of his discourse ; or if it be to Pray , the matter of his Prayer ) and his heart that was empty before of thoughts , as to these matters is now filled with living thoughts and meditations concerning them , being made fruitful to bring them forth by the showre or Rain of the Divine influence of the Holy Spirit , in a moment or twinkling of an eye . And at other times the case is otherwise , as a little at first given , and then a little more , as it pleaseth the Lord to order , and as the condition either of the Speakers or Hearers doth require it ; as even in natural conceptions of natural things , those men , who have a fruitful understanding , and a quick and ready invention , upon any fit occasion , how suddenly , and as in a moment will plenty of good and pertinent matter arise in them to discourse of . If in a Lawyer to discourse of the Laws ; if in a Physician to discourse of Physick , or in a Phylosopher to discourse of Moral or Natural subjects of Phylosophy , the which extemporary and ready discourses , when they come from a mans heart , and the real fruitfulness of his understanding , have alwaies more acceptance , and authority with the intelligent and discerning Hearers , than long studied or premeditated Speeches , which according to the Proverb , Smell of the Lamp , and have more of Art than of Nature in them , and more of Form than Substance . And extemporary discourses that flow and spring freely from the fruitfulness of a man's understanding , and the noble and generous parts or faculties of a well composed and clear mind , are like fresh waters that have newly streamed from the living Spring or Fountain of them , that on that very account are more sweet and pleasant than discourses long since premeditated and treasured up in the memory , which through their oldness , contract a certain tincture , and lose of their freshness and sweetness of savour , even as water long kept in a Cistern . And if these extemporary discourses of Natural things , flowing only from a natural fruitfulness of man's understanding , have more acceptance and authority with the judicious Hearers , than long studied Sermons , dressed up with paint of Art , how much more are those extemporary Speeches to be valued , and how much greater authority have they , and true and real acceptance with all discerning Hearers , whether in Preaching or Praying , which proceed from the rich and fruitful Soil of a good and honest heart , abundantly watered and made fruitful with the descendings of the venly Showres and Rains of Gods holy and blessed Spirit . And if it be yet again Replyed , That the limitting or confining of him that prayeth to a Set Form , doth not hinder the fruitfulness of his understanding , for his mind and understanding is still at liberty to have as many and as various good and holy Meditations and conceptions of thoughts and words , as is possible for him to contain or comprehend ; only he is outwardly limited to those forms , as to his Tongue and Mouth , whereas his mind and understanding doth remain free to abound in the greatest variety of good and holy thoughts and meditations : For the people who hear , they may also abound in these good thoughts and meditations , who notwithstanding do not open a mouth in the Assembly , either to Preach or Pray . To this I Answer , As there are many good thoughts and meditations which God giveth unto men , for their own particular comfort and profiting , such as these which the people have who do not speak ; so there are also many which God giveth for the comfort and profiting of others , and especially of the Church . And these ought not to be suppressed , but uttered and brought forth in the Lord 's leading and ordering , according to his appointed time and season . And if the Lord move and require a man to bring forth these good things out of the good Treasure of his heart , as certainly at one time or another he will so move and require , where these good things are given to the man , not for himself alone , but also for others . Is it not a plain limitting and confining the Spirit and mind of a man , not to give him liberty either in Preaching or Prayer , to bringforth what the Lord has put in his mind for that very purpose ? Is not this like the hindring the Child to come out of the Mothers Belly , when its appointed time is come , and to make her Womb its Grave , then which what can be imagined more cruel ? But 5. There is this great hurt and inconveniency to limit and confine both Speakers and Hearers to Set Forms of Prayer , the one to Speak and Read them , the others to Hear them , that it cannot be supposed , that those Set and stinted Prayers will either alwaies , or at most times suit and agree with the present states and conditions of the people . The Scripture saith , That words spoken in season , are like pictures of Gold in Apples of Silver . And concerning Isaiah , it was said , That the Lord had given him a Word in Season to the weary Soul. And indeed a word spoken in season , whether it be in Preaching or Praying how sweet and comfortable it is ? Now these Set Forms of Prayer being to be used according to the Calendar , such Prayers on such a day , and others on other daies , as the Calendar , or order of the Service requireth : Can these Forms be alwaies , or for most part seasonable to the peoples states and conditions , unless it could be supposed , that the inward states and conditions of mens Souls and Spiris should regularly vary , according to the Seasons and Daies of the year , which were most absurd to think or imagin . Or how do these Set Forms of Prayer , which tell us daily what to Pray for , agree with Paul's words , Rom. 28. The Spirit also helpeth our infirmities , for we know not what we should Pray for as we ought . And if it be said , That most of those Set Forms are conceived in such general words , that they may suit or agree with all the various states and conditions of the peoples Souls . To this I Answer , To suit or agree with them in a general way is one thing , and to suit them in their particular cases and circumstances is another . And besides , it is not upon the bare words of Prayer so much that relieveth and comforteth the Souls of people , as the life that goeth along in words that are uttered from the heart of the Speaker , as God giveth him a sense of the various and several states and conditions of the Hearers , according to which sense of their various States , he is furnished both with sutable words , and a sutable degree and measure of life to accompany them , wherewith to minister in Prayer , and whereby the faint and weak desires of the Hearers many times are enlarged and strengthened . But it can never be supposed , that he who only reads a Set Form of Prayer out of a Book , according to the order of the Calendar , or repeats it from his memory , can Pray with either such fit and sutable matter of words , or can minister that sutable degree and measure of life , that the Hearers require and stand in need of , for where the words are not seasonable , life will not join with them , to make them effectual and profitable to the Hearers . I know it will be hard for these who have not the inward experience of the workings of the Divine Life and Spirit in their own Souls , to believe or imagine , how the Speaker , who is assisted to Preach , or pray with the Spirit of God , can have a distinct and clear feeling of the several states and conditions of the people , and in that sense and feeling be enabled by the same Spirit , who gave this sense to him , to minister to them all that which is seasonable , both for matter and life . However this is abundantly known and witnessed to those who have an inward experience of life , and its workings in themselves to be a truth ; for as in the natural body , one member hath a sence of its fellow members , and the more noble that one member be , its sence of the other members is the more universal , full and comprehensive : Even so is it in the Body of Christ , which is his Church ; and how can it be otherwise , when as the Scripture saith , All the single hearted , and upright minded Professors of Christ are of one heart and soul , as expressing a greater unity and sympathy , or fellow feeling , than that of the body ; as if to be of one Soul , were more than to be of one Body ; for if the parts of the Body have a sence one of another , much more the powers and faculties of the Soul have a discerning and sympathy one with another . 6. And lastly , To add no more here ( altho many more reasons might be brought ) against the using of Set Forms of Prayer , the whole Superstructure dependeth upon a false and wrong bottom or foundation , viz. an Opinion , that immediate Inspiration and Revelation is ceased or discontinued in the Church , and in and among true Christians , as well as false ; for I dare say , If they who are so zealous for using Set Forms of Prayer , did but believe that Immediate Inspiration and Revelation did remain in the true Church of God , and in and among true Christians , this would presently end the dispute , and determine the Controversie betwixt them and us , for when Immediate Inspiration and Revelation was in the Church , as in the Apostles daies , and for some considerable time thereafter , they readily grant , that men then prayed and sung Psalms ex tempore without Book , by the Spirit ; and therefore if they did now believe that such a dispensation is restored and restoring again , and was never altogether lost among true Christians , although much impaired and diminished by reason of the general Apostacy and prevailing power of darkness that was over the greatest part of those called Christians , they would lay aside their Set Forms , and wait for this Divine Gift . But it were too long and unseasonable a labour in this place , to prove that Immediate Revelation and Inspiration doth remain in and among all true Christians , I shall therefore refer the Readers to what our Friends have writ on that subject , and particularly to two Treatises of mine . And withal , I beseech all sober and impartial people , laying aside all prejudice , to weigh and consider , upon what slender and weak Arguments that Opinion is built , which saith , That Immediate Inspiration and Revelation is ceased in and among all true Christians . And above all , I recommend them to the Light of Christ Jesus , and the manifestation of his holy Spirit of Truth , in every one of their hearts and Consciences , that bears witness to every necessary Truth , as they hearken to it , and with their minds turned to the said Light , and Spirit of Truth , to read and search the Scriptures diligently , in that very respect as the Noble Bereans did of old , and the Lord give them understanding in that and all other necessary things . I shall now proceed to Answer the most ordinary Objections , that seem to have most weight for using Set Forms of Prayer , whether in the Church or in private . 1. It is Objected , That Set Forms of Prayer and Blessing the People were used in the Iewish Church , under the Law , as Numb . 10. 35. when the Ark set forward , Moses commonly said , Arise , O God , let thine Enemies be scattered , let them also that hate thee , flee before thee ; and when it rested , he said , Return , O Lord , to the many thousands of Israel . And Numb . 6. 23. Aaron and his Sons , were on this wise to bless the people , saying , The Lord bless thee and keep thee , the Lord make his face to shine favourably on thee . And Joel the Prophet taught the People to pray , saying , Spare thy People , O Lord , give not thy Heritage to reproach , that the Heathen should rule over them , wherefore should they say among the people , Where is their God , Ioel 2. 17. And yet under the Law , people had the Spirit of God , and were to pray by the Spirit , and Moses and Aaron who were to use these Forms of Prayer and Blessing , were endued wiih a great measure of the Spirit , and able enough to have conceived other Forms of Prayer and Blessing . Ans. From their using Set Forms of Prayer and Blessing under the Law , to argue for the use of them under the Gospel , will not hold good , for not only Sacrifices , and Offerings of Beasts , but many other things were both commanded , and allowed under the Law , which are not under the Gospel . And although Moses and Aaron , and many others in those daies had great plenty of the Spirit ; yet for the sake of the people , who generally were weak and rude , they were to go along with them , in those Rudiments . No doubt Moses and the Prophets saw to the substance and end of those Shadows and Figures , and knew well enough that the blood of Bulls and Goats could not wash or purifie the Conscience , and yet because of the general dispensation of the Law , which was to continue until the fulness of time , wherein Christ should be revealed , they were to remain in the practise of these things , which were afterwards to be abolished . And though under the Law , some Forms of Prayer and Blessing the People were to be used , yet they were but few , and very short , and such as did proceed from the Spirit of God , the matter and words of such Forms seem to carry in them some extraordinary Majesty or Glory , and to have some deep and profound signification and force with them more than ordinary , as we know , some Scripture words and sentences have more than others , as that Spirit is felt from whom originally they came . And though all the Scripture words did proceed from the Holy Spirit , yet some have proceeded from a greater measure of it , and more depth of the Divine Wisdom , and hold forth somewhat of more Majesty , and deep inward sense and mysterie , and are commonly accompanied with a greater measure of the Spirit , when they are used either in Reading or hearing them Read , or in Meditation , and may be also used at this day in Prayer , as the same Spirit doth move any of his Servants thereunto , either in part or in whole . But we do not find that even under the Law , or at any time before , the Lord did limit and confine his People , or Servants to such a precise number of Set Forms of Prayer , and made unlawful unto them , to use any others when they prayed in publick , or that any one was ever forbid to whom God had given any spiritual gift ( of uttering words either of Prayer , or of a Psalm or Song ex tempore , by the help and moving of the Spirit ) to make use of it . But on the contrary , we find that many prayed ex tempore by the inspiration of the Spirit , what the Lord did give them , or put into their mouthes of words , both in private and publick , as Solomon's prayer at the Dedication of the Temple ; also Esdras's Prayer , Chap. 9. and the Levites Prayer , Nehem. 9. and Daniel's Prayer , Dan. 9. and for private Prayers , David's Prayers in the Psalms , and Asaphs , also Moses , and Samuel , and Habbakkuk their Prayers with many others under the Law , are clear instances ; and before the Law , Abraham , Isaac , and Iacob their Prayers . Nor do we find that ever a Book of Prayers , containing so many Prayers in number , to be said or read in order , was ever made in the Church by any of the Prophets as Prayer , or as any part of Worship in the Law. For though divers excellent forms of Prayers are recorded in Scripture , and put into Books , yet they were not appointed by the Lord to be read or used in so many words ; without adding or diminishing , as Prayers . But they were read in the Congregation as other parts of Scripture , pattly for information , and partly to excite the Spirit and gift of Prayer in the Hearers . Excepting only some very few short forms as above mentioned , which did not hinder or stop the liberty of the Spirit of Prayer to express it self ex tempore in any other words . And those few Forms they used as Prayers and Blessings , we do not find they read them out of a Book ; when they prayed them , but spoke them from their hearts , where they were livingly , as it were , Writ and Recorded . And tho the words of these short Forms were formerly conceived , and in that respect were old or ancient , yet as they uttered or pronounced them in a fresh and living sense of God's Spirit and power , which never waxeth old ; this gave them alwaies a new luster , and put a new Savour of life in them , and made them , as it were , alwaies new to them . And thus it is at this day , with the Servants of the Lord , whom he hath endued with a Spirit of Prayer , who when they Pray ( either in private or in publick ) do frequently find and feel Scripture words of Prayer , formerly conceived and uttered by the Servants of the Lord , as Moses , David , &c. to arise in them from a fresh and living sense of the Word of Life , to speak them forth in Prayer , and this without any limitation of the Spirit of Prayer , but coming freely in the liberty of the Spirit , and also of Heart , Soul and Understanding ; and the liberty of the Spirit of Prayer , as also of the Heart and Understanding of him that Prayeth is manifest ; in this , that it is the free choice of the Spirit what words of Scripture to make use of , and to bring into the Remembrance of him that Speaketh , who doth not also limit or confine the Man's Understanding only to those Scripture Words ; but giveth him liberty to make use of any others that freely arise or spring up in him , in unity with the life , as it is opened in him , as a Fountain or Well of Living Water . 2. It is Objected , That Christ taught his Disciples , to Pray in a set Form of Words , who even then were endued with a measure of the Spirit , Matth. 6. 9. Luke 11. 2. Answ. Though they are endued at that time with a measure of the Spirit , yet it was but small in respect of what was to follow : And we must remember , that as yet the dispensation of the Law remained in force ; and if Moses prescribed unto the People under the Law some short ( but of a very excellent composure ) Forms of Prayer and Blessing without limiting them only to these ; well might Christ teach his Disciples this short form of Prayer , which is of a most excellent and wonderful composure ; in regard of its plainness and simplicity , and yet most comprehensive , in respect of the largeness and fulness of matter expressed in so few Words ; a most worthy Pattern of all our Prayers , and of all that we can ask or desire ; for it is a sum of all the Prayers that ever was or can be made by any of the Servants of God , and whatever is lawsul to be prayed for , is most easily reducible to some of the Petitions of the said Prayer ; and though it hath great plainness and simplicity of Words , yet great depth of matter , and may be compared to Solomon's Temple , which had not only the outer Court , but the Holy place within it ; and within the Holy place , the most Holy , or Holy of Holies : For beside the Letter and Words of it which answer to the outer Curt , it hath a Holy inward Sense or Understanding , which none can reach or come into , but who are made a Royal Priest-hood unto God ; as none were to enter into the Holy place , but such as were Priests under the Law. And although many Christians have reached to the inward Sense of the whole Prayer in great part , yet who can say he has reached to the full depth of it , and most inward Pith or Marrow thereof , which is as the Holy of Holies ? It is a Question if any ever reached into the most inward Sense and Understanding of it , but Christ Jesus himself who spoke and uttered it , in whom dwelt all fulness and riches of Wisdom and Understanding , who is our High Priest , made higher than the Heavens , and all the Angels that dwell in them . But , 2. Christ did not limit them only to this Form of Prayer , nor did he give them a Book of Forms of Prayer , or any other Forms that we read of but this only , which therefore was rather to be a Pattern and Example unto them , according to which they were to Pray , than tye or confine them to the precise number of the Words of it , as is clear from Matth. 6. 9. After this manner therefore ( said he ) Pray ye . And although Luke ( 11. 2. ) hath it , When yee Pray , say , Our Father , &c. Yet Luke may be expounded by Matthew , as one place of Scripture is oft expounded by another . So that Luke may very well be understood according to Matthew his words , thus , When ye Pray , say , ( viz , after this manner ) Our Father , &c. Nor can this one only short Form of Prayer be a sufficient argument to make a large Book of Forms of Prayer , and impose them by constraint upon Christians : For either this one Form of Prayer taught by Christ was sufficient for the Apostles without any other , or it was not ; if sufficient for them , why not also for all other Christians ? And yet I know not any sort of these called Christians who confine themselves only to it ; or are willing so to do , but think it needful to express their Prayers frequently in other Words ; for variety and change of Words ( when the matter is the same ) doth help to stir up and beget in men the more Fervent Affections . But if that one only Form was not sufficient to the Apostles , it is clear that Christ did not intend by teaching them that Form , to give them or their Successors an intire System or Scheme of Common Prayer , but as is already said , to be a Pattern or Example unto them , and also to afford unto them matter of Meditation , as the Holy Spirit should open the deep and comprehensive Sense of it unto them ; so that by a due and serious , and deliberate Meditation upon all the parts and words of it , by the help of the Spirit they might be stirred up unto Prayer , their hearts being lifted up unto God upon the Meditation on every part of it , by saying Amen thereunto , or expressing the inward desire and prayer of their hearts in the same or more words , as the Holy Spirit should be pleased to enable and assist them . And though I cannot , and dare not recommend it to be read or said as a Prayer twice or thrice every day , in a dead formal customary way , as too many do , nor can I limit any to the strict and precise number of words in it to pray by , without using any more or , less words , lest thereby I should seem to limit the Holy Spirit who is most free in all his Workings . Yet I can and do freely thus far recommend it , even unto all Christians , as well great as small , as a most worthy subject of their frequent Meditation , which the Spirit of the Lord will not be wanting to incline them unto , and assist them in . And how often in the Day , Week , Month , or Year they are to Meditare upon it , or how long their Minds and Hearts are to dwell upon the Thoughts and Meditations of it , or any other places of Holy Scripture , no outward rule can be given , but must all be left to the free ordering and leading of the Spirit , which I certainly believe as it is regarded and minded , will be found very frequent . For it is a great part of the Spirits Work and Office to bring the Scripture words , and especially the words of Christ to our remembrance , and the more useful and necessary any words of Scripture are unto us ; no doubt the Holy Spirit that Faithful Remembrancer , will bring them to our Minds , the more frequently and seasonable : And I know no words in all the Scripture that are more necessary and profitable unto us to be remembred , and often meditated upon , than those very words contained in this excellent Form of Prayer taught by Christ. And indeed , not only these few Words of Prayer taught the Apostles by Christ , but any other words of Prayer , whither Recorded in Scripture , or that are Writ and Recorded any where else , that have proceeded from a true Breathing and Spring of Life , in these who first conceived and expressed them in word or writing , may be and are of great service . So that Forms and words of Prayer which proceed in the least measure from the Spirit of Prayer , we are not against , but for , and our Souls have oft been greatly refreshed and quickned by them , and the Spirit of Prayer , yea true Prayer and Supplication hath oft been excited in us , at the reading or hearing read such Prayers , as are frequently to be found not only in the Scriptures , but in the Books of true Martyrs , and Witnesses of Jesus : What precious Words of Prayer have oft dropped from them ? althongh but a little of those is recorded ; and it might be wished more of these precious words of Prayer or Thanksgiving , and other Testimonies that came from the Spirit of God in them , which flowed from them had been preserved if it had been the will of God. How oft when we hear , or read , or call to mind these precious Words of Prayer , or some part of them , that any Servant or Hand-maid of the Lord has uttered , either at the Hour of their Death , or any other time by the Spirit of the Lord , which we find upon record in true History ? How oft I say , and how purely doth Life spring in us , and bear its Living Witness , to the Original and Fountain of those Prayers , out of which they have proceeded , even the Pure and Holy Spirit of God and Christ ? And what pure inward , living , powerful and comfortable Touches of the same Spirit have we felt at such times , confirming our Heavenly and Spiritual Unity with those dear and precious Servants of the Lord. Therefore I say , we are not against Words or Fruits of Prayer ( for all Words have a Form ) that have at any time come , or do and may come from the Spirit , but are very much for them as fit and proper Subjects of Meditation and Occasions ( as the Spirit of the Lord is pleased to concurr ) to excite the Grace of Prayer in us thereby , or any other Divine Grace and Gift , as doth oft come to pass . Also all such Prayers are excellent patterns and examples unto us of Prayer ; but yet we cannot set them up to be read or heard , as our Prayers , so as to tye and confine our selves , or others , to the precise number of the words contained in them . Not can we acknowledg that the bare reading or repeating the Words , are a Prayer , as many do ignorantly imagine , for all true Vocal Prayer comes from the Heart , as it is moved and wrought upon by the Holy Spirit , and the Words of Prayer simply considered , are not properly the Prayer ( otherwise every one that hath and useth the words should pray those Prayers which is far otherwise ) but the words are but the signs and expressions of the Prayer which was in those who first conceived them , and are called Prayer only by a Figure or Metonymie of the Sign for the thing signified . And whereas it is objected by some , that these Forms of Prayer , as they are good and fit patterns of our Prayers , so they may be used by us as Prayers , even as some Weights and Measures , which are kept as Standards to make other Weights by , may be used themselves , as Weights and Measures . I answer , the comparison and example in this case is most unequal ; those Weights and Measures being but dead things , whether they be Standards , or those which are made by them . But all true Prayer is a living thing , and must have a living Form of its own , and cannot borrow the Form of another , even as a Rose , or Tulip , or Lilly , or any other Flower or Vegetable , or Fruit of the Earth , as it springs up out of the Ground , must have its own proper living Form and Figure ; and though it may be like to other things of its kind , yet it is distinct from them , and may , yea and doth alwaies more or less vary from them in form and shape , or figure and quantity ( as well as Colour , and Taste , and Smell ( at least as to the degree ) and no art or device of Man can bring forth an Herb or Fruit of the Earth precisely of the same quantity and shape , with any other of the same kind : And so it is as to true Prayer in great part ; and although one Prayer may be like another as to the words , and may have the same words when the Prayer is short , as containing perhaps one or two Sentences , yet in this case the one Prayer doth not borrow the words of the other Prayer , but both the Prayers have their own proper form , that naturally spring from that Divine Life , and inward Sense and Understanding in the Soul from whence they come . As it was in those Prayers of Christ a little before his Passion , when he prayed three times , saying the same Words ; which instance some bring for using a constant set form of Prayer ; for who will , or dare say , but that those few Words thrice uttered by him , did immediately spring from Life in him , and not from a bare remembrance of the Words formerly spoken . And besides , the time being so short betwixt those three Prayers , they may be said to be as well one as three , the frame and bent of his heart remaining the same the whole time , and the desire of his heart being still one and the same , and after one thing , to wit , That the will of his Father might be done ; when his Prayer was rather a breathing forth of his earnest desire after one only thing , and consisted at this time more in the will and affection , than in the Understanding ( though it was in and with great Understanding also ) then that called Discursive Prayer , where the Understanding and Reason is much exercised ; the which sort of Breathings , after one thing expressed in one or two Sentences , and sometimes in one or two Words , yea sometimes but one only Word , as to say , Father ( according to Gal. 4. 6. ) is commonly called the Prayer of Aspiration , and by others Ejaculatory Prayer , and by others the Prayer of the Will ; which differs much from that other kind of Prayer which is Discursive , where the Understanding and Reason is much exercised , and the Mind is filled with many Thoughts and Words of Prayer inwardly conceived , and the desires of the Soul are excited after divers things : In which case it s almost impossible , that at several times a man can pray the same words without adding or diminishing , if he speak from his Heart and not from a bare Remembrance . For even in Natural Discourse upon any Natural Subject , a man that speaks from his Heart and the inward Fruitfulness of his Understanding , he will vary in expression , though the subject of his Discourse be the same . And therefore to argue for the using a constant set Form of Prayer , from the Prayer of Aspiration , which hath but one Sentence or Word in it many times , to Discursive Prayer which hath commonly many , holds not good , and is as improper and unequal as who would say , when the Child cryeth unto the Father twice or thrice every day , Father give me Bread , using the same words ; that therefore in all the Child's Discourse at any time to his Father , in answering his Father any question , or asking any other thing of him , and using many arguments to prevail with him that he may obtain it , he should still use one and the same Form of Speech . We find by daily experience , that in Converse and Society of men with men , they do not bind themselves to the same Forms of Speech , as they discourse and talk one to another ; and if they did , it would make their Converse very barren and unfruitful , and would look very odd , and import in him that alwaies used these same words on the same subjects of Discourse , either want of Understanding and Judgment , or some pedantick affectation : Although in all intercourse of Speech , there are some short Forms that are constantly and commonly used : And if two Men should preach on the same Text , and have the same subject of Discourse , if they should both use the same Form of Words in kind and number , without addition or diminition , it would be generally concluded , that the one had stoln his Discourse from the other , or at least borrowed it , and not conceived it from his own Mind and Understanding . For as much as one Man's Child differs from another in Form and Figure of Body ; as much or rather more , doth the birth of his Mind and Understanding , in conceiving and uttering the matter of his Discourse differ from another ; yea ▪ as the Children of one and the same Father and Mother ( though ever so many ) do considerably differ one from another in Form and Figure , especially of the Face : So every Man's Speech or Discourse , whether in Preaching or Praying , will somewhat differ one time from another , if he bring it from his Heart and Understanding , and not from his bare Memory , although the stile and manner of expression may be much the same . And commonly those Men whose Understandings are naturally more pertinent and fruitful , when they Speak or Write on the same Matter or Subject , the Forms of their Speech or Writing do most differ , and so it may in Prayer ; whereas other Men whose Understandings are not so Fruitful in Words , but they may be as Fruitful , and sometimes more Fruitful in Good and Holy Affections , when they Preach or Pray the Forms of their Words and Speech , may seem to be well near the same , though alwaies there will be some difference , as much as one Child who is very like to his Brother , doth differ from him , or as one Apple may be like another of the same Tree , and yet when narrowly considered , do still differ . And here these last Mens Prayer , whose Hearts and Wills are more fruitful in Holy Affections than their Understandings are , in great variety of Words and Eloquent Expressions , may , and oft do Pray with more Life , and Authority or Power , than the other ; because the main strength and force of Prayer , consisteth in the good and holy Will and Affections . But in this and all other things , as every one hath his proper gift , one so , and another otherwise , so he is to exercise it , and not to limit or confine one another , but give liberty to each other in the Holy Spirit of Truth , and growing up together in God's Heavenly Garden , as lovely Plants and Flowers , each one having their proper Shapes , Forms , and Fruit , all of a sweet and pleasant smell and taste , and of a lovely Beauty , and all useful and profitable one to another , and to the Church of God in general , without any envy or grudging , but rejoycing in the manifold and various Graces and Gifts of God freely bestowed upon all , and all growing and springing from the same Holy Root and Ground . And now these two main Objections being Answered at length ( which did require the opening or explaining of divers things which may be of service to some ) I shall proceed to answer some others , wherein I may be more brief . 3. They object , That some having good Hearts , and great Love , and strong Affections towards God , and Heavenly and Divine things , yet have weak Heads and Understandings , and are not able well to conceive Words of Prayer in their Understandings . And therefore should not these be helped by hearing or reading set Forms of Prayer , well and Piously composed ? Answ. None have such weak Heads or Understandings if they have good Hearts , or any measure of True Love and Affections towards God and Divine things , but the same Spirit of Love which beget in them those good desires and affections , hath been , and is also in them a Spirit of Wisdom and Understanding to beget in them , or help them to conceive good Thoughts and Words of Prayer sufficient for them ( as is above proved and made apparent ; for the Spirit of God works upon the whole Soul and all its powers and abilities , and as well upon the Understanding as the Will , and whatever the Will cleaveth unto , or the Heart loveth , is first proposed and represented to the Understanding in Thoughts , as lovely and desirable . And if a Man have not El●cution , either none or small , God requireth but of every man as he giveth him ; and he who cannot Pray with his Mouth ( as in the case of those who are Dumb ) if he pray with his Heart shall be accepted . But he who can read a Prayer , if his Heart and Understanding were as well , and as much exercised in Divine and Spiritual things , as in Earthly and Temporal , and had as great a love to them , and delight in them , would soon find himself furnished with Words ex tempore , whereby to express the desires of his heart to God : And indeed in true and real Love , there is for most part an admirable Force or Virtue to make a man Eloquent , both to praise the thing he loveth most , and also to find out Reasons and Arguments , wherewith to perswade to the obtaining it . He who loveth a Woman and greatly desireth to have her to be his Wife , he needeth not go to a Book and steal or borrow an Oration or Form of Discourse to speak unto her , in order to perswade her ; and if he did , it would but coldly come from him ; and if she did know it ( as a very small measure of good discerning cannot but discover it ) that it was a borrowed Speech , she would not perhaps accept it , nor answer it . But the natural and simple words that flow from the love of his Heart , would most prevail and have the greatest force . It is not Eloquence or Excellency of Speech , that God requires or regards , the profit and service of it is unto men , and not unto God. It stirreth up mens Affections to make them the more servent ; but doth not more prevail with God , than more simple and mean words ; yet God will have every man to use his own Gift , and it is but want of Love to Divine and Heavenly things , and want of exercise in improving and stiring up the Gifts which God hath given them , that makes them think extemporary prayer by the help of the Spirit , to be so hard and difficult . Why may not Men find Words and Expressions as ready and easie , wherewith to seek a thing of God by the help of his Spirit , as they find them wherewith to seek a thing from Men , which few or none do in borrowed Forms of Speech composed by another , unless it be to some King or great Person , that some who are feeble minded and want courage , make their address , by borrowed Words , or by something writ on a Paper , or by some other they get to speak for them ? But none of all these things is necessary in this case ; for God invites the weakest and meanest to call upon him , as well as the strongest , and the meanest words , where the Heart is sincere are accepted of him ; yea , suppose the words were broken and imperfect , and not according to the Grammar of the Language , they may be used ( at least ) in private . And as for publick Prayer in the audience of an Assembly or Congregation ; these whom God calleth to such an Employment or Office , he will no doubt sufficiently qualifie and furnish them , for he who made the mouth , can easily put words in it . As when Moses excused his being sent to Pharaoh for his want of Eloquence . The Lord said unto him , Who hath made man's Mouth ? or who maketh the Dumb , or Deaf , or the Seeing , or the Blind ? Have not I the Lord ? Now therefore , go and I will be with thy Mouth , and teach thee what thou shall sav . Ex. 4. 11. And tho the Lord sent Aaron to assist him , who was naturally more Eloquent ; yet God also put Words in Moses his Mouth , as well as in the Mouth of Aaron . And when Moses Prayed unto God in the Mount , that Israel might prevail over Amalek , we do not read that Moses borrowed any words from Aaron , or that Aaron put any words into his mouth ; only Aaron and Hur , helped to hold up his Hands . And surely Moses in his Prayer here , used not any Form of Prayer borrowed from Aaron , or any body else ; altho some from this passage [ and Moses his being less Eloquent than Aaron ] have argued for using set Forms of Prayer . But we cannot find it in Scripture , that Moses stood with a Book of Common Prayer in his Hand , and Read or Prayed out of it upon the Mountain , but that he had in his Hand a Rod. 4. They Object , That many by Reading or Hearing read set Forms of Pious and Godly Prayers ( both in publick and also in private ) have found their Souls and Hearts refreshed thereby , and what they did read or hear read , hath oft stirred up true and living Breathings in them , and hearty Desires and Supplications , with Thanksgivings unto God. And it is hard and uncharitable to judge that all they who read or hear set Forms of Prayer ( in private and publick ) and seldom or never use Extemporary Prayer , are altogether void of true Devotion , and never Pray by the Spirit , because they alwaies ( or for the most part ) Pray by the Book . Answ. I do readily grant that Reading , or hearing Read Words of Prayer , whether in publick or private ( if these Words have been originaly conceived by the Spirit of Gods help and assistance ) may and do at times refresh the Souls of True Christians , and may and do excite or stir up true and living breathings , and hearty Desires and Supplications in them , with Thanksgivings unto God at Seasons : But then it is so , when the Reading or Hearing those words of Prayer , are put in their true and right place , and accounted and valued to be what they are indeed , and not another thing , which is to say , when hearing or reading those words of Prayer , are accounted hearing and reading as they are , and not Prayer , which they are not for hearing and reading are things differing in Nature and Kind from Praying , and ought not to be confounded with the same ; and the greatest service and advantage that reading or hearing words of Prayer read by another unto us , have or indeed can have , is but Preparatory , to excite or stir up unto Prayer ; and then only can they do so much , but as the Spirit of the Lord is pleased to concur and give his assistance with them . But if People confound these so differing things , and set up the bare reading , or hearing what is read in the place or room of true Prayer , as if they were true Prayer it self , they may provoke the Lord to with-draw that concurrance and assistance of his Spirit , from reading and hearing those words , however so good , yea tho Scripture words , and altogether blast , and make ineffectual and unprofitable those exercises , which otherwise and in themselves considered , are lawful and profitable . For the Lord who is a God of order , he will not have the nature of things confounded but keeped distinct : He will not have a thing judged or esteemed to be what it is not , or above what it is ; the tendency of which in this very case , is down-right Superstition and Idolatry ; as to judg that to be Prayer and Divine Worship , which is no such thing ; for whatever is not true Prayer and Divine Worship , and yet is called so , and really so judged and esteemed , is false and a sort of Idolatry . For I know no midst betwixt true Divine Worship , and Idolatry under that head of Worship , seeing all pretended Divine Worship is either true or false ; and if false , it is a sort or kind of Idolatry . Now it deserves to be well examined and considered , whether the putting reading , and hearing read set Forms of Prayer , either in publick or private , in so high a place as many put them ( if not most or all who use them ) hath not provoked the Lord to deny that concurrence and assistance of his Spirit unto those exercises , which otherwise he might and would give , especially when those read Prayers do altogether exclude those real Prayers , which come from the Spirit of God , as he enables the Speakers to conceive and bring them forth in words , without any set Form. And why is it that many sensible and tender Souls feel no Vertue in many or most of those read Prayers , and on the contrary feel great deadness and heavyness , and great weights and burdens in hearing them ? which hath occasioned many to with draw , and seek where to find a People , where true and living Prayer and Praises are to be found , which effectually reach to the Soul , and carry their Souls and Hearts along to join with them . For neither is it true Prayer to hear the words of him that prayeth most effectually by the Spirit of God , but where the Heart and Soul joineth and goeth along by the moving of the same Spirit both in Speaker and Hearers , that is true Prayer : Again , if People should not so far mis-place those things , as to judg reading , and hearing read Prayers to be Prayers , or any part of Divine Worship ; yet if they lean too much on them , and rely more upon them than they should , and have more an eye and regard unto them than unto the Spirit of God ; this also will make their reading and hearing , or any other exercise ineffectual unto them , and altogether unprofitable . But Secoudly , I shall neither be so hard nor uncharitable ( but am very far from it ) as to judg that all they who hear or read set Forms of Prayer in private and publick , and seldom or never use Extemporary Prayer by the help of the Spirit , giving them to conceive or express words of Prayer , are altogether void of true Devotion , and never Pray by the Spirit : For my Charity is so large and free in that respect , that I believe among all People , Jews and Turks , as well as Christians , and many of those called Heathens , if they do believe in one only God , and are Faithful to what they know , they are at times visited with gentle breathings of the Spirit of God , which helps them truly to Pray unto him , with desires and affections , and true breathings of the Soul after him . It is one thing what the Lord doth by high and soveraign acts of his wonderful Mercy and Condescendence to the Children of Men ; and another what he doth to them , upon terms of their doing what he only requires of them , and is pleased with , in them . 5. It is Objected , If the Spirit of God doth dictate unto any Men in our days the words of their Prayers , in that case , those words would be as good Canonical Scripture , as any of the Prayers of David , or of other Holy men , and their Psalms recorded in Scripture ; which were absurd to affirm . Answ. These words of Prayer which come truly from the Spirit of God , helping and assisting the Speakers to conceive and express them , are no doubt real Divine Testimonies of God's Spirit , Light and Life , according to their measure ; but to compare or equal them to Scripture ( as we do not ) so to infer it is unequal . For if all the Divine Testimonies which originally did livingly and purely proceed and spring from the Spirit of God , hadbeen writ , and aded to the Scripture , the bulk or volumn of it had been too great ; yea many Volumns would not have contained them , and it had been impossible for men to have read them all . Therefore God hath Wisely and Graciously ordered it by his Divine Providence , that a part of these many Testimonies which have come from his Spirit should be left upon record , and preserved to all future Generations , which were writ by some of the most Eminent of his Holy Prophets and Apostles , and which have been unquestionably received in all Ages among the best sort of Christians , who have had a true discerning , to favour these Holy Writings and Testimonies , and that what hath been so writ , should be generally received as unquestionable Testimonies and Oracles of God's Holy Spirit , and acknowledged as a publick Standard , Rule and Touch-stoue , whereby to judg and examine all Doctrines and Principles of Religion held forth by any . Now it was altogether necessary that this publick Standard and Touch-stone of all Doctrines and Principles of Religion , should not be too large and voluminous , but compendious and easie to be read over , and diligently searched and examined in a short time , to find how the Doctrines and Principles Preached by others , did agree , or disagree with them , as the Spirit of the Lord should give an Understanding , and so according to receive or reject them . And God in his Infinite Wisdom hath seen fit that the Writings of the ancient Prophets , Apostles and Evangelists , should only be this publick and universal outward Standard , as having some peculiar excellency in them of plainness and briefness , and comprehending much matter in few words , and writ from a deeper and larger measure of the Divine Wisdom , to which no writings or words since uttered , are comparable in equality , or in the service they were designed for . And more might be said as to this matter , to show the excellency of the Scriptures above all other writings or words , the Scriptures being generally received and believed , and that worthily , to be pure and infallible Testimonies of Truth , without any mixture of humane weakness , error or mistake , as they were originally writ and continue at this day ; as to the main , and giving sufficient evidence and witness to necessary Truths , which we are not bound to believe equally concerning any other writings , as being wholly and throughout Infallible , and therefore may take leave to question them , and accordingly as we find them to agree or disagree with the said publick Standard of the Scriptures Testimony to receive or reject them , in part or in whole . And admitting or granting that many Testimonies of Good and Holy Men , their Preaching , Praying and Writing , should wholly agree to the Scriptures Testimony , and that they have also proceeded from a measure of the same Spirit , purely and without all mixture , yet they are not to be made equal with that which by the Appointment of God , and general consent of Christians , is made the publick Standard of Truth : As in respect of an outward Testimony , for in all Cities and Corporations the publick Standard of Weights and Measures is of greater and more Authority , than any others however so just and agreeable to them . And this Objection hath no more force or weight against Preaching and Praying by Divine Inspiration now , than it had Two or Three Hundred Years after the Birth of Christ , when it is generally confessed the gift of Preaching and Praying by the Immediate Inspiration of the Spirit , did remain in the Church , and yet their words were not held equal to the Scripture in that day . And tho we may not add our Words and Testimonies ( the purest of them ) to be any part of Scripture , yet we dare not be so Presumptuous as to say , there never was , nor ever shall be more Scripture , than what we have at present ; for it is probable more of equal Authority with what we have , hath been , but is lost , and possibly some judged Apocryphal ; by one sort may be of equal Authority and value with God , and other good men , with other parts of Scripture that are acknowledged . Neither are all Christians yet agreed upon the number of the Books of Scripture , but it sufficeth that so much is generally agreed upon , as is sufficient to be a publick Standard . And lastly this Objection can be equally retorted upon the makers of it : For they do hold , That all the Words in their Set Forms of Prayer , are either plain express Scripture Words , or deduced and deduceable from them , by just and necessary consequence of Truth , and what is so deduced , are the real Commands and of Oracles God ; as they ( or at lest as most of them ) say ; as in the example of Infant Baptism , which they hold to be a command of God , consequently a Divine Oracle , and yet they confess it is no where expressed in Scripture , but only by consequence deduced from it ; the which notwithstanding is justly denyed by many to be any firm or sure consequence of Scripture . And if none of their set Forms of Prayer have come originally , no not in the least measure from the Spirit of God in those who Penned them , it seemeth a great derogation to those Prayers , and to render them of small value with the People ; therefore such who use this Objection against us , should take heed lest they derogate from their own Prayers , and so fall under the censure of their own Brethren . But perhaps some will acknowledg , that the Spirit helped those who Penned these set Forms of Prayer , not only by exciting or moving their affections , but also by working upon their Understandings , and make them fruitful to conceive the matter or words of these Prayers , but not Immediately , or by an Immediate Divine Inspiration , as the Spirit wrought in David and others who preached and prayed by Immediate Inspiration , so as to make no use of their judgment and reason , to find out the matter , or chuse the words they expressed . To this I answer , that David , or any other of the Prophets and Apostles , when they were Immediately Inspired to Preach , or Pray , or Write , made no use of their Judgment and Reason , or other Faculties and Abilities of their Souls ; or that the Spirit of God which wrought in them , made no use of them , but as meer passive Subjects and Recipients , is a thing commonly alledged by those men , but no where proved , either from express Words of Scripture , nor from any just and necessary consequence therefrom . Yea the contrary is manifest from Scripture , that the Spirit of God wrought upon , and used the Understanding and Rational Faculties , and Abilities of the Prophets and Apostles , not as meer passive Instruments alwaies , or most frequently , but made them fruitful to work , and co-operate with him ; as Paul , who Preached and Prayed by Immediate Inspiration ( as they do confess ) said , That he had laboured more abundantly than the other Apostles : which was not a meer bodily labouring , but a travelling or labouring in Spirit more especially , wherein his Understanding and rational Faculties were concerned , as well as his Will and Affections , which is also clearly implied in his following words , Yet not I , but the Grace of God with me . So that it was not he alone , nor the Grace alone , but the Grace of God co-working with him , that caused this earnest and servent labouring in Paul's Soul. Nor is there any more reason to say , that the Understandings and Reasons of the Prophets and Apostles when they spoke by Immediate Revelation , were wholly passive , than to say , their Wills and Affections were wholly passive , or their Mouths and Tongues when they spoke . And the diversity of Stile in the Pen-men of the Scriptures ( which varieth not only according to the natural gifts and parts ( wherewith they were more or less endued ) but also according to their Education and Acquired Parts ) doth sufficiently show , they were not altogether passive . The stiles and manner of expression used by Isaiah , Paul and Luke , clearly show their Education , differing from the homely stile of Amos a Country-man , who said , He was no Prophet , nor the Son of a Prophet . Paul said he could Pray not only with the Spirit , but with the Understanding : meaning certainly that his Understanding might be active and fruitful , both to himself and others also . It 's true , the same Paul speaketh of a case , wherein the Spirit Prayeth , but the Understanding is unfruitful , as it happened at times when a man was so inspired and moved by the Holy Spirit , that he spake in an unknown Tongue , as appeareth from 1 Cor. 14. 13. Wherefore let him that speaketh in an unknown Tongue , pray that he may interpret . And in this case it is like , that as the Soul's Understanding was unfruitful , so it was unactive , and was used only by the Spirit , as a passive Instrument like a Pen in the Hand of a ready Writer : As when the outward Ear of a man receiveth the Voice of a strange Language , which he doth not understand . There are other cases also , wherein the Understanding and Rational Faculties of man may be laid aside , and not used by the Spirit of God , when he Immediately Inspireth him ; as when the highest and most noble Faculty of a Man's Soul or Mind is excited , and wholly imployed and exercised by the Spirit , which by some is called the Spirit of the Mind , by others the Visual or Intentive Faculty of the Soul , which seeth God as he is pleased to reveal himself ; and whereby a man hath a sense or perception of Divine or Spiritual things , without any use or exercise of his Understanding , Reason or Imagination , as in a Spiritual Rapture and extasie . But for most part the Understanding and Reason was used and imployed , yea and the Memory also , by the Prophets and Apostles , so as to remember what they had read or heard , and seasonably to apply it to the present occasion , when they spoke or writ by Immediate Revelation or Inspiration . For Immediate Revelation or Inspiration doth not exclude the use of means whether inward or outward , it only implyeth a most near and close , or intimate conjunction and union of the Spirits Operation with the Soul in the use of means , as well as when they are not so used : And Solomon , who is generally acknowledged to have writ both the Books of the Ecclesiastes and Proverbs , by Divine Immediate Inspiration and Revelation ; yet he saith , Eccles. 12. 10. He sought to find out acceptable words , &c. So that the Spirit of God made use of that Faculty or Ability of his Soul ( which is called by Logicians Invention ) as well as his Judgment ; not that he had any trouble or difficulty to find out those acceptable words , but the Spirit making his Understanding Fruitful with plenty of matter , and seasonable and suitable Words , he freely and without any trouble or disquiet of his mind , used such acceptable words . 6. It is Objected , That even they who pray ex empore by the Spirit in a Congregation of People , do stint or limit the Spirit in the Hearers , and their Understandings and Attensions , to consider what they who speak say , no less than if they heard a Set Form of Prayer read unto them . Answ. This is altogether denyed ; for first , the Spirit of God in one can never be thought to stint the same Spirit , or limit the operation thereof in another , or many , because the Spirit is the same in both , and doth ever accord and agree with it self in all its operations , and what it moveth the Speaker to Speak , it moveth and inclineth the Hearers to consider , and where true Unity is witnessed with one inward voice and cry of their Hearts , they speak the same things unto God , their Hearts at every Sentence , saying Amen , to what they feel and perceive to come from the Spirit of God in them who speak . Nor doth it hinder the understanding and attention of the Hearers , in being exercised towards the Spirit 's workings and openings in themselves : For many , yea and most times , what the Spirit speaks through one , doth excite the understandings of the Hearers into more faithfulness , so that they have more opened and revealed unto them by the Spirit , than what the Speakers words did import ; as oft also the like falleth out in Discoursing upon a natural subject , where the words do signifie more to some Hearer , than they do to the Speaker himself , exciting clearer and fuller notions or ideas of Truth in him : And thus even natural arts have been perfected , when the first Inventers had but some small beginnings ; others by those beginnings have been excited to find out more perfect things ; as the bringing of the first words of a Sentence to a man's Memory which he hath forgot , doth oft excite his Memory to remember the whole Sentence . Nor is the Mind of Man so strait or narrow , but it can well enough attend to what another Man sayeth in Preaching or Prayer , and also to what God inwardly doth suggest , or reveal unto him : And the liberty of the Hearers understandings and Spirits is manifest in this also , that after one has Prayed in words , if the same Spirit reveal any thing to be spoken in Preaching or Prayer by any of the Hearers , he is free to do it without giving any offence , which was the order prescribed by Paul , to the Church of Corinth . 7. It is Objected , That set Forms of Prayer are most for the edifications of the People , who by often hearing of the same Prayer can commit it to Memory , and so it passeth to the Understanding , and remaineth with them ; whereas extemporary Prayers pass away for most part , as a Sound , and are little remembred . Answ. This also is altogether denyed , viz. That set Forms of Prayer are most for the edification of the People ; for admitting or supposing that the Hearers commonly by oft hearing these set Forms had them all perfect in their Memory , yet it will not follow that they have a true understanding of them ; for men may and do remember many things which they do not understand . But again , either these set Forms of Prayer are few or many ; if few , they cannot give a large understanding to the People , if many , they cannot be well remembred by them , and if they were as many as would fill many Volumns , they cannot give so great occasion to edifie and inform the understanding , as these Prayers which proceed ex tempore , by the Inspiration of the Holy Spirit in Holy men , which must needs be many more , and containing much more matter , than the greatest Book of ever so many set Forms of Prayer can . For on this account it is as I reckon , why men are not tyed to set Forms of Preaching , but are allowed freely to exercise their gift , because that is more edifying to the People , than set Forms to Preach by would be unto them . And the same reason is as good concerning Praying as Preaching . And tho words of ex tempore Prayer without the Spirit , pass away as an empty transient sound , yet by and with the help of the Spirit both in speakers and hearers , they take impression both upon the understanding and memory of People , who are made tender and sensible : And tho all or most of the words spoke be not remembred , yet if they have that good effect to open the understanding , and work holy Affections in the Souls of People , it is sufficient to edification : For where a thing is well understood , a man needs not concern his memory much about it : As he who understandeth the reasons and grounds of rules and precepts of Art , he can practise the things belonging to that Art better with his understanding , without thinking on those rules , then he who only hath the rules of Art in his memory , but understandeth not the reasons and grounds of those rules . Nor can these forms be so edifying as extemporary Prayer by the true Spirit of God , because they cannot so universally in all particulars reach to the various states and conditions of Peoples Souls . And to say that all the various states of Peoples Souls , if there were a thousand of them , are comprehended under the words of those general set forms doth not satisfie . For as on the one account set forms are too few , and strait or narrow to reach all particular states , and seasonable times ; so if generals can serve , these set forms commonly used are too many ; because one only set form of Prayer contained in a few words may in general reach to all Peoples states , and surely none doth or can better do that , than the Prayer which Christ taught his Disciples . And if men deny that they have any assistance of the Spirit to help them to conceive these set forms of Prayer which they use , were it not better to collect together forms of Prayer out of the Old and New Testament , putting all these words and sentences together which are most to the same purpose , or if belonging to several purposes that have some fit connexion together ; and so the words of their Prayer would be pure Scripture words , without any mixture of the words of man's Wisdom , which are oft times very unsound . 8. They Object , That many who Pray extempore contradict one another in thrir Prayers , ask contrary things ; and therefore both such Prayers cannot be from the Spirit of God , which as it is one in Nature , so in Operations , ever agreeing and in unity with it self . Ans. The whole weight and stress of this Objection , lyeth upon Persons and Men , and not upon the Principle , to refute or refe● it in the least , and as for these who most commonly pray contrary one to another , they are such , who do not pretend or lay claim to pray by Divine Immediate Inspiration . But if both sides should lay claim thereunto , and yet contradict one another in their Preaching or Praying , it only proveth that the men are faulty , sometimes on the one side , and sometimes on the other , and sometimes they may be faulty and wrong on both sides , but the Principle remaineth still unblamable : nor hath this Objection more weight now than in the daies of the true Prophets of old , against whom the false Prophets both Preached and Prayed , and pretended to be also Divinely and Immediately Inspired , as well as the true . And lastly , This Objection can be well enough retorted , for they who pray by Set Forms , may pray contrary one to the other . The Greek and Latine Churches had both Set Forms of Prayer , and prayed one against another , as well as preached , when that great Zeal and Schism came to be between them . And how many Preach against one another , who pretend to Scripture and good Reason , and also to good Literature , which yet is no just reflection on any of these three things , but only on the Men or Persons , who abuse them . 9. It is objected , That Paul in his Epistles used the same Forms of Salutations and Prayers , both at the beginning and end of them frequently , and therefore he could not be against Set Forms , who used them so much himself , as Grace , Mercy and Peace from God our Father , and the Lord Iesus Christ , at the beginning of divers of them , and at the end , Grace be with you , &c. Answ. These little short Forms , being ( as is already said upon another occasion ) expressions and significations of the Prayer of Aspiration and Affection , and not of that called Discursive Prayer , which require divers Sentences , do not infer that Set Forms may be used in Discursive Prayer . For when the Heart and Affection is earnestly and zealously bent and moved to desire one only thing , it may be expressed in one Sentence , and as oft as that Affection is renewed , the expression of it in the same Sentence , as it freely ariseth in the Heart , may be renewed also : but men find it not so in Discursive Prayer , or other Discursive Exercises . As when men at this day commonly write Epistles one to another , they retain some little common Forms of Salutation , at the beginning and end of their Epistles , which are commodious and not thought strange not disliked . But if a Man , yea , if a School-boy at School , should alwaies write to his Father or Kindred , the same words throughout , without any alteration , they would say he were a fool and void of understanding , to be so barren as to have no new matter in his Epistles , even when daily occasion is given . 10. It is Objected , That God is not delighted with variety of words , and novelty of matter and method in new stiles , and flourishes of Tropes and Figures , and is far unlike those squeemish Stomacks , or delicious and lustful Appetites , who every day seeketh after variety of Dishes , or else they cannot be satisfied ; at being the Heart that he requireth . Answ. It is true , God is not delighted with variety of Words and Sentences as Man is , or after the manner of Men : but yet , he requireth that every man make use of the Graces and Gifts which he hath given him ; and they being the works of God , and proceeding from him , he may be said to delight in them , and in their manifold Variety , as he doth in all his other Works , altho not after the manner of men , yet after such a way and manner , as becometh his infinite Greatness and Perfection . And tho it be the Heart that God mainly requireth and regardeth ; yet he commandeth us to love and serve him , with our whole man , which is our reasonable service ; and we are to love him with all our Understanding , as well as Heart , as the Scripture saith , and the best and most fruitful part of our Understanding ; and all the Gifts belonging to it , our Judgment , Reason , and Elocution , may and ought to be employed in his Service , and in this particular Service of Praver , as Holy Men of old , who used their Understanding and Reason , and such Elocution also and variety of Expressions , as God had given them : and so ought every Man to do , as the Spirit of the Lord leads him , and works upon him ; and those Gifts he has given him without affection or stretching and straining beyond his measure . And tho we find no affected or artificial Eloquence in Words of Man's Wisdom , which is carnal and from below , yet a true Eloquence and excellency of Speech is to be found in many places of Scripture , both in the Preachings and Prayers of the Lords Servants that stand on Record , far surpassing all the Eloquence that either the Masters or Disciples of that artificial Eloquence , so much admired in the World , ever arrived or ever can arrive at , meerly as such . And likewise the same Argument may be retorted , in respect of using any words at all in Prayer , whether extempore or by Set Forms , because to speak properly God is not moved by any words , and hath need of them , who knoweth all oue most secret Thoughts and Desires without words . And if it be said that words are used to Men , because they have a leisure to excite their affections ; then I say , and variety of words with new matter , as the Heart of Man conceiveth them by the help of the Spirit hath the like service , and that more effectually , as abundant experience doth prove ; then Set Forms of Prayer , read out of a Book , especially when the Reading is accounted Prayer , whereof we find no instance in Scripture , that ever at any time Reading was accounted Prayer , though Prayer of the Heart and Affection may and oft doth follow and accompany serious Reading and Hearing . 11. They Object , That Solomon forbids men to be rash with their mouth , or to let their Heart be hasty to utter any thing before God ; for God ( saith he ) is in Heaven , and thou upon Earth , therefore let thy words be few . Answ. But he doth not conclude , therefore let thy Prayer be in a Set Form of Words . For here only he reproveth vain Repetitions , and the Pharisaical Spirit , which thought to be heard for their much speaking , as Christ did also reprove the same . And certainly Solomon was far from forbidding all extemporary Prayer , in these words , Eccles. 5. 2. Which may very well be conceived in few words as well as marry ; for he used it himself at the Dedication of the Temple , as at other times , although I shall willingly grant , that ex tempore Prayer without the Spirit ( where the mind of man irreverently rambleth and wandreth into airy Imaginations ) is here and every where else forbidden in Scripture : And wheras some also except against ex tempore Prayer , as being monstrous like , because of the smalness or shortness of time , betwixt the conception and birth of that kind of Prayers ; however this argument may be used against ex tempore Praying without the Spirit , that can have no place against Praying by the Spirit , unless such Objectors will also cry out against the ex tempore Prayers made by the Prophets and Apostles of old , as being monstrous or Monsters on that account ; but I hope they will be more sober . And tho in some respect the time be very short , as perhaps a moment or instant betwixt the conception and birth of Prayer , as to the words or expressions , yet the Substance and Root of Prayer , wherein the very Essence and Life of true Prayer doth chiefly consist , is long time conceived in the Soul , before its outward Birth or Expression in the Mouth , and is a constant abiding thing in the Soul. 12. Many who pretend to pray by the Spirit , and have used , or do as yet use ex tempore Prayer , discover many weaknesses in those Prayers , as vain Repetitions , impertinent Sayings , light and airy Phrases , and unsound Matter and Expressions , to the causing many People to abhor the Sacrifices , rather than to be piously and religiously affected with those Prayers . And seeing few , if any have a Spiritual Gift of Praying ex tempore , with words conceived by the help of the Spirit ; and that yet publick Prayers in Congregations and Assemblies of People are necessary ; is it not better to use Set Forms of Prayer in sound Words , then to adventure on ex tempore Prayer without the Spirit . Answ. As for all these weaknesses , which Men have discovered or may discover in ex tempore Praying , they reflect , as is said , upon the Men , but not upon the Principle . And when most of these Weaknesses have appeared , it is in Men , who pray without any pretence unto immediate Inspiration of the Spirit , or belief that they have it : and such Men , I confess , should lay aside their ex tempore Praying , and wait upon the Spirit of God , to receive help from him to pray , first believing that it is to be received , as it is waited for . And these also who pretend to pray by the Spirit , and yet do nothing so , but are meerly guided by their floating and airy Fancies and Imaginations , should desist from such a practice , and come with silence both outward and inward , and in the same wait for the true Spirit of Prayer to help their infirmities , whether with Sighs and Groans that cannot be expressed , or with distinct and audible expressions . But surely , these who indeed pray by the Spirit , keeping close and chastly to the same throughout , from first to last , bewray none of these Weaknesses ; and though they may use Repetitions , yet if the Spirit move to use them , and that there be any vertue or savour of Life in them , they are not vain but profitable , and like the warbling Notes , repeated Sounds of a skilful Musician , in a musical Descant , which rendred the method more sweet and pleasing ; and such serious , grave , and weighty Repetitions we find oft in the Psalms of David . And these also who use Set Forms of Prayer , have need that they use not vain Repetitions ; for some who have heard these Set Forms , have been as much disgusted and offended with the many Repetitions they find there , as others with those elsewhere . Now it may at times happen , that a man may be partly assisted and helped by the Holy Spirit to conceive words of Prayer , and good and servent Affections , and yet through Humane Weakness , may discover some frailty in his Prayer , who yet is not altogether to be rejected or discouraged . But great care ought to be had by all , who make mention of the Name of the Lord , that they bring forth nothing but that which is pure and without mixture , even a pure Offering and Sacrifice unto the Lord , who is pure . And suppose few or none , in many places or Congregations , have the Spiritual Gift of praying ex tempore , by the Spirit helping them to conceive the words of Prayer , yet there is no need of praying by a Set Form ; for if the Principle and Doctrine of Truth , were once received and believed , that God giveth his assistance by his Spirit to all who desire it , and whom he thinks worthy of it , or fit to bestow it on , for the edification of others , to pray ex tempore , with words truly edifying , quickening and refreshing , as People did but wait a little time in sincerity for such a Divine Gift , it would be given to a sufficient number of them , and until it be given it is better to pray with affection of Heart , though without all words , and wait in silence for a further gift and measure of the Spirit , then to be rash or hasty to pray without the Spirit , either ex tempore or in a Set Form. And to help the weaknesses of many who cannot bear well long , or much silence , such as are serious and best affected , as they find a freedom and liberty in the Lord , may read unto the People , or unto their Families , the Holy Scriptures , which was an ancient custom in the Primitive Church ; but that Reading is not to be used as Prayer or Worship , but only as a mean to excite Prayer and good Affections and Defires in them , as it pleaseth the Lord to concur and give his Blessing unto the same , and also for Information and Doctrine . What is there said all along in this Treatise of Praying by the Spirit , helping to conceive the words of Prayer , is also to be understood of Singing and Praising God with a Psalm ; and the Reasons and Arguments drawn from Scripture for the one serve equally for the other ; for all Singing and Praising with a Psalm or Psalms , in Gospel times , was a Spiritual Gift , as is clear in the Church of Corinth , when some had a Psalm to utter or express in words ( and others went along with them in Unity of Spirit , making Melody in the Heart , though not a● audible noise , pronouncing the same words ) as some had a Doctrin and some a Revelation , some an Interpretation , 1 Cor. 14. 26. THE END . Notes, typically marginal, from the original text Notes for div A47146-e3530 ☞ 
A47167	----	A refutation of three opposers of truth by plain evidence of the holy Scripture, viz. I. Of Pardon Tillinghast, who pleadeth for water-baptism, its being a Gospel-precept, and opposeth Christ within, as a false Christ. To which is added, something concerning the Supper, &c. II. Of B. Keech, in his book called, A tutor for children, where he disputeth against the sufficiency of the light within, in order of salvation; and calleth Christ in the heart, a false Christ in the secret chamber. II. Of Cotton Mather, who in his appendix to his book, called, Memorable providences, relating to witchcrafts, &c. doth so weakly defend his father Increase Mather from being justly chargeable with abusing the honest people called Quakers, that he doth the more lay open his fathers nakedness; and beside the abuses and injuries that his father had cast upon that people, C. Mather, the son, addeth new abuses of his own. And a few words of a letter to John Cotton, called a minister, at Plymouth in New England. By George Keith. Keith, George, 1639?-1716. 1690 Approx. 145 KB of XML-encoded text transcribed from 39 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-09 (EEBO-TCP Phase 1). A47167 Wing K199 ESTC W21703 99830161 99830161 34611 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47167) Transcribed from: (Early English Books Online ; image set 34611) Images scanned from microfilm: (Early English books, 1641-1700 ; 2032:16) A refutation of three opposers of truth by plain evidence of the holy Scripture, viz. I. Of Pardon Tillinghast, who pleadeth for water-baptism, its being a Gospel-precept, and opposeth Christ within, as a false Christ. To which is added, something concerning the Supper, &c. II. Of B. Keech, in his book called, A tutor for children, where he disputeth against the sufficiency of the light within, in order of salvation; and calleth Christ in the heart, a false Christ in the secret chamber. II. Of Cotton Mather, who in his appendix to his book, called, Memorable providences, relating to witchcrafts, &c. doth so weakly defend his father Increase Mather from being justly chargeable with abusing the honest people called Quakers, that he doth the more lay open his fathers nakedness; and beside the abuses and injuries that his father had cast upon that people, C. Mather, the son, addeth new abuses of his own. And a few words of a letter to John Cotton, called a minister, at Plymouth in New England. By George Keith. Keith, George, 1639?-1716. [2], 73, [1] p. printed and sold by William Bradford, Philadelphia : annno 1690. "Water-baptism no Gospel-precept, &c.", "A brief answer to the weak and impertinent arguments of Benj. Keach, ..", "A brief answer to Cotton Mather .." and the letter to John Cotton have caption titles; register and pagination are continuous. Reproduction of the original in the Friends House Library, London. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Tillinghast, Pardon, 1622-1718. -- Water-baptism plainly proved by Scripture to be a Gospel precept. Keech, Benjamin, 1640-1704. -- Instructions for children. Mather, Cotton, 1663-1728. -- Memorable providences relating to witchcrafts and possessions -- Controversial literature -- Early works to 1800. Cotton, John, 1584-1652 -- Early works to 1800. Baptism -- Controversial literature -- Early works to 1800. Lord's Supper -- Early works to 1800. Witchcraft -- Early works to 1800. 2003-04 TCP Assigned for keying and markup 2003-05 SPi Global Keyed and coded from ProQuest page images 2003-06 John Latta Sampled and proofread 2003-06 John Latta Text and markup reviewed and edited 2003-08 pfs Batch review (QC) and XML conversion A REFUTATION OF Three Opposers of Truth , By plain Evidence of the holy Scripture , VIZ. I. Of Pardon Tillinghast , who pleadeth for Water-Baptism , its being a Gospel-Precept , and opposeth Christ within , as a false Christ. To which is added , something concerning the Supper , &c. II. Of B. Keech , in his Book called , A Tutor for Children , where he disputeth against the Sufficiency of the Light within , in order to Salvation ; and calleth Christ in the heart , A false Christ in the secret Chamber . III. Of Cotton Mather , who in his Appendix to his Book , called , Memorable Providences , relating to Witchcrafts , &c. doth so weakly defend his Father Increase Mather from being justly chargeable with abusing the honest People called Quakers , that he doth the more lay open his Fathers Nakedness ; and beside the Abuses and Injuries that his Father had cast upon that People , C. Mather , the Son , addeth new Abuses of his own . And a few Words of a Letter to Iohn Cotton , called a Minister , at Plymouth in New-England . By GEORGE KEITH . Zephaniah 3.4 . Her Prophets are Light and Treacherous Persons , her Priests have polluted the Sanctuary , they have done Violence to the Law. Philadelphia , Printed and Sold by William Bradford , Anno 1690. Water-Baptism No Gospel-Precept &c. Pardon Tillinghast , AFter I had read thy small Treatise in print , wherein thou undertakest to prove Water-Baptism to be a Gospel Precept , by plain Scripture ; I was sorry on thy account , to find thee with such confidence , to publish thy Ignorance and Folly , as well as thy great bitterness of Spirit and Prejudice against the Truth , and the Witnesses of it , so openly in the face of the World. But when I call to mind how that God in his infinite Wisdom permits men to rise up to oppose the Truth , that the Truth it self may be the more clearly discovered , by the breakings forth of Gods Light still more and more ; the more that the Truth is opposed , I am truly comforted and encouraged . And for thy Reviling and Reproachful words against me , I regard them not , further , than to pity thee , and heartily to desire , that God may open thy Eyes , and give thee true Repentance & Forgiveness ; for I have that Charity , that what thou dost in this thy work of opposition , it is through thy ignorance and therefore upon thy Repentance is pardonable . But as for me and my Brethren , it is a small thing for us to be reproached and falsly accused by thee , seeing thou art so ignorantly bold and fool-hardy to reproach the Lord Iesus Christ in his inward appearance , and Light , in the hearts of men , calling him a false Christ , as if these who preach Christ in the hearts of Gods Saints , were those of whom Christ foretold , that should come in the latter days and preach a false Christ , saying , he is in the secret Chamber , which thou understandest as if Christ had meant , the secret Chamber of the heart , following herein thy Brother in Iniquity & Darkness , Benjamin Keech , who in his Book called , The Childs Instructor , hath these express words in that Section concerning the Light within ) Therefore believe not him that saith , behold he is here in the secret Chamber , viz. the heart . The which expression thou seemest to have borrowed from the said Book : But if thou hadst any true knowledg in the Mystery of Christ , thou wouldst sooner have chosen , that thy right hand , that pen'd these words , had been cut off , than to have used them . But by this , and other the like expressions in thy Treatise , thou plainly discovers thy self to be a man altogether ignorant of the true knowledge of Christ ; yea , thou seemest ignorant of the very Letter of the Scripture , which in plain and express words doth mention Christ dwelling in the heart , and Christ within the hope of Glory , the Mystery hid from Ages and Generations ; And said Paul to the Corinthians , Know ye not that Iesus Christ is in you , unless ye be Reprobates ? And said Christ in his Prayer unto his Father , Thou in me and I in them : And when he told the Pharisees , who looked that the Kingdom of God should come with Observations , as to say , lo here , or lo there , he said , for behold the Kingdom of God is within you , Luke 17.21 . and surely , where the Kingdom of God is , there are God and Christ● So that the plain letter of the Scripture is against thy most absurd and Anti-christian Doctrine , That the Christ in the hearts of men , yea , even of the Saints , as thou wouldst have it ( for thou makest no distinction ) is a false Christ ; for the plain tendency of this thy Work of Darkness is to make People believe , that Christ is not a Light within the Saints , because , as thou alledgest , the Light within was not crucified for us , but Iesus Christ of Nazareth . And in this absurd distinction and dividing of Christ , thou acts the part of Socinus and his followers , who are called Socinians , that affirm most absurdly , That Christ is only a meer man , and that he had no being nor existance before Mary . But if thou say , thou believest that Christ is both God and Man , and that he was from the beginning , to wit , that Word by whom all things were made , then , why dost thou deny that Christ , as he is that Word , is in the Saints ? for though Christ only suffered in the flesh , and as Man upon the Tree of the Cross , yet he who suffered , was not meer Man , but God and Man , and yet still one Christ. And thus also Christ within spiritually and inwardly revealed in the Saints , is not another Christ from him that came in the flesh , and was crucified for us , even Jesus of Nazareth . And hadst thou taken a little pains to read my book and consider it impartially and fairly , thou shouldst have seen what a plain and single account I give of mine and my Friends Faith concerning the Man Christ Iesus , as he came in the flesh , and dyed for our sins , and rose again and ascended , &c. even Jesus of Nazareth ; and that true faith in Christ Jesus is not only a believing in him , as he is the Word , &c. but as the same Word did take flesh and was God manifest in the flesh , &c. to wit , Christ crucified and risen again , made of a Woman , made under the Law , &c. and that the true faith of a Christian doth not divide Christ , &c. as false Christians do , who say , they believe in Christ without them , but do not believe and receive Christ within them , as God the Father doth inwardly reveal him , or as Ranters and other high Notionists , who pretend to believe in Christ , as the Word and Light in them , but slight and blaspheme against Christ that was crucified without them , as is plainly to be seen in my late book , pag. 131 , 132 , 133 , and pag. 103 , 104 , 108. and p. 229. and hereby it doth plainly appear how safely I guard against both extreams of false Teachers , some preaching Christ without , but denying him within , as thou Pardon Tillinghast , and most of thy Brethren called Baptists , most Anti-christianly have done , and yet continue to do ( Oh Pardon ! Pardon ! God Almighty give thee pardon , through unfeigned Repentance , for this thy great sin ) others , not these sober People called in scorn Quakers , but Ranters , and high Notionists , who pretend to own Christ within them , but deny him without , as come in the Flesh , &c. And though thou call'st thy self in thy title page A Servant of Iesus Christ , yet thou hast plainly discovered , that thou yet art ignorant of him , and in this thy Work thou hast rather proved thy self a servant of Anti-christ ; for what greater opposition can Anti-christ make against Christ , than to oppose the presence and in-being of Christ in his People , who is their Life ? And if he who is their Life be not in them , they cannot live , yea , if Christ live not in thee , thou art dead in thy tre●passes and sins , and the old man is alive in thee , and his servant thou art , and Christ is not like to live in thee , as he did in Paul , and as he doth in all true Christians , so long as thou judgest , That the Christ in the heart is a false Christ. Oh , Pardon Tillinghast ! thou hast made too great haste in this thy undertaking , as in many other thy works , wherein possibly thou mayst imagine thou art tilling and plowing in Gods field ; but remember , that the Scripture saith , The plowing of the Wicked is sin ; and when thou makest haste to till , without the true knowledge of God and Christ , thou hadst better let alone , and imploy thy self in some other lawful occupation . Hast thou no other way to defend thy Idol of Water-baptism , but to smite against the Lord Jesus Christ , in his inward appearance in his Saints ? But know , O vain and foolish man ! that as that idol Dagon did fall before Gods Ark , so thy idol of Water-baptism shall fall before the Lord Jesus Christ , inwardly appearing in thousands and ten thousands of his Saints ; and let none be offended that I call thy Water-baptism an ●dol ; for whatever man sets up in opposition to the inward appearance of Christ in his People , they make it unto themselves an Idol , and it will fall , and they together with it . But as for Iohn's Baptism with Water , or that baptism with water that others of the Disciples of Christ used , I call it not an Idol , far be it from me , it had its blessing and service in its day , and pointed , as a figure , to Christs inward and spiritual Baptism ; and if there be an inward baptism of Christ , then is not Christ the inward baptiser , and minister of this inward baptism ? yea , certainly ; and yet thou denyest Christ within , calling him , A false Christ in the secret Chamber of the heart . And as for thy undertaking to prove thy Water Baptism to be a Gospel Precept by plain Scripture , I question not , but through Gods assistance , I shall prove , that thou hast grosly perverted & mis-applied the scriptures , not understanding the scriptures nor the power of God , like unto the Sadduces of old . Thou comparest thy self to David with his sling , & his few stones smiting at Goliah . But , alas , poor man ! that sling and these stones , and that River or brook , out of which he did take these stones , according to the deep Mystery , signified under that figure or allegory , thou understandst not , it is a dark Riddle and Parable unto thee , and thou thy self art more a kin to Goliah than to David . In the beginning of thy work , thou dost not fairly state the Question ; first , that thou takest no notice of my plain and express words in my book , pag. 184. where I say expresly as followeth , If any were raised up by the Lord as John was , and could prove and instruct their being sent to baptize with Water , as he was , these to whom they should be sent , ought gladly to receive it ; but to do it by bare imitation , or a meer pretended Call , which they cannot prove to be either mediate or immediate , is great Presumption , yea , Superstition . This one short section is enough to overthrow thy whole Work , and yet thou hast made no Reply to it , nor given the least notice of it in thy book ; and all that thou hast said for Water-baptism doth not in the least give any ground for thy Water-Baptism thou and thy brethren set up in your vain Imaginations , without any call , either immediate or mediate from God ; so that your work in your Water-baptism is a Will-worship . Secondly , Thou dost not fairly cite my words , in thy stating the Question , saying , That I affirmed , that the Apostles practiced it viz. Water-baptism , Only by permission , &c. The word [ Only ] is thy addition and is not in my book : but my words are these following , The Apostles generally thought fit both to use and tolerate the use of Water-baptism , that belonged to John , and divers other things of the Law , which was by permission for a time , and not by any Gospel standing Commission , &c. Now the word [ Only ] being added , doth derogate from my words , as if I did understand that the Apostles only baptized by a bare dry or naked permission ; whereas I did understand , and so I do still , that it was not a meer or bare permission , but they they thought fit both to use it , and tolerate the use of it ; and that which made them think and judge it fit to use it for sometime , was really the Spirit of God in them , that gave them , not only a spiritual and chearful freedom to use it for some time , but let them see a great service and conveniency in it for somtime , until men began to contend about it , and lay more weight on it , and other things of the like nature , than they ought to have done ; for as in the change of an outward form of Government , or a new administration of worldly and civil Laws , the former Laws and the execution of them , cannot in an instant be removed , but gradually , otherwise great inconveniences would follow ; as when a house is to be supported with new Pillars , the o●d Pillars must not be first removed , else the House would be in danger of falling ; but the new Pillars must first , in great part , be well placed and fixed , and then the old are by degrees safely and wisely removed : Even so Iohn's Baptism and other things of like nature , were not presently and suddainly to be removed , because many , both Iews and proselited Gentiles laid great stress and weight on them ; And therefore , I say , the Apostles , not by a meer bare and naked permission , but in the wisdom and counsel of God used Water-baptism for a time ; and yet all this will not prove that it is a Gospel Precept , or a standing Gospel Ordinance that was to continue in the Church to the end of the World Nor art thou more successful in managing this Controversy about Water Baptism , than in stating it ; for almost throughout thou fight'st against thy own shadow , and takest much pains ▪ and usest many Arguments to prove many things no wise denyed by me ; as first , That the outward Form and inward Power of Godliness may not be seperated : This we affirm as well as thou , and much better than thou ; for seeing thou denyest Christ within the heart to be the true Christ , how canst thou really own the inward power of Godliness ? Can there be any inward power of Godliness , without Christ living , dwelling and ruling in the heart ? Again , many of you Baptists affirm , That men may be called of God both to preach and baptize , and yet have no true Piety or Holyness : Which a Baptist Teacher affirmed to me in the hearing of divers witnesses last summer , in the shop of one of our Friends at Newport in Rhode-Island ; and whether this be not thy own perswasion , thou art concerned to clear thy self . But further , how many Hypocrites and vain persons do ye baptize with Water , that no real signs do in the least appear in them , that the inward power of godliness was joyned with their being baptized with Water : Now the thing that thou shouldst have proved , was , that your Water baptism , taken up by you , without any true command , or so much as a true inward liberty by the spirit of God in your hearts , is a Gospel-Precept . But this the Apostles witnessed , when Peter baptized , or caused to be baptized , Cornelius , and others with him , no doubt , he both saw and felt his liberty , and good allowance , by the revelation of Gods holy spirit in his heart , so to do ; and therefore he might well command it at that time to be done ▪ & yet it doth not follow that it is a Gospel-Precept . I say further , the outward form of Godliness is intire without Water baptism , as at this day administred , though when it was practised by the command of God , it was a part of the outvvard form . And vvhereas thou sayst , Iohns preaching and baptizing related to Christs Gospel disenspation , citing for this , Mark 1. cap. 1 , 2 , 3. v. ● Ansvver ; All this may be granted in a true sence , yea , I do readily grant it in the true sence , & so did all the Figures & Types of Moses Law , all which obscurely and darkly pointed at Christ , & the pure Gospel dispensation , & were , as it were , a symbolical way of preaching Christ & his Gospel ; and therefore it was a good and worthy observation that many antient Christians have made , That the Gospel and New Testament lay hid within the vail of the Law and old Testament ; All these Figures and Shadows of the Law , shadowing and figuring Gospel Mysteries unto those whose Eyes are spiritually enlightned to see and understand them . And whereas thou citest Mark 's words in the beginning of his book , saying , The beginning of the Gospel of Iesus Christ the Son of God. If I grant thee that both Iohn's preaching and baptism , in a true sence , is a beginning of the Gospel , what gainest thou by it ? doth it therefore follow that Water-baptism is a pure Gospel Precept , and to be observed to the end of the world ? I deny the consequence : And the vanity and falshood of it I shall , by Gods assistance , plainly demonstrate But first , I shall lay down a few plain Positions , which I hope scarce any professing themselves Christians , that are in any degree intelligent , can deny . 1 st , The Gospel did begin to be preached by the Lord to our first Parents immediately after the Fall , when he gave the Promise , That the Seed of the Woman should bruise the head of the Serpent : And this was before any Law of Types of Figures was given , and before Water baptism . 2 dly , This Gospel Promise was in a solmn way renewed by the Lord to Abraham , That in his Seed all Nations of the Earth should be blessed ; and this was 430 years , as Paul noticeth , before the Law of Moses : And the same Paul saint , That the Gospel was preacht to Abraham ; which is the everlasting Gospel , & is one & the same in all Ages of the world , & therefore , to spake strictly , did not take its beginning neither at the beginning of the book of Mark ( that beginneth with a Voice crying in the Wilderness , Prepare the way of the Lord , that as it related to Iohn's Ministration in part , so it hath a further reach , as pointing to an inward Ministration ) nor yet of Luke , who goeth further backward , to wit , to Zacharias his burning Incence in the Temple ; and Matthew goeth yet farther backward , to Abraham , Isaac and Iacob ; and Iohn furthest of all , to the Word that was in the beginning , which Word is Christ , by whom all things were made , and are upheld . 3 dly , This one everlasting Gospel hath had it various and divers breakings forth and administrations in clearer discoveries and dispensations from age to age , until the fullness of time , & before that fulness of time , until Christ had suffered for the sins of the World , rose again , ascended and gave the holy Ghost to all true believers , the Gospel dispensation remained among all the faithful in all Ages , but as vai●ed , or as the Kirnel within the Shell of the Figures and Types of the Law. 4 thly , The Law was never given alone by the Lord , nor was ever intended by him , that any should have eternal Life by the bare observation of the Figures and Shadows of the Law , but by faith in Christ , and true Gospel Obedience to him ; but it was as a Schoolmaster to lead unto Christ , as Paul hath declared . 5 tly , These several more clear discoveries and dispensations of the Gospel , may be branched forth , or distinguished into several degrees , and these several degrees may be reduced into three , each of which dispensations had their peculiar and proper divine inward Illuminations and influences of Grace and Truth , to wit , First , That discovery that God gave to men by Moses , and the written Law and the Prophets , until Iohn . Secondly , From Iohn until Christ dyed and rose again , & gave the holy Ghost . Thirdly , That last and most glorious discovery and revelation by the giving of the holy Ghost generally to all true believers in a peculiar influence and operation , beyond what ever formerly was given in a general way to believers . Again , these three may be reduced into two , viz. Law and Gospel , called by Paul the Two Covenants , which ( until the last greatest and most excellent discovery of the Gospel ) have been administred , as with an excellent mixture , as when Water and Wine are mixed together , though the liquors be only two in kind , yet they admit of many various Mixtures ▪ all which are serviceable , according to the desire , and ability of the drinkers . And therefore whereas thou sayst , Nor is there any third Dispensation , that is neither Law nor Gospel of John's , as is imagined . In this , as in many other things , thou fightst against thy own shadow ; for though in my late book I writ of three Dispensations , and prove them sufficiently out of the Scriptures , yet I never imagined that there was any one of these three Dispensations that vvas neither Lavv nor Gospel : but I thus distinguish them , The first is both legal and evangelical , but the Evangelical doth but obscurely and hiddenly appear , and therefore the first may be called more Legal , and in that respect is called by Paul , and others , The Law , by a synecdoche , the denomination being taken from the larger part ; and this Dispensation continued until Iohn , according to Christs own Words , The Law and the Prophets were unto John. The Second Dispensation of the same Gospel may vvell enough be understood to begin at Iohn , according to Acts 1.22 . beginning from the Baptism of Iohn , unto that same day that he vvas taken up from us ; see also Acts 10.37 , 38. and to continue until the plentiful pouring forth of the holy Ghost , both at and after the day of Pentecost ; and this second Dispensation comprehendeth all the time of Christ his being on Earth in the flesh , vvhich , though a more clear and glorious Dispensation of the Gospel yet vvas in some degree vailed vvith the figures of the Lavv , for not only Iohn's Baptism , but the vvhole Lavv of Moses vvas in force until Christ suffered on the Cross , and became a Sacrifice of a svveet smell unto God , and a Propitiation for the sins of the vvhole World , and thereby put an end to all these Sacrifices of Rams , Lambs and Bullocks , &c. for Christ himself being made of a Woman , vvas made under the Lavv , and fulfilled it , both in his being circumcised and baptised ; and he preached the Law and Gospel , and sent one vvhom he had cured of his Leprosie , to the Priest , according to the Lavv , and told the Iews , That their paying Tythes , which wholly belonged to the Law , was a thing to be done , but that withal , the greater things of the Law , as Mercy and Iudgment were not to be neglected : And Christ told that it is written in the Law , They shall be all taught of God ; which is a Gospel Promise : So that the Gospel and Law were united and joyned together in both these former Dispensations ; and the Gospel was in the Law , as some precious Treasure hid within some vail . The Third and last Dispensation began from the giving of the holy Ghost at Pentecost most apparently , and was to encrease until it should come to its Meridian or Noon-tide Glory , as so it may be said , it did really so come in the days of the Apostles , before their decease ; And this third Dispensation of the Gospel is that which ought to be called , The pure and perfect Gospel Dispensation , purely and perfectly unvailed and uncovered , declaring and revealing that great Mystery of Christ , and of eternal Salvation by faith in him , both as he came and suffered outwardly in the flesh , and dyed for us , and rose again , and ascended , and is now in Heaven , at the right hand of Majesty , making intercession for us , and also as he doth come inwardly to live , dwell and rule in our hearts ; for both his outward and inward coming are a most choice and excellent Doctrine of the Gospel of our Salvation , but the one without the other is lame and defective ; for as it is most glad Tidings ( which the word Gospel or Evangel signifieth ) that Christ hath dyed for us , & purchased to us the forgiveness of all our sins , ( through Faith in his Name ) so likewise , that the Father hath given him to us in our hearts , to kill and destroy the very life of sin in us , and perfectly to sanctifie and renew us into the Image of God ; and no Vails , nor Figures , nor Types of things to come belong to this third Dispensation of the Gospel , but the Truth of the Gospel is held forth , purely and perfectly in its own native lustre , beauty and glory , without any figure or shadow of the Law , such as Circumcision and Iohn's Baptism was . These Positions thus being laid down and well understood ( the substance of which are sufficiently laid down in my late book , tho' not so largely , or in so many express words , ) may serve sufficiently to answer to every one of thy Objections against us , without a particular application to every particular of thy Treatise . And thus it plainly doth appear , how it may be granted that Iohn's Ministry and Baptism was the beginning of that second Dispensation of the Gospel , that as yet had its Vails and Figures in some degree remaining , & vailing that more abundant glory that was to follow : But it doth not follow , that Iohn's Baptism or Water baptism of any that did baptize , did really belong to the third Dispensation of the Gospel , as any part thereof ; and this third Dispensation is ( being the Gospel perfected and consummated , as it cometh to its Meridian or Noon-tide Glory and Brightness ) that which is most commonly and frequently called the Gospel in the New Testament , being cleared and discharged from all these Vails and Figures of the Law ; even as when Christ arose , he laid aside his grave Clothes , and did not after his Resurrection re-assume his Garments , which he did use as a cloathing before he suffered , but left them to remain with the Souldiers that put him to death ; A figure of this very Mystery . And thou art at great pains to prove , That John was sent to baptize with Water , and Christ's Disciples baptized with Water , and so did the Apostles after the giving of the holy Ghost ; and a great many other things thou bringest , no wise contradicted by us the People called Quakers , and therefore thou might'st have spared thy needless pains . But the great thing for thee to prove , was , That John 's Baptism , or Water Baptism is any part or precept of the Gospel Dispensation , and Administration , as it began to take place after the Death and Resurrection of Christ , and the giving of the holy Ghost ; This thou hast not done in the least , and therefore thou hast done nothing to purpose . And whereas thou pleadest , That Christ sent John to baptize and preach ; I answer ; And so I say , as truly he sent Moses to give the Law and Circumcision ; for the Spirit of Christ was in Moses , and in Aaron , and in the holy Priests under the Law , that circumcised and sacrificed ; and Christ gave both the Law and Gospel , and was the Mediator under both , and the Minister of both ; for without Christ , the Word , that was in the beginning , by whom all things were made , neither Law nor the Prophets could have been . But the thing thou shouldst have proved , That Christ , as the Mediator of the New-Covenant , in the pure and perfect Dispensation of the Gospel , in the last administration of it , ever commanded Water Baptism ; or that Christ after he rose from the dead , commanded Water Baptism , which thou dost not do in the least . Thou seemest to lay great stress on these words , Acts 10.48 . That Peter commanded them to be baptized who had received the holy Ghost , to wit , Cornelius and his company . But this I have answered already , and I say further , this doth not prove that Water Baptism is a Gospel Precept , but only that that second Dispensation being not yet vvholly abolished , Peter savv a service in it , in the Wisdom of God , revealed in him , and therefore he might vvell command it for that time , tho' no Gospel Precept . But vvhereas thou sayst , That Peter and the Apostles did command in Christ Iesus , the Lords Name , Water Baptism , is a thing utterly false , the Scripture saith no such thing ; but That Peter commanded them to be baptized in the Name of the Lord ; so that the Name of the Lord is relative to their being baptized , & not to the command , and their being baptized in the Name of the Lord doth plainly signifie , that their being baptized vvith Water vvas som outward sign , that they became the Lords , and were true believers in him . Next , vvhereas thou sayst , I affirm that Water Baptism was at that time an abolished Ceremony , is false , I said no such thing ; It was beginning to be abolishing and decaying , and was decreasing , as John said in respect of his Baptism , I must decrease , but Christ must encrease : But that it vvas then totally abolished , I say not ; for it could not be safely abolished all at once , but by degrees , and after some time , as I have above demonstrated . And novv that I call this third and last Dispensation , that began to take place after the Death and Resurrection of Christ , the pure and perfect Dispensation of the Gospel , I understand it not , as if the first and second Dispensations before and under Moses , or before and under Christ , as he vvas present in the flesh , had any mixture or impurity of sin or evil , nay , far be it from me ; but I call it pure and perfect as having none of these Figures and Types of the Lavv mixed vvith it , as formerly . And though the Apostles , after the giving of the holy Ghost , did grovv up into the attainment of this most pure and perfect Gospel state and Dispensation ; yet many Christians vvho had a measure of sincere Faith in Christ , vvere short of it , and for the cause of such vvho vvere vveak , and but as Babes in Christ they savv it meet in the Wisdom of God to use it for some time . But after the days of the Apostles and their Successors , about three or four hundred years there-after , the true Gospel Spirit was generally lost ( a Remnant excepted of hidden ones , who in some measure retained it ) and the inward Power of Godliness departed from , and then Water Baptism , and many other things belonging to the outward form , became as a dead thing , and was more fit to be buried than to be used . And none ought to presume to raise it up again , unless it could be said , That the Power of God had raised it , or renewed it in the users or practisers of it , and that they could sincerely say and prove , that God had sent them , or given them Authority to use Water Baptism , and other the like things ; but this I do not find that any called Baptists so much as pretend unto , and if they did pretend to it , their bare pretence , without some real and effectual prooff , were not to be believed . And that Peter caused Water-baptism to be administred to Cornelius , and other Gentiles , doth not prove it to be a Gospel Precept ; for under the Law the Gentiles who became Proselites of the Covenant , so called , were generally baptized into Water , as well as Circumcised , long before Iohn's time , as the Iews Books plainly declare , and as may be gathered from Scripture , and as divers Christian Writers relate from the Iews , and particularly Thomas Godwin in his Book called Moses and Aaron , lib. 1. cap. 3. And seeing it was so commonly practised by the Iews , as well before Iohn's time as then , and thereafter , as both Iewish and Christian Writers affirm , and as the Epistle to the Hebrews doth plainly declare , Heb. 9.10 . how that the Law had its divers Baptisms ( so the Greek translated into English , Washings ) and carnal Ordinances , until the time of Reformation ; it doth more plainly evince , that Water Baptism was a legal thing , tho' both it & Circumcision , with all the other Types and Figures of the Law , pointed at Gospel Mysteries , and in so far may be said to relate or belong to the Gospel in its more obscure Administration ; but that whole Dispensation both of Moses and the Prophets , is in Scripture stile , call'd , The Law , altho' Moses himself and all the Prophets saw beyond the Figures of the Law , and were truly endowed , in great part , with a Gospel spirit . That , thou say'st , if Water Baptism had not been comprehended in Paul 's Commission , then he had done evil in baptizing so many . I Answ. It doth not follow , any more than that he did evil in circumcising Timothy ; for things may be done upon occasions without a Command from God , and that not only by a bare or simple permission , but in a sweet heavenly freedom of Gods holy Spirit inwardly revealed , which is the only chief and principal Rule of every true Christians freedom , as well as of their Obedience . How many good Christians joyn in Marriage , having no command so to do , but knowing and enjoying an inward Liberty by the Spirit of the Lord so to do , and therein receiving the blessing of the Lord ; and many other the like cases might be mention'd . Thou givest a very strange and exceeding strained Gloss upon Paul's words , That he was not sent to baptize , but to preach the Gospel , to wit , that Water Baptism was not so bound to Paul , or any other sent to preach the Gospel , that they with their own hands must needs perform that Work of Baptizing ; and Paul and the other Apostles had such and such for their Ministers , as John , Timothy and others . But what then ? what Paul commanded other Disciples to do , is all one as if he had done it himself , as thou arguest in another case , but not to thy purpose ; and therefore it cannot be reasonably judged , that if Paul had been sent to baptize , either by himself , or making use of others to assist him in that work , he would have said , He was not sent to baptize ; for that would imply a plain Contradiction , to be sent , and not to be sent . But this thy strein'd gloss on Pauls words is grounded upon a meer supposition of thine , That Paul was sent to baptize with Water , which thou hast not in the least proved , nor art ever like to do ; Matth. 28. saith nothing of Water . Thy similitude betwixt Solomons Temple and the Gospel-Church , as thou dost apply it , is exceeding vain & foolish , and proceedeth from great Ignorance , as if the Stones that were the Foundation of Solomon's Temple , cut out of the Mountains , and the Timber-work , did signifie , that the Foundation of God's Spiritual House should be Water-Baptism . But this is plain contrary to Scripture , that saith , The Church is built on the Foundation of the Prophets & Apostles , Iesus Christ himself being the chief Corner Stone ; And thou that sets up Water-Baptism as the Foundation of the Gospel Church , preachest another Foundation than Christ Jesus , and another Gospel . If Solomon's Temple had been built on the Waters , thou mightst have had some slender pretext or colour to use such a Comparison ; but what Resemblance Stone and Timber hath to Water Baptism , I do not understand . And if Water-Baptism be the Foundation of the Church , then the Church hath had no Foundation for many Ages past ; for Infant Baptism , by sprinkling , ye Baptists do not acknowledge to be any true Baptism at all , but a meer fiction or invention , and yet for many Ages there hath been no other Water-Baptism used , but that of sprinkling Infants ; for that party or society of People called Baptists or Anabaptists did but appear about Luther's time , or since , and therefore if Water Baptism be the Foundation of Gods Church , the Church hath had no Foundation for many Ages , and therefore hath quite ceased to be ; for she cannot be or subsist without a Foundation . And as concerning the Allegorical and Spiritual signifycation of Solomon's Temple , it is very well understood without your Water Baptism ; for Solomon's Temple , as it was a figure of Christs Body , which was crucified and rose again , and ascended into Glory , so also it was a figure of the Gospel Church under the pure Gospel Dispensation , the Foundation whereof is Christ Jesus , as he came in the likeness of sinful flesh , and took upon himself the form of a Servant , and humbled himself unto Death , even the Death of the Cross , made of a Woman , made under the Law , the Seed of Abraham and David : I say , Christ thus come in the flesh , and crucified for our sins , as the Mystery of him is inwardly revealed by the holy Spirit in the hearts of all true believers , in respect of his thus humbling himself , and taking hold of the seed of Abraham , may well be compared to the Stone & Wood of Solomons Temple , which were but mean , and not very costly Materials , but the fullness of the Godhead , that dwelt in Christ Bodily , and his being anointed with the holy Spirit without measure , being the only begotton Son of God , full of Grace and Truth , of whose fullness all true believers do plentifully receive , and Grace for Grace , and the many most rich and excellent divine Virtues wherewith both Christ and his Church are most richly endued , and adorned , are well signified by that great plenty of Gold and Silver , and other precious Furniture , wherewith the Temple of Solomon was beautified . But it is much thou didst not make the Sea in Solomon's Temple to signifie Water-Baptism ; possibly some of thy Brethren may judge this a great omission or neglect in thee ; but hadst thou brought it , it could have made nothing for thy Water Baptism ; for that Sea in Solomon's Temple was not a figure of outward Water ( which it self was but a figure ) but of these spiritual Waters of the Sanctuary , mentioned by the Prophet Ezekiel , chap. 47.1 , 7 , 8 , 9. and by Iohn , c. 4. v. 6. and Rev. 22.1 . But this most idle and ignorant gloss and comparison of thine , is like to that other passage in thy book , where thou sayst , Repenting Believers , baptized with Water ( being a sign and token from God to them of the remission of sins ) are the only true Heirs of the Promise of the holy ghost , &c. Which assertion thou dost falsly ground on Peter's words to the Iews , Repent and be baptized , every one of you ( mind it ( sayst thou ) every one that expects Salvation ) in the Name of Iesus Christ for the Remission of sins , and you shall receive the gift of the holy ghost . But whether Water Baptism is to be here understood , or not , thy arguing , that it must be Water Baptism , is most weak and idle , as if to render it only Spirit , is to charge the Spirit of God in Peter with gross Impertinencies and Tautologies , as if he should say , Repent and be baptized with the holy Spirit , and you shall receive the holy Spirit . To this I Answer ; This is no Impertinency nor Tautology in the least , but very proper , as it is very proper to say , White Cloth being dip't into the Dyers Fat , that hath a red dye , receiveth the said red dye ; even so , the Soul being dipt into that spiritual Water of Gods holy Spirit , receiveth it , as the Cloth receiveth the dye : But this to thee is a Mystery and Parable , and therefore it is not strange thou talkest such gross impertinencies . And it is plain by these words of thine , thou makest Water Baptism equally necessary to Salvation with Faith and Repentance , and therefore all are eternally and finally Lost , who have not been baptized or plunged into Water . O Monster of uncharitableness ! This most Uncharitable Doctrine damneth all to the Pit of Hell , for many Ages , that never received Water Baptism ; this is like one of thy Brethren , who printed a book with this Title , Dip or Damn . It is no wonder to find you Baptists generally so bitter and peevish ; for this your Uncharitable Doctrine of Condemning all to Hell , who are not baptized into Water , begetteth this evil nature in you , even as the narrow Doctrine of the Presbyterians as touching the Grace of God , maketh them of the like evil nature ; for evil Principles and Perswasions have a great influence upon mens Hearts and Lives . And now I find thee in this thy work against us , joyn'd with the Priests of New-England , and particularly these of Boston ( tho' formerly some of thy Brethren suffered great persecution by the Priests of New-England ) where it seems thou hast got thy book printed , — and so like Herod and Pontius Pilate joyning together against Christ , as he came in the flesh , so ye joyn together against him , as he is come , and coming more abundantly in Spirit ; but this Stone , which ye builders of Babylon have refused , will God exalt , and is exalting , to be the head of the Corner . Thou art as idle and impertinent to alledge , That by Water and Blood , mentioned 1 Iohn 5.6 . This is he that came by Water and Blood , is to be meant Water Baptism , and that call'd the Supper , in giving and receiving Bread & Wine . But this being thy bare alledgance , without any shadow of proof , it is altogether denyed ; and the Virtue of both the Water and Blood , together with the Spirit , are inwardly and spiritually felt , which three agree in one , and are inseperable ; but so are not your Water Baptism and Bread and Wine , which ye your selves confess are oft seperated from the Spirit , as the many vain persons among you , and the many dry and barren Souls of your society , too palpably demonstrate ; for who more gawdy and vain in their Attire and Cloathing , both men and women , than many call'd Baptists ? as I have seen and observed , in part , to my great grief ; Who greater Enemies to the Spirits inward Revelation , and to Christ's inward presence and Appearance in Believers , than thou , and the Baptists generally ( perhaps some few excepted ? ) And therefore the Spirit , and your Water Baptism , and breaking of Bread , agree not in one , and are not in unity . And whereas thou chargest it on me and my Friends , the People called in scorn Quakers , as if we did presume or boast of our being arrived to a state above or beyond the Apostles , after they had receiv'd the holy Ghost ; for thou say'st , Here we may note the pride that this Boaster is filled with , counting even the Master Builders of God's House , but Children in comparison of them , &c. And again , thou sayst , The Generation of Quakers , it seems , are got into an higher degree of stature and fullness , thinking they are in an higher Dispensation , than they had attained , &c. All this is a most injurious and gross Perversion of my words , and of our Principle ; I never said , writ or thought any such thing . But take notice on what false foundation he grounds this his Perversion , because I said in my last book , If they who are so zealous for Water Baptism , were cordially zealous for the inward and spiritual Baptism , they might be the more born with , as Men bear with Children , &c. and Charity might be allowed them in that case , to be as Children or Babes in Christ. I intreat the Readers to take notice , that I say nothing here of the Apostles , or any living in that Age , but of these now living in our Age , who are generally too zealous for the Water Baptism , but have little or no zeal , most of them , for the inward and spiritual , plainly denying inward Divine Revelation , as the priviledge given to the Saints in our Age , and calling Christ in the hearts of the Saints , a false Christ , as this Pardon Tillinghast hath done , and as many others do . And though the Apostles , after they received the holy Ghost , used Water Baptism , yet it was not for themselves , who saw beyond it , and were attained to that One Baptism , Not the putting away the filth of the Flesh , but the answer of a good Conscience , as Peter declared ; but in the Apostles days , there were Babes in Christ and many scarce arrived at the true state of spiritual babes , whom the Apostles saw meet to baptize into Water ; but yet that Water baptism was not the Milk where with they were fed , but rather as stilts or Crutches that these babes or lame Persons used for some time . And whereas thou further sayst , That we called Quakers are born Monsters , not Babes to be fed with Milk , as the Saints heretofore . Here thy scornful Spirit , full of bitterness and prejudice , doth plainly appear : How many thousand babes in Christ have been , before ever baptism with Water was in being , and since it received its burial ? and whoever seek to raise it again , or restore it in their own self-will , and meer imaginations , from what they falsly infer or draw from the Letter of the Scripture , they but raise a dead thing , that is not the sincere Milk ; for the Milk of Babes , is the sincere Milk of the Word , and that is not Water-baptism And whereas thou alledgest , That to pretend to the Power , and deny the Form of Godliness , is as Hypocritical as the other is Formal : This we agree unto ; but it remaineth as yet to be proved , that Water baptism is any part of the Form of Godliness , since the form and practice of it hath generally ceased , since the Apostles , for many Ages past , and but again is raised up by the meer will of Man , without any divine Call or Authority , so far as ever I could yet learn ; for I never yet heard that any in this Age , or since the Apostacy began , did pretend to an inward divine Call for Water Baptism . But whether when the Gospel shall have it free course to be yet preached to all Nations , any shall be raised up to baptize with Water , by a divine Authority , belongs not to the present debate . And thus I hope it will appear to the impartial Readers , that I have sufficiently answered to thy Objections and pretended Reasons , from plain Scripture , which thou hast but grosly wrested and perverted . In the close of thy book thou sayst , I strike as well at the Lords Supper as at Water Baptism ; alledging further , that I say , our common eating that we use , is the Lords Supper , whether two or three , more or less ; but both these are thy false alledgings , and none of my words , nor justly can be gathered from my words . And first , as to the Lords Supper , I say , where Christ is not inwardly and spiritually seen , tasted and fed upon , by his inward Revelation in mens hearts , there is not the Lords Supper , altho' they gather together with ever so great a Solemnity , as outwardly , to eat outward Bread and drink outward Wine in remembrance , as they pretend , of Christ. Secondly , There is neither Number of Persons , nor any set Times appointed by Christ , in relation to the outward eating and drinking , which ye call the Supper ; and therefore as the Church of England use it once Quarterly , and some Baptists Monethly or perhaps some Weekly , why may not others , with as good reason , use it daily ; and seeing the Number of Persons is no essential part , as ye must confess , then why may not two or three , as well as some hundreds , use it with equal Solemnity and religious Devotion , viz. eating and drinking together , both with a holy fear and chearfulness , remembring the Lords Death , even until his last coming , as well as until his more abundant inward spiritual Coming into their hearts . And whereas I queried in my last book , Wherein we are behind you , or wherein we fall short of you , or what excellency , worth or value hath your Supper above and beyond ours ? To this thou hast not answered one syllable , nor hast thou shewed any one particular instance wherein your eating and drinking excelleth ours , and therefore I return it again unto thee to be answered . And I thus further query , Is the difference about the bear Name , that ye call it The Supper of the Lord , and we have no freedom to call the bare outward eating and drinking , unless Christ be inwardly enjoyed , the Supper of the Lord , but where Christ is inwardly enjoyed and fed upon , together with the outward eating and drinking , as most frequently is witnessed , to God's praise , that we can freely call the Lords Supper ? Or , 2 dly , Is the difference , because ye have some Priest , or Pastor , or gifted Brother , to consecrate the Bread , and make it more holy than our Bread that we eat , even when we use Prayer and Thanks-giving before eating , either vocal or only mental , and frequently both ? Or , 3 dly , Is it because we do not use that formality of repeating the words , Take , eat , this is my Body , which we find no where commanded to be used in the Saints eating ? Or , 4 thly , Is it because the eating and drinking that was among the Saints , called by thee and others , the Supper , was never in ended for satisfying hunger , as thou hintest ? And what if I should say the same , thou gainest nothing ; for it is not the simple eating and drinking that I call a holy Remembrance of Christs Death , but the holy and religious way and manner of performing it ; and yet thou canst not prove , that the Saints , when they did eat that commonly called the Supper , did not really eat and drink sufficiently to refresh & nourish the Natural Body , as well as together with that , their Souls were refreshed and nourished with spiritual food ; for it is most clear , that in the Church of Corinth they did eat together to refresh the outward man , and this the Apostle did not reprove , but their disorderly manner of eating , so that some were hungery , and others were drunken , and some eat at home in private , and others did not , but tarried to eat together with their Brethren , and were at times disappointed : This plainly proveth they used to make a real Meal of their eating together ; but your manner of eating about the quantity of a Nut in Bread , and a spoonful , one or two in Wine , we find no where in all the New Testament ; and that ye give the cup but once , and Christ gave it twice , as I have showed in my late book , this ye can give no account of , and thou hast not taken the least notice of it , although it is material to you , who pretend to observe every thing as Christ did . And why are ye not as zealous for washing one anothers feet , and anointing the sick with Oyl ? I am sure more expresly commanded by Christ , and Iames the Apostle , than your Water baptism ? ye can give no just account . It seems , thou art zealous for laying on of hands , which thou reckons also as belonging to the foundation of the Gospel , falsly citing and perverting these words in Heb. 6.1 , 2. for though that place mention the foundation of Faith and Repentance , and afterwards the Doctrine of Baptisms , and of laying on of hands , yet it saith not , that either Water baptism or laying on of hands is any part of the foundation ; and the Doctrine of Baptisms and the laying on of hands is one thing , the use of Water baptism is quite another : The Doctrine of all the legal Rites , Figures and Types remaineth in the Church at this day , but the practice of them is abolished , and so of Water baptism . Before the close of this my Answer , I shall further take notice of some other of thy gross impertinencies : First , Thou usest these idle words , by way of reproach , So that upon hearing Peter's Testimony , not of killing the Light within , as the Quakers preach , &c. Here thou makest it a matter of derision , to say , Christ , who is the Light , and the Life , may be killed or crucified by mens sins , whereby thou declarest thy great ignorance of the Letter of the Scripture , that said of some , that they crucified the Son of God afresh ; and surely that was within them , and not without ; and said Iames , Ye have killed the just , and he hath not resisted you ; which cannot be understood , as if all these to whom he had writ , had been guilty of outward Murder . But understand how these call'd Quakers mean , that Christ is inwardly crucified or slain by mens great sins , to wit , not in himself , for his Life is an Immortal Principle , but unto them ; so that by their sins they wholly deprive themselves of the enjoyment of it . 2 dly , Thou sayst , While Peter is speaking , not mentioning ought of the Light within , ( altho' we deny it not where God would have it spoken of . ) Behold here another bitter and satyrical Scoff against the Light within ; and what altho' Peter mention not the Light within in that place , Acts 10. in express words , let the place be considered , and it shall be found plainly enough implied in that very discourse of Peter , see v. 42. said Peter , that it is even Jesus of Nazareth , who was ordained to be judge of quick and dead : And can this be without the Light within , that shall be as a thousand Witnesses against the wicked in that great day of Judgment , when the books shall be opened , not only the book of Conscience , but the Lords Light in the Conseience , that did see and reprove them , and witness against them , when they sinned . And whereas thou sayst , thou denyest not the Light within when God would have it spoken of : I say , thou denyest it in so far as thou denyest Christ in the heart , who is the true Light , & callest him a false Christ ; and also that thou blamest the Quakers for pretending to inward Revelations , which ye Baptists generally deny , therein agreeing with the dark Priests , and other dark Professors . 3 dly , Thou dost represent the Quakers as denying , that Christ is come in the flesh , and carrying it in a subtil notion , that he is come in their flesh . This is a most false and injurious Accusation ; we most faithfully believe and embrace it , as a most faithful saying , That Christ Iesus is come in the flesh , to wit , in that very Body of Flesh which was conceived by the holy Ghost , and born of the Virgin Mary , dyed , and rose again , &c. and yet , according to Scripture , we also believe , That the Life of Iesus is made manifest in mortal Flesh ; and that the Bodies of the Saints are the Temples of God , and of Christ & of the holy Spirit ; and that the Saints are his Members , and He their Head , and that they enjoy and possess a measure of the same holy Spirit that dwelt and dwelleth in him in all fullness ; and tho' some divine Illumination and manifestation of the Spirit of God be given to all men in a day or time , according to plain Scripture , yet we do not say , tha● all men have the holy Spirit or are baptized with it , as thou dost falsly represent us ; for many men are sensual , not having the Spirit , and the Spirit of God hath left many men , and doth no more invite and call them to Repentance the day of their Visitation being over . 4 thly , Thou dost insinuate , as if we did not believe any other Coming of Christ , than his inward coming in his Saints ; which is false , as also is that other gross alledgance of thine . That our opposition to Water Baptism is raised against the Person of Iesus Christ , and the remembrance of his last Coming . This I altogether deny , as False , Wicked , and Injurious ; we do believe , and make it our care to remember that our Lord Jesus is in Heaven , in his glorified Body , Soul and Spirit of true Man , that Seed of David and Abraham , and that he shall come again , and jud●e both quick and dead , even the Man Christ Iesus . And as for thy other many false Accusations , and hard bitter and reproachful Speeches against us , and me in particular , I shall not waste paper nor time to repeat them , but heartily wish thy Repentance , and the opening of thy dark Understanding , to the acknowledging and confessing to the Truth , if it be the good will of God that so it may come to pass , before thy dayes be expired . And now ye Water Baptists , who plead so earnestly for Water Baptism , though in opposition to the living and glorious Appearance of the Lord Jesus Christ in the hearts of his Saints , some of you calling Christ in the heart a false Christ in the secret Chamber , the which Water Baptism of yours is neither Iohn's , nor the same that some of Christs Disciples and Apostles administred for some time , seeing ye can show no Line of Succession , either from Iohn or the Apostles , of your call to administer Water Baptism , that proves ye have no shadow of any mediate Call , and to an immediate Call ye have no pretence ; nor can it be truly said , that the Letter of the Scripture barely and alone considered , calleth any to a Ministerial Office or Function ; for the Scripture saith , No man taketh an Office unto him but he that is called of God , as Aaron was : And thus Iohn was sent of God by the Spirit of God in his heart , and did not draw his Call from the Letter of the Scripture , tho' he was of Aaron's Posterity , and the Son of a Priest ; And therefore your Water Baptism is a meer Idol , like the golden Calf that the Children of Israel set up when Moses was absent . But suppose your Water baptism were as good as Iohn's ( which it is not ) go and learn what that meaneth , Mark 9.5 . how when Moses and Elias ( and ye know that Christ said of Iohn , that he was Elias , who came in the Spirit and Power of Elias ) did appear with Christ at his Transfiguration , Peter said , Let us build three Tabernacles , one for Moses ( that signifieth the Law of Circumcision and Sacrifices ) another for Elias , ( i. e. Iohn with his Water Baptism ) the Scriptures saith , he knew not what he said ; and a Cloud came and took away Moses and Elias , ( i. e. Iohn Baptist ) out of their sight , and left only Christ present with them : and well consider , whether this doth not signifie , that Believers in Christ , under the pure and perfect Gospel Dispensation , are not to build Tabernacles neither for Moses nor Iohn , i. e. neither for the Levitical Law of Moses , nor the Water Baptism of Iohn ? A brief Answer to the weak and impertinent Arguments of Benj. Keech , against the Light within , in his Book , call'd , The Childs Instructor , in that Section of his Book concerning the Light within , wherein he undertaketh to prove , That the Light in every man hath not the least tendency or service to mans Salvation , but only to condemn him . And also an Answer to his gross Calumnies and false Accusations , that in his ignorance he raiseth up against both the Principles and Persons of the People called in scorn Quakers . FIrst , he granteth , That the Light in every man containeth in it the Law or substance of the first Covenant , written or implanted in the hearts of the worst of men . Next , he doth acknowledge , That it doth show or teach every man that there is a God , which did create all things , and that he is the Soveraign Lord of the whole Creation ; that he is to be worshiped ; also , that it doth convince of sin but not of evey sin : Also , That it doth teach Righteousness towards men , and to render due respect unto all , and to do unto all men as they would be done unto ; and from this he concludeth , saying , Therefore take heed , and walk according to this Light , for it is a Candle lighted and set up by the Lord in thy Intellectuals . Answ. This seemeth a fair acknowledgment , and is more than many do acknowledge ; for if men are to take heed unto it , and walk according to it , ( as he saith they ought ) it is given of God for a Rule of Obedience unto men , and therefore the Scripture is not the only Rule , as many affirm . But that he saith , It doth convince of sin , but not of every sin , this he only affirmeth , and doth not prove in the least ; and seeing it containeth in it the substance of the Law of the first Covenant , it followeth most evidently , that being duly improved , and the mind duly applied unto it , it convinceth of all sin against the first Covenant . Next , as to sins against the second Covenant , called the Gospel or New Covenant , if the Gentiles ( who have not heard the Gospel outwardly preached ) have nothing of the Law of the New Covenant revealed or made known unto them , they cannot be said to sin against it ; for where no Law is , there is no Transgression ; if then these Gentiles , who never as yet heard the Gospel or Christ outwardly preach'd , have only the Law of the first Covenant , they are only sinners against that Covenant ; and consequently , that Light in the Gentiles doth convince them of every sin that they are or can be guilty of in the Gentile state . But seeing he hath granted , That there are some sins that they are guilty of , that the first Covenant in them doth not convince them of , it followeth most necessarily , that there is some Law or Light of the new Covenant in them : And thus it doth plainly appear , that the snare or net which this Benj. Keech hath been making for the People called Quakers , he is entangled himself therein . But we can most clearly prove from Scripture , that the Light that is generally in men , the Heathens not excepted , hath in it some small degree of a discovery or revelation of the New Testament or New Covenant ; 1 st , Because it revealeth to men generally the goodness of God that leadeth to Repentance , according to Rom. 2.4 . yea , the Riches of his goodness , and forbearance , and long-suffering ; and therefore it revealeth in men universally , that God is merciful and gracious , as well as just , and pardoning sin and transgression to every one that truly repenteth and turns from sin : And this may be proved also from B. Keech's own confession ; for he plainly confesseth , That the Light in every man teacheth him , that God is the best , the highest , and chiefest Beeing ; therefore it doth clearly follow , that the Light in men teacheth them , that God is a gracious God , and one that pardons Iniquity , otherwise he could not be understood to be the best beeing ; for seeing among the Children of men many men have that goodness that inclines them to forgive the greatest Trespasses , upon their Repentance and asking forgiveness ; therefore God himself is infinitely more gracious and ready to forgive . 2 dly , The Gentiles or Heathens of the better sort , who have not heard Christ outwardly preached unto them , have offered up Sacrifices unto the only true God , as well as the Iews ; and Aristotle , tho' a Heathen , did affirm , That it was proper to Mankind , universally , to Sacrifice unto God ; and as the Sacrifices of the People of Israel , as B. Keech confesseth , was a spiritual and shadowing Ministration , given in mercy unto men , to discover and hold forth unto them the glorious and great Sacrifice and Attonement of the Lord Jesus Christ , the same may be said of the Sacrifices of these Gentiles , who sacrificed unto the only true God. And if it be said , The Gentiles who did so Sacrifice , as Iob and others , did it , being taught by some outward means : I answer , allowing it so to be ; so did also the Iews and People of Israel ; but as among the Iews , so among the Gentiles , the Light of God in them did accord in Harmony with the outward means of their Instruction . 3 dly , The Apostle Paul doth plainly declare , That the Gentiles , who did the things contained in the Law , had their thoughts excusing them ( or apologizing , as the Greek hath it ) and therefore there is some Light or Illumination in them , other than that of the first Covenant , that only condemneth , as B. K. affirmeth . 4 thly , Cornelius , before Christ was outwardly preached unto him , hath this Testimony , by the Spirit of God recorded in Scripture , That he was a devout man , and feared God , and his Prayers and Alms were accepted of God , according to his state , and that he was not singular , or the only man in the World that was sincerely devout , and that knew not Christ as come in the flesh , Peter's words plainly declare , how that in every Nation , he that feareth God and worketh Righteousness , is accepted of him . And if it be said , that Cornelius was a Proselite , or at least had some knowledge of the Iews Religion : I Answer ; This is only supposed , but not proved ; but granting it were so , it is certain he had not faith in Christ crucified and raised again , until Peter preached Christ unto him ; and therefore a man may be accepted of God in Christ , and for Christ's sake , in some respect and degree , who at present hath not faith in Christ crucified and raised again ; which most evidently overthroweth all that B. K. hath built up in his vain & dark Imagination against the Light within , and yet such are not without faith altogether ; for they have faith in God , and in his living Word in their hearts . And whereas B. K. frames an objection in behalf of the Light within , viz. If this be a Light flowing from God , and a Ministration of God , how can it fail in any respect , and be insufficient ? He answereth , First , The Law given to Israel was a Ministration of God , and yet it could not give Life . But this is easily answered ; for God gave not the Law to Israel only for that end to condemn them , and send all & every one of them to Hell , but to be a Schoolmaster to lead unto Christ , and therefore together with the Law of the first Covenant , he gave them the Levitical Law of Sacrifices , and many other Types , which had some real Ministration in it of the New Covenant , tho' obscure , yet such as served for that time . But according to B. K. the best of the Gentiles , who were most diligent to frame their lives according to the Light in them , and have not heard Christ preached unto them , as crucified , &c. are all sent to Hell , and the Light in them , tho' a Ministration given them of God , hath no other end but to condemn them , and make them guilty of Hell Fire , and that forever ; which is a most injurious Reflection upon both the Justice and Mercy of God. Secondly , he saith , Every Light and Ministration of God serveth for the end , time and purpose it was appointed and ordain●d : This saying is very true , but very badly applied , as if that Light and Ministration of God in the Gentiles , were only given to make them guilty of eternal Damnation , but having not the least service , use or tendency to the least beginning of their Salvation ; which is a horrible Reflection upon God , as representing him altogether Cruel and Unmerciful , worse than most men , and therefore is a blasphemous Assertion . In the next place he undertakes to prove , That the Light in every man is not God , nor Christ , nor the Holy Spirit : First , he proveth that the Light in men is not God , Because tho' all Light doth come from God , yet all Light is not God. I Answ. And who saith all Light is God ? but because all Light is not God , it doth not therefore follow , that God is not Light , no more than it doth follow , that because all Spirit is , not God , therefore God is not a Spirit . But seeing he confesseth , This Light floweth from God , it doth necessarily follow , that God himself is present with and in this Light ; for God cannot be locally seperated from any thing or being that proceedeth from him , otherwise he were not Omnipresent ; and the Name Light doth as properly belong to God , as the Name Spirit ; for as the Scripture saith , God is a Spirit , so it saith , God is Light. Nor is his Argument any more valid to prove , that Christ is not Light in men ; Because Christ signifieth , Anointed , and only the Man Christ is Gods anointed : I Answer ; Thus we see how B. K. acts the Socinian , like his Brother P. T for if Christ be only and wholly restricted to Christ's outward Person , as he came in the flesh , then there was no Christ , nor Saviour , nor Mediator before Mary ; but this is express contrary to Scripture in many places , which saith ▪ By Iesus Christ all things were created ; And Israel in the Wilderness drank of the Rock that followed them , and that Rock was Christ : And most surely , all the faithful in all Ages were partakers of Christ , and he lived in them as well as in Paul. And that Christ was Anointed from the beginning , before all Time and Ages , is expresly affirmed , Prov. 8.23 . the true Translation out of the Hebrew Text being , I was anointed from the beginning ; The Hebrew word Nissak is rendred by Buxtorf in his Hebrew Lexicon , To anoint ; and surely David , Isaiah , and all the faithful were partakers of the holy anointing , and they had it from Christ God's anointed from the beginning . And Lastly , he is as foolish and idle in his arguing , That the holy Spirit is not a Light in all men , because Christ said , The World cannot receive him Ioh. 14.16 . and whoever have the Spirit of Christ are Christs , Rom. 3.9 . for to have and receive , in these places , signifie Vnion and Possession , and in that sense we say , Unbelievers and Ungodly men have not the Spirit ; but yet it doth not follow , that the Spirit is not in them to reprove and convince them , and also to call , invite and move them to Repentance , otherwise men could not be said to resist the holy Spirit ; and as a rich Treasure may be laid in a mans House and yet that man have not the right and possession of it , even so , the Spirit of God is in Unbelievers , to convince , call and move them to repent and turn to God , and yet they have no right nor interest therein , while remaining in their unbelieving state . But it is to be further considered , that the holy Spirit , throughout the Scripture , doth signifie , not the Spirit of God abstractly considered , but as influencing men with a peculiar holy or sanctifying influence and operation ; and these are only such who have faith in Christ crucified and raised again , as is clear in the case of Cornelius , and all other Believers in Christ crucified , &c. whose Faith is wrought in them by the mighty Power of God ; and therefore this peculiar influence and operation of the holy Ghost , the Gentiles have not in their meer Gentile state , but yet they have that which is preparatory thereunto , and infallibly will bring them to partake of it , as they are diligent , rightly to improve that first degree of divine Grace and Illumination already given unto them . Now let us hear his Arguments against the Sufficiency of the Light within , so much as to begin the least good Work of God in the Gentiles . 1 st , he saith , It cannot discover unto thee that there is a Redeemer , who suffered Death without the Gates of Jerusalem . 2dly , Tho' it convince of many sins , yet it cannot cleanse thee from them . 3dly , It cannot make Satisfaction for the sins that are past . 4thly , It cannot lead thee into Evangelical or Gospel Truths . 5thly , It cannot teach thee the Righteousness of God , without the Law , being witnessed by the Law and the Prophets , even the Righteousness of God by Faith of Iesus Christ , unto all & upon all that do believe . 6thly , It leaveth thee under the sentence of Death and Misery , without affording any directions or help for thy Recovery , ( Note these words , whereby it plainly appeareth , he taketh away from it all sufficiency , so much as to begin any good work in men , as having the least tendency to begin the work of Salvation , or prepare thereunto . ) 7thly , It cannot give thee ( he saith ) eternal Peace and Salvation , as these Miserable men ( meaning the People called Quakers ) do affirm . Thus he argueth . In Answer to these his Arguments , I say , it is really a degree of Blasphemy to say , that there is no Light , or Principle , or Being in men , that can do these things ; for God and Christ can do all things , and both God and Christ are in all men , not only as to that general presence in all the Creatures , but in a special way of Revelation , as being the Off-spring of God , as Paul declared to the Athenians . But it is one thing what God and Christ can do , and far another thing what they commonly and universally do . Now it is readily granted , that God and Christ do not commonly reveal unto men the knowledge and faith of Christ crucified , &c. without the Scriptures Testimony , or some outward Teaching ; but this doth not prove that the Light in men hath no preparatory service , use or tendency , in order to receive the knowledge & faith of Christ crucified , as we see it hath , according to Scripture , as is clear in the ●ase of Cornelius , and in the Parable of the good ground , that signified the good and honest heart , even before the Seed of the pure and perfect evangelical Dispensation was sown in it . And at this race he might as well argue against the Light in the be●t Saints or Christians , in these Ages of the World , as being insufficient to give eternal Life and Salvation ; for the ordinary and usual way of God to beget in all true Believers the true knowledge and faith of Christ crucified , is by some outward means of Preaching , Reading , or Hearing the Scriptures read , and not without them , the inward Light and Grace of God mightily co-operating and working together with the outward means of the Scriptures preached , read or heard . And whereas he directeth his Book generally to these called Christians , many of whom are of his own Profession , if his Doctrine be to be received , none of his own Brethren , nor any Christians whatsoever , have any saving Light or Grace in them ; for he maketh no distinction betwixt Christians and Heathens , but saith generally to all , That they have no saving Light in them . But for the better understanding of the whole matter , let it be considered , that the Light in men hath a two fold sence and signification ; 1 st , It may and doth signifie God who is Light , and Christ who also is Light as the holy Scripture declareth : 2 dly , It may and doth signifie some divine inward Illumination and Revelation of God and Christ in men , which hath also a quickening and cleansing operation in it . Now admitting that the divine Illumination and Revelation of God and Christ doth not at first reveal or discover these peculiar Mysteries of the pure Gospel Dispensation , as Christ crucified , and Faith in him , yet it doth suffice that I have proved , that it can begin , and doth really begin a good Work of God in them that are diligent to obey it ; and where this good Work of God is begun in any , they cannot perish , altho' they dye in that state : for as no Unrighteous Soul can ( while such go into Heaven , so none that are in any the least degree Righteous by the Work of God in their hearts , ( while such , ) can go to Hell , or finally perish . But to determine at what precise time , and how this work of God begun in honest Gentiles , is perfected in them , and at what precise time the knowledge and faith of Christ is wrought in them , is not a difficulty that is singular to us the People , call'd in scorn Quakers , but doth equally urge and pinch our Adversaries ; yea , I suppose generally the Baptists themselves ; for first , They acknowledge , That many Infants dying in infancy , belong to Gods Election , and are saved : 2dly , That not only Infants , but others come to Age , may belong to God's Election , who are born Deaf and Dumb ; and many will acknowledge also , That God hath his Elect among the Gentiles , who have not heard Christ outwardly preached , and shall be saved , God working by his Spirit when , where , and how he pleaseth , as the Presbyterian Confession of Faith owned by Baptists , doth expresly declare . Now it is plain , the Difficulty is equal to them , with us , and is a great secret , known ( perhaps ) to few of the Sons of men , the precise time , way , manner and means of Gods saving them with eternal Salvation , who have not had Christ outwardly preached unto them , neither by men nor Scripture ; and let it suffice to clear us , that we say , the knowledge and faith of Christ crucified , even Jesus of Nazareth , is universally necessary to the full and final perfecting the work of mens eternal Salvation and Happiness , and is ordinarily and commonly wrought in men , by outward preaching , reading , or hearing the Scriptures Testimony . But again , let it be considered , when we say , That the inward Light and Grace of God is sufficient to Salvation , it is to be understood , that its sufficiency reacheth to the present time , work and purpose for which it is given , even as B. K. hath confessed ; for not only the Gentiles have not received at once all that divine Illumination , and Grace , and Assistance of God , that sufficeth unto all time to come , but even none of the Saints have received at once so much as is sufficient for all time to come ; otherwise , they might say , We are Lords , and will come no more to God , nor pray any more to him ; whereas all true Believers feel their continual need and want of a new and fresh supply of Gods Grace and gracious Assistance , both to think , to will and to do any thing good and acceptable unto God. And as true Believers in Christ crucified , &c. have that which is sufficient for the time present of divine Grace and Illumination , suitable to their state and dispensation , so have the Gentiles that measure of divine Grace and Illumination which is sufficient for the time present , suitable to their state and dispensation , which is readily granted to be a Dispensation or Administration really distinct or diverse from that pure and perfect Gospel Dispensation , which true Believers in Christ crucified and raised again , are under , yet both coming from one fountain , and both tending to one end , and meeting together in one , yea , embracing one another in due season . Moreover , that the Law state and dispensation , before that the faith of Christ crucified and raised again , &c. doth come , is a good state to all such as are diligent Improvers of the same , is most clear from Gal. 3.23 . Before Faith came , we were kept under the Law ( and as Beza , a Protestant , doth well translate it ) we were preserved or kept sub Legis presidio , i. e. under the safeguard of the Law , as in a City of Refuge even as the Man-slayer under the Law , escaping to the City of Refuge , did remain there safe from death , tho' as in a Prison or Confinement , until the News did arrive unto him of the death of the High Priest : A real Type and Figure of this great Mystery . And therefore it is readily granted , that no man , until he attain to the true Faith and Knowledge of Christ crucified & raised again , is perfectly justified , nor can his most exact Obedience to the Light in him be an Attonement or Propitiation unto God for sins past or present , as neither is the Saints greatest inward Righteousness or Holiness wrought in them by the Spirit of God , an Attonement or Propitiation for their Sins , but Christ alone , who dyed for us , the Just for the Unjust , &c. But as God is gracious to true believers in Christ , who have not attained to a Perfection in Holiness , but have the Work begun in them , for Christs sake , and also when they are perfected in Holiness , God doth accept them in Christ , and for his sake , even so doth he extend his favour and mercy , in some measure , to the honest Gentiles , for Christs sake , and doth not leave them without all hope of Mercy . And as God hath promised to reward the diligent Improvers of his Grace , with giving them more Grace , who are true Believers in Christ crucified , so no doubt the Promise is good to all Gentiles , who are faithful Improvers of that Light that God hath given them in their Gentile-state , to encrease his Grace unto them , and to give them that further degree of Faith and Knowledge of Christ crucified , which they have not as yet attained unto ; for the Promise is universal , To every one that hath shall be given . And therefore it is a most foolish and rash undertaking in B. K. or any others to affirm , That these Gentiles , who were diligent to frame their Lives according to the Light in them , never at any time had , nor ever shall have the knowledge and faith of Christ crucified and raised again , who have lived in remote parts of the World , where the Gospel hath not as yet been outwardly preached . Hath not God many ways to reveal himself to the ouls of men , and the depth of his Counsel , that passeth our search and understanding ? Who knoweth what God doth reveal to honest Gentiles on their Death-bed , when by reason of Bodily weakness they cannot declare unto others , what God doth then reveal unto them , or even possibly at the instant of Death or after Death , as many Professors use to say , as well Baptists as others , That the Souls of Believers , at or after death , are made perfect in Holiness : But this is only an Argument ad hominem , as it is called , i. e. such as can be raised from their own Principle , by way of retorsion or counter-arguing ; but let us leave secret things unto God , until he reveal them , and keep close to the Scriptures Testimony , so far as it is opened to us , that giveth us sufficient cause and ground of Charity , to conclude , that none of the Gentiles , who were diligent to improve that Light that God gave them , are finally and utterly lost , and yet that the faith and knowledge of Christ crucified and raised again , is altogether necessary , tho' not to the beginning , yet to the full and final consumating and perfecting mens eternal Salvation and Happiness , both which are well consistent , altho' B. K. and his Brethren , through the ignorance and prejudice that is in them against the Truth , do not see or understand it . I shall now take notice of his gross Calumnies and false Accusations that he raiseth up , in his ignorance , against both the Principle and Persons of the People called , in scorn , Quakers . First , That he saith , The tenor of our Doctrine showeth plainly , that Iesus Christ our blessed Lord and dear Mediator dyed in vain . Answ. This is a most false & unjust Charge , and no wise reacheth to us , because , first , we say the Light that is in the Gentiles , and in every man , is the real fruit and purchase of Christs Death , and also , that none can be eternally saved , as in respect of the perfect Accomplishment of the Work of their Salvation , without some measure of the Knowledge and Faith of Christ crucified , tho' we cannot assign the precise time and manner , how and when that knowledge and faith is given them , as no more can they , when or how it is given to elect Infants , and other elect Persons , suppose Deaf and Dumb from the Womb. Secondly , he saith , We set up an inherent legal Righteousness in man , as his only Righteousness , whereby he shall be eternally saved . Answ. This is grosly false . Thirdly , That we deny the imputed Righteousness of Christ , wrought in his own Person for us , and the virtue of the Price of his most precious Blood. Answ. This also is grosly false . Fourthly , That it is a fancy to believe , that Christ hath fullfilled the Righteousness of the Law for us , any other wayes than our Pattern . Answ. And this likewise is most grosly false ; for we faithfully believe , that Christ hath fulfilled the Law for us and the Righteousness thereof , not only as our pattern but as being therein and thereby , both in what he did and suffered for us , an Attonement and Propitiation unto God for our sins , and that his Obedience and Sufferings hath purchased unto us , as a most precious and great Price , Iustification , Remission Sanctification & Eternal Life ; and that he gave himself a Ransom unto God for us , and all men , which these called particular Baptists , deny ; yet this Price and Ransom , or fullfilling the Law for us , is not so to be understood , as if thereby a liberty were procured unto us to sin at pleasure , but as Christ hath fullfilled the Law for us , he must also fulfill it in us , according to Rom : 8. in order to our perfect Sanctification and Justification . And here it is to be noted , That these Accusations of his , in the aforesaid particulars , are not gathered from any express words of the People called Quakers , but are only the false and absurd Consequences he gathers from our Principle , altogether grounded upon his Ignorance and Mistakes , and especially his Prejudice against the Truth . A Brief ANSWER to Cotton Mather his Appendix to a little Book of his , called , Memorable Providences , relating to Witchcrafts , &c. THe main design of Cotton Mather in this his Appendix is to vindicate and defend his Father Increase Mather , as no wise guilty of these Charges which I laid against him towards the end of my late Book , call'd , The Presbyterian and Independent Churches , in New-England , and else-where , brought to the Test. Now if Cotton Mather had made any true and just Vindication of his said Father , it had been a commendable work in him , but he is so far from that , that his so weak and impertinent pretended Vindication doth not in the least excuse him ; and he is so far from any just Vindication of his Father , that he doth rather more lay open his Fathers Nakedness in the sight of the world , and addeth to his Fathers grosly abusing the honest People called Quakers , new Abuses , and lying abusive Speeches of his own , besides that , in the judgment of any impartial & understanding Reader , he discovers himself to be a very shallow man , airy and full of froth , but showing nothing of Solidity in his whole discourse . As for his scornful and disdainful words and reflections on me , calling me , One Keith , a Quaker , not deigning to design me by my full Name , and Our little Author , This new Apostle , This waspishman , &c. I value them not , so as to be any discouragement unto me to bear my Testimony for the blessed Truth of God , against his and his Brethrens false Doctrine and Hypocrisy ; and the words of our Lord Jesus Christ , left upon record in Scripture , in a measure of the sence of that holy Spirit that gave them forth , have been & are made comfortable unto me , Mat. 5.11 . Blessed are ye when men shall revile you , &c. I desire to bless the Lord who hath truly made me little in my own eyes , and hath let me see not only my littleness but nothingness , as of my self , and given me also to know , that I am one of his little Ones , which to me is greater satisfaction than to have the greatest worldly advantages ; and that he seems to reflect upon the littleness of my stature ( as is apparent ) showeth in him little wit or discretion ; many excellent men were of little bodily stature , far exceeding Cotton Mather or me either ; and Goliah was a man of great bodily stature , who defied the host of God , and yet fell before little David ; and tho' I do readily acknowledge my self little every way , yet by the Grace of God I doubt not but to be made able to defend the Truth , against all that thou and all thy Brethren can do to withstand it ; for the Truth is the greatest and strongest of all , and when he who is the Truth pleaseth to use an Instrument , let it be ever so little or mean , it is well enabled to do the work it is raised up for : And tho' in the close of his Appendix ( that containeth little else but silly drolling ) he saith , G. K. has given sufficient cause why his own Sect should be ashamed of him , if shame were compatible to such a perfect People ; Which last part is a meer Scoff , yet he hath not made it appear , and I hope in the Lord he never shall be able to make it appear that my Friends have any cause to be ashamed of me . Before he cometh to his Fathers Vindication , he thought fit to tell the world of the strange liberty which the Devils gave to some possessed Children to come to the Meetings of the Quakers , and to read their writings : And if all this be true , what saith it against the Quakers , in the least to discredit them , or their Religion ? We know many wicked People , whose Souls the Devils possess ( and that is worse than a meer Bodily Possession ) may read both our Books and the Scriptures also , yet as this is no discredit to the Scriptures , so no more to our books ; yea , the Devil could and did cite Scripture to Christ , and could use the outward names of God and Iesus . And thou grantest that that Girle possessed , as thou alledgest , Bodily with the Devil , did read the 59 Psalm ; And what may be concluded from this , according to Cotton Mathers pretended Logick , that tho' the Devil would not suffer the Girle to read some Presbyterian Books , but gave her liberty to read some of the Common Prayer , or other Episcopal Books , and Quakers Books , and also the 59 Psalm , that all these are of the like quality ? Thou further sayst , The Girle so possessed , as thou alledgest , could hear the Scripture read , and called to one to read of Mary Magdalen ; and I see not what difference the Devil doth make , in good earnest , betwixt reading and hearing the Scripture read . Again , That the Devil suffered some of them to come to the Quakers Meetings : Supposing it were so , is this any more in prejudice of the Quakers Meetings , than that Cotton Mather saith , The same Girle , so possessed , came to a study or Closet in his House , and entred therein , and there read on the Bible , and good Books ? And if he say , It was because the Devil had left her , how soon she came there , Why may not the same be alledged on behalf of the Quakers Meetings ? Who seeth not how shallow this man is , that from so ridiculous an instance would represent the Quakers Meetings and Books such as the Devil had a good liking to ? But it seems the holiness of his Study drove the Devils away , and made the Girle so quiet in his Study , as is implied in his words , where he saith , She added a Reason for it , which the Owner of the Study thought more kind than true . It seemeth then that Cotton Mather thinketh himself in that respect obliged to the Devils kindness , more than to the truth of the Reason , That they left the Girle how soon she entred into his Closet : But why could not the Devil carry the Girle into his Closet , as well as the Devil took Christ into the holy City , and set him on a Pinacle of the Temple , Mat. 4.5 . and as it is in Iob , When the Sons of God came together , Sathan also came among them ? and if Sathan can come where the Sons of God are met together , why may he not quietly suffer some possessed by him , to come either to C. M's Closet or the Quakers Meeting , without any just reflection on either of the places ? But if C. M. think the Devil more kind than true to him , he had need beware of his Kindness , left it turn to his damage in the end ; for a kind Devil is the most dangerous Devil . In the beginning of the Vindication of his Father , he saith , One would think that if an Historian did but secure his Veracity from being impeached , most of his other fauls were pardonable , &c. But to this I Answer ; That Increase Mather hath not secur'd his veracity from being impeached ; for it belongeth to Veracity , and to him who hath it , not only to tell some true matters of fact , but to tell them with a true intention , and for a true and upright end , and to assign the true and right Names to the Persons that have done the things alledged ; as when a man is murdered , tho' the matter of Fact be true , yet if he who relates it , doth charge it upon a person or persons no wise guilty , his Veracity may justly be impeached ; and so the case is here , as to I. Mather , suppose the matter of fact be true , yet it is as gross and false a charge and imputation to cast these things acted and done by Tho. Case and his Crew upon the Quakers , as to cast them upon any other People whatsoever , yea , as upon them whom he may judge to be true Christians , or suppose Presbyterians and Independents ; for what tho' they call themselves or that others ignorantly call them Quakers ? doth it therefore follow that they are owned by that People , or are of their Society ? no wise , no more than it doth follow , that they are Christians , because they call themselves also by that name : And suppose these of T. Case's crew should call themselves Presbyterians & Independents , or Members of the Congregational Churches of New-England , doth it therefore follow that ye of New-England should be charged with these things ? And whereas I said in my last book , That I. M. relates these stories on purpose to abuse the honest & sober People call'd Quakers , without making any distinction , thou Cotton Mather leavest out altogether the following words , that were most material for the clearing of the Quakers , and proving I. M. guilty of slandering and falsly accusing an innocent People , my following words being these , nor giving the least information to the world , how that the Body of the People call'd Quakers doth not in the least own these ungodly and wicked People , &c. But what doth his Son C. M. answer to this that may satisfie the impartial Reader ? surely nothing , but answers with a Scoff , like to himself ( it seems he hath largely accustomed himself to sit in the Seat of the Scorner ) saying , But what Mettal is this mans fore-head made of ? and then he proceeds to alledge , That his Father very carefully made a distinction , because once or twice he calleth them , the late singing and dancing Quakers : And again , that he saith , The Quakers are some of them possessed with evil Spirits . But I Answer ; Thou C. Mather rather bearest in thy forehead the print of him that hath a face of Brass , than of an ingenuous man , in thy undertaking so to palliate and excuse thy Fathers gross abuse and slander . Doth not every one that knoweth what a distinction is , know , that it consisteth at least of two Members or parts , and not of one only member or part : Now I challenge Cotton Mather to produce one word or syllable in all Increase Mathers discourse , where the other Member or part of the distinction is named or exprest in the least : whereas if he had indeed made any distinction , he would at least have informed the world , That there is another s●rt of People called Quakers that doth no wise own Thomas Case or any of his Crew , nor their Spirit , nor Doctrine , nor Practices , but abhor them and their way as much as any People can do , and do as widely differ from them as white from black , or as one contrary from another ; yea , it is easie to show , that Tho. Case and his Crew are more near to many called Presbyterians and Independents , than to the honest Quakers , both in Doctrine and some Practices ; for the honest People called Quakers own no carnal Singing , and do not own dancing on any account , and yet to my certain knowledge , many called Presbyterians do both own and practise carnal Singings , and Dancings , and Pipings , and Fiddlings also at Feasts and Weddings ; all which practices are more like to the mad Crew of Tho Case , than to the sober and honest Quakers , who own no singing but what is truly spiritual and holy ; and it doth not appear , that when I. M. nameth the late singing & dancing Quakers , that he intended any distinction , but that he gave such Names only as certain Epithets to the Quakers , or to some of them ; as when Cott. Mather calleth us , absurd and angry People , it doth not appear that he intendeth a distinction , as if some of us were not absurd nor angry , or as when his Brethren used to call us , The Cursed Quakers , that they intended any distinction , as if some of us were blessed ; or if he had called us , The late upstart Heretical Quakers , as some have called us , as if some or us were not late nor heretical , but Antient & Orthodox ; nor is it any real or true distinction to say , Some of the Quakers , as implying not all ; for all and some are no specifical distinction , but only numerical ; whereas I said in my book , without any distinction , it is most clear from my following words in that book , ( purposely , as it seemeth , omitted by C. M. ) that I meant a specifical distinction ; for what I. M. alledgeth on some of the Quakers , as such , belongeth to all of the same society , even as what belongeth to some men , as men , belongeth to all men ; and if these wild , and mad , and abominable Practices do not belong to T. Case's Crew , as Quakers , then why doth he so charge them as ●uakers ? or why doth he not inform the People of New-England , That T. Case's Crew are no Quakers , any more than real Christians , altho' they falsly are so called , and are no wise owned by the Body or Society of that People ▪ this he hath not done in the least ; and no man that hath not some better Information what the Quakers are , than what I. M. hath given of them , can know any other , but that the Quakers generally are all singing and dancing Quakers , or at least own these mad Practices ; for as I said before , I say again , he maketh no distinction betwixt them he calleth Mad Quakers , and others that are sober ; and there are many hundreds in New-England that reading I. M's Book , will be ready enough to believe , the Quakers generally are such as these of T. Cases Crew , seeing he mentioneth no other sort , and they have no other intelligence what the Quakers are , having never seen any of them , nor heard them , nor read their Books . But C. M. perceiving this pinch or strait , how he could not make it appear , that his Father made any real distinction , takes another course , and plainly telleth us , His Father needed not make any distinction at all ; and rather than C. Mather will allow the least Charity to the Quakers , he will fall at variance with his Father , and show himself of a contrary mind , as one would think , to his supposed reverend Father , that whereas he thinketh , or would have it believed , his Father made a distinction betwixt the late singing and dancing Quakers , yet the Son Cotton , thinking himself more wise than his Father , maketh no distinction at all , and will have Cases Crew , and all other Quakers ( which he as falsly as foolishly , calleth , Keith's Crew ) to be substantially of the same drove , both Mad , tho' with some variety of application in their Phrensies . This is barely alledged , but not in the least proved , and therefore needeth no further Answer . The honest People called Quakers , through the Love and Grace of God , whereof they are made partakers , without boasting or vain-glorying , may in general be compared to the best of your Church Members in Sobriety and good Christian Behaviour : It hath been the lot of good men before us , to be called Mad , and worse . But thou hast given us no evidence or proof that we are so , and therefore it returns upon thee as a Calumny and Slander And whereas thou sayst , One Keith , a Quaker , had been compassing Sea and Land to make Proselites , visits New-England in his Progress , where meeting with small Applause , and less Success , instead of Converts , picks up what Quarrels our Country could afford him , and among the rest , this Book of Providences . Answ. That I have travelled in many places both by Sea and Land , to turn People unto the Lord , and from Darkness to Light , I am not ashamed to acknowledge ; for so did many of the Servants of God in former Generations , and not like Cotton Mather , and his Brethren generally , who creep into one certain place or House , and there continue to preach for hire , and rarely remove , but when the motive of a greater Sallary doth invite them : And as for mens applause , I regard it not , whether great or small ; I seek not honour of men , but the honour that cometh of God , that doth satisfie me , and the good and Christian esteem that I have in the hearts of many Brethren , as well as my honest Report among men , that truly know me , which hath not been wanting to me in New-England as well as in other places where I have travell'd ; and as for Success in my Ministry , and being made instrumental to convert some , and build up others in the most holy Faith , through the Grace of God , I need not bear witness to my self , but if need were , many can bear witness to it , even in New-England , so that my labour in New-England hath not been in vain , and I hope yet to see more the fruit and effect of it , through the blessing of God. Next , whereas thou sayst , At my return to Pennsilvania , I bless the World with a little Volumn of Heresies and Blasphemies against the Protestant Religion . Here thy scoffing airy Spirit appeareth , as oft else-where ; how can the world be blessed with a Volumn of Heresies and Blasphemies ? But that my book containeth either Heresie or Blasphemy , thou hast not yet showed , far less proved : Thou callest my Book , Some further improvements of Non-sence , than the Abilities of the Quakers had heretofore helped them to ; and after a few lines , thou sayst , I have been craftily assaying to spoil your Vines : This seemeth not well to consist ; if my Book be nothing but Non-sence , how can it , or I by it , craftily assay to spoil your Vines ? Craft and Non-sence seldom go all along together . And that thou sayst , thou supposest , I will not be long without the Castigations of a full , though short Answer , &c. I fear not this menacing ; if any such pretended Castigation come forth ( tho' thou callest me a Fly ) I doubt not , but if I live , God will enable me to detect the vanity and impertinency thereof , or if removed by Death , that he will raise up some of his Servants to do it . But that thou sayst , The twelfth Article I charge on you , is directly contrary to what ye assert , and maintain , and preach every day ; and then add'st scoffingly , after thy wonted manner , This was his Inspiration then ! I Answer ; Then why dost thou not produce this twefth Article , and demonstrate it so to be , as thou affirmest ? But I say , thy Affirmation is false in that very thing , the 12th Article being this in express words , That the Scriptures ought to be believed only for their own outward Evidence and Testimony , and not for the inward Evidence and Testimony of the holy Spirit in mens hearts . That this is justly charged on you , I need not much enlarge to prove it at present , only in short I prove it thus : Seeing ye deny true divine Inspiration , and inward Revelation of the holy Spirit in the hearts of the Saints , ye must needs deny the inward Evidence and Testimony of the holy Spirit , for they are one ; and that ye deny the former , is plain , from the express words of your Confession , that saith , There is no new Revelation ; and the former wayes of Gods revealing his Mind , are ceased . 2 dly Iohn Owen , whom ye used to call your Reverend Brother , hath writ a large Book to prove the self-evidencing Power and Authority of the Scriptures , and denyeth that it deriveth its evidence from the inward Revelation or Inspiration of the holy Spirit in mens hearts ; yea , thou thy self scoffest at Inspiration in this very place , and else-where , and tho' in words ye seem to own the inward Testimony of the Spirit , yet in Deed ye disown it , while ye deny true divine Revelation , and Inspiration , properly so call'd . 3 dly , If ye did indeed believe the Scriptures for the inward Evidence and Testimony of the holy Spirit , then ye would acknowledge it to be the principal Rule of Faith , but this ye do not ; for ye say in your Confession , The Word of God contained in the Scriptures is the only Rule , &c. Whereas I said in my Book , That when some of T. Cases Crew were whipt at Plymouth , some of the honest People call'd Quakers openly declared before the People , that the Quakers did not at all own them to be of their Society . To this thou makest no direct Reply , but sayst , I am to ask him , who of this honest People then it was , that then declared them to be the dear Children of God ? I Answer readily , No , not one ; and I challenge thee to instance any one owned by the Society of that honest People , that so declared . But this question of thine is a meer deceitful Evasion , containing in it some Insinuation , as if some did so declare , which is utterly false . Next , as to the story in old England , taken from H. More , concerning one Robert Churchman , that was no Quaker , but only had some inclination to be a Quaker , as H. More doth alledge , and he imagined that the Spirit of God spake in him , and at last it appeared it was not so , but that the man was under some mistake , or suppose a real Possession of the Devil . To this I answered ; What can all this say to discredit the Quakers Religion and Principle ? Have there not been mad People , and whimsical both of the Presbyterian and Independent Churches ? To this thou answerest , not denying , but that a Possession of evil Spirits may befall one of your Communion : What then ? the Possession does not move any to be of that Communion , we see the contrary . But the stories recorded by thy Father ( thou sayst ) plainly enough demonstrate , that Diabolical Possession was the thing which did dispose and incline men unto Quakerism : Also , thou sayst , their Quakerism was the proper effect of their Possession , and not an unconcerned consequence . Answ. This is most wretchedly alledged , but no wise proved ; for none of these Instances prove in the least , that Diabolical Possession did dispose and incline any man to be really of our fellowship or Society , tho' it may well enough be granted , that the Devil may dispose and incline men to think or imagine themselves to be true Christians ; but it doth not therefore follow , that he doth dispose or incline them to be really such : And let Cotton Mather answer me this Question , Whether he thinks it not possible that some Diabolical Possession may incline or dispose a man , to pretend to be , in outward Profession , a Presbyterian or Independent ? This he cannot deny ; for there is no outward Profession of Godliness but the Devil may incline men unto , while in the mean time he have the Government of them , he careth not what they profess , yea , he may incline them to the highest Profession , so as even to confess to Christ , & to his true Servants , as is most clear in the case of those Devils that did Bodily possess some , who did confess to Christ , Mat. 8.29 . and also to his true Servants , Acts 16.17 . These men are the Servants of the most high God , which shew unto us the way of Salvation . Now , what sayst thou , Cotton Mather , to this ? doth it not here plainly appear , that the Devil in this possessed Damsel did acknowledge Paul and Silas to be the Servants of the living God , and consequently , that the Religion they professed was the true Religion ? Doth it therefore follow , that Diabolical Possession in this Damsel did incline her to be of Pauls Religion ? Doth not both thy Fathers weakness and thine also manifestly appear in this Charge ? for if either thou or thy Father had lived at that time , when the Devil gave that Testimony to Christ , and to Paul , and to Silas , by your Argument , the Christian Faith and Religion was not true . Thou and thy Father also are very ignorant of the Devils devices , if ye know not , that he can transform himself as an Angel of Light , and incline or dispose men to any outward form or profession whatsoever , and also to confess to the Truth it self , but not to live and walk in the Truth . But however , seeing by this instance of Rob. Churchman brought by thy Father , thou grantest , That thy Fathers design was to show , that Diabolical Possession was the thing that did incline men unto Quakerism . By this thou quite over turnest what thou saidst formerly , That thy Father made a distinction betwixt Quakers Mad , and Bodily possessed with the Devil , and other Quakers ; for now thou plainly confessest , That thy Father brought these Stories to prove that Diabolical Possession did dispose and incline men unto Quakerism ; And that our Religion ( called in scorn , by thee , Quakerism ) was the effect of Diabolical Possession , without making any distinction . It seems thou didst not mind that true saying , [ A Lyar should have a good Memory ] Is this thy Vindication of thy Father , as if he had made a distinction betwixt Mad Quakers and Others , and presently again to say , They are all one ? It is rather Ham-like to uncover thy Father Nakedness , as I leave to every impartial Reader to judge . And whereas I said in my Book , That I. M. hath shewed his rashness and folly in some other passages of his Life , if not Malice , that hath occasioned him for some time past to abscond , &c. In answer to this , thou art so far from covering thy Fathers Nakedness , that thou layest it open in the face of the world , telling a long story , How thy Father did declare in a Letter to a certain Person , that several shrowd things would make him suspect a Person he nameth , the Author of a Letter , that was a most villanous Forgery , filled with Treason and Madness , whereupon that Person sued him in an Action of Defamation Now doth not Increase Mather's Folly and Rashness plainly appear , to charge a man with a Crime he could no wise sufficiently prove , and fearing the event of the Tryal , being sued in an Action of Defamation , did abscond , and so privately escaped to England ? all which C. Mather cannot deny ; only he telleth the World , That his Father intended a Voyage to England , to endeavour the service of his afflicted Country : But whether it was so or not , doth not clear him of great Rashness and Folly , to charge a man with what he could not prove ; and for his Success of Affairs in England , whatever Cotton his Son boasteth of it , it doth not yet appear . It had been more becoming Increase Mather , if he had been a true Minister of Christ , not to meddle so much in worldly Affairs , as to have left them he calleth his Flock , now for some years , without returning to look after them . And it had been better for New-England that the men called their Ministers , had not meddled so much with their outward Affairs and Concerns , which hath proved to their great damage in many respects . I can truly say , I bear a good will to the People of all sorts in New-England , and do heartily desire their well-fare in all respects , but am very sorry to see them so mis-led by their blind Guides , to their great danger , both as to their Eternal and Temporal state . O that the Lord may open their Eyes , so as no more to follow these blind Leaders of the blind , which I hope in due time he will do to many . As to these scurrilous and most indecent Expressions and Words he useth against some lately in outward Authority , I need say no more , but that he showeth thereby the meanness of his Spirit and ill breeding . He quarrelleth against my Book , because some of the Copies were bound up in Ozenburgs Linnin , which he calleth Canvas , and thereupon maketh a silly jest , as if like one of the Witnesses , I would prophesie in Sack-cloth . But that some of my Books were bound up in Ozenburgs , was only , that the Printer could not have Leather to bind them all up in , the condition of the Country at present , ( after so new and late settling ) not affording largeness of Leather ( nor is this manner of binding up Books in Ozenburgs unusual in some more antient Plantations than this ) And must this Cotton Mather turn this into a Jest ? Hath he forgot how the first settlers in New-England , not very long ago , were reduced to a few grains of Indian Corn , many of them and had no other Bread ? But now Iesurun like , many of them through plenty are waxed fat & kick . He professeth , as seemingly , to be against the Magistrates inflicting any punishment upon any supposed Heretick . But how shall we believe him , for he saith in his Book of Witchcraft , he and others with him , could cheat the Devils , when they spoke one thing and meant another , pag. 38. And seeing this is Cotton Mathers way with Devils , to speak one thing and mean another , why may it not be supposed , that he thinks to take that way with men , or how can he assure us to the contrary ? But it is a most intolerable Abuse in Cotton Mather , to say as he doth , There is far more to be said for the Iustification of our antient Severities on two or three Quakers here , than the World has yet been acquainted with . Is this then the manner of your Justice , to hang men for Crimes meerly alledged , but not proved , no , not so much as charged in the face of the World , till many years after they are put to Death ! Is not this highest Injustice , with a witness , first to hang men , and then to publish their supposed Crimes , or rather only to accuse them , being innocent ? Is not this worse than that call'd Abbington Law , where it is said , Men were first hanged and afterwards tryed ? But what thou Cotton Mather dost alledge in this case , is notoriously false , and hath not the least shadow or show of probability ; for surely , those who put these men , call'd Quakers , to death at Boston , if they had had any thing further to charge them with , than what they openly charged , they would have done it ; for they wanted no will to Charge them after the highest manner . But I charge thee Cotton Mather , seeing thou art so impudent to charge these worthy men , ( after they have now above twenty eight years been put to Death ) of things that the World hath not yet been acquainted with , to produce these things against them otherwise thou art to be accounted A most Infamous Defamer and False Accuser of Gods faithful Servants , who are long since deceased , and at rest in the Lord. Thou praisest thy self , and others there call'd Ministers ( I suppose at Boston for their Voluntary Poverty and Transcendent Self-denyal , that hath scarce its Parralel in the Christian World ; saying further , If any Maintenance extorted from Quakers , hath ever been paid unto them , thou art confident , it was without their knowledge or consent . Answ. This is a very fair Testimony in show , but coming from thy bare self , is not worthy of credit . I question much , and so may thousands more , whether your , so call'd , Voluntary Poverty doth near equal that of the thousands of Beging Fryars and Monks , pretending as much to Christianity as ye do . And if ye have not so large Sallaries , as some of your Brethren in other places have , it doth not appear that it is your own choice that maketh it so , but that ye know not where to get more , or where to have a better convenience ; and the least any of you have , is far too much , beyond what ye deserve for preaching false Doctrine , and mis-leading the People ; for instead of turning them to Gods Light and divine Revelation in their hearts , ye turn them away from it , in that , acting more the part of the Ministers of Anti-christ and Sathan ; And tho' little , or perhaps nothing hath been extorted from these called Quakers at Boston , because very few have had Estates there to extort any thing from , yet seeing thou dost not condemn this practice in many or most of thy Brethren , but justifiest it in all places in New-England , where great extorting of Goods hath been used from the People called Quakers , not only at Plymouth , but at Hampton , and many other places in New-England , as well as in Old England , Scotland , Ireland , and else-where , thou art equally guilty with them . Nor doth it excuse , thy saying That the Grants of Lands , there made by the Court , have still been with an express Condition and Proviso , That the allowed Ministry be therewith supported , to wit , at Plymouth , or some other places ; for supposing this were so , which yet in great part may be justly questioned , ( for some of the Quakers Relations and Parents had as good a Right to their Lands in New-England as any others , and that before any such Grant of Court ) it doth not therefore follow , That they are obliged to uphold a false Ministry , not sent of God ; for no man is bound to a thing unlawful , saith both the Law of God and man. The Popish Clergy use to argue at the same rate , for all the great Lands and Revenues that were given to them in Old England , Scotland and Ireland ; but this saith nothing , that they do justly belong to them , no more it doth , that our Friends are bound to maintain these in New-England , whom they cannot own in Conscience to be true Ministers of Christ ; and all true Ministers of the Gospel ought only to live by the Gospel , and not by the Law of any earthly Court : None of the Apostles , or Ministers of Christ in the Apostles days , had any such way of Maintenance allowed them but as they freely gave , so they did freely receive , without any extorting what was necessary . Thou sayst . The Barnstable story is a Romance , of the same piece with the rest ; but of this thou givest no proof , but that thou hearest so . But is a bare Report or Hear-say sufficient to discredit a Passage that is known to so many living Witnesses in that Town ? the Persons are yet living that testified these things , and if need were , their Testimony can be produced under their hands , being of good Credit and Report , yea , not only these called Quakers , but some of New England Church can witness to the substance of it . Thou Mockest , after thy wonted manner ( not minding how far he who fits in the seat of the Scorner is from the state of the blessed man , Psal. 1.1 . ) at my saying , My hope is , in due time your Meeting-Houses shall no more receive you into them , where after thou hast diminished from my words , most unfairly and disinguously thou puts thy false and malicious Gloss upon them , as if I did guess from either the private Conversation I had with your Persecutors , as thou callest them , or their Publick Administration there , that your Churches were quickly to be overturned . All which is notoriously false . It is manifest whom thou callest Persecutors , viz. some eminent in Authority at that time , whom I did not know to have persecuted you , for ye had your liberty for your Profession of Religion as much as could be desired , or as any others , unless ye call that Persecution , that ye were restrained from persecuting others . And as for worldly concerns and transactions betwixt these in Authority and you , I had not the least meddling , neither in private nor publick . But finding that the Governour was favourable to our Friends in New-England , in restraining some Persecuting Priests and Justices to strein our Friends goods for Maintenance to the Priests , I judged it my duty to visit him , being also thereunto particularly recommended by a Person of good Quality and Report , of his former Acquaintance ; and I must needs say , that both He , and They were very civil who were with him ; but as to any Worldly or Civil Concern , either with him or any other , or as to any intention or purpose that he or they had to hurt or damage you in any of your Religious or Civil Concerns , I had no knowledge , nor have from any of them . But the ground of my saying what I have affirmed in my Book , was simply and wholly , as I there in my Book have affirmed , That my hope is , that in due time many People both in Boston & New England shall have their Eyes opened by the Spirit of the Lord , which ye blaspheme , to see you to be these false Teachers , who bring not the Doctrine of Christ ; and the Houses ye preach in , not being your Houses , buc the Houses of the People , they shall not any more receive you into them , &c. Hereby it doth most evidently appear , that I had not the least ground in my most remote thoughts , that these in present Authority , or any others , by any outward Force , would destroy your Churches , or extrude you out of your Meeting Houses , but that in due time God would open the Eyes of the People to see you to be that sort of false Teachers , who bring not Christs Doctrine , and that on that account the People would not receive you into these Houses , being their Houses , and not yours . It is therefore most evident , this gloss of thine upon my words , is a meer Forgery and Calumny , as if I did either wish or predict , by some conjecture , That any in present Authority at that time , were e'er long purposed to destroy or overturn your Churches or Meeting-Houses . But it is no wonder thou putest such false Interpretations on my words , when thou and thy Brethren dare so frequently put false Interpretations on the Scriptures themselves . And I never had the least ground to think or conjecture , that any at that time in Authority , had the least intention to overturn any of your Churches , or in the least to straiten you in the Profession of your Religion , and I believe they had none . And as to my words that I laid , In due time , my hope was , that God would open the Eyes of many People , both in Boston and New-England , thou also makest a Mock of that Expression [ In Due Time ] saying , Ay , no doubt of it in due time ; but I pray , friend George , ( sayst thou ) when shall this due time be ? I Answer thee , sooner than thou dost expect , or thinkest of ; but as to the precise time of what Year , Moneth , or so , I leave it wholly to the Lords ordering , who hath said , He will Overturn , Overturn , Overturn , till He come to reign , whose right it is , and that is the Lord Jesus Christ , spiritually and inwardly revealed to reign and rule in mens hearts , whom ye oppose and blaspheme against , and all his Enemies will fall before him in Due Time , according to Deut. 32.35 . To me belongeth Vengeance and Recompence ( saith the Lord ) their feet shall slide in DVE TIME , for the Day of their Calamity is at hand , and the things that shall come upon them make hast . So thou mayst see , that the true words of Prophecy in Deut. 32.35 , are so expressed , with a respect to the Due Time. As for us , and me in particular , neither we nor I have any evil will or wish in our hearts towards the Land or People of New-England ; but we , and I in particular can and do say , I wish the Well-fare and Happiness of it every way , and my Hope is great , and my Faith sure and firm , That God hath a chosen Seed and People in it , to whom he will inwardly reveal himself in great Power and Glory , and gather them to the living knowledge of himself , and into a living acquaintance with himself , and his living Way and Truth , and this will make them indeed a blessed and happy People ; but as for all such who shall be found continuing to oppose and resist the heavenly inward and spiritual Appearance and Revelation of God and Christ in the hearts of People , and shall be found saying , as these Scoffers , of whom Peter prophesied , who should come in the last dayes , and say , Where is the Promise of his coming ? and as this Cotton Mather , in the same scoffing nature and spirit , hath said , When is that due Time , that I have said shall come , that God will open the Eyes of People , & c ? both thou , and all such , and all Hypocrites , and all false Teachers of all sorts , who do all that ye can to uphold your Babylonish buildings , shall be greatly disappointed of all your vain and false Hopes , and a dreadful Cup of Wrath and Judgment will be given to all such who shall still continue to gainsay and oppose , yea , to blaspheme this heavenly inward Appearance and Revelation of Christ in his People . And therefore I do sincerely and earnestly exhort and request , both thee C. Mather , and Increase Mather thy Father , if this ever come to his hands , and all others of you call'd Ministers and Teachers in New-England , to Repent of all your hard Speeches , Revilings , false Accusations and Calumnies that ye have raised against the Truth and Witnesses of it , and bow and submit to that divine Light of Christ in your hearts , that ye have so long and so much gain-said , and blasphemed against heretofore . And as for thy Conclusion in thy Appendix , it is so dirty and unclean , that it is not worth mentioning , being an old Latine Rhyme made by some old doting Priest or Clergy-man , in the former time of Ignorance ; and as it hath no good favour to any that understand a little Latine , so no more would it have if translated into English. But we may well bear it , to be called or esteemed by thee in thy ignorance and darkness of understanding , as Dung and Filth , when the Apostles of the Lord , by men of thy dark Spirit , were made as the Filth of the World , and the Off-scouring of all things , 1 Cor. 4.13 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There is another Passage in Cotton Mathers Appendix , which though I could easily have passed by altogether , without any just Reflection on us , yet because it showeth now foolish and inconsiderate he is , to accuse others for that , which these of his own Society have been sufficiently liable to , I shall take some notice of it . He saith , That the Quakers fall out amont themselves , is but a natural Consequence of their Tempers , and Errors , which cannot be otherwise than incoherent ; and sometimes their Credit forces them to explode in one another , what they ( wish they could , but ) can't excuse . Answ. That we have denyed Thomas Case and all his ungodly Crew and Followers , is not the least proof that the Quakers fall out among themselves ; for tho' they or others may falsly call them Quakers , as being of our Religion and Society , yet it doth not follow , any more , than that many of the most Wicked , called Christians , are of the true Christian Religion , or are Christians , because falsly so called . But in this thou actest more like Celsus , and others in antient times , who upbraided the sincere Christians , yea , and the Christian Religion it self , with all the vile and gross Heresies & wicked Practices of some Apostates , and other vile and lewd Persons , who called themselves Christians , and were not . We have better learn'd Christ and Christianity , than to judge any to be of our Religion or Society , because of any outward Name whatsoever . But if thou hadst any common discretion , thou wouldst have spared these words , to upbraid the People call'd Quakers , with falling out among themselves , and that their so falling out , is but a natural consequence of their Tempers and Errors , for through the great love and mercy of God , the honest and sincere People call'd Quakers ( the which Name of Quakers is but a Nick-name , raised upon them by Scoffers , like Cotton Mather , even as the Name Round-head and Puritan were Nick names raised upon sober People fifty years ago , and upwards ) have been preserved , as to the main , in great Unity , both of Perswasion and Love , beyond any People that have appeared , pretending to a Reformation , in these latter Ages . But for any Presbyterian or Independent , who reckon themselves one in matters of Religion , to upbraid any other People with falling out , when they have had so great Contentions and Fallings out among themselves , not only with one another , but with these call'd the Episcopal and Church of England , whom they deny not to be their Protestant Brethren , and one with them , in the main , doth evidence , not only great Partiality , but Hypocrisie and Indiscretion . For who have had greater Quarrels and Fa●ings out one with another , than them who have professed one and the same Protestant Religion , not only to hard Speeches one against another , but great Persecution one of another , and all this on the pretence of Religion . And even in New-England it self , Cotton Mather cannot be ignorant what Quarrels , Disputes and Fallings out have been among these call'd Ministers and Teachers in New-England : There are divers yet alive , who were both eye and ear Witnesses to the hot Contentions and Fallings out among some call'd Preachers and Ministers in New-England of the Congregational way , and particularly that great Opposition and Falling out that was betwixt old Iohn Cotton of New England ( of whom this Cotton Mather is descended ) and some of his Brethren ; the said old Iohn Cotton being accused severely by his pretended Brethren of the Ministry , for false Doctrine , though that Doctrine for which he was accused , was not false , but true , and agreeable both to the Scriptures Testimony , and to what the honest People , call'd Quakers , are raised up to witness unto , as namely , That not only the Graces and Operations of God , of Christ , and of the holy Spirit , are in all true Saints and Believers , but that God , and Christ , and the holy Spirit , together with these Graces and Operations , are really present and in-dwelling in the hearts of all true Saints and Believers : And Iohn Owen hath asserted in some of his Books printed in Old England , to wit , That the holy Ghost doth really dwell in Believers , together with his Graces and Virtues : The which Doctrine both of old Iohn Cotton , and Iohn Owen , an Independent Preacher in Old England , hath been judged by others of their Brethren , not only Heresie , but Blasphemy , and is the main Article of Blasphemy , that the Presbyterian and Independent Priests and Professors charge upon the People call'd Quakers . And thus it doth appear , what little Wit , Discretion or common Prudence this Cotton Mather hath , to charge the Quakers with falling out among themselves ( which , in the case mentioned by him , is altogether false ) when they themselves , and his Brethren , have been so deeply chargeable in that matter ; besides that of late there have been very unhappy Differences among these of your Church in New-England , the which , how agreeable to true Christian Religion , or Civil Authority , Truth , in due time , will discover . Nor is he any more pertinent , to say of a Woman , ( that God moved , as she declared , to come with her face made black , for a sign of some Iudgment ready to come upon many People of New-England ) That she dressed her self like a Devil , and frighted some of her Sex almost out of their Lives , in one of their biggest Assemblies ; for the Judgment , she was moved to come as a sign , to warn you of , did soon after come to pass , by a very sore and dreadful Visitation , of that , called by some , The Black Pock , that cut off many , both Young and Old among you , as I noticed in my late Book . But if Cotton Mather were not full of a scornful , light and airy spirit , he would not make so light of a matter of so great weight , so to sport and make merry with these whom God moved to warn of his approaching Judgments , that come to pass accordingly , & thereby it was made apparent , her Message was true . But why should the colour of black be judged by Cotton Mather so much to resemble the Devil ? How many Negro's are there in New-England , whom People daily see and converse with , some of which may come to your Assemblies , and none are affrighted thereby ? But if the colour of Black so much resemble the Devil , as C. M. alledgeth , then what saith he to his Brethren , the men call'd Ministers in New-England , who generally are Black in Habit from the Crown of the head to the foot , like the Black-coats or C●●marims of old ? must they also by Cotton Mathers Authority be like unto the Devil ? So that in all his discourse C. M. showeth himself a meer silly Triffler , but no sollid Disputer , nor Defender , either of his Father or himself . Another thing I think fit to acquaint the Reader with , That he need , not think strange to find Cotton Mather so falsifying and wresting my words , and abusing the honest People called Quakers , when down-right and in plain words he falsifieth the holy Scripture , and alledgeth a down-right falshood upon Christ himself , who is the Truth ; for in his thing call'd a Sermon , upon 1 Pet. 5.8 . pag. 9. he saith , We are told in Mat. 12.26 . Sathan is NOT divided against himself . Now let the Reader view the place , and he shall find no such words , nor indeed any where in all the Scripture ; for the words are , Mat. 12.26 . And if Sathan cast out Sathan , he is divided against himself , how shall then his Kingdom stand ? And here every one that hath a right , though ordinary , understanding of things , and who see even but a very little , may see that Christ doth not so much as imply That Sathan is not divided against Sathan , but only argueth the case with them against themselves , by an Argument that is commonly called Argumentum ad hominem , as doth plainly appear by the following Verse , v. 27. And if I by Belzebub cast out Devils , by whom do your Children cast them out ? therefore they shall be your judges ; for Christ had this manifest advantage against them , that they could no more alledge , that he did cast out Devils by the Prince of Devils , than that it might be alledged , that any of their Children did cast them out ; for their Children did believe , they did cast out Devils by the Power of God , and Christ had far greater cause to say the same , to wit , that he did cast out Devils by the Power of God : Nor doth the manner of Expression , If Sathan cast out Sathan , argue or imply in the least , that Sathan is not divided against himself , or that his Kingdom is not divided ; for the Particle [ if ] is not always to be understood to imply a negative , but frequently an affirmative , as in v. 28. said Christ , But If I cast out Devils by the Spirit of God , &c. the sense is not Negative . And hereby it doth plainly appear , that Cotton Mather is a Falsifier and Wrester of Christs words , who would bring Christs Authority to prove , That Sathan is is not divided against Sathan , which is utterly false ; for Sathan is divided manifestly oft times against Sathan , and his Kingdom is divided also , and therefore it cannot stand , but must needs fall , and great will be the Fall thereof ; for there is no true nor real Unity betwixt the Devils , nor can there be , because they are not in unity with God , nor Truth , which is the alone foundation & ground of all true Unity ; and tho' Devils may seem to agree , and the parts of his Kingdom to be in Union , yet that is no real unity , and therefore they oft fall at variance , as their wicked Actions and Work , in wicked men , plainly demonstrate , that are most commonly divided and discordant . And as for thy Book of Witchcraft ( though I believe there is such a thing , that is too frequent , as real Witchcraft , and too many that are real Witches ) yet I find little , or indeed nothing in all thy book th●t doth effectually prove , th●t any of these Children were really bewitched ; the most it proveth , is , that some Whimsies and Fancies , together with some sits of Madness or Melancholy Distractions , did seize upon them , or suppose a Diabolical Possession ; all this doth not prove they were bewitched , nor do I find any effectual proof , that it was a Bodily Possession of the Devil . But whether it was so or not , I am little concerned ( to enquire ) further , than to take notice , that C. Mather will needs have it to be so , not only to bespatter and abuse the People called Quakers , because a whimsical Boy became well when his going to the Quakers Meeting was but mentioned ( which might be used , rather for , than against them , but really is of no force either for or against ) but to make simple and too credulous People believe , That some of his Brethrens , or his own , Prayers did conjure the Devil , and cast him out : And all this to prove the great worth and excellency of the Presbyterian or Independent Religion . But I have both read & heard as great , or rather greater instances of evil Spirits and Devils being cast out of some by Popish Priests , which doth no more prove either the truth or worth of Pope or Papacy , than this pretended or supposed Ejection , and casting out , or perhaps the going out of the Devil , without any force , but on his crafty design to make Cotton Mather imagin it to be so , and others of the like silly credulity , doth prove the truth or worth of your Religion ; for C. Mather should remember his own words in that thing call'd his Sermon on Witchcraft , p. 36. Sometimes ( saith he ) the Devil will use a digression , he will seem to give over his intent in one thing , but make sure of his intent in another : such a Stratagem he ●seth , as what Joshua took Ai withal , he retires , and so he con●uors . I say then , what doth Cotton Mather know , or how can he prove to the contrary , but that the Devil used this Stratagem in retiring or going out , without being conjured by the force of his and his Brethrens Prayers ? And though the great worth and power of true Prayer , I most willingly acknowledge , which is only performed by the Inspiration and Revelation of the holy Spirit , yet seeing Cotton Mather and his Brethren generally mock at any , at this day laying claim to divine Inspiration and Revelation , I cannot own their Prayers to be true , they are liker to Charms and Spells of superstitious Persons , all such Prayers that are performed without divine Inspiration and true internal divine Revelation . Nor doth it content or satisfie Cotton Mather to accuse and speak evil of the honest People called Quakers , and to belye CHRIST himself , and the Scripture , as I have above sufficiently proved , but he also falleth foul upon his own Native Country , and the People in it , saying expresly of the Country of New-England , A COUNTRY FULL OF LYES ! pag. 28. in his discourse of Witchcraft : How may the People of New-England relish this ? a People generally all over ( few excepted ) your Church Members , and yet by Cotton Mathers Authority , full of Lyes . Also , he doth plainly accuse not a few of them for using and practising manifold Sorceries and Charms . Had the People called Quakers , so accused them of New-England , it would have been judged great impiety . But what saith the People of New-England now to Cotton Mather , who doth so accuse them ? let them see to it , and if they be not guilty of his Charge , whether is he not severely to be reprehended ? And what say his Brethren , the men called Ministers in Boston , who have so highly praised his Book , have they no Garment to cast over their Naked Brother ? Here follow a few words of a Letter to Iohn Cotton , called , a Minister , at Plymouth in New-England . John Cotton ; HAving seeen a few Lines from thy hand , attested by thee , and other two Witnesses , wherein thou and they declare , That in the Town of Plymouth in New-England , last Summer , save one , ye heard me affirm , That the Scriptures are the Word of God. My Answer to thee and them , is , That ye have not dealt fairly , nor as becoming true Witnesses , in this case ; for every Witness should declare all the Truth , and conceal nothing of the Truth which they heard . Now this ye have not done , but diminished from my words , as your Consciences may bear witness , if your Memory be not bad ; for I very well remember my words at that time , which were these , That I did acknowledge the true Sense of the Scripture to be the Word of God , and that in the same I was not singular in my Perswasion , from the People called Quakers ; for Samuell Fisher in his Book called , Rusticus ad Academicos , that hath been in print upwards of twenty five Years , hath affirmed the same , to wit , That the true Sense of the Scripture is the Word of God. And at that time I further said , That not every one who had the Letter of the Scripture , had the Word of God , to speak properly , because they had not the true sense of Scripture , which none have , but such to whom it is given by the Spirit of God. I also did further affirm , That the Letter or words of Scripture may be called the Word in a figurative sense , as the Map or Card of England is called England , and that the Greek word is used in Scripture in divers acceptations . All this , and more to the same purpose I spoke to thee at that time . G. K. The substance of this I have more largely asserted in my late Book , printed , called , The Presbyterian and Independent visible Churches , &c. cap. 1. THE END . 
A47170	----	A rod for Trepidantium Malleus, or A letter to Sam. Reconcileable Keith, George, 1639?-1716. 1700 Approx. 21 KB of XML-encoded text transcribed from 15 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A47170 Wing K201 ESTC R216624 99828349 99828349 32776 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47170) Transcribed from: (Early English Books Online ; image set 32776) Images scanned from microfilm: (Early English books, 1641-1700 ; 1951:13) A rod for Trepidantium Malleus, or A letter to Sam. Reconcileable Keith, George, 1639?-1716. 29, [1] p. printed, and sold by M. Fabian at Mercers Chappel in Cheapside, London : 1700. By George Keith. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Trepidantium Malleus -- Early works to 1800. Society of Friends -- Controversial literature -- Early works to 1800. Quakers -- England -- Controversial literature -- Early works to 1800. 2005-05 TCP Assigned for keying and markup 2005-09 SPi Global Keyed and coded from ProQuest page images 2005-11 Emma (Leeson) Huber Sampled and proofread 2005-11 Emma (Leeson) Huber Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion A ROD for Trepidantium Malleus , OR A LETTER TO Sam. Reconcileable . Clodius accusat Moechos . Simulata sanctitas duplex iniquitas . LONDON , Printed , and sold by M. Fabian at Mercers Chappel in Cheapside . 1700 A ROD FOR Trepidantium Malleus , OR A LETTER TO Sam. Reconcileable . SIR , COMING not long since into a Coffee-house , I happen'd to seat my self at a Table with three or four that were very eager in Discourse , and I soon found you was the Subject . One that pretended to have read your Books , and had enjoy'd some of your Conversation , would not be persuaded but that the glimps of Knavery was easily discoverable through your Fool 's Dress , and that there lay some bad Design lurking at the bottom ; whilst another thought it was too natural to be a Disguise , and that you had no occasion for a Mask to act that part : a third , to reconcile the other two , would needs have you a Compound of both . These Comments drew from me my Opinion , which was , That you had too much Learning for a Fool , and too little Wit for a Knave , but was stark staring Mad , had got off your Shackles , and deserted the College . And to this , upon mature deliberation , they seem'd to assent , and very affectionately began to pity your Condition . What thanks I shall have for my pains , I know not , I doubt but little ; especially should you chance to be of the same mind with one not long since try'd for Murder , who when some of his Friends would have insinuated to the Court , that he was non compos mentis , in order to save him , contradicted it , and was very angry at the Reproach ; he stood upon Rep — and would rather be hang'd than be thought a Mad man ( I 'm sure had I been one of his Jury , I should have found him so ) and if you are in the same Case with that Gentleman , ( notwithstanding all your Invectives against the Party ) you 'l be found a rank Antinomian , for you will be out of the reach of the Law. And now I 'm mentioning the Antinomians , by the way I cannot but give you a hint of your horrid Character of Dr. Crisp ( whose Memory deserves respect for his Piety ) and your abominable ridicule of the Work of Conversion , in Salem Ben Sholomoh the Jew , in such fulsom Language , that he that has the largest extent of Charity , can hardly judg you to have undergone the Operation . And indeed that Consideration takes off some of the surprize raised by your scurrilous , base and profane Reflections upon the Administration , and Administrators of an Ordinance of God. If they are in the wrong , they ought to be us'd with Candor , and Civility , and not to be burlesqu'd , and so scandalously reproach'd with ill Language , and false Stories , especially by one who has express'd so great a Respect for ' em . Ludere cum Sacris , was ever abhorr'd by all meer Moralists ; and shall one of the Ministerial Function be guilty of it ? A Man that would be thought so mightily gifted that way , that he takes the Liberty to find fault with , and run down almost , all as parcel of Pulpit Quacks : One that will undertake to bring up a Boy of twelve Years old to preach better than most of the Baptists about the Town , &c. And sayst thou so Sam ? Then thou art like some clumsy-heel'd Dancing-masters , that can teach their Scholars to perform better than themselves ; for thou never didst mount the Pulpit in thy Life yet , without proving the truth of a saying that is often in thy Mouth , viz. That it is not so easy a thing to Preach , as some people think it to be . Perhaps you will not believe me , neither indeed can I reasonably expect you should , when I consider the good Opinion you have of your self ; but , Sir , tho Self-conceit may have a very prevalent sway in the Concavity of your Cranium , 't is strange it should sprout out in such Self-applause as both your Books and Discourses are continually larded with ; especially , that being one of the great Crimes laid upon Mr. Baxter by your self , and for which you so severely lash'd him . Pray read over that part of your Book against Baxter which touches upon that Subject , and learn to chastize your self thro the sides of another . I remember some time since , when Mr. Jacobs said , The Baptists went down into the Water with the Women only to feel 'em , &c. your Spirit was very warm , and you mighty zealous in upbraiding him for it , and could say , ( nay , and print it too ) none but a Debauchee would have been guilty of such stuff : so that your last Book calls you Debauchee to your Face , and we dare believe it in that , tho not in many things else . I could not have expected from a Man of your Years ( and a Conjunction Copulative too ) such things as are charg'd upon you , had I not heard that your Wife ( and in that she 's a happy Woman ) must lie alone ( and has done ever since her Reign ended , and your Tyranny began ) you having something to teach the young Men in Bed. Either Physicians are in the wrong , when they say 't is unwholsom , or some People don't do well to advise the young Men to lie upon their Backs , with their hands by their Sides , whilst they read Lectures upon some of the outer parts , and set the poor things a gog ( by their negative Advice ) after what they might happily otherwise not think of ; but I hope they have wit enough to consider who they make their Confessor . How old ? how many times ? when last ? &c. are questions to be very cautiously answered , notwithstanding a promise they won't tell . In short , Sir , there are some things buz'd abroad concerning you that are almost incredible , and hardly to be imagin'd should be done by such a one as you would be thought , or indeed by any other that had not laid a Caustick to his Conscience , or gotten the Fly-flap of Formality to keep away the Flies from stinging it . What Man but your self ever had the Face , or could be imagin'd impudent enough to appear in the World against the pretended immodesty of an Ordinance ( as you have done ) unless he could wipe himself clean from such Reflections as have oft and again been cast upon you Sir Flog-well , and still stick close to you ? Good Pedagogue , you can never pretend your Discipline ( as you call it ) is for the Correction of your Scholars , but rather calculated for the Meridian of your own Diversion ; for what Punishment is there in the stroak of a Feather , or why should you ring the Bells , 1 , 2 , 3 , 4 , 5. upon the Boys Bums ? Prithee , why so many at once ? one such Object is enough at a time ; so many , one would think , should distract your weak Opticks , and make you as wild in your Senses , as you are in your Understanding . And indeed , Sir , I cannot forbear finding fault with your Method as well as your Manners , and censuring your Prudence as well as your Modesty ( I don't say Chastity ) 'T is highly reasonable to think , that young Men of twenty or thirty years of Age , should better be wrought upon by Persuasion , than Bum-brushing . But remembring you are a mighty lover of Stories and Verses ( which , as they are surreptitiously scrap'd up here and there , are as odly jumbled together , and profusely and blunderingly flung away , without Design , and to no end in your Books ) be pleas'd kindly to accept of such as may chance to drop from my Pen. A certain Apothecary sends his Man to administer a Clyster , that was prescrib'd by a Physician , for a Gentleman his Patient , who was sorely afflicted with the Head-ach ; the man enters the Gentleman's Chamber , who demands Who 's there ? answer is made , the Apothecary . What has the Doctor order'd me ? A Clyster , A Clyster ! quoth the Gentleman , you Villain , you Rascal , the Doctor 's a Fool to send a thing to put in my A — to cure my Head , and so drove him out of the Room . What Lines of Communication you have found out between the Head and Tail of a Scholar , I know not ; but it seems very preposterous to suppose , that diminishing the podicical Covering , should increase the Understanding . I doubt Birch-Clysters don't work kindly : A Patient's Fancy does very much assist the Doctor 's endeavours ; and therefore I doubt you have but little success in your Practice , because your Patients cannot be persuaded into a good Opinion of their Physick , for they have a natural aversion to pain . I find you are one of Co — atch's followers , your Medicines are all Acids . And now , Sir , having considered your Case , I find Distraction the best excuse I can make to my self and others , for these enormous excursions of your nonintellectuals ; which makes me a little commiserate your Case , and heartily advise you in your very next interval , to read Dr. Echard's Letter to the Author of Hieragonisticon , and use his Prescriptions ; they exactly hit your Case ; pray don't neglect it , delays being dangerous : He says you must avoid all hot things , as Coffee and Tobacco ( and I believe not without reason , for they are apt to dry up the Brain , and when things are too dry they will crack ) but above all you must avoid writing Books , till you find the Distemper pretty well asswag'd , and then too but moderately , for fear of a Relapse . But if you can't forbear till then , pray whatever you write in your fit ( which is but all you write ) read over in an interval before it goes to the Press , and then I doubt not they will all receive their fate as truly ( tho not as duly ) as if they were burnt by the hands of the common Hangman . Indeed some of those already publish'd have answered the end propos'd , and have prov'd good Physick . A Friend of mine lays 'em in a convenient Place , where the reading one Leaf is a gentle Purge , and then 't is sent after the Operation ; the fittest use they can be put to . And , Sir , was there no other reason why they should suffer , but because they are too bold and saucy with their Author , that was enough : for while they are Jesters to others , they make a jest of him . You seem in all your Writings to drive very hard for the Buskins ; but , I must tell you , they are too noble an Ornament to adorn your Farce ; for what you write is as much below that reproved Author , as a Bartholomew-fair Droll is below Seneca's Tragedies . I must acknowledg you have hammer'd hard for a little Wit to divert the World , and therefore the World 's very ungrateful it won't accept the Will for the Deed ; and 't is really very hard that you should print Books at your own Charge , and be at the Expence both of Purse and Brain to please , and all in vain : yet you have this comfortable Solace in the experience you have gain'd , you have found out the best way of putting off your Books of any Man in England . I am told , that when you was , not long since , chewing the Cud , without dividing the Hoof , in Noah ' s Ark ( as you call it ) you was telling a Story of a Man that cry'd Pears , twelve , sixteen , twenty a Penny , and none would buy , till at last he cry'd Pears for nothing , and then he soon empty'd his Basket ; so ( said you ) is it with my Books . Why Sam ! what an unhappy Fellow art thou to lay the Rod in the way thus ? For who , do you think , won't reply , the reason why the Pears would not sell , was , because they were not good ? I remember a Passage I once met with in a Dramatick Poem call'd , The Folly of Priest ▪ craft . Father Politico ( who bears the Character of a plotting , intriguing Priest ) orders his Man Manuel to read the Intelligences which he had receiv'd out of the Country , what Men there were in the several Counties that were fit Tools to work with , in building up the Catholick Cause ; and among the rest , There is a Fellow of a broad Face , and no Brains , the want of which is supply'd by a great stock of Impudence , which enables him to rail against Popery in Billingsgate Language , without two grains of Sense or Reason — He gets a good quantity of Money in the Year , and preaches in a little Shed at the end of his House . Then mark him down ( says Politico ) and send an hundred Pounds to make his Shed bigger ; there are more converted to us by hearing bad Sermons against Popery , than by hearing good ones for it . Whether this is worthy the Consideration of your Antagonists , must be left to them , and how far the Story reacheth their Case . But I am very apt to think , should they be at the Charge of printing all you write ( rather than you should be silent ) it would prove for the good of the Cause you oppose ; and one of your Books against any Opinion , will make more Converts to it , than ten good Books writ for it . I find , old Ishmael , you are resolv'd to keep us in uncertainty to what Party you belong , and make us think you are a Man of no Religion , by your quarrelling with all as wrong . I did believe you a Presbyterian ( if any thing ) till I met with those scurrilous Sarcasms upon the two great Men of the Age of that Persuasion , Dr. B — s and Mr. H — w. 'T is mean and pitiful to rake the Ashes of the Dead , as you do of the Doctor , ( you know the old saying , De mortuis nil nisi bonum ) but 't is intolerable to stamp 'em with Falsities . I can find no truth in what you would insinuate , tho I have often endeavour'd it , and can make no shift to free it from the name of a Lie , but that it is too gross to deceive . And I doubt not but you thought your self a fitter Man to speak to the King , in the name of the Dissenters , than he that did it ( whom the World knows to be a learned Man , and needs no Encomium from any but his own Works ) as you have often implicitely seem'd to assert . That would have been the ready way to have reviv'd the obsolete name of Fanatick , and to have given the King just cause to reflect upon on the Liberty given to Madmen , as he must have judg'd them by their Representative . You needed not to have taken the trouble to acknowledg your self a Man of but little Prudence , as you do in the thirty second page of your second New-Years-Gift , for I never yet could meet with the Man thought you had any . You tell us a Story , that a Quaker Woman coming into a Church , and disturbing it by her speaking , was ask'd by a Boy , Who sent her there that Day ? she reply'd , God ; No , said the Boy , then you would not have spoken so many things contrary to the Scriptures ; neither can I imagine the Devil sent thee , for I thought he had more wit than to send such a Fool about his Work : and the Quaker never disturb'd 'em afterward . Who sent you I cannot determine . but I wish the recital of your own Story may have the same Effect upon you , and keep you from making any farther disturbance by your foolish Scrible . Could you look a little into your own Constitution , that would mightily help towards it , for there — You 'd find Your Body made for Labour , not your Mind . I fear , should it come to be known who is the Author of this Letter , by any of the Judicious , I shall incur their Displeasure ; most are apt to think that you aim at nothing more than the honour of being thought worth answering , and would be glad of having any thing writ against you , to introduce something more of your incontinent Scrible into the World. Should it prove so in this , I heartily beg their Pardon , and hope I shall never again be guilty of Midwifeing any of your Brats , or be the Cause of provoking you to plague the World with more of your Stuff . Indeed if you 'l be as good as your word , I need not much fear it in this Cause , for you tell us , That you never intend to write one word more upon this Subject ( that is , of Baptism ) unless a Reply by any worthy Divine or Scholar of theirs makes it necessary . Can you think , or suppose , a worthy Divine , and a Scholar , to be without any thing else to do , than to trouble his Head about you ? and till then you cannot expect any one should ; besides , Man , such a one would as much scorn to draw a Pen against thee , as a well bred Gentleman to draw his Sword upon a naked Cit. I understand you threaten very hard any that shall dare to appear in Print against you , and yet you see 't is done . In the name of him you shall happen to pitch upon to rail at , as the Author of this Letter , I send you defiance in six Lines of Sir Carr Scroop to my Lord Rochester , upon his Lordship's having written something against him . Rail on poor feeble Scribler , speak of me In as bad terms as the World speaks of thee : Sit swelling in thy Hole like a vex'd Toad ; Thy Venom , and thy Malice spit abroad ; Thou canst hurt no Man's Name by thy ill word , Thy Pen is full as harmless as thy Sword. Philosensus . POSTSCRIPT . PErhaps some who may chance to peruse this Letter , may cavil at , and find fault with the Method I have taken , and the Stile I have used in writing to the Quakers Beetle ( head ) . Those that do , I desire to accept of this for Answer ; I have endeavour'd , as much as I could , to imitate the Gentleman , and fight him at his own Weapons , and therefore I have foisted in several Stories ( and some of them abruptly ) that I might come as near I could to my Copy . And if I 'm accus'd for being so severe upon him , take his own Reason for the same thing , in his Book call'd William Pen and the Quakers , either Impostors or Apostates , &c. page 61. Quacks and Juglers , and foolish pretenders to any thing , are not to be treated as wise and sober Men ; Answer , says the wisest of Men , a Fool according to his Folly , lest he be wise in his own Conceit , Prov. 26.5 . FINIS . Notes, typically marginal, from the original text Notes for div A47170-e90 Second New Year's Gift , p. 14. and so on . 2d Friendly Epistle to G. Keith , p. 15. &c. 2d Friendly Epistle , p. 30. 2d New Year's Gift to the Crispians , p. 13 , 14. 2d Friendly Epistle to G. Keith , p. 19. 2d and last New Years Gift to the Crispians , page 11. 2d New Years Gift for the Crispians , p. 35 , 36. William Pen and the Quakers , either Impostors or Apostates , p. 30. 2d Friendly Epistle to G. Keith , fol. 20 , 34 ▪ 
A47171	----	A salutation of dear and tender love to the seed of God arising in Aberdeen in two epistles : directed unto friends of truth in that place whom the Lord hath called ... to bear their testimony for his glorious truth (against an evil, adulterous, and persecuting generation) ... / writ by George Keith. Keith, George, 1639?-1716. 1665 Approx. 22 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-09 (EEBO-TCP Phase 1). A47171 Wing K202 ESTC R24137 07953545 ocm 07953545 40713 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47171) Transcribed from: (Early English Books Online ; image set 40713) Images scanned from microfilm: (Early English books, 1641-1700 ; 1209:4) A salutation of dear and tender love to the seed of God arising in Aberdeen in two epistles : directed unto friends of truth in that place whom the Lord hath called ... to bear their testimony for his glorious truth (against an evil, adulterous, and persecuting generation) ... / writ by George Keith. Keith, George, 1639?-1716. 7 p. s.n], [Aberdeen? : 1665. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- Pastoral letters and charges. Society of Friends -- Apologetic works. 2003-01 TCP Assigned for keying and markup 2003-02 Aptara Keyed and coded from ProQuest page images 2003-06 Jonathan Blaney Sampled and proofread 2003-06 Jonathan Blaney Text and markup reviewed and edited 2003-08 pfs Batch review (QC) and XML conversion A SALUTATION OF Dear and tender Love to THE Seed of God Arising in ABERDEEN , IN TWO EPISTLES . Directed unto Friends of truth in that Place , whom the Lord hath called , and is calling forth to bear their Testimony for his Glorious Truth , ( against an evil , adulterous , and Persecuting Generation ) with others their dear Friends in these Nations . Writ by George Keith Prisoner for the said Testimony in the Tolbooth of Aberdeen . Isa. 60. 22. A little one shall become a thousand , and a small one a strong Nation , I the Lord will hasten it in his time . Isa. 30. 17. One thousand shall flee at the rebuke of one ; ●t the rebuke of five shall ye flee , till ye be lest as a Beacon upon the top of a Mountain , & as an ensign ●n a hill . Isa. 62. 1. For Zions sake will I not hold my peace , and for Ierusalems sake I will not rest , untill the Righteousness thereof , go forth as brightness , and the Salvation thereof as a Lamp that burneth . Isa 62. 10 , 11 , 12. Go thorough , go thorough the gates , prepare you the way of the People , cast up , cast up the high way , gather out the stones , lift up a standard for the Peop●e . B●hold , the Lo●d hath p●ocla●med to the end of the wo●ld , say ye to the Daught●r of Zion , b●hold thy Salvation cometh , behold his reward is with him , and his work b●fore him . And they shall call them the holy People , the redeemed of the Lord , and thou shalt be called sought out , a City not fo●saken . Printed in the Year 1665. To Friends in ABERDEEN . Dear Friends , THere is a precious Seed among you , in love to which several of the Lords Servants have been drawn to come , and visit the Seed , & preach the Everlasting Gospel thereto , which is the power of God unto Salvation ; and the Seed hath been reached , and we have been made manifest in your Consciences , the witness of God in your Consciences hath answered our Testimony that we are of God , and that which we declared unto you , was not a cunningly devised Fable , but the living Truth of the Living God , which hath been revealed to us , and which we have learned from the Spirit of Truth , and our Testimony among you hath been , that the Son of God is come , and his Kingdom revealed with power and great Glory , even the Kingdom of God , which is Righteousness , peace and joy in the Holy Ghost , and now hath the Sun of Righteousness arisen with healing under his wings , and the glorious light thereof hath shined forth upon the Earth , and the Inhabitants thereof , after the long dark night of Ap●stacy that hath been ; wherein many poor things who have had true breathings and desires after the Lord , have lamented after him , and sought him whom their souls loved , and longed for , but could not find him ; and the thick Egiptian darkness hath choaked them , and the living breathings in many hath been suffocated and killed , and Babylon the mother of Fornications hath bewitched the whole Earth with the cup of her Sorceries , who hath given her self forth to be the Church and spouse of Christ , but indeed a Harlot ; and her Merchants who have handed forth the Cup of her abominations have past in this time of darkness and ignorance for the Ministers of Christ , and Pastors of the flock , now it pleased the Lord out of his rich mercy and love a hundred years ago , or thereby , to send forth some beams of his Heavenly light into the Souls of people , whereby the more gross abominations of the Whore were disc●vered and quit ; and no question many have been accepted of the Lord in that day according to their faithfulness : But alass , there hath been a great backsliding , and defection since , which some of the Lords servants then saw , that it would come , and that Christ should be again crucified in Scotland ; and now it s my Testimony , and the testimony of hundreds and thousands that he is again arisen in this Island , and in other parts of the Earth , and all the wit and policy of Sathan and his Instruments shall not be able to hold him from the setting up of his Kingdom in the Earth , Truth is planted and taken root in the Earth , yea even in Scotland , and it shall grow and prosper , and spread and fill the Earth , and every Plant which is not of the Lords planting shall be rooted out , and their folly shall be made manifest to all , who set themselves against the truth . And Friends , think it not strange that truth hath such opposition from many who have even had a great profession thereof , this day hath abundantly discovered them , that their glorying hath been but in the flesh , and that they are not come to live in the truth , but have had the form of Godliness , and denyed ( yea been altogether strangers unto ) the power thereof ; now they not being in the truth , which is living , and gives the discerning but in the form of it , which is but a dead thing , how could they but ‖ misken truth in its appearance , and the children and vessels thereof , and yet there is a pretious seed even in many hundreds , which the Lord will raise up in his own appointed time , who may be for the present through ignorance , and their being deceived with false appea●ances , enemies to truth , and reproachers of it . Now the faithful testimony of such whom the Lord hath gathered , and is gathering into the truth , shall have a shril and loud sound even to the awakening and quickning of such , and they shall be made to build up , that which once they were endeavouring to destroy . And therefore dear F●iends , be faithful to the Lord God in your testimony for his truth in every particular , according to the knowledge thereof , which ye have received from God , for thereby ye shall both save yourselve a●d others , having the eye of your souls continually fixed upon the Lo●d to see whither he will farther lead you , being res●lved ( and re●●gned up to him ) even to follow whethersoever he leads , though it may be much in the cross to flesh and blood ; for this I testifie unto you , that its such , and such only , who are of that spirit ( whereof honest Ioshua and Caleb were ) to follow the Lord fully even in all things to the least circumstance of his requirings , who shall get an entrance into the blessed Land of promise , whereinto many can set to their seal , and witness it , that they have entred ( among whom I am one ) even into that good Land that floweth with milk and honey , yea with streams of joy , peace , and consolation from the presence of the Lord , and from the glory of his power , and this you shall all come to witness in your selves in the Lords good time , as you keep faithful to him , and grow up more and more in a resignation to his will in all things , sparing nothing , against which the Lords controversie and indignation is , but giving up all to a hope that 's contrary to his will , that it may be burnt up , and slain by the judgment of the Lord , and you delivered therefrom , for this is only that which stands in the way , and lets your entrance into Gods Kingdom , even somewhat more or less , that is contrary to the holy and pure nature of God , and against his will cleaved unto , and lived in , which till ye be rid of ; the flaming sword will turn every way against you , so that ye cannot get into the Paradice of God , though ye should never so earnestly desire it . And such of you whom the Lord hath in some measure perswaded to quit many things , and ye purpose to quit more , as he shall discover them to be evil unto you ; faint not in your minds , though ye cannot get the desires of your minds and souls accomplished , and though ye cannot see the good Land , nor get so much as a tast of the Wine that grows there : I say faint not , nor be discouraged , for a day of blessed refreshment from the Lord is abiding you , wherein ye shall see the King of Glory in his beauty , and ye shall be made to drink of the river of his pleasure , and to eat of the feast of fat things upon the mountain of the Lord , and the Wine well refined from the lees shall be given unto you , even the new Wine in the Fathers Kingdom , and ye shall eat and drink , and praise the name of the Lord , which I declare unto you not of my self , but of the Lord , who hath brought me ( through the riches of his goodness ) to know such a state in a measure , and hath shed abroad his love in my heart , in the which love I have felt the bowels of the Lords compassion flowing forth towards you also , and the blessings of Gods heavenly Kingdom ready to be show●ed down upon you , which ye shall come to know when that which lets shall be taken out of the way , for ye must pass through the judgment of the Lord , and be rid of all that cannot dwell with everlasting burnings , for our God is a consuming fire , and the throne of iniquity can have no fellowship with him , and the Lord is to try you with a Wilderness , even a dry and barren Land , wherein is no water , whereby your desires after him may be the more enlivened and enlarged , and your faith and patience must be tryed ( which hath been the Lords dealing with us also , for which be endless glory and praise unto his Name ) and there in the Wilderness he will allure you , and speak comfortably unto you , and give you Vineyards from thence , and the Valley of Achor for a door of hope : Therefore , think not strange of the fiery trial , which shall try you , wherein the Lord will plead with all that is of Flesh within you , and ye must be brought down to the Valley of Iehoshaphat , which is as much as the Valley of decision , or off-cuting , wherein ye must come to know the Circumcision , even the cutting off of that which is but flesh , before you enter the promised Land , and the Sun must be turned into darkness , and the Moon loose her light before the notable day of the Lord come , and all that hath been the delight of your eyes must be taken from you , and you left stript and naked , as in the day ye were born , and then will the Lord cast the skirts of his love over you , and say unto you , live , and ye shall live , and ye shall become beautiful with his comeliness , that he shall put upon you , even the robes of his unspoted Righteousness , and the garments of his Salvation , wherewith ye shall be cloathed , and in that day ye shall understand the sence and meaning of these Scriptures , that blessed are the poor , for their's is the Kingdom of Heaven , and blessed are the pure in heart , for they shall see God , and that God is truly good to Israel , even to such as are upright in heart . And dear Friends , as I have spoke unto you , so it is in my heart to put you again [ by writing ] in remembrance thereof , though ye may know it , how that the Lord is making a narrow and deep search in this day , even beyond what hath been these many ages ago , he is now arisen to take vengeance upon the many inventions with which he hath borne long , and hath winked at them ( so to speak ) in the dayes of ignorance , and hath suffred many even of the faithful in former dayes to keep many things , against which the Lord hath pronounced his indignation in this day , for now is the day broken up , and the Sun arisen , and the more refined garments of the Whore , which formerly past for upright in the twy-light , are now discerned to be but counterfeit , and blessed are they , and shall be who are made willing to see , and seeks not to cover or spare what the Lord requires to be given up , and parted with , though it be a hard thing for flesh and blood , but I can assure you the love of God when ye come to feel it shed abroad in your hearts , will a thousand fold recompense all that ye can forsake for his names sake , & the reproach of Christ shall become unto you more pretious then all the treasures of Egipt . And as I have formerly told you , so it is with me again to remind you , even to exercise all forbearance in all things , but in so far as it lies upon you from the Lord , according to the manifestation of his light and spirit in your hearts ; ceasing , ceasing , forever from every thing , but what ye manifestly know to be agreeable with the Lords will , not hazarding to be found in any thing whatsoever , because ye see it not evil or sinful ; nay , that is not enough , the path and way of God is yet narrower , though large and broad enough to the children of God , even to let things alone , but as you see them in the openings and manifestation of the Spirit of life within you to be good , innocent , profitable , suitable to truth , so that you savour a good savour in them , and others of the Lords children with you , this ends all disputations and reasonings , and here is peace , joy , liberty , even true Christian liberty and freedom , yea , victory and Dominion ; whereas to do things not knowing the Lords will and approbation therein , is but at best to do doubtingly , and such are condemned , and weakness and confusion enters them , and the seed of God is burdened ; yea , I say it again , blessed are they who are come here even to be afraid to medle with any thing though never so plausible in the eyes of men , but as they find and feel in themselves the approbation and allowance of the Lords Spirit therein , else to forbear , and let alone , even to take up the cross to every work and word , yea to every desire and thought of the heart , which is not manifestly known to be of the Lord , the blessed experience whereof , I have often found , and daily finds , waiting and earnestly desiring of the Lord that the mystery of his Cross I may more and more learn , that I may become crucified even to all that is of the World , and alive to him , ceasing from my own works , not being able to do , nor daring to do any thing without him , which is not only my testimony , but the testimony of all that are come to live in any measure of truth . And dear Friends , keep to any measure of testimony ye have attained unto , for I can say it , the Lord regards the same , and it hath a good savour before him , and grow up in faithfulness and resignation to the Lord in all things ; for this is it which makes your testimony strong , and valid , and acceptable to God , that it be universal in every circumstance , that the enemy have nothing wherewith to charge you , and this is it which will make you able to stand it out in the day of tryal , the having your loynes girded about with truth , having truth to encompass you round , you being found in the truth in all things , but who are out of truth in any thing though never so small , heere there is an open to let in the enemy , and it will be hard for such to stand . And Friends , let not the terror of your enemies afright you from keeping your Meetings , but sanctifie the Lord God in your hearts , and let him be your fear , and this will put away the fear of man that shall die , and become as the dust of the earth , and as you assemble together in Gods fear and name , and in true love one with another , the Lord will be among you , and ye shall be made to feel his living presence , and he will shew you where he feedeth his flock , and makes it rest at noon-day , and he will bring you into the banqueting house , and display the banner of his love over you , and make you a terror to your enemies . And I have felt the sweet blessing and presence of God among you , and I can assure you his Salvation is near to come , and his Righteousness to be revealed to the upright and single hearted : And keep your Meetings in the silence of all flesh , and the shout of the King the Lord of Hoasts shall be heard among you , and he will give in due time the opening of the mo●th in the midst of you . And dear Friends , my love in the bowels of Jesus Christ is towards you all , and with a sweet measure of his blessed presence have I largely written unto you , and the Lord is with me by night and by day , and makes my Prison very acceptable to me , Farewell dear Friends . From the Tolbooth of Aberdeen the 9th of the 10th Mont. 1664. Your very dear and loving Friend , George Keith . As it may conveniently be done , I am willing that this be read among Friends met together . For Friends in Aberdeen to be read in their Meeting . Dear Friends , BLessed , blessed is the opportunity , the Lord is putting in your hands to bear a Testimony for his Name , and living glorious Truth in this day . O be faithful to him , and rich shall be your reward , rich , unspeakably rich , even beyond what eye can see , or ear hear , or the heart be able to comprehend , the love of God , which passeth knowledge , the peace that passeth understanding , the joy unspeakable , and full of glory , the por●ion of such : the joy as in the time of harvest , or as when the strong divide the spoile . Oh who can declare the blessed lot and inheritance that shall be given them who give up all , sparing nothing , nothing to a hoof , or Pin point , which the Lord requires to be delivered , and parted with , assuredly they shall obtain an hundred fold in this life , and life eternal for ever more . Dear Friends , thus I write who in this day , and dayly do witness , the hundreth fold , do possess it , even the love , the joy , the peace of God , which is my strength , my portion , my crown , which none can take from me , so that I am made to sing in a Prison , even in a Prison the Lines are fallen to me in a pleasant place , I have a good heritage : And this is the doing of the Lord , and it 's wondrous in mine eyes , I am even as one that dreames , Glory to his Name for ever , for his unspeakable gift , and rich mercy , and free love , which hath visited my poor soul , shut up in the blackness of darkness , the region and shadow of death , the Pit wherein is no water : the hand of love hath reached me , and brought me out of the woful Prison , and loosed my bands , and delivered my soul , and given me to drink of the Cup of Salvation , and now hereto do I set my seal : worthy , worthy is the Lamb ; to suffer for , ignominy , reproach , hatred ( even of the dearest relations ) persecution , prisonment , killing , tortering , or what ever the cruelty of Man can be permitted to inflict : Worthy is he for his sake to be killed all the day long , and counted as Sheep for the slaughter , his Love will sweetly recompence all : and worthy is he to be waited for , to be credited and trusted , and believed in , and in and through the faith , and hope , which entreth through the dark and thick vail , which may be over for the time , so that little or no sensible enjoyment is pe●ceived , yet even then , in and through the faith ( the believing when there is not a seeing or possessing ) to adventure upon the Lord , and to follow him , car●ying his Cross , and his reproach : The Lord is neer to such , with invisible , insensible support , and refreshment , which though t●e Vessels feel it not , yet the seed doth , and light is sown , which shall spring up , and in due time become a Founta●n , a Well-spring of endless joy and consolation , the glorious Lord a place of broad Rivers , this I do declare for the comfort of the single , simple , upright hearted . The Child of Light , walking for the present in darkness , the Seed having sore and grievous travel through the many impediments , and lets , in its way to the God of its l●fe . O trust in the Lord , trust in his name , trust , though shut up in the Caves of the Earth , trust though hedged up as it were with hewen stone , trust , trust , though in the belly of Hell , the Whal●s belly , poor distressed Ionah shall come to land , the Seed shall be redeemed , that which mourneth shall obtain joy and gladness , and come to Zion with Songs of deliverance , and sorrow and sighing shall flee away : Yea , let the single-hearted trust in the Lord ; be strong , be strong , strengthen the weak hands , confirm the f●eble knees ; hath the God of my life said unto me , and given a word in season to the weary distressed Soul. Even God who hath shewed my self sore and great trouble , and new hath raised me up from the gates of death , and girded me with gladness , and comforted me on every side , t●at with the comfort wherewith I am comforted of him , I may comfort others , that t●ey may therein partake with me . And dear Friends , as far as in you lies , remove every heavy burden that lies upon the seed in your own particulars , if ye ( any of you ) be found in the least jot or circumstance in any thing , which the light of Christ in its manifestation in the heart discovers to be sinful . Oh this will be a mountain on the seed , yea , the being but found in whatsoever , ye do not know your app●obation , justification of God in the manifestation ; will lie upon the seed , as a talent of lead , therefore come into obedience in all things , come into forbearance , come into the cleanly well ordered conversation , come into a final , total d●c●sion of all particula●s betwixt God & your souls , & I can assure you his Salvation is neer to such , & his righteousness , and the Kingdom which comes with power and great glory is at hand , even at hand to be revealed unto them . This from your dear Friend , George Keith . The 22 of the 11 month 1664. Notes, typically marginal, from the original text Notes for div A47171-e270 ‖ Or not Know. 
A47172	----	A seasonable information and caveat against a scandalous book of Thomas Elwood, called An epistle to Friends, &c. by George Keith. Keith, George, 1639?-1716. 1694 Approx. 128 KB of XML-encoded text transcribed from 23 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47172 Wing K203 ESTC R674 13653694 ocm 13653694 101020 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47172) Transcribed from: (Early English Books Online ; image set 101020) Images scanned from microfilm: (Early English books, 1641-1700 ; 792:11) A seasonable information and caveat against a scandalous book of Thomas Elwood, called An epistle to Friends, &c. by George Keith. Keith, George, 1639?-1716. Raunce, John, 17th cent. [2], 40 p. Printed for R. Levis, London : 1694. "A loving epistle to all the moderate, judicious and impartial amoung the people called Quakers in London and elsewhere": p. 1-8. Statement at end signed: J.R. [i.e. John Raunce] Reproduction of original in Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Ellwood, Thomas, 1639-1713. -- Epistle to Friends. Society of Friends -- Controversial literature. 2005-05 TCP Assigned for keying and markup 2005-06 Apex CoVantage Keyed and coded from ProQuest page images 2005-07 Emma (Leeson) Huber Sampled and proofread 2005-07 Emma (Leeson) Huber Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A SEASONABLE Information and Caveat Against a Scandalous Book of Thomas Elwood , CALLED , An Epistle to Friends , &c. By GEORGE KEITH . Isaiah 5. 4. — Wherefore when I looked that it should bring forth grapes , brought it forth wild grapes ? Verse 7. — He looked for judgment , but behold oppression : for righteousness , but behold , a cry . Jerem. 5. 3. O Lord , are not thine Eyes upon the truth ? Jerem. 20. 9. But his word was in mine heart as a burning fire shut up in my bones , and I was weary with forbearing , and I could not stay . Verse 10 For I heard the defaming of many , fear on every side . Report , say they , and we will report it : all my familiars watched for my halting , saying , Peradventure he will be enticed : and we shall prevail against him , and we shall take our revenge on him . Verse 11. But the Lord is with me , as a mighty terrible one ; therefore my persecutors shall stumble , and they shall not prevail : they shall be greatly ashamed , &c. London : Printed for R. Levis , 1694. ADVERTISEMENT . WHen this my Answer to Th. Elwood , was well nigh , wholly Printed , there came out a scandalous Book of Samuel Jennings against me , stuffed with many gross Falshoods , Perversions , false Accusations , and Forgeries , whereby they both discover themselves to be Brethren in Iniquity , and acted by the same Spirit of Falshood ; his Book having this Title , The Case of the State , &c. to which I intend , God willing , to Print an Answer , with the first Conveniency , to a further discovery of the Spirit of Falshood and Persecution , that doth set him on work . A Loving Epistle TO ALL The Moderate , Judicious and Impartial , among the People called Quakers in London , England , and elsewhere . Dear Friends and Brethren , NOtwithstanding that I find some ( of whom with Respect both to my former labour of Love and Service in the Truth , towards them , and to my present service in the Truth , in my bearing my sincere zealous Testimony to the true Doctrine and Faith of Christ , and against the gross ignorance , and vile Errors of some that go under the same Profession , I might have expected better things ) so deeply prejudiced against me , that they have neither Ears to hear , nor Eyes to see what I have to offer in the just Defence and Vindication of my innocency and Christian Testimony ; yet I find others more Christianly minded and disposed , who have a better sense of me , and are in Love and Charity with me , and I with them ; and we are in true Unity both of Spirit , Doctrin and Faith ; and as I have experience of a considerable Number thus Christianly dispos'd to me , some belonging to the City of London , and some to the Countrey , so I cannot but in Charity hope there are many more than I have experience of by verbal Communication , that are Christianly minded and disposed , in relation to the late Religious Differences that have passed betwixt some and me in America , and that have begun betwixt some and me here in England , and in the City of London , who retain a free and unbyassed Judgment in themselves , and are resolved to see with their Own Eyes , and hear with their Own Ears , and to judge with that enlightned Understanding and Judgment that God giveth them : And to such I recommend my Answer to Thomas Elwood , called , A Seasonable Information , &c. earnestly intreating them to excuse this my Just and Necessary Defence , first of the Truth , and next of my innocency , and Christian Reputation and Testimony , which this prejudiced person T. E. doth labour to take from me , by a sordid way of Sophistical Wrangling , Perversion , Forgery , and false Accusations , which he hath heaped up against me , so that one would almost wonder that so many false Accusations , Perversions and Forgeries , as amount to the Number 50 and upwards , should be contained in so little bounds as less than 5 sheets of Print ; 50 of which I have particularly noted and answered ; and I earnestly request all the moderate , as above-mentioned , not to be offended with me , nor to take it as any evidence of my want of true love to Truth , or faithful Friends , but on the contrary , as an Evidence of my true love both to Truth and to faithful Friends , that I am thus constrained to appear in the Necessary Defence of Truth , and my innocency and Christian Testimony , which this prejudiced Adversary seeketh to destroy : but I hope God will blast his evil endeavours , and disappoint him and all that are joined with him in this evil Work. But I wish no evil to him or them , my desire being ( if it be the Will of God ) that they may repent of it , and all other their evil ways , and be ashamed , that so they may obtain mercy and forgiveness of God. And I appeal to all such moderate , judicious and impartial persons , called Quakers , Whether T. E. hath not shewed himself as a man hurried and carried away as with a Tempest and impetuous Current of Prejudice against me , not only to heap so many Perversions , Mis-representations , Forgeries and false Accusations against me . But when he cannot heap up so many as he would , he goeth about , by an Art of Wrangling and Sophistry of Words , to prove me guilty , when his Evidence in matter of Fact doth utterly fail him , even as a man would go before an Assize to prove one guilty of Theft or Felony , by false Syllogisms , when his Evidence is short in matter of fact , thus arguing against an innocent person , Some man is a Thief , but A. B. is some man , therefore A. B is a Thief . I appeal to all that know the Truth , whether this sort of sophistical arguing doth agree to that simplicity of Truth and Plainness , both of Doctrine and Practice , that we generally have professed . Have we warned Friends so much to beware lest any spoil them through Philosophy and vain Deceit , and impose upon them by the wisdom of words ; and hath it come to this issue at last , That a Book shall come out authorized or allowed either by the Second Days Meeting at London , or at least by a leading or prevailing party of them ; and without all Gospel-Order or Church-Discipline used towards me , or the least intimation to me , from any Meeting , that I am disowned as a Member of their Society , and also contrary to the mind and declared sense of some of their chief Members , and divers of the Ministry in and about London , not owning it . Yea , George Whitehead hath declared himself to me , passive , neither approving nor disapproving , not knowing how things may be duly or unduly charged , in matters of Fact. And for Doctrine , G. W. seemeth to agree with me in divers of his late Testimonies , tho publickly contradicted by some , the which book is stuffed and filled with a sort of so , histical arguing and wrangling , and also with many Perversions , divers Forgeries in matter of fact , and many false accusations , as my Answer , when published , shall , I hope , sufficiently discover to such as are willing to read , consider and judg impartially , and have not pluckt out their Eyes , and given them away to such as would deceive them , as some have done . And must all this be fathered upon the Spirit of God ? it being their constant pretension to have the Spirit of God directing and counselling them in all their Chamber-Affairs and Meetings . May I not well cry out , as one did in another case , O Times ! O Manners ! Or rahter with the Prophet , Jer. 2. 12. Be astonished , O ye Heavens , at this , and be horribly afraid ; be ye very desolate , saith the Lord. May not that complaint and lamentation be justly taken up against the Publishers and Promoters of this scandalous book of T. E. The wisdom of the Wise is perished , &c. But that which most of all seemeth strange to me , and I believe will to many , when duly considered , that T. E. saith , by way of Reply to my Defence , the printed paper called , The Causeless Ground , &c. which was , That notwithstanding the Objections , and severe Accusations that some have made against my late Books , and a strict Examination of them , by some that have so complained , there is not any Line , or Sentence , in any of them , that they have made to appear to contain any untruth or falshood in their , either in matters of Doctrine or Faith. See his book , p. 49. This ( saith he ) hath nothing of Note in it . Yea , he saith farther supposing it were true , in fact , That no untruth or falshood had been discovered in my books , ●et it hath Nothing of Note in it , viz to excuse me ; he saying , it was not the proper business of the Yearly Meeting ( which he alledgeth I strike at here , as elsewhere ) to judg of the matters of fact contained in my books , which were alledged to have been done in America , by Persons not here to answer or give Account of them . Is it not strange to blame a man for some things in his Books that are neither matter of Doctrine nor matter of Fact ; for what else can be contained in any books , I know not . And it 's strange , that the Yearly Meeting should take up six Days , and Two Meetings each Day , to hear and examine matter of Fact altogether ( for in nothing they medled with my Doctrine ) , and yet be so judged here by T. E. That it was not their proper business to judg of the matters of fact : for by his Judgment against the Yearly Meeting , they both medled and judged in that which was not their proper business . But the Paper laid to be given out by the Yearly Meeting , called , A true account of the proceedings , &c. saith expresly , And this Meeting agreed , that after all the other publick affairs should be over , as many Members of the yearly Meeting as could attend the Service , together with all publick faithful Friends , that are free should remain and continue the yearly Meeting , to hear , judg and determin , and endeavour to quiet all the differences betwixt G. K. and others concerned therein . Where it is plain , that he calleth , the Yearly Meeting did judg it their proper business to judg of matters of Fact ; and therefore T. E. hath given a contrary Judgment against them , tho deceitfully he seemeth a great Patron in the case , for which it may be supposed they will not give him thanks , for this his so boldly contradicting them . Now what the infallible consequences of this his so large and liberal concession , are , I leave to impartial and understanding persons to judge . Nothing either in matter of Doctrine or Fact , being supposed ( by his liberal allowance , as the thing is true in it self ) to be discovered in my books , of untruth or falshood ; it is contained in my books , in matter of Fact , 1. That some Preachers among the people called Quakers , in America , were charged by me to be guilty of vile Errors and Heresies , repugnant to the Christian Faith. 2. That some others of them did cloak and excuse them ; and that no such damnable Heresies , and Doctrines of Devils , were tollerate in any Protestant Society , as these did among them in Pensilvania , &c. 3. That complaint being made to the Yearly Meeting at Philadelphia , no due Censure was past upon them that were guilty , but they were excused , and defended by them . 4. That they of the other side began the Separation , and are guilty of it , and not we . 5. That our Apology is Just , in our publishing these printed books , and God was with us , and owned us in our so doing . Now all this was matter of Fact that I have so affirmed in my printed books ; and T. Elwood hath been so liberal to me , to grant , by way of supposition , all this to be true , and my books to contain nothing ( as yet discover'd ) of untruth or falshood ; yet for all this , he thinks I am worthily blamed and judged , by them he calls the Yearly Meeting ; and yet again he affirmeth , it was not the proper business of the Yearly Meeting to judge of the matter of fact . If all this be true in matter of fact , as he alloweth it to be , by supposition , then I and my friends joined with me , should not be blamed for charging some in Pensilvania with being guilty of gross and vile errors , such as no Protestant Society would tolerate , nor yet the Church of Rome . Therefore whoever has blamed us for our so doing , are not to be noticed , the Charges being supposed by him to be true . 2. Nor should he and others blame us for the printing ; and by his liberal Concession , what he calleth the Judgment of the Yearly Meeting at London , 3d m. last , 1694. is void , because he granteth us by his Concession , this matter of fact , That our Apology is Just , and we are approved of God in our publick Testimony , in way of printing ; and therefore by his liberal Concession , the Yearly Meeting is greatly to be blamed for finding fault with us for doing that which we had a just Apology for . And 3. He granting by his liberal Concession , That what we have said in defence of our not being guilty of the separation , in matter of fact , is all true , and hath nothing of untruth or falshood in it ; that both he and all others , and what he calleth the Judgment of the yearly meeting , have unjustly blamed us , by laying the blame of the Separation at my ( or our ) door , seeing he is so liberal to us , by way of supposition , That they of the other side , and not we , are guilty of it . And surely 't is a most astonishing thing for him , to allow by way of supposition , That all is true that we have printed in our printed books , relating to the particulars abovementioned , and yet so to blame us , as he doth : for if all be true in matter of fact , that we have printed in our books , it is true , that we are neither guilty of printing , nor of the separation , nor of falsly accusing any : and therefore all such who blame us , as guilty of these things , are reprovable in a high degree . But if he will restrict his words of so liberal concession ( that are delivered by him without the least restriction , and may be justly taken universally , they being an universal assent by way of supposition to my universal proposition , respecting matter of fact on both sides , to matter of fact only with respect to the things or words done or said by them of the other side , as reported by me in my printed books , yet his concession , even in this restricted and narrowed sense , will sufficintly excuse us in the Judgment of all sincere Christians ; for by his concession in this narrow sense of matter of fact , as only respecting what is said or reported in the books to be said or done by them of the other side . If it be granted by his supposition , that they are charged to be guilty of saying such words as contain in them more vile and gross Heresies and Errors , as no Christian Society would tolerate , and that complaint being made to the Yearly Meeting , and some other Meetings , they would not suffer due censure to pass upon them , and that they changed the Meeting from the Bank to the Center , on purpose to force me to meet with them against my conscience , as Th. Wilson did witness , That I said , and so began the separation ; Then wherein can we be justly blamed ? For the 3 things wherein we have been blamed , are taken off by T. E. his concession , in the Judgment of all sincere Christians , 1. That we have falsly charged them with vile and gross Errors . Now T. E. alloweth , by way of supposition , that all these charges are true , and not false ; as W. St. his saying , To preach faith in Christ within us , and in Christ without us , is to preach 2 Christs . Th. Fitzwater's saying in Prayer , O God that died in us , and Robert Yeoung his saying , He did not find Christ without in all the Scripture , and that Christ when he ascended , was separated from his Body , and Th. Lloid's saying , Christ within did all ; which was opposed by J. W. saying , that he did not believe , for Christ without did somethings when he died for us ; and Th. Fitzwater his saying , he owned no Man Christ Jesus in Heaven , without him , but the grace of God within him ; and his saying , he had not learned that Lesson , whether it was the Godhead , or somewhat else that Christ took of the Virgin , that was nailed to the Cross ; and some of them saying , God was not present in all his Creatures , as Herbs , Grass : and the Monthly Meeting at Philadelphia excluding the Man Christ Jesus , our blessed Mediator and Saviour , from having any part or concern in our salvation , and by condemning me for saying , the Light within is not sufficient to salvation , without something else , &c. These are but a part of the vile and gross Errors charged on them in matter of fact , which being supposed to be true , that they are truly charged , by T. E. his concession , and they of the other side refusing , on due complaint , to pass any due censure on the Persons that were guilty . Who that hath a Christian heart and spirit within them , but must needs judge and say , that to deny such to be our Christian Friends and Brethren , is no false charge nor reviling . 2dly . To be separate from such , after due Gospel-Order given them , ( though , as is said , we began not the separation ) was not blame-worthy in us , but our Christian duty ; for I judg no other Christian Profession in Christendom , would own such to be their Christian Brethren . And 3dly , That we could do no less in conscience , but bear our Testimony against them , after the most publick manner , and that was by Printing , seeing the People called Quakers have printed against them that have been guilty of far less gross and vile Errors . And to say , that such gross Errors , and the Persons guilty of them , should have been cloaked and covered by us , after due pains was taken to reclaim them , and rejected by them , is a great reflection on the Body of the People called Quakers : if so the Body of them did so cloak them , and would more tend to the Dishonour of Truth , and Reproach of our Profession in general , than any thing I know ever happened among us . But I cannot think the Body , or Generality of Friends , nay , nor the Plurality , will take this imputation upon them , though T. E. would fix it on them ; for he affirmeth , I am Justly blamed by the Judgment of that he calleth the Yearly Meeting at London , which he takes to be the Representative of the Body , for my publick Testimony against these vile Errors , supposed by him to be truly and justly charged in matter of fact : and therefore by his sense , the Yearly Meeting and Body of Friends , represented by them , Judg it a Vertue or Duty to cover and cloak them , which is not only against the whole current of the Holy Scripture , and the Example of the Primitive Christians , and the general Practice of all Christian Societies at this day , that publickly condemn any that should be found guilty of these or the like Errors ; but is against the sense of some Heathen Writers ; one of them having said , and who is worthily commended for so saying . Alitur vitium , vivitque tegendo : i. e. Vice is nourished , and gets Life by covering it . Indeed this hath been the thing that many of all Professions have charged upon the People called Quakers , That they cover and cloak vile Errors and Heresies , as well as wicked practices among them . I am heartily sorry that T. E. has given so great Occasion , by this his scandalous book , to confirm them in their Opinion concerning them . But I bear my Testimony against it , and so I hope will thousands more , that the Body of Friends is not guilty of the charge . One thing more I would have you notice , That notwithstanding T. E. his loud clamour against me , in his scandalous book , for my printing my late books , in which is discover'd ( by his supposition ) nothing of untruth or falshood in matter of fact ( and he chargeth nothing against me in matter of Doctrin ) wherein I blame some Preachers in America , for their vile Errors , repugnant to the true Christian Faith , as above-mentioned , and by his liberal concession , supposing it to be all true that I have charged them with , by another liberal concession and assertion of his , near the end of his Book , p. 72. I am excusable , and ought not to be blamed , his words being these , And this know for certain , Friends , that the way to recover the deceived , is to discover , lay open , and witness against the deceivers . And surely , by his liberal concession , supposing it to be true in matter of fact , that I have charged upon some Preachers in America , as above-mentioned , they are deceivers : for they who treach false Doctrine and vile Errors , such as no Profession in Christendom would tolerate , are deceivers , and they have deceived some in these parts : Therefore out of his own mouth he hath cleared me , to discover , lay open , and witness against them . It 's like the man was so intent in his thoughts , that he thought this saying would be a good Apology for his printing against me , taking it for granted , that he hath proved me to be a deceiver . But whether he hath not failed in his proof , I leave to all truly judicious and impartial to judg , after they have duly perused and weighed my Answer , which I hope e're long to make publick . He did not well consider , that what did seem to make for him against me , would really make for me against him , and all Others that approve his scandalous book , and blame me for that which this his assertion clears me of , thus shewing himself to be no wise , nor well experienced Soldier , to put his own best Weapon into the hand of him he supposeth to be his Adversary . The Answer to T. Elwood , mentioned in this Epistle , called , A seasonable information , &c. I intend , God willing , to make publick with the first convenience , if nothing be done forthwith by that party that hath approved and promoted his book , to call it in , and disown it . I remain in true Love , Your Friend in the Truth , George Keith . POSTSCRIPT , to Tho. Elwood . ANd because , as the Scripture saith , of making many books there is no end , I do here , in a Christian humble spirit , not like Goliah , but like little David , confiding Only and Alone in the Lord , and in his powerful Name assisting me , make this proffer to Th. Elwood , or any others that approve and promote his book , at any place and time that he or they will appoint at London , providing it be some Meeting-place of Friends that is large , and all sober and moderate persons , whether Friends or friendly people , have freedom to be present , to meet him and them , and to prove him guilty of gross Forgery in matters of fact , Perversion , Misrepresentation , and false Accusation in many Particulars : and also that he is guilty of false Doctrine , and Contradiction , not only to the holy Scriptures , but to some of his own former books . And it is as just and reasonable in me to demand a publick free Meeting with him and them that approve and promote T. E. his book , in order to prove him guilty of gross Forgery , &c. as it was in G. W. and W. P. and others concerned ( wherein I was one ) to demand a publick and free Meeting with the Baptists , in order to prove Th. Hicks guilty of the like Crimes , and the Baptists yeilding to such a Meeting at Friends demand , how can I be blamed in demanding the like Justice , or they excused if they deny it ? G. K. A Seasonable Information and Caveat Against a Scandalous Book of Thomas Elwood , CALLED , An Epistle to Friends , &c. Whereas Th. Elwood hath Printed a Scandalous Book against me , called . An Epistle to Friends , &c. in great disunity , and against the Mind of many Friends ; and contrary to the Gospel Order Professed by us , ( although approved and promoted by a Party equally prejudiced against me , for my faithful Christian Testimony to the Truth of Christ . ) Upon a diligent Review and Examination of his scandalous Book , I find in it at least fifty several Perversions , and Misrepresentations , and divers of them downright Forgeries , and Fictions in matter of Fact , and false Accusations ; the which in Order follow , with their several respective Answers . I. HE falsly accuseth me ( in his Title Page ) of a Spirit of Contention and Division , that ( as he saith ) hath lately appeared in me , and some few others that joyn with me ; who have made a Breach and Separation from Friends in America . For seeing by a Spirit of Contention he meaneth it in the worst Sense , as Contending against faithful Friends , or Separating therefrom ; This is a false Charge ; we remain in Unity with faithful Friends in America , and elsewere ; and contend only against Error and wicked Practises ; and are only separate from Unbelievers , and such as the Scriptures command us to be separated from , Rom. 16. 17. A Place of Scripture cited in his Title Page , which makes against him ; for they in America whose unjust Cause he hath taken to defend , hath caused Divisions and Offences contrary to the Doctrine of Christ , and therefore we ought to avoid them ; and there is a godly Contention we ought to be found in , so as to contend for the Faith once delivered to the Saints , Jude 3. — And we are commanded to be * separated from Unbelievers , such as these are from whom we were separated in America , though they themselves began the Separation , and not we . And these he calleth some few , are about Sixteen Meetings . II. pag. 9. He falsly accuseth me , that I blame Friends , That they were gone too much from the outward to the inward ; this is a down right Forgery , I never blamed any for going too much to the inward ; for it hath been my Perswasion , and that from a true Experience , that the more any Man doth come to the inward , even to the Grace and Gift of God in his Heart , the more he hath a due esteem of Christs Death and Sufferings , and precious Blood that was shed for the Remission of Sin ; and the more his Faith is increased in Christ , as he dyed for us , and rose again , and is our Mediator in Heaven . But because I have blamed some Persons for not rightly and fully Preaching Christ without , and Faith in him , as well as in Christ within , therefore he hath forged this Fiction against me , That I blame Friends , that they were gone too much from the outward to the inward ; but from his manner of falsly charging me , it plainly appears , as well as from the words of some others , that it was their Sense , to preach Christ without , and Faith in him , it draws from the inward , and from the Gift of God within ; but this is both false and contrary to the Doctrine of Christ , and his Apostles , recorded in the Scriptures . III. pag. 15. He falsly and unjustly chargeth me with Robert Hannoy's Book , as if it were mine , both for Matter and Stile , and that I cast it upon him ; For as I have divers times declared , as I had no hand in the Printing it , but was against it ; so divers things in it , that seemed to some most offensive , I was not concerned in ; though , as I have also freely delared , and is well known to many , divers of the words contained in some of these Queries , I spoke them in the yearly Meeting , and so far I was concerned , but not in Printing them . IV. He not only falsly accuseth me , but is guilty of an absolute Forgery and Fiction in matter of Fact , That I refused to go out at the yearly Meeting in Philadelphia , held in the 7th Month , 1691. and , that my refusal to go out , was the occasion of their delay to give Judgment against W. Stockdale ; for which , as a proof , he cites my Book , called , Some Reasons and Causes , &c. pag. 14. But let the Reader that loveth to see with his own Eyes , read that Book , and he will find no such thing either in that page , or any where else ; for I went out at the yearly Meeting when I was desired , as my Book expresly testifieth , to which he appealeth ; See page 18 , at line 22 , where it is expresly said , that at the yearly Meeting he did withdraw , viz. G. K. at the Meetings desire , and yet they did nothing to bring W. S. to Conviction . But my Book , page 14 , cited by him , sheweth , that my refusal to go out , was at the quarterly Meeting that was half a year thereafter , where I give my just reason why I refused to go out , viz. because my Accusers refused to go out also . So that this is a gross forgery in matter of Fact ; and yet he makes it the Foundation of his Superstructure , in excusing them , why they delayed to give Judgment , page 19. So this is a double forgery , one built on another . V. pag. 22. He falsly alledgeth , that the yearly Meeting at Philadelphia , was not at a stand to determine whether the Doctrine was true or false ; but , if they were at a stand at all , it was ( saith he ) to determine whether the Charge exhibited against W. S. by G. K. was true or false : But the contrary of this I have fully proved out of my Books to which he refers ; for in the Judgment they gave the 4th Month , 1692. which was both defective and out of Season , like Mustard after Meat ; they grant , that Proof was made by two Witnesses , that the Charge exhibited was true ; and if they had been at a stand on that Point , it is not like that they would have given any Judgment against him at all ; but such as it was , they grant they did not publish it either then , or till nine Months after ; and though they most deceitfully pretend , for an Excuse , their being prevented by reason of my unruly Behaviour and extream Passion , as they are pleased to call it ; yet this cover is too narrow ; for what hindred them all that nine Months ? and why did they contradict the sound Judgment of a monthly meeting at Philadelphia , passing due Censure upon W. S. six Months thereafter ? it is sufficiently apparent from this , it was no cordial , nor sincere Judgment ; nor , did they , all that time intervening , bring W. S. to any Conviction , but mightily supported him as an innocent Person . But whereas T. F. alledges , page 20. a Determination then , it seems , was given by his own acknowledgment . But I answer , seeing it was not sincere , but hypocritical , as appears by their contradicting the Judgment of the Monthly Meeting that gave it sincerely and duly ; and also that it was not published , nor W. S. brought by them to any Conviction , but supported by them , it might well be said to be as good as none at all , they making it void by themselves ; and when they published it , or another like it , ( after nine Months , as an Abortive out of due time ) they did not own the words spoke by W. S. to be any Offence against God , or Christ , but to sound and tender Friends , as I have formerly shewed in my Book called , The Plea of the Innocent ; and for which I justly call it , as every sincere Christian will call it so , a bare Shadow or Formality . VI page 23. He falsly and most ficticiously alledgeth , that Th. Fitswater sufficiently proved his Charge against me , for which he refers to my own Books ; but this is a great forgery , for his Charge was , That I denyed the sufficiency of the Light , and this his four credible Witnesses did not prove against me , but it was quite another thing that the Monthly Meeting of the other side , the 26th of the 3d Month , 1692. alledgeth ; they proved against me , viz. That I did not believe the Light was sufficient without something else . Now because T. E. judgeth both these one and the same , he hath plainly excluded the Man Christ without us , from having any part or concern in our Salvation ; for the Man Christ Jesus without us , and his Death , Sufferings , Blood , &c. are something else than the Light within ; and , thus by the Judgment of G. Whithead against Jeffrey Bullock , who fell into the same Antichristian Error , he is gone from the Light into Imaginations , and contradicteth his former Testimony , in his Book called , The Foundation of Tithes shaken , page , 238. where he saith , Nor do the Quakers ascribe Salvation to the following the Light within , ( he should have added the word only ) but they ascribe Salvation to Christ Jesus , to whom the Light within doth lead those that truly follow it ; and page 240 , he saith , If any one expects Remission of Sins by any other way , than the Death of Christ , he renders the Death of Christ useless . VII . page 25. He falsly alledgeth , That I account the beginning of the Separation at Philadelphia , from somes going away at the Monthly Meeting , the day before the adjourned Meeting ; and upon this Foundation of forgery he builds a false Superstructure ; for though some going away from that monthly Meeting , was a preparation to the Separation , yet I did not reckon that the beginning of it , but their going away at the adjourned Meeting the next day following , where three great Instances of their beginning the Separation , appeared , First , Their disowning the Meeting . Secondly , Upon that Foundation , their going away . Thirdly , Their denying the Judgment of that Meeting to be a true Meeting , and refusing to suffer it to be Recorded ; but , that the Meeting could not adjourn , because the Book and the Clark was gone , is so ridiculous , that 't is not worth mentioning ; though that 's the chief , or rather the only reason given by T. E. For what else is this , but to sett the Clark in Friends Meeting , where the Papists sett the Pope ; So that as Papists argue , without the Popes Authority there can be no general Counsel ; in like manner , Without the Clark and his Book , there can be no Meeting of Friends , qualified to judge of Church Affairs . VIII . page 27. He falsly alledgeth , that the Meeting adjourned , was surreptitiously obtained , which he grounds on a forgery or fiction of his own devising , as if twenty nine of them might be loose or raw Persons ; I may much more justly say , his scandalous Book is surreptitiously come out in Print , being contrary to the Mind of many Friends , and to Gospel Order , professed by himself , and all professed Friends , viz. That none expose another in Print , or Print against another , till he be disowned by the Meeting to whom he belongs , after a fair Tryal had : But so it is , that I have had no such Gospel-Order given me , nor hath it been in the least intimated to me , That any Meeting in London , where I now live , hath denyed me . But I Printed nothing against any in America , till Gospel Order was given them , and was rejected by them . IX . page 28. He falsly alledgeth , That I tell no Year when the monthly Meeting , in the first Month last , was . But the contrary to this is to be seen in my Book , page 19. where I shew , that the monthly Meeting that gave Judgment against IV. S. and T. F. was the 27th of the 12th Month , 1691. And it plainly appears from my Book , that the monthly Meeting in the first Month last , ( there mentioned ) was in the next Month following , in the Year 1692. ( see that very Year mentioned page 27. ) unless he can find out some Month , or Months betwixt the 12th Month of the Year 1691. and the 1st Month of the following Year , 1692. X. page 24. He most perversly and ignorantly doth alledge , by a sort of Argument that is so silly and weak , that scarce an ordinary School boy would use it ; that if this Act of T. L's , ( viz. His withdrawing from the monthly Meeting adjourned where I begin it ) was the cause of the Separation , then it could not be the Separation it self , but the Separation must come after this , as the Effect follows the Cause ; and of this Argument he is so conceited , ( though ridiculously weak ) that though I answered it in the yearly Meeting , to the Satisfaction of many ; at which time I advised him to beware of falling into the Ditch of that called Philosophy ; yet he brings it up again , and is not ashamed to Print his ignorance , and expose it ; ( not to say his folly ) but the Answer I gave him then , I now again give him more largely ; that though the efficient Cause cannot be the Effect , yet the formal Cause is the Effect in part , as all Logicians or School men , that treat on the Nature of Causes and Effects , do teach ; and the material Cause is also another part of it ; and thus , the Soul and Body are the formal and material Causes of a Man , and yet they are the Man. Wood and Stone , and Fashion or Figure of the House are the material and formal Causes of the House , and yet they are the House . So T. L. and his Faction going away out of the Meeting , and his rude and disorderly manner of doing it , denying them to be a Meeting , and consequently to be the Church , were the material and formal Causes of that begun Separation ; and that evil Spirit that set him and them at work , was the efficient Cause of it , and the final Cause was to exalt themselves over their poor Brethren ; that as they ruled in the State , ( most of them being Magistrates that went out ) so they might rule in the Church , and exercise a Tyranical and Arbitrary Power ( Papist like ) over them ; which they not long after discovered , by their open Persecution of Fining and Imprisoning for Conscience Sake . And thus I have assigned the four general Causes of that begun Separation , made by them , which this unjust Man , by his Sophistical wrangling , would cast upon us . XI . He falsly alledgeth , that the change of the Meeting in Philadelphia , from the Bank to the Center , was in Course , page 30. This I prove to be false , and a fiction , because , as the time of the Course of it was not yet come , nor did come either so soon before or after , so T. L's puting it to a Vote , by giving a Sign , whether it should be removed or not , the Sign being , They that stood should be for its removing ; they that sate , for it s not removing ; but this not being according to the way and order of Truth , nor vielded to , we gave no regard to it , farther then to prove by it , the Meeting was not changed by Course , but by Will , and Arbitrary Power ; and 't is no wonder that they had an influence on many to joyn with them , having the worldly Government in their Hands . XII . page 33. His Perversion of Thomas VVilsons Words , that gave Evidence against me , at the Yearly Meeting , that I said , I believed they removed the Meeting to force me to meet with them , proveth , that they that used that force toward me , were guilty of the separation , and the cause of it : For can there be any greater cause of separation or breach , than to force Mens Consciences , as some of them thought to force me to joyn in Prayer with them , whom I could not in Conscience joyn with , for their unchristian Usage towards me ( one of them having publickly cursed me in the Mens Meeting , saying , VVoe be to thee from the Lord ; another calling me in the Meeting Babylons Brat , and none of them censuring these wicked Actions ) and they knowing that I was not like to be forced by them , to joyn with such in Prayer , they knew how to find an occasion against me , to disown me . And how many Hundreds here in England , Friends as well as others , have been separated from other Professions , because of their seeking to force and compel them to a way of VVorship they could not in Conscience own ? So their seeking to force me , proves they had a design to disown me . And so Thomas VVilson's saying , that he juddged me out of my own mouth , judgeth him and them out of their own Mouth . XIII . His Perversion in blaming me for having a private Family meeting my House ( hence casting the Separation upon me ) to instruct my Family , and pray in my Family , saying , page 33. That I give no account , by whose appointment , or what Authority that Meeting was held ; so that by his Sentiment , Men must not instruct their Families , nor pray in their Families without Authority and Appointment of the Mens-Meeting : or if they do , they must let none others be present , though the Act of Parliament ( now expir'd and repeal'd ) permitted Five beside the Family . His Clamour about our meeting at the Barbadoes House , is idle and impertinent ; we met not there , till they had separated themselves from us , and denyed the Monthly Meeting . And after this , who can say but we had liberty to meet where we thought fit ? Besides that , they not only threatned to keep us out of the Bank Meeting , but most rudely abused us when we met in it , at our ordinary times , having a Right to it as good as theirs , always interrupting any of us that spoke , though we never interrupted them ; and at last sending some , by their Magistratical Authority , with Saws and Axes to knock down our Gallery , but they were prevented by some that knocked down both the one and the other , which I had no hand in , directly nor indirectly . XIV p. 35. His Perversion , that I affirmed a Power to alter , choose , change , pull down , and set up Meetings as I pleased ; and the foundation of this Forgery , is , by his own confession , because I declar'd my Sense , by way of Proposition , That it were good to have but one publick Meeting on First days , and the remaining part to be used in private Families . Now , Reader , judge what ground he had from my simple Christian-Proposition to invent this Forgery . XV. He grosly perverteth my Words , that because I said , It was good to have but one publick Meeting on First days , thereby inferring , that it was not good , according to my sense , but evil , to have two publick Meetings on First days , and that therfore to keep two was against my Conscience . But let the Reader judge what perverse Reasoning this is . Pag. 36 , 37. Knoweth he not a Distinction betwixt two goods , and the one either equal to the other , or better than the other , as the Circumstances may happen to vary and cast the Ballance ; so that what is less good at one time , may be more good at another time ? Do not many Friends keep two publick Meetings on First days , here in the City ? And yet many others , both in Cities and Country , keep but one ; and yet by this Man's perversion , one part of them do evil , and sin against their Conscience . XVI . pag. 38 , 39 His perversion , in labouring to cast the Separation on me , by reciting some of my Words , but leaving out a material Clause in the Sentence that cleareth me ; the whole Sentence being this , Now the Scriptures that warrant us in this Separation ( altho' as is said , first made by them ) are these following , &c. the Words , altho , as is said , first made by them : that clears me fully , that I did not take the Separation on me , as he forgeth , he doth fraudulently leave out page 39. XVII . His Perversion of the Sense of the Word separate , and Separation ; a Separation , saith he , page 39. from a thing or Person , implies a being joyned to that thing or Person before , and till such separation be made ; Here he sheweth his great ignorance ; for by his sense of the word , separate , Christ being separate from Sinners , ( as the Scripture expresly testifieth ) he was joyned to them before . And the People called Quakers , being separate from the Papists , were joyned to them before . Now let him tell me when Friends were joyned to the Papists before . And because England , and all Europe is separate from America , by a wide and spacious Sea , let him tell us when they were joyned . He is extreamly ignorant , that knoweth not that the word separate hath several Significations . Beside , it being granted that we were formerly ●oyned with them , this doth not prove that we began the Separation : but after it was made by them , we were warranted and justified by the Scripture without , and the Spirit of Truth within , to remain separate from them , till they renounced their vile Errors , and evil Practices and the most that my words can import , is , That had we made the Separation , we had been justified by the Lord in so doing , after they had so openly discovered the vile Errors that some of them held , and others did justifie and support them that held them ; but they prevented out making the Separation , by first making it themselves . XVIII . page 41. His denying that it hath been proved , That my Opposers in Pensilvania are guilty of vile Errors ; and his alledging That I picked the Words I charged them with , from their own Discourses , &c. But that this is a Forgery , is apparent from the Testimonies of those whom he pretends greatly to Credit ; For first of all , That Judgment given out from the Meeting of publick Friends , as 't is called , the 4th of the 4th Month , Signed by his dearly beloved persecuting Friend and Brother , Samuel Jennings , doth declare , that Proof was made by two Witnesses ; that W. S. should say , That George Keith 's Preaching Christ without , and Christ within , was Preaching two Christ's ; ( and this to all sober and sincere Christians , doth appear to be a vile Error , ) for if so , then either Christ within , or Christ without , is a false Christ , seeing the true Christ is but one . Secondly , I stand recorded on the monthly Meeting book at Philadelphia , by the monthly Meetings Judgment given out against me , and clearing Th. Fitswater 26th 3d Month for his accusing me , that I denied the sufficiency of the Light ; and the Evidence against me was , That I said I did not believe the Light was sufficient without something else ; whereby it is evident , they exclude Christs Man-hood , Death and Sufferings , Blood and Intercession for us in Heaven , from having any part in our Salvation ; which is so vile and gross an Error , as is enough to make the Ears of all sincere Christians to tingle . But Thirdly , The Paper called , A true Account of the Proceedings , &c. at the yearly Meeting at London , 2d Month 1694. doth plainly declare , that some were guilty of erronious Doctrines , or unsound Expressions , their words being these following ; And altho' it appears that some few Persons have given Offence , either through erronious Doctrines , unsound Expressions , or weakness , forwardness , want of Wisdom , and right Understanding , &c. And , Fourthly , I produced above six Manuscripts signed with the Persons own Hands , that were read at the yearly Meeting , that proved them sufficiently guilty of vile Errors , repugnant to the fundamentals of Christianity . And if T. E. or any others persist to charge me , That I have wrongfully charged them in Pensilvania , these Manuscripts then read , with some others , may be made publick for my further clearing . XIX . page 42. His Fallacy and Deceit in covering W. Southby , by concealing his foregoing Words , in his Letter cited by him , that proves him guilty of my Charge , which Letter under his own Hand I have to produce , where he confesseth , that he called it doubtful Questions , Whether the Patriarchs have received the Resurrection ? So , whether they had , or had not , was no Article of his Faith ; for surely no Article of the Christian Faith is a doubtful Question ; but the Doctrine of the Resurrection of the Dead , as a thing to come , and not past , is such a great Article of Faith , that because some said it was past , they are said in Scripture , To overthrow the Faith , &c. And T. Elwoods Fallacy is the more manifest , that in W. Southby's Confession of Faith recited by him , there is not one word concerning the Resurrection of the Body , nor of Christs coming without us to judge the Quick and the Dead , which were the things charged on him , and which his Confession giveth not the least account of , and so is nothing to his present purpose to clear him ; yea , his words of his Confession , telling how he believed the day of Judgment when he was a Papist , maketh rather against him , than any ways clear him ; for then , said he , I owned it very carnally and outward ; but if he do not own it , that that great Judgment shall be outward as well as inward , he has a worse belief of it now , then when a Papist . XX. page 43. His Perversion in clearing Th. Lloyd , Arthur Cook , Samuel Jennings , and John Delavall , on behalf of themselves , and many others , in their Paper directed to me , where he writes some words of theirs , containing ten or eleven Lines , giving an Account of their Faith concerning God , Christ , the Holy Ghost , the Resurrection , and Eternal Judgment ; which , say they , though offered to you to the same purpose , and that several times , yet was rejected as insufficient by you . But let the impartial Reader judge whether Eleven Lines of a Confession of Faith , relating to so many great Fundamentals of the Christian Religion , expressed in such general Terms , as the grossest of Hereticks could do , could suffice to satisfie our Consciences , when they had given us such ground of Offence , that they were not sound in the Faith , both before this Paper , and since ? And whereas they say , firmly believing what is upon Record in the Holy Scriptures concerning God , &c. so will every Papist say , every Socinian say , and every Muggletonian ; for it is a common Fallacy that the vilest of Hereticks use , whereby to deceive People , to tell them they firmly believe all that is Recorded in the Holy Scriptures concerning God , Christ , &c. But if this had been enough to say in general , We firmly believe what is upon Record in the Holy Scriptures , Why have the People , called Quakers , separated from the several Professions of Christianity here in England , and elsewhere , upon the Account of Errors in Doctrine , which they did charge them with , seeing all these Professions in general Terms say as much as we , that they firmly believe what is upon Record in the Holy Scriptures ? But we have often told Th. Lloyd , and them that have joyned with him , let them condemn these gross and vile Errors , which we have proved some of them guilty of , and others cloak and excuse them , and have refused to this day , to pass due censure on them , and that shall satisfie us in this Point . And in this general Confession of theirs conceived in such general Terms , there is nothing to be found to clear them of their Errors , or things charged upon them ; their Paper mentions the Resurrection State , but what that Resurrection State is , they do not declare it , or when it is witnessed ; for many hold , to my certain Knowledge , That the Resurrection is the New Birth , and nothing else ; others say , Immediately after Death they get the Resurrection fully ; all which is expresly contrary to the Holy Scripture . And they cover themselves no less in relation to the Eternal Judgment ; for the question between them and us , being , Whether that great and last Judgment shall be only by Christs inward Appearance in Mens Consciences ? Or , Whether also by his outward Coming and Appearance in his glorified Person , even the glorified Man Christ Jesus ? VVhether he shall outwardly come to judge all Mankind ? But of this , to cover their Unbelief , they are wholly silent . And this gross and vile Error , That Christ is not to come without us in his glorified Body or Person , to judge all Mankind , I find too many in England guilty of , which they have drank in too probably from some unsound Expressions contained in some of the Printed Books too generally conceived and owned by them . XXI . page 43. His Perversion and Fallacy in covering these Men , because of their saying in their Papers , If any of them , or any countenanced by them , have given any Offence , either by unsound Expressions , or any Gospel-like Conversation , and the same be made to appear by credible VVitnesses , we promise unto you , that if the Parties concerned do not condemn the same , they shall be disowned therein . But what more credible Witnesses could be desired , than the several Manuscripts Signed with their own Hands , whom they have owned , and by the several Manuscripts of John de Lavall in particular ; two of which were read at the yearly Meeting , wherein he chargeth me with Heresie , and denying the fundamental Doctrine of the People , called Quakers , for saying , the Light within is not sufficient to Salvation without something else ; by that something else it being confessed , that I did and do mean the Man Christ without us , in whom all fulness dwelleth , and his Death and Sufferings , and Resurrection and Intercession for us in Heaven ; all which are something else than the Light within , and all necessary to our Salvation . Also the Act of their monthly Meeting at Philadelphia , clearing Th. Fitswater for accusing me , Of denying the sufficiency of the Light , because I did not , nor can place our whole Salvation upon the Light within , so as to exclude the Man Christ without us , from having any share therein , is a sufficient proof that they have given just Offence to us ; and John Humphrey's two Letters that were read also at the yearly Meeting , ( who is an approved Minister among them ) wherein he asserts , That we are not justified by that Blood that was shed at Jerusalem ; and that Christ himself ascribed the work of Mans Salvation , and Sanctification , not to the Flesh that Suffered , but to the Spirit that quickned ; not to the Blood that was shed at Jerusamem , but to the Flesh and Blood that is Spiritual , &c. most perversly and ignorantly understanding these words in John 6. 33. And though we have dealt much with them , to have these Errors disowned , and the Persons duly censured , that were guilty of them , yet to this day , they have never done any thing to answer our desire . XXII . page 44. His Perversion of my words , I saying at the Meeting of the other side , 22d 3d Month , 1692. That I and my Friends had Unity with the most there , as to the main , by his perverse and strained reasoning to draw a Conclusion from them , that is most unreasonable ; now ( saith he ) If there had been such gross , vile , and Unchristian Errors , &c. held among them , as he suggests , &c. How could he say , that he and his Friends had Unity with the most there , as to the main . I answer very well , In the common Signification of the word Unity , when we commonly say , we have Unity with them , under the Profession of the Truth , whom we have not yet disowned , nor found any just Cause to disown them , nor they to disown us . And this was the Case then ; for more than two thirds of that Meeting were Country Friends , who had come from several Places in the Country to that Meeting , having notice that James Dickeson was to be there , as was common in such Cases , when Travelling Friends come to a Town Meeting , Country Friends flock to it in plenty . And there had not been any breach betwixt these Country Friends and us at that time , nor for a considerable time thereafter , until after the false Judgment of the 28th came out against us , bearing date the 20th of the 4th Month. And after this false Judgment was forced and imposed to be read in the Country Meetings both of Pensilvania , and West and East Jersey it broke them generally into pieces , and some of all the Country Meetings turned against us , and others of all of them stood for us , and for the Truth of our Testimony . Beside , there were divers of the other side , belonging to the Town Meeting , that both at that time , and always since , have loved us , and we them , and we had Unity with them ; and some of them afterwards joyned with us , and left the other side . But it was the Preachers mostly , and others that did bear sway in their monthly Meetings , that were most guilty of these vile Errors , some asserting them , others cloaking them , and with such we had no Unity , neither then nor since . But for many of the People we never denyed to have Unity with them , whom we do not charge to be guilty of these gross and vile Errors ; but their Leaders and Teachers , and such as do vindicate them in their sad Errors . And we would have been glad to have kept Meetings with many or most of the People of the Meeting of the other side , after the Separation was begun , believing and knowing that they were in great measure beguiled and led astray by their Leaders , that they were too much given up to follow , yet retaining a measure of Simplicity ; but we could not meet with them in Peace , after their Leaders on the other side had begun the Separation , not having freedom given us , or Permission peaceably to exercise our gift among them , but were always interrupted and molested , when we met together , and otherwise most unchristianly abused . And thus I hope I have sufficiently shewed the good Consistency betwixt my saying , I and my Friends had Unity with the most there at that Meeting , considering the Circumstances then of that Meeting , and yet did remain in a Separation both of Spirit , and outward Fellowship from many of that Meeting both then and since ; and the same Answer here given may serve to answer the same Objection and Accusation made against us very unduely , in the Book called , The Christian Doctrine and Society of the People called Quakers , page 18. of the said Book . XXIII page 47. His Perversion of my words , about the word many , and very many , in my saying it was my charitable Perswasion , that the worthy Name Christian doth belong to very many of that People ; where , by very many , he construeth my Sense to be only these few I had an experimental proof of , through intimate Conversation , and frequent verbal Communication with , since I came last into England . But this is a gross Forgery and Perversion , for I did really mean not them only , but all them , whom I have at any time formerly bad Experience of their Christianity , by intimate Conversation , and verbal Communication , either in England , or any other part of the World , that have given me no occasion to think otherwise of them , ( as many have not , though some have ) and my Charity leads me to believe and judge , that there are very many called Quakers , that are true Christians , both in Faith and Practice , that I have had no outward knowledge of ; but I cannot in Charity esteem them Christians , who have unchristian'd themselves , either by their bold and open contradicting the great Truths of Christianity , or by their persecuting and otherwise unjust and wicked Practises . XXIV . page 48. His Perversion of my words , that though I said in my last Book , called , The causless ground , &c. I have not charged the People called Quakers , either in the general , or in the plurality , he will needs have it to be understood only of these few I have intimately conversed with , since I came last into England . Oh! How hath prejudice blinded him ? But how can he , or I either , be positive to say the People called Quakers , are good Christians , either in general , or in the plurality , when Geo. Whitehead hath told us in his printed Epistle , printed about four years ago at London , and was re-printed in Penstlvania , called , A Christian Epistle to Friends in geneneral , &c. That few sincerely seek the Lord , &c. And very few have their Minds and Spirits really and inwardly exercised in frequent Prayer , and daily Supplications to God , or in heavenly Meditation or spiritual Contemplations , in Gods pure and spiritual Laws , Ways , Judgments , and Works ; or in holy Scriptures by the Holy Spirit , which opens them ; but too many have their Minds , Hearts , and Affections , taken up with these fading Objects , and things below ; or overcharged with the love of Riches , Ca●es and Cumbers of this Life , to compass the Earth , wherein many a good Talent has been hid , and poor Soul buried in Captivity . And concerning Friends Children , and young Persons , he saith , It 's but few in Comparison , that come in at that door , viz. the work of Regeneration . And who will say , that the worthy Name of Christian doth belong to such ? And yet by G. W's charge , they must be at least the plurality , when very few do otherwise ; though some formality , and something of the form of Truth , as he saith , they may have by outward Education . But let none think I blame G. W. in this , it may be a true charge , for what I know to the contrary ; but why should I be so much blamed , for charging neither the generality , nor plurality , but some particulars , when he hath charged many more with things as bad , as Errors in Principles , and that publickly in Print , beside that Errors in Practise do commonly go along with Errors in Principle . But it seems strange to many , as well as to me , that Errors in Principle , as Pride , vanity of Apparel , Covetousness , Envy , Backbiting , may without offence be publickly reproved by word of Mouth , in Meetings , and also in Print ; but Errors in Principle must not be reproved , and witnessed against , either in publick Meetings , or in Printed Books . Do Errors in Practise , as Pride , vanity of Apparel , Covetousness , Envy , and the like , when publickly witnessed against in Print , or in Meetings , open the Mouths of Adversaries , and grieve faithful Friends , less than Errors in Principles ? unless it be said , that reproving Errors in Principles reflect upon the Preachers ; but reproving Errors in Practise , reflect only upon the People ; but if any of the Preachers be guilty , why may they not , and ought they not to be as publickly reproved as the People , unless we respect Persons , and that both for their Error in Doctrine and Practise ? Is it not a just charge upon some called Preachers , which Christ charged upon the Scribes and Pharisees , They loved the Praise of Men , more than the Praise of God , and therefore cannot beat to be reproved ; for it hath been the general default of Teachers and Leaders of the People in former times , to hide their own Faults , and expose the Faults of others , especially of such as did not flatter them , and gave them not honour enough before Men. And nothing can be said against my Printed Books , in reference to my publick witnessing again the Errors in Principles , whereof some are guilty in Pensilvania , and elsewhere , but what may be as much said against G. Whitehead his reproving these great Vices and Immoralities among many called Friends , having the Name and form of Truth . Have my Books tended to the dishonor of God , disservice to Truth , reproach and grief of Friends , for my Printing against the vile Errors whereof some called Friends , are guilty ? And hath not G. Whiteheads printed Epistle had as much that tendency , for his printing against the vile Practises of many more than ever I charged ? But in reality , I judge , and many others do judge , that the faithful witnessing against Mens gross and vile Errors , either in Doctrine or Practise , is no proper and direct cause of such Effects , as the dishonour of God , the disservice of Truth , the reproach and grief of Friends ; but on the contrary , the proper and direct cause of Gods being honoured , Truth cleared the Reproach removed , and faithful Friends comforted , with a publick Testimony borne against such publick Sins and Evils . And though I had a foresight and sense that Enemies of Truth would seek to take advantage from my printed Books , yet I had also a sense and foresight , as I have expressed in my Book , page 6. Some Reasons , &c. That in the conclusion , they would be disappointed , and that after a little time their great glorying and seeming gratifyings would be turned into discontent and trettings . For on the other hand , doth it not greatly stop the cry and reproach that Adversaries of Truth cast upon Friends , when they find us cordially zealous in our Testimony against all things reproveable among us , whether in Doctrine or Practise ; and will it not much more occasion their outcry and reproach , to find us , if so any of us should so do , covering and excusing what is not excusable . And whereas I said in my said Book , That the publishing such account of things , might be occasion of grief to many , which some seek to take advantage against me for . I did not think that the simple Relation or Account of these things , would or could be any proper cause of grief to faithful Friends ; but I did judge , and so I do still judge , that the gross Errors whereof I did give an Account , that too many in these American parts were guilty of , would be a just cause and occasion of grief to faithful Friends , but neither the Relation in Print , nor I the Relator of it , should be blame-worthy for the same , more then if a News-Letter should come forth in Print , giving a Relation or Account of some great loss and destruction of our Country-men , or near Kindred and Relations at Sea , when the things related do and ought to afflict us with grief ; but who will say , we should blame the Relation , or him that hath faithfully related it to us , but rather , that we should give him thanks , for his faithful Relation ? And indeed , I judge farther , Friends should have been justly grieved , with these vile Errors , and wicked Practises , that too many professing Truth , have been guilty of ; and it had been more becoming all professing Truth among us , to have been deeply humbled before the Lord , and to have lamented these things with Weeping , Mourning , and Fasting , then to have found fault so unjustly with the zealous Testimony I have borne against these things , that they might have approved themselves like these in Ezekiel , 9. 4. That did sigh and cry for all the Abominations that were done in the midst of Jerusalem , whom the Lord commanded to have a Mark put upon , that they might be spared , when the City should be destroyed . And if my Books , or the things therein related , have been instrumental to move any unto such godly grief , for the great ignorance , unbelief , Errors in Doctrine , that some are guilty of , repugnant to the Christian Faith , so as to be humbled before the Lord , for these Evils , with Prayer unto God , that he would cause his Light and his Truth to shine forth , to the dispelling these Foggs and Clouds ; that such who are in such Darkness , Ignorance , and Errors , may be recovered . I have cause in that respect to rejoyce , and have in a great part , my end answered . XXV . page 49 His gross Perversion and Reflection on the yearly Meeting , in his saying , supposing it were true , That no untruth or falshood , in matter of fact , hath been discovered in his Books , it was not the proper business of the yearly Meeting to judge of the matter of fact contained in his Books , which were alledged to have been done in America , by Persons not there to answer , or give an account of them . And page 50. He saith , Therefore let none think , that because the yearly Meeting did not declare the matters of fact in his Books to be false , therefore they are all true . Here note , 1. He grants that the yearly Meeting did not declare the Matters of fact in my Books to be false , ( and for matter of Doctrine , they do not blame me in the least ) and yet he holds that I am justly censured and blamed by the yearly Meeting , which seemeth to me , an unparalleled instance of unjustice he casts on the yearly Meeting , to blame me for things in my Books that are neither matter of Doctrine , nor matter of fact ; for whatever can be said or written in a Book , must needs be one of these two , either matter of Doctrine , or matter of Fact. I know not that ever I heard or read of the like instance , that a Book , or the Author of it was blamed , when nothing , either in Doctrine or Fact , was declared blame worthy . But it seems this Man thinks himself to be more sharp sighted than the yearly Meeting , that hath , as he thinks , discovered matter of fact to be false in my Books , and that is , That I cast the Separation off from my self , and lay it upon Friends ; and that it was so , he alledgeth did appear in the opening and stating that matter in the yearly Meeting ; but he only saith it , but doth not prove it . And if it did appear in the yearly Meeting , how comes it that he saith , The yearly Meeting did not declare the matters of Fact in my Books to be false . Is not my clearing my self of the blame of the Separation , a matter of Fact , in my Book ? this he saith , the yearly Meeting hath not declared to be false in matter of Fact , therefore they have not declared it , that my clearing my self of the Separation , is false ; and consequently , they have not declared the contrary , but that my clearing my self of the Separation is true , wherein he by his own Confession , hath plainly contradicted the Judgment of that called , The yearly Meeting Paper , which layeth it at my door , viz. The Separation , so far as I have been concerned therein , and yet I judge , they lay it not so much at my door , as by their own words , they should lay it at the door of them of the other side , for they plainly say , And as to the Separation among Friends in America , arising from the unhappy Differences , &c. So here , what can be more plain than that they make the Differences betwixt us in America , to be the cause of the Separation , as the word arising doth plainly import ; And seeing the original ground and Cause of the Differences , was the unsound and erronious Doctrines held by them of the other side , which that Paper called , A true Account of the Proceedings , &c. Doth own them to be guilty of , it plainly appears , they of the other side , were the culpable cause of the Separation , and it lyeth mainly at their door in that respect , and no otherwise doth it lye at my door , but as I opposed their erronious Doctrines ; and if for this any will lay it at my door , as being the innocent cause of it , I need not much contend with them , though I still say , I began not the Separation ; even as the Differences in Doctrine betwixt Luther , and such as joyned with him , on the one hand , and the Pope , and Church of Rome on the other hand , caused a Separation betwixt them , and the Separation did arise from the difference in Doctrine : And if any will charge Luther to be the cause of that Separation , who own the Truth of his Doctrine , and disown Popery , they will say , he was the innocent cause of it , and the Pope and his Adherents , were the culpable cause of it , the Application is easie to the case in hand . But let none be offended , that I call that Paper , having this Title , A true Account of the Proceedings , &c. That called the Judgment of the yearly Meeting , because indeed I never owned it to be the Judgment of the yearly Meeting , but of a party of Men in it , that were swayed by some , beyond what they ought to have been ; for a very great part of the yearly Meeting was gone , before any Judgment was given ; and I can sufficiently prove , they that did remain , were not unanimous in that Judgment . And T E. doth but equivocate , when he saith , page 23. That I know , when the Sense and Advice of the Meeting was in the Meeting openly read , and delivered in Writing to me , there was not any one Member of the Meeting , that objected against it , or expressed any dissent from it ; for though they did not express their dissent in my hearing , yet , as some of themselves tole me , they had expressed their dissent formerly , before I was called ; for divers in that Meeting did shew their dissent , in charging the Separation upon me , and I judge the words of the Paper it self , as I have proved , layeth it more upon them of the other side ; and there seemeth not to be a good consistency , but rather an interfering in the words of that Paper , of one part with another . Beside , that divers there did judge the Judgment was too partial , and too favourable towards them of the other side , and especially towards Sam. Jennings . Nor can it be said , that that called the yearly Meeting , was a free Meeting , for it was too private , and limited to too small a number , and many of them deeply prejudiced against me , and who had long before pre-judged the case , especially many of them called publick Friends , both of the City and Country . And many Friends that had a desire to be present , were hindered to come in , and the Door kept shut by some appointed so to do ; and some that had got in , were turned out ; and therefore it cannot be owned to be the yearly Meeting , nor any Meeting duely and regularly constitute , when any faithful Friend had not freedom to be present , and deliver his Sense . And granting the Judgment given in that Paper , called , A true Account , was the Judgment of the Plurality then present , this proves it not to be a true Judgment ; for R. B. in his Anarchy , &c. saith , page 79. The Quakers allow that at times the plurality may be wrong , and the few may be right . Nor can it be said , that the yearly Meeting , is the Representive of the body of Friends , in cases that pertain to matters of Fact and Conscience ; for though Men may chuse Representatives to sit in a National Assembly , to judge of worldly Matters , and to make Laws for the outward Man , yet I deny that they can choose Representatives to judge of Matters of Faith and Salvation , that bind the Conscience singly as such ; for this were downright Popery , and is the Foundation of all that blind Obedience that the Pope and Church of Rome imposes upon the People , because such a general Counsel hath so decreed ; but rarely hath any general Counsel , since the Apostles days , done much good , but rather hurt , especially since the Purity of Christian Religion began to decay . And this may clear me of these unjust and groundless Occasions , wherewith T. E. doth load me , as being guity of Insincerity , Hypocrisie , double Dealing , having not a Conscience , &c. For my saying in my Introduction , to my Treatise , The causeless Ground , &c. I tenderly intreat and desire that none apply or construe any words contained in these following Lines , as intended by me in way of Reflection , Blame , or Charge against either the body of Friends in general , or any particular Meeting , or Meeting of Friends in particular , or against any singular faithful Friend , or Friends whatsoever ; For my Intention was singly to clear Truth and faithful Friends in the first Place , and next my Innocency and Christian Testimony ; and this I did still judge , might well be done without Reflection or casting blame upon any faithful Friends , or any Meeting of faithful Friends ; if any blame occasionally and indirectly fall upon any , it was not my Intention , to blame the faithful ; and if the unfaithful be occasionally blamed , let them see to it , to amend what is blame-worthy in them . But as for that , called , The yearly Meeting Judgment , I own it not to be such , far less of the body of Friends , or their true Representative , knowing that hundreds of faithful Friends are otherwise minded . But my calling the monthly Meeting in Philadelphia , that gave Judgment against W. S. and T. E. the only Representative of the Church in that Place , doth not prove , that the yearly Meeting at London , is the only Representative of the body of Friends over all the World , where they are to be found ; That monthly Meeting did contain most of the Men Friends that did belong to that Place , but the yearly Meeting doth not contain one for an hundred of the body of Friends ; beside , there is a vast difference and disparity betwixt a monthly Meeting Representing the Church in that Place , where all can be present if they will , and hear and judge for themselves , and not to hear by other Mens Ears , and judge by other Mens Sense , and believe by other Mens Faith ; but if a yearly Meeting be made the Representative of the body of Friends all over the World , then what they decree or determine , in Spiritual Matters , must oblige and bind the Conscience of all Friends , so that they must believe by the Faith of the yearly Meeting , and not by their own Faith. XXVI . His perversion , in saying , p. 50. That the printing and publishing my books , ( wherein I bear my Christian Testimony against these gross and vile errors that some are guilty of in America , are the proper and direct cause of great hurt and mischief , &c. But he brings no proof for it , but that it is apparent ; and it is as good an Argument for others to say , it is apparent they are not the proper and direct cause of any hurt , but of much good ; and the rather , because he confesseth , The Yearly Meeting hath not declared , that my books contain any untruth or falshood in matter of Fact ; And for matter of Doctrine , they have not charged me in the least ; how then can a book which hath nothing of Untruth or Falshood in it , be the proper cause of hurt ? For as exveris , nil nisi verum , i. e. of true premises , a false conclusion cannot follow , so ex bonis nil nisi bonum , out of good things , that hath nothing of falshood in it , but much truth , can nothing come but that which is good , as the proper and direct effect thereof . But if the publick reproving of mens errors and vices be the proper and direct cause of hurt and mischief , the same argument will prove , that when the Prophets did publickly reprove the errors and vices or the sins of the people that were then the Church of God , by visible profession . and did record them ( tho not in Print ; for it was not then in use ) in books , that they were the proper and direct cause of hurt , and when John reproved the Pharisees , and Christ reproved most sharply Priests , Scribes and Pharisees , that they were proper causes of hurt , and especially the recording of them in books that have remained to posterity , and which some have made an ill use of , and Paul's withstanding Peter to his Face , and committing it to writing , that he was to be blamed , was the proper cause of hurt , &c by this unfair , and undue way of arguing . Also when Friends did print books , reproving the Errors of Doctrine in other professions , by the same argument , they were the proper and direct cause of hurt , to open the mouths of Papists against them . XXVII . pag. 51. His perversion , and false charge , That I have sought occasions , by my late book , to throw more Reproach on Truth and Friends But how can faithful witnessing against Error be a throwing Reproach on Truth , and Friends of it , he may as well say , one contrary produceth another , Truth produceth Error , Light Darkness , Good Evil , all which is false . XXVIII . His perversion and fallacy , in seeming to own the Doctrine in my book [ The Causeless Ground , &c. ) pag. 3. and yet altogether waving the chief thing of Doctrine , wherein the Controversie lieth betwixt them of the other side and me , and as I judge betwixt him and me ; viz. That the Faith of Christ , as he died for our sins , and rose again , is necessary to our Christianity and salvation ; that God doth justifie us , and pardon our sins for Christ's sake , who died for us , through our faith in him , that is always accompanied with sincere Repentance , &c. But his leaving out wholly this period and clause , that is so material , shewing the great difference betwixt us , in relation to the Christian faith , I question not is to hide his and his brethrens errors in Pensilvania , whose evil cause he hath taken up to defend . And it will appear clearly so to be , by noticing that he joyns not the work of sanctification in the heart , to Christ's outward appearance but to his inward appearance . Whereas , had he the true Knowledge and Faith of Christ , he would joyn and attribute the work of Regeneration and Sanctification both to Christs inward and outward appearance , and hold forth and assert the Necessity of the Faith of his outward appearance . as well as of his inward appearance , in order to the work of Sanctification and Regeneration ; and would inform people , that the true Faith in Christ , as he did outwardly appear , and die for our sins , is not a bare historical and literal Faith , but a living Faith , wrought in the heart by the power of God , and his Spirit inwardly revealed . But that he doth not joyn the work of Regeneration and Sanctification to Christ's outward appearance , Death , Refurrection , Ascension and Mediation in Heaven , but to his inward only , is clear from pag. 54. where he saith , the Doctrines whereof ( as well those that related to the outward appearance and work of Christ in the flesh , as those that relate to his inward appearance and work of Sanctification , in the hearts of his people ) were in the first Ages of the Christian Church fully and clearly held forth and believed ; and pag 55. he distinguishing betwixt the Doctrines we hold in common with other professions . that have always from the beginning been asserted , &c and those Doctrines that respect the inward appearance , he saith . Yet those Doctrines that respect the inward appearance and manifestation of Christ Jesus , , by his Light , Grace and Spirit shining and working in the hearts of men and women , from the beginning , carrying on and perfecting the work of Regeneration , Sanctification and Salvation , have been more largely insisted on . So that it is evident he attributes the work of Regeneration and Sanctification only to Christ's inward appearance , because he gives this as the Reason why the Doctrine of his inward apperrance is more largely insisted on , than the Doctrine of his outward appearance ; that Sanctification is wrought by his inward appearance , and not by his outward appearance , viz. his Death , Blood , Resurrection , Ascension , Mediation , wherein he erreth fundamentally ; for the work of Sanctification is ascribed in Scripture to Christs Blood and Sufferings , as well as to his inward appearance , and to both indispensibly necessary , and to Faith therein . For we are said to be sanctified * viz. through Faith in it ; And he was wounded for our Transgressions ; and by his stripes , or Dolors , we are healed , Isa . 535. 1 Pet. 2. 24. XXIX . His gross and bold Fiction and Forgery , in saying , p. 57. Whatever jealousies and Dissatisfactions any of other professions had entertained against us on this account before , they had no ground or occasion given them . Whereas now he hath given them occasion , tho unjustly and without cause , to entertain wrong Jealousies of us . But this his bold Fiction is false in both Parts . 1. That other Professions had no ground of Dissatisfaction given them , touching these Doctrines , before my Books came forth ; for they had but too much ground from too many unsound Expressions contained in their Books , and which some of that Profession have objected to me , and which I could not answer , otherwise than to acknowledge them to be unsound ; but it would take up too much time at present , to mention them , and the Books and Pages where these unsound Expressions are to be found . But if T. E. or any else put me hard to it , I can produce for Evidence , but too many , that to my certain knowledge have offended and stumbled many of other Professions . 2. That I have now given them occasion to entertain wrong Jealousies of us ; for on the contrary , by my faithful Testimony to sound Doctrines of the Christian Faith , and against the opposite Errors , I asserting that these Errors are not chargable on the body of Friends , nor on the plurality , but on certain particular Persons ; this is the most effectual way , and indeed the only way , to remove these Jealousies against us . But nothing can be more effectual to confirm their Jealousies against us , than to find any among us , either to deny , that any such erronious Doctrines are chargeable upon particular Persons , when 't is clear , as the Light of the Noon-day , they are chargeable ; or to excuse and cloak them , with such strained glosses , as they cannot bear , and make the Offence the greater . XXX . page 52. His Perversion and Fallacy , in construing my words , That the Doctrine of Christ Crucified , &c. was buried in silence ; as if I understood it generally or universally , and respected all Friends every where ; whereas my words have a Restriction and Limitation very expresly ; for I do not say buried in silence by all , or most part , or opposed by all , or most part , but I say , buried in silence by some , and opposed by others , which I did chiefly intend , with respect to these parts of America , where the Controversie began among us about Preaching The Necessity of the Faith of Christ without , as well as of Christ within ; and the Faith of his Manhood , as well as of his God head , being necessary to our Christianity and Regeneration . But I confess , I find it buried with too many here away in England , as well as there I found it buried in America . And for all this Mans loud Clamour against me , until he clear himself more than he hath done , I can conclude no other concerning him , but that the true Faith of Christ Crucified , and the true and sincere Doctrine of it , is buried with him also , as in the Sequel will further appear . XXXI . His Fallacy in excusing them , who do not Preach the Doctrines relating to the Birth , Death , Resurrection , Assention , &c. of Christ , as to the outward body , are not so frequently and constantly declared in our publick Meetings . ( saith he ) Ye know also that the Servant is not to frame his Message himself , but to deliver the Message his Lord gives him to deliver , &c. Plainly importing that the Lord doth not call his Servants or Ministers so frequently to Preach the Faith of Christ without , as of Christ within ; this proveth that in the Opinion of T. E. the Doctrine and Faith of Christ without is not so Necessary to Regeneration as the Faith of Christ within ; or rather not at all absolutely necessary ; for it is absolutely and indispensibly Necessary to Salvation , to believe that Christ died for our sins , and rose again , according to Rom. 109. 8 , It cannot be supposed that God will be wanting to move and call all his Servants to preach frequently all that is necessary to Salvation , to all to whom they preach ; Therefore his supposing the preaching of it not being so necessary to be so frequently preached , as that of his inward appearance , giveth us cause to believe he doth not judg the Faith of Christ without necessary to Salvation , but the Faith of Christ within only . XXXII . pag. 54. His fallacy and perversion , in feigning and inventing another excuse , as thread-bare as the former , and as a fig-leaf that cannot cover his Nakedness , nor that of his brethren , who gave the same deceitful excuse as he doth ; to which his frivolous excuse I did sufficiently answer him , when he gave it at a meeting of Conference , when he was present in the Upper Room at Grace-Church-street , about the time of the Yearly Meeting last , viz. That though the Doctrines of Christ's inward appearance were generally lost and forgotten , yet the Doctrines relating to the outward appearance of Christ in the flesh , &c. were not lost , but retained , and preached through all Ages , and by every sort or sect of professed Christians . To which I then answered him , and I now again answer , The true Doctrine of the Faith of Christ without , as he came in the flesh , &c. was as much lost in the time of the Apostacy , as the true Doctrine of the Faith of Christ within ; to wit , not the bare historical literal Faith of Christ , that I confess was not lost , but the true living Faith , and the Doctrine of it , was as much lost as that of his inward appearance , tho none of them was universally lost ; the which true Doctrine teacheth , That the only true saving Faith of Christ's Death &c. is wrought in mens hearts , by divine Illumination , Revelation and Inspiration , and is taught and begot by the Spirit in mens hearts . But T E. will not say , that this was not lost ; therefore his excuse in this also is vain and insufficient ; and indeed , as touching all these Doctrines that have been retained in the time of the Apostacy , whether of God or Christ , &c. tho the literal Knowledge and Faith of them hath not been lost , yet the spiritual knowledge of them hath been lost as much as the knowledge and faith of Christ within ; for the true knowledge of both is but one knowledge , and the true faith of both is but one faith . XXXIII . Pag. 57. His perversion of my modest Proposition , about correcting some unsound words in some Friends Books , as if with purpose , I did hunt for , discover , and expose , if I can , the nakedness of such as in Comparison of my self , may justly be reputed and called Fathers in the Truth . But I refer my self to the impartial Reader , whether my modest Proposition can bear such uncharitable construction ; However , let it be granted , that some might be reputed Justly my Fathers in the Truth , some of whose words being unsound , and finding that they have done hurt to weak Readers , and are like to do hurt to more , I should not think that any good Christian man , that loves the Truth more than men , would judge the worse of me for correcting them tenderly and Christianly , not as an Enemy , but as a Friend and Brother . XXXIV . pag. 58. His perversion , in falsly accusing me , That I have taken up Ham's work ; by which he reflects not only on me , but on the late Christian Teachers and Writers , who have with deserved praise noted and corrected the errors and unsound expressions contained in the books of them called Greek and Latin Fathers , as Erasmus , Skultetus , and divers others commendably have done , and as Friends , have corrected the weak and unsound expressions of divers of the blessed Martyrs , and others that have gone before us , who were in Christ , as to time , before us . XXXV . p. 58. His perversion of the Scripture words concerning Sem and Japhet , their going backward to cover their Father's Nakedness , as if there were not a further matter and mystery in it ; For if it had been only that they must not see their Father's Nakedness , they might have covered their Face and Eyes , and gone forward , and not see their Father's Nakedness . XXXVI . pag 59. His perversion of my modest proposition , That every one owned by us , to be a Member of our Christian Society , give some Declaration of their Faith ; which he makes to be an humane imposition , thus changing the commandment of God to an humane imposition ; for it is a commandment of God as to believe with the heart , so to confess with the mouth , that God hath raised Christ from the dead ; And we are commanded to hold fast the profession of our Faith ; which we cannot do , unless we first have it ; and we cannot have it without some Declaration of words ; for Works , however so good , without confession , will not prove a man to be sound in the Christian Faith ; nor will confession alone without good works . XXXVII . p. 59. His perversion of my words , That I make a verbal confession the door of admittance into our Society . But this is altogether false ; I own no other Door but Christ , and he both as sincerely believed in , ( not with a bare literal historical Faith , but a divine spiritual Faith begot in our hearts by the Spirit of Faith ) and as sincerely confessed , the sincere living Confession flowing from a sincere living Faith in the heart . XXXVIII . pag. 61. His perversion , That I make a bare profession , verbal confession , or Declaration of Principles , Doctrines and Practises , the Terms of Church-communion . This is false ; I make them not the Terms at all , when the profession is , but barely verbal ; but when the Confession , or Profession , floweth from the living Faith of Christ , and from his Life in the heart , I said , and still say , they are secondary Terms of Church-Communion , the inward life of Christ in the heart being the principle . XXXIX . p. 61. His perverting of my words to a wrong sense , never intended by me , my words being ( The Causless Gro●●● , p. 8. ] But that some Principles and Doctrines and points of Faith , are necessary to be agreed upon , &c. and to be owned , professed and declared by us , to be as it were the Terms , &c. As if my sense were , That men were to contrive and cut out their own Terms . But how doth prejudice blind and byass him ! Knoweth he not that men may well agree together in one faith , by the Spirit 's inward working in their hearts , as well as they may agree together in one prayer , by the Spirit , without contriving and cutting out their own Terms : I mean not by agreeing , or agreed , an humane political contrivance , or design , but a divine agreement . XL. p. 60 , 61. His perversion , first in most fraudulently putting a false gloss upon my words , about the word agreed on , and next deceiving and abusing his Reader , as if I did put the same gloss upon R. B. his words p. 48. of his book The Anarchy . Also his most disingenuous endeavouring to make the Reader believe I wrong R. Barclay in citing some words of his , and that because I cite not so many of his words as he thought fit to cite after me , in that place , p. 48. But I cited as many as were sufficient to prove , That it is R. Barclays Doctrine and Testimony that Principles and Doctrines , and the Practices necessarily depending on them , are as it were the Terms that have drawn us together , and the Bond by which we became centered into one body and fellowship , and distinguished from others ; yet not this so the Bond , but that we have also a more inward and invisible , the Life of righteousness : And in my book called , The Reasons and Causes of the Sep. p. 24 25. I have cited R. B. his words at great length , to confirm his agreement with me in this particular , which he will never be able , with all his silly quibles , to overthrow . But when he cannot fairly dispute , he goes to pervert and invent false things ; first , he quarrels with the word agreed ; but I did not say R. B. used the word agreed ; but it must needs be his sense , That whoever believes the same Doctrine , by the Operation of the Spirit of God in their Hearts , they must needs agree in that faith . Secondly , he saith , R. B. doth not make a bare profession , verbal confession , any Terms at all ? and no more do I ; and to suppose I do , is an invention of his own . Thirdly , he saith , The Principles , Doctrines and Practises themselves , he calls not the Terms and Bond strictly and properly , but as it were . But that manner of Phrase , as it were , doth not hinder , that they are truly in his sense the secondary Terms , or Terms in part , and that properly enough ; but they are not the only , or principal , but the inward Life of Righteousness ; as man's body may be said , as it were , to be the man , and yet not the principle part of the man ; for that is the soul . XLI . p. 62. His gross perversion , insinuating , that in my book , Some Reasons and Causes , &c. p. 16. I had cited R. B's words : but it was not his words , but his Doctrine , that I mention in that place , as to the substance of it , but not as to that particular Circumstance of answering to some plain questions with yea or nay : This Circumstance I did not say was in R. B's book , but the substance of the Doctrine ; but all his proof , that it is not his Doctrine , is , that he assures the Reader it is not : but let the Reader compare my Citations at length , in my Reasons and Causes of Sep. p. 24. 25. and he shall find it is his Doctrine , notwithstanding T. E. his boldly affirming it is not . XLII . p. 58. His perversion , by insinuating , That all the most necessary Principles and Doctrines of our Faith , both common and peculiar , are published and made known by the general Consent , Advice and Approbation of the most Judicious , Wise and Understanding Friends now alive . In answer to my proposition , desiring it might be so , he saith , by way of insinuation , Is that a new thing to be done now ? I reply , it is a new thing yet to be done : and I believe he is not able to shew me that book where it is done by general consent : for it is not the consent of a few , or of the Second Days Meeting at London , who take too much upon them , and have published and recommended books that Truth cannot stand by . that I mean , but the general Consent of the most Judicious Friends , the which , if it were done , were not to be imposed , but to be recommended to other Friends . XLIII . p. 62. His perversion , as if I said , That the lesser matters , of plain Languages , and plain Habit , &c. were so the Terms of Friends Communion , as if every one should thereby be intituled to our Communior , who speak the plain Language , wear plain habit : but I neither said nor thought any such thing . XLIV . p. 62. His perversion in owning these lesser things , when sincerely performed . to be fruits effects , and signs of that inward and invisible Life of Righteousness , but not the Terms so much as in part , as if fruits effects and signs joyned with the inward life of Righteousness , were not a part of these Terms , which is as much as to say , because the body is not the whole man , therefore it is no part of a man. XLV . p. 64. His error and perversion in laying more weight on these lesler matters of plain language , plain habit , &c. than on the outward profession and confession , to the great Doctrines and Principles of the Christian Faith. This is apparent from his words . XLVI . p. 64. His perversion ; in falsly charging me , That I spurn disdainfully at the advice given me , to retract the bitter Language ( as some call it ) in my books ; whereas I modestly promise to do it , when they have told me what hard or bitter words I have given to any that are not due unto them , withal desiring some to give me their good Example . Is this any disdainful spurning ? XLVII . p. 64. His perversion , in feigning me to have retracted the acknowledgment I made of my inward infirmities . But that I acknowledged , I had justly offended any in words or deeds , relating to our differences in Pensilvania or elsewhere , I say it is false , as divers can witness . XLVIII . His perversion , in misapplying James 1. 26. and 3. 11 , 12. to me , which most properly and duly belongs to himself ; for surely he that is guilty of so many Perversions , Fictions and Forgeries in matrers of fact , as well as otherwise , and false accusations and bitter Language , without any just cause , bridleth not his Tongue , and hath not that sweet Fountain of the Water of Life in him . XLIX . p. 67. His perversion , in falsly affirming , that I was not condemned in Pensilvania , without hearing , conviction or Tryal : for as none of their Judgments intimate , that I was so much as present , so the Evidences given , as describ'd in some of the books , sufficiently prove it : L. His falsly charging me , That I am not in Unity with faithful friends , and falsly and bitterly accusing me of hardness , that I said in my printed paper , called , The Causless Ground , &c. I declare my real intention to remain in Unity with all faithful friends every where ; and his false and gross flander , That my meeting with friends , and continuing to exercise my gift of Ministry among them , is a very great exercise and burden to friends ; and also his slandering me , That I gave such interruption , and made so great disturbance at the first publick Meeting I appeared at in London , as the like hath scarce been known in any Meeting in that City . Here is a complex and bundle of false Accusations and Misrepresentations ; to which I answer briefly , thus ; As I am at present in Unity with faithful Friends , so I still declare my sincere Intention , to remain in Unity with faithful Friends ; and neither he , nor any of his Abettors , can prove me guilty of making any breach or violation of true Unity with faithful Friends , seeing I am one with them in Doctrine and Practise , and the sincerity of my Spirit and Heart is to be judged by the sincerity of the Doctrine I Preach , and the Innocency of my Life and Conversation in Practise , as Christ hath taught , to judge the Tree by its Fruits . But it is too great Presumption in T. E. and some others , to judge that a Mans Spirit is wrong , when they have nothing wherewithal to blame him justly , either in Doctrine or Practise . I do believe that he , and such as he , vainly boast of a false Gift ; such a high Gift , or Spirit of discerning , is not given to him , or them , nor indeed is commonly given , to all sincere Christians ; and if such a Latitude be allowed , that a Man shall be condemned to be of a wrong Spirit , when they have nothing justly to charge him with , either in Doctrine or Conversation ; What Confusion shall this bring in , and disorder , and rash , and false Judgment ? The innocentest Man living shall at this rate be condemned , by saying , he is of a wrong Spirit . And as some innocent Men have thus been most unjustly judged , so some very bad have been justified upon this high pretence , of a Spirit of discerning , to judge Men without regard to their Fruits . But the general rule that Christ hath given us , is to be observed above the vain pretences of some proud boasters , which is , to judge the Tree by its fruits ; and even in that case to give a right Judgment , is a spiritual gift of God , and proceedeth from a true spiritual discerning . But is it not apparent in T. E. and some others that promote his candalous book , that they seek to drive me forth from the Unity and Fellowship of Friends , by suggesting , reporting and publishing false things against me , as David's accusers did against him , concerning whom he complained to Saul , 1 Sam. 26. 19 If the Lord hath stirred thee up against me , let him accept an Offering : But if they be the children of men , they are cursed before the Lord , ( so the Latin Version of Ju●ius ) for they have driven me out this day from abiding in the inheritance of the Lord , saying , go serve other Gods. But my faith and hope is in the Lord , whose blessed power I feel , that I shall be preserved in Unity with the Lord , and with his faithful People , notwithstanding the evil Endeavors of T. E. and his Party , who seek to drive me out , from abiding in the Inheritance of the Lord. But I am so far from pronouncing a Curse upon them for their evil devisings against me , that it is my sincere desire that God may bless them , with true Repentance , for that and all their other Sins . And as to the Exercise of my Ministry among Friends , hundreds bear Witness , that my Ministry is both refreshing and Edifying to them , and is burdensom to none , but to the ignorant and unfaithful , and such as are prejudiced against me by false Reports . And as to that Interruption and Disturbance that happened at the first publick Meeting , I appeared in at London , many can , and do bear me Witness , that I was not the Cause , nor beginning of it . And why should T. E. or any other call it a Disturbance in me to bear a publick Testimony against a Man , that ought not to be owned to be a Minister of Christ , viz. S. J. because of his proud and persecuting Spirit and Practises ; nor ought it to be reckoned a disturbance , when Error and false Doctrine is Preached in a Publick Assembly , in a zealous Christian Spirit ; to reprove it , when things are come to that pass especially , that private Reprof is not regarded ; for in my so doing , I have the Example of Friends . of good Note , that have done the like before me . And why doth not T. E. remember the disturbance he himself made ( which I heard some say , was greater than that other ) at a publick Meeting at Grace-Church-street some time ago , ( the most publick Meeting of Friends at London ) that gave great Offence to hundreds , in his speaking against a Person , whose Ministry was well owned by hundreds , some of which cryed out on him , at that time , shame , shame . And as to my general Department in Meetings , many can bear me Witness , it is peaceable , having no Inclination nor purpose to interrupt any , though divers have uncivily and unchristianly Interrupted me , and otherwise behaved most unfairly towards me . And to this bundle or summ of Fashoods and Misrepresentations , in the last place , let it be added , his accusing of my innocent true Words , as savouring of a boasting Spirit , because I humbly and modestly did mention my Thirty Years Labor in the Work of the Ministry , and God having blest my Labors with great Success , in being an Instrument to the bringing many unto the blessed Unity and Fellowship with his Spirit , and one with another in the same . I appeal to all that have a true Savor , whether these Words savor of a boasting Spirit , I only using them by way of Argument , to perswade some that had a wrong jealousie of me , That I intend no breach among faithful Friends . But whether his words do not savor of deep Prejudice , and want of Charity , in saying , he cannot but express his fear , that I have been instrumental to draw many more from the blessed Unity and fellowship of the Gospel , than ever I brought into it ; for which ( he saith ) the doom was long since set , Ezek. 18. 24. For that I have been Instrumental to draw any one from the blessed Unity , he can never prove ; and the doom that is set ; Ezek. 18. 24. belongeth to himself , ( but not to me ) if to be guilty of so many Forgeries , false Accusations , and Misrepresentations , be a turning away from his Righteousness , which formerly he either had , or at least seemed to have . There are divers other gross Perversions , and false Accusations in his Book , that I pass by , judging these noticed by me , are more than ever he will be able fairly to answer , and to clear himself of . His bitter Language and Revilings , calling me Vain , page 9. charging me with an impetuous height of Mind , setting my self in an exalted Spirit of Pride and Self conceit , &c. page 10. and with Insincerity , double Dealing , falseness of Spirit , great Hypocrisie , great Deceit , as having no Conscience , as being an open Opposer , and the greatest despiser of the Spirits Teachings , page 10. 13 , 14 , 15 , 16 , 20. &c. I shall take no further notice of , then to appeal to all impartial Persons , whether T. E. be not highly guilty of that Vice , which he unjustly would cast upon me , as being a Man that have no Bridle to my Tongue , because that with sharp words I have reproved the gross Errors , and wicked Practises of some in America , &c. But must he , and these joyned with him , take the liberty to give me the worst of Names , and the foulest reviling Language , ( without proving me guilty of deserving any one of them ; ) for , What can he say worse of any Man , than he hath said of me , and all this pass as Piety and true Religion in him ? If he and they blame hard and sharp words universally , especially given to them , not yet denied , to be of the same Society , then why doth he give them to me , if he alloweth they may be given in some Cases ; the merit of the Cause ; and what case is proper is duely to be examined , and left to the Judgment of impartial Men , which I freely do , and chiefly and most principally to that most just and impartial Witness of God , in every Mans Conscience , to which every Man must stand or fall . His saying , page , 72. The way to recover the deceived , is to discover , lay open , and witness against the deceivers , having noticed in my printed Epistle , that may serve as a Preface to this my Answer ; I shall not faither consider here , but that it serveth wholly to my purpose , ( and nothing to his , seeing be hath not proved me a deceiver , in the least particular ) as an Apology to excuse both this my present Reply to his scandalous book , and to all my other books , relating to these differences ; and the rather , that it cometh from the mouth or pen of a professed adversary . But whereas he alledgeth , it is strange I should complain of the yearly Meeting , for not condemning the Friends there , viz. in Pensilvania , without all hearing , conviction or tryal , which it must have done , had it condemned them who are absent and distant several thousand miles . I answer , I did not complain of the yearly Meeting , there being no word of the yearly meeting mentioned in all my printed paper ; but whereas they who gave out , that Paper called , A true account of the Proceedings , &c. advised me to call in my printed books , I put them in mind , that in order to a true reconciliation , they should have advised them of the other side , to call in their false Judgments , and to give out a Testimony acknowledging their error , in several passages of injustice towards me , which they might have done by way of advice , tho without giving a formal Judgment against them , being absent . But if they thought it not Just to give a Judgment against them of the other side , being absent , what hindered them from giving a Judgment against S. Jennings , being present , and who had chiefly injured us , and me in particular ; as also against Th. Ducket , who was present . And why have they given a Judgment against our Friends in Pensilvania , and West-Jersey , who were not present any more than they of the other side , by giving out a contradictory Judgment to what was given out by the Yearly Meeting at Burlington , signed by 70 persons ? And seeing it is an undeniable rule of Justice , not to Judge the person that is present in the absence of his Accusers ; but that the accusers and the accused be both present in person ; why did they judge me in the absence of my Accusers , in Pensilvania ? If it be said , they had sufficient evidence from my printed books , so had they as sufficient evidence from their Manuscripts and Letters signed with their own hands , of the Other side ; and therefore it was not according to the rule of true Justice , to have given any Judgment against me , tho present , in my accusers , and opposite parties absence , unless they had dealt impartially , with respect to both , and laid equal weight on the authentick evidences I produced against them , from their own Manuscripts , signed with their own hands , and the true Copy of the Court-Sessions , signed by the hand of the Clerk , as on my printed books . And both sides being alike absent , or present , two of their side ( the third deceased ) present , and three present on our side , it is an apparent quible and shift , to give it as a Reason why they of the Other side in Pensilvania , had not Judgment passed against them , being absent , and yet to judg G. K. his Friends , who also were absent , and to Judg him in the absence of his accusers : and if they think it was sufficient to have S. Jennings , and Th. Ducket present to be his accusers , by the rule of Justice , it was sufficient to have G. K. and Th. Budd to be present to be Sam. Jennings his accusers ; so the case is as broad and long the one way as the other , and either G. K. should not have been Judged , or at least Sam. Jennings should not have been so connived and passed by : yea so publickly countenanced and owned and G. K. so publickly censured and hardly treated , as both then and since . HIS Postscript I am little concerned to take notice of , being a pretended Reply to two things in the printed paper of R. H. which he and some others so highly aggravating , it was , and is still expected by many , that T. E. would discover in the several particulars of it wherein he is so highly guilty , the which he not having done , leaveth a suspicion in the minds of some , that he had better to have removed , by a full and particular Answer to the whole , than to nibble only at these two , wherein he hath said nothing to give just satisfaction ; for as it may be granted , that in great Assemblies , where all are unanimous , as well as in lesser Assemblies ( as it happened at the adjourned Meeting in Philadelphia ) , the Judgment may be signed by one of the Members ; so when the Judgment is not unanimous , as it was not in that Assembly , one party should not call that the Judgment of the whole , which was but the Judgment of a part , supposing them to be the majority , it not being the way of Friends in their Assemblies , to carry it by plurality of Voices ; and had it come to a signing with the hands of particular persons , as it happened in that paper signed by 66 concerning J. S. and I. W. it is sufficiently probable divers would have refused to sign it , that said little or nothing against it in the open Meeting , it being sufficiently known , that many are silent to things which they do not always approve . To the second , he taketh it barely for granted , that the Yearly Meeting at Burlington , that gave forth that Judgment concerning G. K. and T. L. &c. was a separate Meeting , which being as readily denied by me , as affirmed by him , leaveth the matter undetermined to some , until it further appear which of the two sides might be most justly called the separate Meeting . But that which casteth the Ballance is , when it is duly understood , that they whom he calleth the Separate Meeting , stood up for Truth against the vile Errors , that too many of the other side were guilty of , and which the rest of them did cloak and cover ; and it is left to the impartial Judgment of the Readers , whether it doth not appear that they of the other side were the Separatists , in the worst sense , after the due consideration of what is said pro and contra , in reading these my late books relating to these differences , and T. E. his late book in opposition , and this my Reply . But that the said meeting was made up of some others that seldom or never went to Friends meetings at all , as he alledgeth , it can easily be proved , that where one such can be mentioned , that made up that called by him , the separate meeting , or were otherwise unqualified to give Judgment in such a case , three can be mentioned of the other side , or rather more , and much more unqualified , that gave a contrary Judgment at the other meeting at that time , as can be sufficiently proved , by comparing persons with persons , and names with names , and it is evidently apparent , that what they could not do with the weight of Truth and Justice , they laboured to do with number of Names , divers of whom were manifestly known to be of bad Fame and Reputation . But it is not what Number of Names maketh a Judgment authentick and weighty , but what Truth and Justice is in it . THE END . It was desired by John Raunce , that these Lines should be herewith Printed . AT this time I would not have taken notice of T. Elwood , but to answer some who are troubled about his unchristian dealing by me , and are desirous I should say something to T. E's Postscript , as it is in his Pamphlet of three sheets against my paper of Observations , &c. In which Postscript T. Ellwood wordeth it after this manner ; Since the former part was written , I hear J. Raunce hath hatched another false story against me ( which is , saith T. E. ) that I did not allow my Father a Shrowd , but that he was wrapt in an old Moth-eaten Blanket , &c. The Charge I deny , and say , I did not hatch that story which Thomas Ellwood chatgeth upon me ; But this is the truth of the business , so far as I know ; The man that helped to lay T. Ellwood's Father into his Coffin , and saw him nailed up in the Coffin , that very man gave the following Relation , which he spake before many persons , and did affirm very confidently , That Old T. Ellwood had no other Shrowd but somewhat of an Old Moth-eaten Blanket ; and it was so little and so short , that it would scarce cover his body . He had no Cap on his Head , nor any Muffler for his Jaws : The Shrowd was so sorry a thing , that he said , he would not have given 6 d. for it . And surely T. Ellwood hath no cause to accuse me , and do as he hath done in some of his Papers : and to tell so much of his Kindness and Dealings by his deceased Father ; and how that he had given direction for his Interment , and that he went thither to discharge the Charge of his Sickness and Funeral . Whereas he would not afford his own presence to attend his Deceased Father's Body to a Burying Place belonging to Friends , within one Mile where his Father dyed . But Thomas Ellwood rather chose to give Twelve Pence a peice to four Poor Men to carry his Father's Corps into the Parish steeple-yard , where they Laid him in such place as was commonly made use off for Vagabonds and Beggars , to the shame of an Undutyful Son , as it is well known , &c. But I having more at Large in my other Papers mentioned the Truth of things , against which Thomas Ellwood may Cavil , and use a multitude of Words , But he hath not yet proved one thing false that I have written . So I need say little now but to answer the Expectation of those whose desire it was to know whether I was the hatcher of that story , which Thomas Ellwood chargeth upon me , in his Postcript , And I say I was not the Author of it , But it was the Relation of the man who helped to lay Thomas Ellwood's Father into his Coffin , as is above mentioned . J. R. Notes, typically marginal, from the original text Notes for div A47172-e2340 * 2 Cor. 6. 14 , 15 , 16 , 17. * See Heb. 9. 14. Heb. 10. 29. Heb. 13. 12. 
A47166	----	Quakerism no popery, or, A particular answere to that part of Iohn Menzeis, professor of divinity in Aberdeen, (as he is called) his book, intituled Roma mendax Wherein the people called Quakers are concerned, whom he doth accuse as holding many popish doctrins, and as if Quakerism, (so he nick-names our religion,) were but popery-disguised. In which treatise his alleadged grounds for this his assertion, are impartialy and fairly examined and confuted: and also his accusation of popery against us, justly retorted upon himself, and his bretheren. By George Keith. Keith, George, 1639?-1716. 1675 Approx. 226 KB of XML-encoded text transcribed from 63 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). 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A47166) Transcribed from: (Early English Books Online ; image set 30296) Images scanned from microfilm: (Early English books, 1641-1700 ; 1795:39) Quakerism no popery, or, A particular answere to that part of Iohn Menzeis, professor of divinity in Aberdeen, (as he is called) his book, intituled Roma mendax Wherein the people called Quakers are concerned, whom he doth accuse as holding many popish doctrins, and as if Quakerism, (so he nick-names our religion,) were but popery-disguised. In which treatise his alleadged grounds for this his assertion, are impartialy and fairly examined and confuted: and also his accusation of popery against us, justly retorted upon himself, and his bretheren. By George Keith. Keith, George, 1639?-1716. [8], 112 p. s.n.], [London : Printed in the year, 1675. Imprint place from Wing. A reply to Menzeis, John. Roma mendax. Reproduction of the original in the Harvard University Library. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Menzeis, John, 1624-1684. -- Roma mendax -- Early works to 1800. Society of Friends -- Apologetic works -- Early works to 1800. 2003-01 TCP Assigned for keying and markup 2003-02 SPi Global Keyed and coded from ProQuest page images 2003-03 Rina Kor Sampled and proofread 2003-03 Rina Kor Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion QUAKERISM No Popery , OR , A Particular Answere to that Part of IOHN MENZEIS , Professor of Divinity in ABERDEEN , ( as he is called ) his Book , Intituled Roma Mendax ; Wherein the People called QUAKERS are concerned , whom he doth accuse as holding many Popish Doctrins , and as if QUAKERISM , ( so he Nick-names our Religion , ) were but Popery-disguised . In which Trea●ise his alleadged grounds for this his Assertion , are impartialy and fairly examined and confuted : And also his Accusation of POPERY against us , justly retorted upon Himself , and his Bretheren . Rom. 2.1 , 3. Therefore Thou art Inexcusable O Man , whosoever thou art that judgest , for wherein thou judgest another , thou condemnest thy self ; for thou that judgest , do'st the same things , &c. By GEORGE KEITH . Printed in the Year , 1675 ▪ The Epistle to the Reader . Freindly Reader , AMong the many Calu●nie● wherewith those that have opposed this appearance of Truth , have endeavoured to aspress it , and render it Odious to the People ; that Imputation of Popery hath been as frequent and constant as ●ny other , almost alwayes in the mouthes and hands of such as have spoken and write against us . So that I hardly remember I ever saw a book , amongst those many hath been written by our Opposers ; which had not some reflexion of this kind in it ▪ This might perhaps have some weight with easie and simple people , who understand not how frequent it is for persons of different perswasions , even among those called Christians , to use such sinistrous means to weaken one another ▪ a crime so much the more to be regrated , that it is contrary to that truth , which all lay claim to : it is not unknown to those that are acquainted with the history of the Protestant-reformation ; how it was a common practise among those that opposed Luther * and the Protestants , to compare him and them to Mahomet , and the Turks ; because that as the Turks opposed the Pope , so did the Protestants . And yet it is for this same reason our Adversaries brand us with Popery , which can no more conclude us Papists , then the former did the Protestants Turks . But after the Protestants became divided among themselves , and that the suspicion of Popery was a ground to render them odious to their respective people , they have all of them branded each other with this crime , and compared each other with Papists . As first the Lutherans have and doe compared the Calvinist● with Papists and Iesuits , as in many other of their writings may be seen in Lucas Osiander his Epistle to the last part of his Ecclesiastick History , where he classes the Iesuits and Calvinists as equall enemies to the Church . Yea and because all the Calvinists were no● so rigid in the matter of Justification as excluding all good works from being necessary thereunto , the Lutherans have often branded them with Popery . So that ●o● Himmelius a Lutheran Divine upon this account wrote a book , which he called GALVINO-PAPISMUS . On the ●●her hand the Calvinists have often accused the Lutherans of Popery , for their keeping up of Images ▪ and many other ceremonies . How much the Calvinian presbyters doe brand the Prelatick par●● with Popery , few in this Nation are ignorant of , but especially those that are of age to remember that PULPIT PROVERB , which for the frequencie of its use , might have past for a piece of the PRESBYTERIAN-DIRECTORY , ( to wit ) that expression which they used both in their Prayers and Invectives against the Bishops , terming them and their followers , the POPISH PRELATICK MALIGNANT PARTY . And indeed in those day●● , P●pery and prelacy were still classed together , as being TWINS of ONE MOTHER , and both LIMBS of ANTICHRIST . And I suppose such as frequent the Conventicles can bear witness that this dialect is not yet out of use among the Presbyterian Preachers . On the other part the Episcopalians doe not scruple often to compare Popery with Presbytery , and doe look that the Pope and the Presybter are very near of kin in their presences over the Magistrat , and those who are in authority , in their method of handling them , where they can compass it : So that Bishop Spotswood in his Church History lib 7 , pag 457. sayes that at the conference of Hampton court , Doctor Buckrige Bishop of Rochester preaching upon Rom 1● . 1 . Let every soul be subject &c did soundly and learnedly handle the matter to the satisfaction of all : only it grieved the Scots Ministers to hear the Pope and Presbytery so often equalled in their opposition to Soveraign Princes . Yea many Episcopalians doe not scruple to affirm that the COVENANT Which passeth for the SACRED OATH of GOD in the presbyterian account was a IESUITISH INVENTION made and contrived abroad among papists to creat troubles and distractions at home and to defame the protestant Churches . But to proceed , the Sectarian Congregations of Independency and Anabaptism hade no sooner stept aside from their presbyterian Bretheren , and begun to set up for Themselves ; but the presbyters begin to deterr their prosel●ts from them with the old imputation of popery , alleadging that such seperations was a draught of Popish Policy to defame the glorious fabrick of Presbytry . Such as have read the gangren or history of Independency writt by a Zealous presbyter will find enough of this sort of stuff . For the gifted ( but Vnordained ) Preaching Bretheren among Independents and Anabaptists were alleadged many of them to be Iesuits , and Moncks metamorphosed into the shapes and appearance of Souldiers and Tradse men to doe mischeif the more securely . In one of the first books printed against the people caled QUAKERS by a presbyterian preist near Bristol , lie affirmeth that the Pope sondeth forth his Emissaries to preach in England not only under the shape of QUAKERS ; but also of Independents and Anabaptists . But the Independents have not been farr behind with the presbyters in this matter , and therefore have very often compared Presbytry and Papacy . Peter Sterry a noted man among them preached a Sermon before the chiefest in authority at that day ; which Sermon being Printed , he intitules it Englands deliverance from Northern Presbytry , Compared with its deliverance from Roman Papacy . In which Sermon , He often classes together the Pope and the Presbyter and proves them One in several particulars . And Iohn Owen a man though pretty sparing towards his Presbyterian Brethren , doth nevertheless not spare to affirme in his answere to Doctor Cawdrey , That since their Ministry is derived through Rome , it must needs be a Romish Ministry . How much the Anabaptists accuse the Rest of Popery for their retaining the SPRINKLING of INFANTS , and S●T SINGING of PSALMES , is not unknown . Thus READER thou may see this calumny is not New ; but an OLD THREED-BARE Argument , wherewith each of these sects have been long beating one another , and therefore no wonder if they also throw it upon us , but with how litle reason , this smal Treatise will inform thee , where the Imputations of Popery cast upon us are fairely and modestly examined , and Iustly and rationaly retorted upon the Accuser . Also that the subjects treated of , might not be too sterile and jejunt , and so disgust thee ; if they hade been only simply vindicated ; from Popery and barely retorted . The Author hath for thy further satisfaction found freedom to open our sense and judgement breifly in the severall particulars here handled , manifesting not only the falsness of the Accusers calumnies , in evidencing that we differ widely from Papists in these paerticulars ; but also shewing how Our Beleife of them is aggreable to the Scripturs , to the purest antiquity and to the judgment of many of the most famous primitive Protestants . So that the Author of this treatise hath well observed Iohn Monzeis his affinity and dependency upon Popery , in that he acknowledgeth his Mission and Ministry to be derived to him by Popish Succession , and so is by his own concession a BASTARD of that PAPAL-WHORE the Church of Rome , whom he termes Rom● Mend●x , and as it is usual for the of-spring to resemble its progenitor and according to our countrey proverb , Hard for to take out of the Flesh what is bred in the Bone. The Impartial Reader will observe by seriou●ly Reading this Treatise that I. M. as by his own confession he deduces his Ministry from ROMA MENDAX i. e. LYING ROME ; so also he inherits through her as a part of her goods , that property of LYING , so that it may be truely said MENDAX MENESIVS ROMAE MENDACIS FILIOLUS . For one may know him to be a ROMISH-BROOD , he is so like Her in this faculty though he hade not been so ingenuous as to acknowledge it . Be it also known unto the READER that we are necessitat to this Controversie being drawn thereunto through the implacable malice of Our Opposers ; for I. M. in his contensions with the Iesuit , would needs concern us by often reflecting upon us who otherwayes were not medling in these matters . Also we have several papers by us , vindicating us and our Testimony not only from Popery , but divers other calumnies unjustly laid upon us by the PREACHERS of ABERDEEN , which we have forborn , and yet doe forbear to publish . Because for severall years we have been threatned with a full confutation of all our principles from GEORGE MELDRVM his Collegue , as he himselfe and some of his Bretheren have told us : yea we are informed that the BISHOP and SYNOD of ABERDEEN hath particularly recommended that work unto him ▪ and now we are the more confirmed in that expectation , that I. M. in his foresaid book page , 88 , shuns ( as he saith ) to refute the Quaker whimsies , because he hopeth that ere long it shall be accurately done by the penn of a learned and judicious person in this place , to wit ABERDEEN . Thou must needs judge READER , this is a MIGHTY WORK in the mens own esteem , that needs such PREAMBLS to goe before it ; and though the waiting for it might have also in reason excused us from I. M , his passing Flings ; yet we did judge it our Concern for the TRVTHS SAKE to entertain thee in the Interim , ( untill that GREATER VOLVME appear ; ) with this small treat●se , which ( if seriously and Impartialy considered , ) will no● a litle contribute to let thee understand how much we are abused ; Which that thou may rightly observe , and by observing truely improve to thy souls advantage is the earnest desire of thy Well-wisher , ROBERT BARCLAY . THE CONTENTS . SECTION I. Containing the Introduction , and Occasion of this Treatise . Page , 1. SECT . II. Concerning our alleadged agreeing with Papists about the Scripturs , where also some things are opened concereing the Rule of Faith , and Immediat Revelation . p. 5. SECT . III. Where the alleadged agreement about Perfection is considered , and examined . p. 34. SECT . IV. Where the alleadged agreement about Iustification , is considered and examined , p. 42. SECT . V. Where the alleadged agreement about Good-Works , is considered and examined . p. 55. SECT . VI. Concerning the Apocryphal Books , 58. SECT . VII . Where the alleadged agreement , as if the Efficacy of Grace , depended upon Man's FREE-WILL , is considered and answered . p. 65. SECT . VIII . Where the alleadged Agreement about the Apostacy of the Saints , is considered and examined . p. 73. SECT . IX . Where the alleadged Agreement about Indwelling-Concupiscence is considered and answered . p. 75. SECT . X. Where severall other alleadged lesser agreements in point of Practice , and divers other Calumnies of that kind , are considered and examined . p. 78 SECT . XI . Wherein I. M. his acknowledgment concerning the Ministerial Succession through the Chur●h of Rome is breifly considered , and the Imputation of Popery in that respect , justly retorted upon him . p. 88. SECT . XII . Wherein we are further vindicated from the Imputation of Popery unjustly cast upon us , and how much more truely it agreeth in our Opposers , is evindenced by a short Account of many weighty particulars , wherein they agree with Romanists against us . p. 96. SECT . XIII . Containing the Conclusion by way of Epilogue ; wherein the whole 〈◊〉 breifly resumed , and the falsness of the Accusation ▪ as well as the justness of our Retortion clearly presented to the View of the Serious and 〈◊〉 Reader . p. 102. Quakerism no Popery . SECTION I. Containing the Introduction , and Occasion of this Treatise . THe Occasion of this Treatise , is a late book of Iohn Menzies ( Professor of Divinity in Aberdeen as he is called ) published , wherein , as in very many other places of his book , he doth accuse Us , classing Us with Papists and Iesuits , so particularly page 20 21 22 , The Author of Scolding no Scholarship ▪ blames Iohn Menzies as not having candour for saying , that Quakerism is but Popery disguised , He answers , But there is less candour in the accuser for I only said if it were otherwise learned and judicious men were mistaken . His frivolous Apologies are like to confirme these men in their opinion . For many of the Quakers notions are undoubtedly Popish doctrines . To this I say , if He have no better argument that Quakerism is but Popery disguised , then the bare affirmation of learned and judicious men , His alleadgeance is weak , unless He thinks , or can prove , that His learned and judicious men , are infallible , and cannot be mistaken , which I know he is so far from , that it is a great crime in his esteem for any men however so learned and judicious , to pretend to any such thing . Now whereas he alleadgeth as a ground of his former insinuation that many of the Quakers notions are undoubtedly Popish doctrines , in order to the more clear and distinct examination of this his assertion , let us consider what a Popish doctrin is . First , every doctrin affirmed in words by the Papists is not a Popish doctrin , otherwise , that there is one onely God , that Christ dyed for sinners , and rose again , and in a word , all the Articles of the Apostolick-Creed should be Popish doctrines , because in words affirmed by Papists . A popish doctrin then is A Doctrin taught and believed commonly by Papists repugnant unto or contradicting the testimony of the Scripturs either expresly , or by just and necessary consequence of sound reason . This definition of a Popish doctrine , is so fair and just , that as I suppose no Protestant will disown it , nay not Iohn Menzies himself . Let us then proceed , laying down this definition of a Popish doctrine , for a rule whereby to examine , what doctrines are Popish , and what not : The instances brought by Iohn Menzies to show that many of the Quakers notions ( so he calls our Principles ) are undoubtedly Popish doctrines , are these following . First , That the Scriptures are not the principall and compleat Rule of Faith. Secondly , That a sinless perfection is attainable in time . Thirdly , That Men are justified by a righteousnesse wrought within them . Fourthly , That good works are meritorious . Fifthly , That Apocryphall books are of equall dignity with other Scriptures . Sixthly , That the efficacy of Grace depends on mans Free-will . Seventhly , That reall Saints may totally Apostatize . Eightly , That indwelling Concupiscence ▪ is not our own sin , untill we consent to the lusts thereof . Before I descend to a particular examination of these eight instances , I premise this generall consideration , viz. That if we should acknowledge that these eight instances , as worded and laid down by Iohn Menzies , were held by all Papists , and Quakers so called , which yet is false ( as afterwards I intend God-willing to make appear ) yet that the consequence doth not follow that they are Popish doctrines , unless he had also proved , that they are repugnant unto the Scriptures testimony , according unto the definition of a Popish doctrin formerly laid down . Now this Iohn Menzies hath not so much as attempted in this place , as against the Quakers , and some of them he hath not in all his book as I suppose , so much as undertaken even against the Papists . However most of what he saith against them , as touching any of these particulars , do not so militate against us , because we differ very materially from them , in the very things alleadged . Another generall consideration I shall propose and that grounded upon an express affirmation of Iohn Menzies himself positively laid down by him pag. 162. The same sentiment ( saith he ) held upon different accounts may be hereticall in the one , and not in the other . Very well , if then I doe show , that in those alleadged instances or any others he can alleadge , wherein we seem to agree with Papists , they and we hold them upon different accounts , it doth manifestly follow , from Iohn Menzies his own mouth , that those sentiments or doctrines may be hereticall and Popish in Papists , and not in us called Quakers . This advantage that I have again● ▪ him , out of his own mouth , I intend to lay up , untill I come to the particulars , and then to make a suitable application of it . SECT . II. Concerning our alleadged agreeing with Papists about the Scriptures ▪ where also some things are opened concerning the rule of Faith , and immediat Revelation . THe first Popish doctrine that Iohn Menzies chargeth us with , is , That the Scriptures are not the principall and compleat rule of Faith This article hath two branches , 1 ▪ That the Scripturs are not the principall rule of Faith. 2 , That they are not the compleat rule of Faith. As to the first , that the Scripturs are not the principall rule of Faith , I know not that any Papists say so , he ought to have given us his proofe out of their writtings , nor will it suffice that he bring the testimony of some privat Doctors among the Papists for a proofe , seeing Iohn Menzies denyeth ▪ pag. 452. That the testimony of some private Doctors among the Protestants is a sufficient proofe against any Protestant principle . I am sure of this , that I can bring some of great repute and authority among the Papists , who do mantain , that the Scripturs are the principall rule of Faith , touching these things revealed or declared particularly and expresly in them as witness Bellarmin oft cited by Iohn Menzies himself , lib. 1. cap. 2. De verbo Dei : who sayeth expresly , That the Scripture is a most certain and sure rule , withall affirming that he is certainly a mad man who leaving The most certain testimony of the Scripture betaketh himself unto the judgement of a spirit within him , that is oft fallacious and ever uncertain . Now that which is a most certain , or the most cerrain rule of Faith , is the principall rule of Faith. I find Iohn Menzies citing Bellarmin against the Papist , in his book Roma Mendax , pag. 116 Doth not ( saith Iohn Menzies ) Bellarmin lib. 1. cap. 1. Charge Gaspar , Swenkfeldius , and the Libertines , as declyning the Scripturs , and only flying to the inward dictats of the Spirit ? By this it appeareth manifestly from I. M. own mouth , that Bellarmin is not guilty of declining the Scripturs to be the principall rule , or of setting up the dictats of the Spirit , seeing He chargeth it as a hainous crime against Swenkfeldius . Now I appeall to all sober and impartiall Readers , whether Iohn Menzies and Bellarmin the Papist , and Iesuit , whom some call the Popish Champion be not more a kin to one another in this very particular , then the Quakers and the said Bellarmin are . Doth not I. M. say that the Scripturs are the principall rule of Faith , and Bellarmin saith , they are the most certain and sure rule , and consequently the principall ? Again doth not I. M. blame them who preferre the inward dictats of the Spirit to the outward testimony of the Scripture ? and the very same doth Bellarmin in the place already cited by I. Ms. own confession . Surely one egge is not liker another then the reproachfull speeches of both Papists , and Iohn Menzies with his brethren are , against the dictats of the blessed Spirit of GOD , in the hearts of believers , as being to be preferred , as the more excellent rule . Here then this first instance , as to the first branch is justly retorted upon I. M. himself . The Papists deny that the Spirit of GOD inwardly dictating or revealing the truth , is the principall rule of Faith to , and in every believer , and so doth I. M. and his brethren , wherein they manifestly agree with Papists against ●s the people called in de●ision Quakers . I. M. could not be ignorant , how easily this instance could be retorted upon Himself and these of His profession . I shall only at present say this to Him , as to this and other particulars that may be retorted upon Him and them . Turpe est doctori , cum culpa redarguit ipsum . It is a shame to the Doctor , when the same fault he blames in another is found in himself , Moreover if some or all Papists did hold that the Scripture is not the principall rule of Faith , as preferring thereunto the outward testimony of the Church of Rome ; this doth no wise touch us , nor are we concerned with them therein , seeing we do no wise prefer the testimony of the Church of Rome or of any other Church unto the Scripture ▪ but do indeed prefer the Scripture as the best and greatest outward testimony in the world . If then Papists deny that the Scripture is the principall rule , on a different account from us , ( they preferring the testimony of the Church thereunto , we prefering the Spirit of GOD sealing and confirming in our hearts the truth of what we outwardly read in the Scriptures . ) according to I. M. his own rule above mentioned , that may be a Heresie in them , and not in us . But as I have already said , I know not any Papists who say That the Scripture is not the principall rule of Faith , I know they say commonly It is not the formall object of Faith , but I. M. is not ignorant how they distinguish betwixt the Rule of Faith , and the Formall object of Faith , how truely they do so , we are not concerned . But that this assertion ( to wit ) that the Spirit witnessing the truth in the hearts of Believers , is greater , then the outward testimony of the Prophets and Apostles , and consequently the principall rule , is so farre from being repugnant unto the Scripture , that it is in express terms , asserted in the Scripture , 1. Iohn 5.8.9.10 . If we receive the witness of men , the witness of God is greater , &c. He that believeth on the Son of God hath the witness in himself &c. And surely it is most agreeable to sound reason , that what the Spirit of GOD witnesseth or dictateth in the heart of a Beleever , hath more evidence and force to convince , then the outward testimony of the Scripture , seeing it is more immediat , for although the outward testimony of the Scripture may be called a testimony of the Spirit , yet it is not so immediat as what the Spirit speaketh in the heart ; nor secondly , hath it so powerfull an operation upon the Conscience or Spirit of a man , a● the inward testimony of the Spirit hath . I need go no further to prove this , then the experience of all those who ever knew any inward touches , or working of the Spirit upon their hearts , such will declare , that what the Spirit speaketh home to their hearts , by his secret touches and motions , hath fare more abundant power to convince , then the outward testimony of the Scripture . Yea notwithstanding of the outward testimony , how many have been in great doubt , whether the things declared in Scripture are true , as whether there be an eternall reward for the righteous , whether the Lord doth regard the righteous more then the wicked , and such like truths . But when the Spirit hath spoke home those truths to their hearts , they could no more question them , they were so clear , as nothing could be more . Yea , was not the Psalmist greatly tempted in his minde with doubting , If the Lord had a favour to the righteous , Psal. 73. ? What cleared him of this doubt , and raised up his minde over this temptation ? Was it the outward testimony of the Scripture ? ( so much as was then vvrit of it ) He had this before , and yet he vvas troubled , but vvhen he vvent into the Sanctuary , then he vvas cleared ; not as if the outvvard Sanctuary or Temple had this vertue in it , but that the Lord appeared unto him vvhile he vvas there . And if there vvas any outvvard testimony given there , the Lord did second it , vvith the invvard testimony of his Spirit , and this vvas it that cleared him , as the vvords follovving import , verse 26. My flesh and my heart faileth , but GOD is the rock of my heart , ( So the margine according to the Hebrevv . ) Here the rock of his heart vvas GOD , ( to vvit ) revealing himself and his truth in him : and this vvas the rock and foundation of his Faith , therefore he concludeth in a most svveet strain , It is good for me to draw near to GOD , and then he adds , I have put my trust in the Lord God , importing , that since he drevv near to the Lord , or since the Lord drevv near to him , ( as the vvords may be as well translated ) he vvas enabled to believe , and nor othervvise . Moreover the Sanctuary mentioned by him in the place above cited , may in a spirituall sense vvell be understood to be that holy principle put by GOD into his heart , vvhich is indeed the true sanctuary signified by the outvvard , vvherein GOD appeareth , and speaketh unto men in their hearts . Therefore said the Psalmist , I will hear what God the Lord will speak in me , Psal. 85.8 . So the Septuagint as it were Paraphrastically , and that this was the common priviledge of all the people of God in that day , see Psal. 50.7 . Hear O my people , and I will speak , O Israel , and I will testifie in thee , So the words according to the Hebrew ; yea , and this is the very tenour of the new covenant , that all his people shall be taught of God Himself , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) which import a reall distinct teaching of God over , beyond and above all outward teaching by the ministery of men : I say a real distinct teaching , which I prove thus , If men may be outwardly taught by the Scriptur●s , and want this teaching of God here mentioned in the Promise , then the one is distinct from the other , Bu● the first is true , therefore the second . The connexion of the first proposition in manifest from that maxime , Quorum unum potest ab alto separari , illa realiter distingu●tur : when one thing can be separated from the other , these two are really distinct . The second proposition is clear from I. M. his own principles , viz. that they may be outwardly taught by the Scripture , and want the teaching promised in the new covenant , because such a teaching is onely given unto the elect by hi● principle , and I do confess the Elect are in a speciall way taught of God , beyond what others are : Now to proceed , If this teaching of God be a reall distinct teaching from all outward teaching by the Scripture , then I argue , It is the greater , and more excellent from I. M. his own principle . My Argument is this , That which is given as a speciall distinguishing priviledge and mercy unto the people of God , is a greater and more excellent thing , then that which is given indifferently both unto them and others ( to wit ) the wicked : But this inward teaching of God is given as a speciall d●stinguishing priviledge , &c. Therefore it is a greater and more excellent thing . Againe I prove it thus , That which a man having it doth him most good , that is the greatest and most excellent thing , But this teaching of God by the Spirit promised in the new covenant , a man having it , doth him most good , Therefore , &c. The second Proposition is clear , for to be taught of God inwardly by the secret operation of his Spirit , doth a man more good , then meerly to be taught by the outward testimony of the Scripture . Now if it be replyed , that the inward teaching of the Spirit is granted to be a more great and excellent thing , then the outward testimony of the Scripture , and yet it be denyed , that it is the greater and more excellent rule , As for example , Gold is a more excellent thing then Iron , yet it is not so serviceable to be a Knife or Sword , as Iron is . To this I answere , That the inward teaching , dictate , or word of the Spirit as it is a more excellent thing , then the outward testimony of the Scripture , so is it a more excellent Rule , because any aptitutde or fitness that the outward testimony hath to be a rule , the inward hath it more . Yea , the inward was a rule before the outward was , and is a rule at this day , as I. M. must needs confess , unto those who are deaff , that belong to the number of the Elect , who can not make use of the outward . Again , why is the Scripture fit to be a Rule , but because it is of a divine originall , is divinely inspired , hath somewhat in it that cannot be expressed , that doth convince that it is of God , but all this aggreeth more immediatly to the inward teaching , dictate and word of the Spirit in the heart . For it is most absurd , to say , or think , that what God speaketh to us more mediately and remotely in the Scriptures , hath a greater self-evidence , then what he speaketh immediately and most nearly to us in our hearts , as who would say , what another hath reported unto me , that I. M. had said so or so , i● more evident unto me , that he hath so said , then what he hath told me himself out of his own mouth : Yea , why doth I. M. alleadge that the Scripture hath a self evidencing authority in it , but because it is the word of God. Hence I thus argue . Whatever is the word of God , hath a self-evidencing authority , But the inward dictats of the Spirit in the heart of Believers are the word of God , Therefore . I prove the second Proposition . That which God speaketh is the word of God , But the inward dictats of the Spirit is that which God speaketh , Therefore . I see no way how I. M. can evade those arguments but by denying , that properly and really God doth speak in the hearts of Believers , and indeed this is conforme unto their usuall doctrine , that the illumination of the Spirit of God in the heart of Believers is not objective , but meerly subjective , and effective . The contrary whereof I have proved at large in my book of IMMEDIAT REVELATION , To which I referr the Reader : Onely at present I shall say this , That if God doth not objectively illuminat and irradiat the souls of Believers , and doth not inwardly speak in their hearts by his Spirit , ( and that this be their Faith ) it is but a sort of deceiving the people , when at times they themselves use these words both in preaching and praying as holding forth the necessity of God his speaking inwardly to the heart by his Spirit , for if the effective operation of God , as it is denyed to be objective , may be called the speaking of God , then it may be as much said that God speaketh to a Tree , or a Horse , &c ▪ when he worketh in them 28 an efficient cause , by way of concurrence to help them in the operations proper to , their natures , as he doth unto the hearts of Believers , at least when he acteth in them , ( to wit in the unreasonable creatures ) in a supernaturall way , as when he said to the earth , on the third day of the creation , let the earth bring forth grass , or when he spoke to the great fish , to vomit out Ionah . Certainly in both these there was a supernaturall influence , or operation of God , yet is it not absurde to say , that God speaketh no more intelligibly or perceptibly in an immediat way unto the souls of his own Children , his own sons and daughters , then he did to those unreasonable creatures : But if it be granted that this inward speaking or illumination of God , is in it self intelligible and perceptible unto the souls of Believers , then it must be granted that it is objective , for what is in it self perceptible is objective , and what is not objective is not in it self ●erceptible . This consideration hath formerly made me conclude , that those who deny inward objective illuminations of the Spirit , do also deny all spirituall sensations or senses properly so called . And thi● I do affir●e , from as great clearness of ●nderstanding , as if I should conclude , from a ●●ns denying that the outward Light is objective ●nd perceptible in it self , that therefore there is ●o sense of seeing , and from a mans denying that 〈◊〉 outward sound is objective and perceptible , that ●herefore there is no sense of hearing &c , or that ●●eat and drink , as for example Bread , Flesh , Wine , Milk , Honey , is not objective and perceptible , therefore there is no sense of smelling , tasting and feeling . And if any should reply , that the Scriptures are the only objects of those spirituall sensations , such a reply would sufficiently declare , that they do not mean spirituall senses and sensations properly so called seeing the objects of the spiritual senses , are the things whereof the Scriptures are but a declaration , as the objects of the naturall senses are things ▪ And even as it is most false to say , that when I read or hear a declaration or discourse of meat and drinke , that I really taste of the same , seeing the sense of tasting is not at all answered by the discourse , but by the things discoursed of , even so it were really as false to say , that when I hear or read a verball declaration of God , and divine and spirituall things , that I really taste of them . For indeed those spirituall and divine things are really as distinct from the words declaring of them , as meat and drink are distinct from the best of all words declaring of them . Now the Scripture sayeth , Taste and see that God is good , Here God himself is proposed unto the soul , as the object of its spirituall sensation , and not the words . But to say , I can see and taste of the goodness of God in the Scriptures , simply as being the onely and alone object of my seeing and tasting , is really as much to deri●e me , as who would discourse to me for an houre or two , very effectually of the goodness of meat and drink , and then tell me , I have sufficiently seen and tasted it , whereas I have indeed neither seen nor tasted it , and all his discourse doth not answere the sight and taste , nor yet the appetite , as their proper objects . Moreover when the Scripture declareth of God his speaking and witnessing in his children generally , and useth the same manner of speach , as when He is said to speak in the Prophets , we ought to understand it , as properly in the one , as in the other , seeing according to that generall rule agreed upon by all Expositors , We are to keep to the proper sense of Scripture words , when there is no necessity to reside from them , as indeed there is none here , but rather on the contrary , there is a great necessity , that God do indeed speak immediatly to the souls of his Children , else they cannot have true peace , for it is He who speaketh Peace unto his people , and to his Saints , and to them who are turned unto the heart , ( as diverse of the Fathers did ●ite these words of the Psalmist , Psalm 85.8 . ) and particularly Bernard , yea , and as the same Bernard and Augustin citeth Isaiah 46.8 . ( and as the Hebrew doth bear it , ) Even transgressours such as are gross Idolaters are bid return to the heart , ( to wit ) unto that inward law , and teaching of GOD therein : Yea , Augustin sayeth expresly , Nulla est anima , &c. There is no Soul so perverse , in who●e conscience God doth not speak , lib. 2. de Serm Domini in monte . And indeed that most famous primitive Protestants did not only acknowledge Inward supernaturall operations of the spirit of GOD in the hearts of Believers , but did also hold , that there was an Inward word spoke by the Spirit into their hearts , which was evident and sufficient in it self to beget Faith , and be a law and rule to Believers , I shall prove ou● of manifest Testimonies of Luther , Zuinglius , OEcolampadius , and Melanchton . First as to Luther in a Sermon of his on Pentecost : The second law ( sayeth he ) that is not of the letter , but of the Spirit , is spirituall , which is neither written with pen nor inke , nor spoken with the mouth , but as we see here in this occurrence ▪ the Holy-Ghost descended from Heaven , and filled them all , that they received Firie-tongues and preached freely otherwise then formerly , which astonished all the people , there he cometh and overfloweth the heart , and maketh a new man , which now loveth GOD , and doth willingly what he willeth , which is nothing else but the Holy Ghost himself , or at least , the worke which he worketh in the heart , there he writteth meer flammes of fire in the heart , and maketh it alive , that it breaketh forth with firie-tongues , and active hands , and becometh a new man , and sensibly feeleth that he hath received a quite other understanding , minde and sense then before . So now all is living , understanding , light , minde and heart , which burneth , and taketh delight in all that pleaseth GOD. Again , Here thou seest clearly , that his office is not to write books , nor make law●s , but freely puteth an end unto them , and is such a GOD that writs in the heart , makes it to burn , and creat● a new minde &c. and this is the office of the Holy Ghost rightly preached &c. Such a man is above all law , for the Holy Ghost teacheth him better then all books , so that he understands the Scripture better then any man can tell him , therefore such a man needeth not the use of books any further but to prove , that it is so ●ritten therein , as the Holy Ghost teacheth him . Therefore GOD must tell it thee in thy heart , and that is Gods-Word : otherwise Gods-Word remains unspoken . Note from these words , First , That Luther did hold , that the second law , ( which is the rule of a Christian ) is not the Scripture , but what the Holy Ghost teacheth and writeth in be heart . Secondly , That this inward teaching of the Holy Ghost is better then the Scripture . Thirdly , That the service of the Scripture is rather to prove to others what is written therein , then to be the foundation and principall rule of Faith. Fourthly , That the Scripture unless it be spoken by GOD in the heart is not GODS-Word . I suppose I. M. will not finde greater Enthusiasm in any of the writtings of the People called Quakers . Again , Luther upon the Magnificat . None can understand GOD , or the Word of God aright , except he receive it immediatly from the Holy Ghost . Again Luther on the 11 Psalm . ( but in our English , Psalm 12.6 . ) Eloquia Domini ●asta : The words of the LORD are pure , The Prophet David here , speaks no● of the Scripture but of the Word of GOD chiefly . And he sayeth further , They are therefore Eloquia Domini , that is GODS-Word , when the Lord speaketh in Us , as he did in the Apostles , but not when every one b●ings forth the Scripture , which the Devil and wicked men may doe in whom God speaketh not , and therefore it is not Gods. Word . Here Luther is down right an Enthusiast , as much as any Quaker can be . If it be objected that Luther wrote against the Enthusiasts : I answere , I know he did , but these were not true Enthusiasts , as the Apostles were , but such as under a pretence of Enthusiasm both taught and practised evil things . Secondly , Zuinglius speaketh his mind exceeding clearly of the inward word , and that it is preferable to the outward word , so as the outward is to be judged of by the inward . Ex commentario de verâ & falsâ religione , cap. de Ecclesia & verbo Dei. Thou dost now understand ( sayeth he ) what is the Church which cannot err , [ to wit ] She alone , which leaneth to the alone Word of GOD nor that ( which Emserus thinketh we only regard ) which consisteth of letters or words , but that which shineth in the mind . Again , He who heareth in the Church the Scripture of the heavenly Word explained , judgeth that which he heareth , but that which is heard , is not the Word it self whereby we believe , for if we were made faithfull by that Word which is heard or read , all should surely be made faithfull . It is then manifest , that we are made faithfull by that Word , which the heavenly Father preacheth in our hearts , whereby also he enlightneth us , that we may understand , and draweth us that we may follow who are indued with that word do judge the Word which soundeth in the preaching , and beateth the Ears , but in the mean time , the word of Faith , which sitteth in the minds of the faithfull is judged by none , but by the same the outward word is judged , which GOD hath ordained to be brought forth , although faith be nor of the externall [ or o●tward ] Word . Thirdly , Oecolampadius on Ezek. cap. 3. Thou Son of man receive all the words that I speak unto thee in thy heart , and hear them in thy Ear. This Text is against those that would bind the course of the Word of GOD to externall things , but it is necessary , that the only Master be first heard , who is in Heaven that is in the secret opening the heart , and giving Ears to hear , and begetting or stirring up desires in us to learn the truth . Again , Faith is an inward thing , and a spirituall gift of GOD , therefore springeth not from any outward things , as from the outward word or hearing , but from the inward word and inspeaking of GOD it is produced . Again [ sayeth he , ] We divide not in our ministry the inward from the outward Word of GOD , but we only distinguish them , that we may know , that the inward Word and Work of GOD in us must preceed , that the outward be not taken for the inward , nor the humane for the divine , and so a humane opinion be gotten instead of Faith , we desire that both these words may goe together , and doe couple them in our ministry . Again a little after , Thus it appears , that the power of GOD is not bound to the Element , nor to our ministry , but the pure Grace of GOD is acknowledged , which is given either with the Word or before the Word , or after the Word as pleaseth him . Fourthly , Melancton in Annot. super Iohan. 6. So they who hear only the externall and bodily voice , hear a creature , and seeing GOD is a Spirit , He is neither seen , nor known , nor heard but in Spirit , therefore to hear the voice of GOD , to see and know GOD , is to hear the Spirit . Again , by the Spirit alone GOD is known , and his voice is perceived : it doth not justifie to have heard bodily ( or after a bodily manner ; ) because justification is to be regenerated by the Spirit of GOD. Again , the same Melancton Super epist. ad Rom. Per Lutherum editam . cap. 2. on these words the Letter , and the Spirit . For the Letter signifieth not the written sense , or the history as Origen thought , but all works and all doctrines that live not in the heart , through the Spirit and Grace is letter . The Law is letter , the Gospell is letter , the Historie is letter , the Spirituall allegoricall Sense is letter , yea , all that which lives not in the ●eart , through the Spirit and Grace is letter . The Spirit is that by which the Spirit of Grace liveth in the heart , the Spirit is the true love of God , and of our neighbour which liveth in the heart , which is the law written in the heart , by the finger of GOD , and not in the tables of stone . The Spirit is the faith by which the gospell is truely and from the heart believed . And here observe , that if all be letter , as well the words of the New Testament , as of the Old , which live not in the heart , through the Spirit and Grace , then it is manifested , that every unregenerat man who is a Preacher , is at best but a minister of the letter , so that his ministry is letter , he is not a minister of the new Testament , but of the letter which killeth , his ministry is nothing else but a killing letter , and is good for nothing . Now as to the second branch of his first article , that the Scripturs are not a compleat rule of faith , this he alleageth is a Popish doctrin , mantained by Quakers . But First , I query , how is it a Popish doctrin , seeing according to I. M. his own confession , some of the Popish Doctors , yea many Old School-men as Aquinas , Scotus , Durandus all hold [ as it seemeth ] that the Scripture is the compleat rule of Faith , wherein all supernaturall truths , necessary to be believed are revealed , pag. 76. yea , in the same page he saith , the Romanists are so farre from that Unity wherof they boast , that they are broken into a multitude of Opinions , touching the Rule of their Faith and Religion . And indeed I ▪ M. in●inuateth elsewhere little less in his book , then that as touching all the differences , betwixt them , and those of his profession , the Popish Doctors are subdivided among themselves , so as to contradict one another , in those very points , which I am apt to believe is a truth . And if so , then it is apparent , that there is no doctrin held in common by Us , and some of the Papists , but the same is contradicted by others of them , and so these others of the Popish Doctors agree with I. M. and his Bretheren , wherein they contradict Us. But as I have already said page 2. that which indeed maketh a Popish Doctrin , is , that it be not only affirmed by Papists , and that most generally , but that it be contrary unto the Scripturs , and by this rule we are most willing to be tryed , whether he or we have most of the Popish stuff or Wares . Secondly , as to the charge it self , That the Scripturs are not the compleat rule of Faith , I do affirme that this charge doth not at all reach us called Quakers , more then it reacheth any true Protestants , which that I may make to appear . I distinguish of Faith , as it is common unto all Christians , and as it is peculiar and proper unto some , now as to common Faith , I say , the Scripturs are a compleat secondary rule of all principles both fundamentall or essentiall , and integrall of common Faith , so as there is no principle of Faith whatsomever , that is necessary to be believed by all Christians in common , whether essentiall or integrall , but is sufficiently declared in the Scripturs , so that as to common principles of Faith , we say , the Scripture is not a partiall rule , [ as do those Papists , who say it is ] but a compleat and totall rule , and herein we agree with all true Protestants , and doe with them reject all unwritten traditions , as being any part of the rule of Faith. Yet although we say , the Scripture is a compleat rule , we understand it in its own kinde [ to wit ] a compleat externall rule , as when I say a compleat Chart , or Map of Scotland , or England , I mean that it is as full as a Map needeth to be ; yet it is not so full as the Land it self is , otherwise it behoved to be as bigg as the Land. Again though I call it a compleat rule yet I deny it to be the Principall . It is then a compleat Secondary rule , and in this we differ exceeding widely and materially from Papists , but as to that Faith , that is not common and universall , but only peculiar and proper to some , if there by any such Faith I. M. must needs acknowledge , the Scripture is not the rule thereof , as for example , when George Wishard , Iohn Knox and severall others in our own Nation , did prophecy some particular things not to be found in Scripture , but which indeed They had by speciall revelation , this our Scots Protestants do generally acknowledge , and some have thought it a great honour to our Nation , particularly Durham , and the Author of the fulfilling of the Scripturs . Now this speciaell revelation was the rule of that proper and peculiar Faith , which those men had , as touching those particular things , whereof they Prophecied ; but the Scripture was not the Rule of this their peculiar Faith. And indeed for this distinction of ommon and peculiar Faith , the Scripture is plaine , as where it saith , Rom. 14.22 , Hast thou Faith , have it to thy Self . This is that peculiar and proper Faith , ( as is said : ) unto which belongs that Faith , whereby I or any other particular true Christian doeth believe , that we are indeed the Children of God. For that a man may have ane assurance of Faith that he is a Child of GOD , is granted by true Protestants , and yet the rule of this particular Faith can not be the Scripture , seeing no Scripture in all the Bible saith , that such a man by name now living is a Child of GOD , for although the Scripture give true and certain markes of a Child of GOD , yet it doth not tell me , that I have these markes , and so can not be the Rule unto me , whereby to know or believe that I have them indeed . But the Spirit himself beareth witnesse with our Spirits that wee are the Children of GOD. Rom. 8. And this Faith I say , whereby a particular person doth believe that he is a true Child of GOD , that he is regenerated and sanctified and justified , is a peculiar and proper Faith unto him , or them only to whom it is revealed , and is not any part of the common faith of all true Christians ; for all true Christians are not required to believe that such a particular man is a true Christian , or Child of GOD seeing perhaps not one of a thousand did ever hear of Him at all , and so are not bound to believe that he hath a being in the World , farr less that he is a Christian. Many other examples I could give of this peculiar and proper faith , the rule whereof cannot be the Scripture , but the special Revelation of GOD by his Spirit , in the hearts of GOD'S Children , whereby they have a reall knowledge and Faith in all their actings , how farr they are approved and justified of GOD , and as their is a peculiar and proper faith , that is not the common faith , so I doe affirm , there is many times a peculiar and proper obedience , unto peculiar and proper commands given of GOD , unto some of his Children , and not unto others . Is there not an inward call , whereby the LORD calleth such Preachers as are indeed accepted of Him , in the discharge of their Ministry . Sure I am , I have heard some Protestants acknowledge this . And is not this inward call , a reall commandement , seing it is a transgression to refuse to hearken to it ? And may not such a● Preacher have it made known to him from the LORD that he is really called to labour in Word and Doctrin among such a particular people rather then others ? And herein he is to give obedience unto the LORD , although he have no outward call , as many true Preachers never had . And surely as there are some speciall things proper to every person in the World , so as there are not to be found two in all the world , but their way and manner of life doth differ in many observable things , as much as their faces , and that by a secret appointment of GOD , so there are speciall directions of GOD'S holy Spirit given to those who do attend unto them , whereby they may be safely and comfortably guided in all these various passages . O how happy and blessed are they who have such a Bosome-Guid● as the blessed Spirit of GOD to direct them in their hearts , and are given up to wait for , and receive the Same , when they fall into intricacies , that no Scripture rules can sufficiently extricate ? And surely this the LORD hath promised his Children , to guide them continually and to give them His Spirit to lead them into all truth . By what I have said , on this head , it is manifest , how farr we differ from Papists as touching the first Article charged by I. M. against us , seeing as to all principles of common faith we hold with Protestants against Papists , that the Scripture is a compleat and sufficient declaration and testimony , and indeed the best and most compleat outward rule that is in the world , unto which all Doctrins and principles of Christian Religion are to be applyed , as to a Test , ( or Touch ston , ) in all externall debates and disputations whatsomever , so that whatever Doctrin or principle that is not found agreeable to the tenour of the Scripturs Testimony , is to be denyed and disowned for ever . Yea and whatever proper or peculiar faith or obedience doth contradict the principles of common faith and obedience declared in the Scripturs , I do plainly affirm , that it is not a true and right faith and obedience but a delusion . Moreover though I find that I. M. laboureth in his book called Roma Mendax to fix Enthusiasm upon the Papists , so as he may the more conveniently class the Quakers and them together , to render us the more odious , yet I desire both him and all others to consider how I. M. himself doth rather clear the Papists , at least the greatest and more considerable part of them , of this so hainou● a crime of Enthusiasm , as he thinks it pag. 44.45 . he produc●th Stapleton , and Testefort , as downright Enthusiasts , but in the same page 45. he bringeth Melchior Canus , Alphon●us à Castro , Becanus and Bellarmin as downright Anti-Enthusiasts , who are all ashamed ( as saith I. M. ) to assert that Popes and Councells pass out their definitions by immediat revelations . And the University of Paris anno 1626. emitted a Decree condemning the foresaid impious assertion of Testefort , [ viz ] that the Sacred Scripture is partly contained in the Bible , partly in the Decretals of the Bishops of Rome . Very Good : Here are then foure , [ together with a whole Universitie of Papists the most famous in the world ] for two , the two are guiltie of Enthusiasm , and the four , with the Universitie of Paris are as perfect Anti-Enthusiasts , as the other are Enthusiasts . So here is farr the greater number of them Anti-Enthusiasts , and I believe , who will search the Popish Doctors and Writers , for one Enthusiast , in pretence , will find ten Anti-Enthusiasts . Let then all impartiall men consider , whether Enthusiasm or Anti-Enthusiasm deserve most to be called a Popish doctrin , seeing that it is most probably a Pop●sh doctrin , that is held by the plurality or greatest number of Popish Writers . As for example , what if I should find some Protestants [ so called ] whom I. M. doth own for reall Protestants , perhaps two or three or more , as down right Enthusiasts , as either Stapleton , or Testefort , were it therefore just for me to conclude that Enthusiasm is a Protestant doctrin . As for Doctor Stillingfleet , whom I. M. citeth as giving an account of the Enthusiasms of the Church of Rome , I suppose the same Author could give as full an account of the Enthusiasms of the Pre●byterians who were I. M. his Brethren but of Late Years ; and peradventure I. M. himself could doe as much . Sure I am , that diverse of the present Church of England have charged Enthusiasm upon the Presbyterians , and Independents , both I. M. his Ancient Friends [ as witness ] William Sharlock pag. 271. in his discourse , with others could be named . And Richard Baxter whom I suppose I. M. will hardly brand with Popery speaking hereof in his book called Aphorismes of Iustification pag. sayes , That some ignorant wretches gnash their teeth at this doctrin as if it were flat Popery , I judge I. M. will not take it well to be accounted among such , and yet I see not how in his brother R. Baxter his judgment be can avoid this censure . Yea may not Calvin himself , whom some call the FATHER of Presbyterians be as much charged with Enthusiasm , as any Papist seing in his Institutions he affirmeth , that in his time God raised up Apostles or at least Evangelists , whom he calleth Extraordinary Officers in the Church , that were needful to bring back the Church again out of the Apostacy and from those Protestant Apostles or Evangelists he deriveth the ordinary mission of Protestant Preachers , and goeth not back to the Antichristian Church and Bishops of Rome to derive the same , as I. M. doth in his Roma ▪ Mendax , and this forsooth lest He should run upon the rock of Enthusiasm , whether he thinks to drive his Popish Antagonists . But I ask I. M. whether he thinks that Geo. Wishart was ●ne Enthusiast , when he Prophecied of the death of the Cardinall , or Iohn Knox ( called by some ) the APOSTLE of the Scots , whose particular prophecies are mentioned in the History of his life , seeing these me● had immediat revelation which I. M. understands as I suppose by the word Enthusiasm , or if not , I desire him to tell us what he means by Enthusiasm , as for all false and falsly pretended Enthusiasms , whether of Papists or any others , which contradict the tenour of the Scripturs testimony wee are as much against them , as any people are , ●or can be , but Enthusiasm in the true sense ( that is to say ) divine inspiration and revelation , from the in-being of GOD , revealing and illuminating the hearts of His Children [ yea and all men , in some manner and measure ] and inspiring or inbreathing into them a living knowledge and sense of himself , and His holy minde , will and counsell , that is never contrary , but alwayes conform unto the Scripturs of truth , I doe plainly and freely declare my self , together with my Brethren to be for it , as a most excellent principle of christian religion and indeed as the only true originall and foundation of all saving faith , sound knowledge and sincere obedience , and let both Papists , and degenerated Protestants be ashamed of this principle , fling it and tosse it , from hand to hand , as refusing to give it , any shelter or entertainment , ( as We see they doe in the present debate , one against another ) yet true Enthusiasm , [ as is above described ] we most willingly and cordially own it , and with the greatest reception of kindness doe oppen our very souls and hearts to let in this most harmless , and most helpfull Stranger , who was the Freind and Beloved-companion Bossome and Heart-freind of all the holy Patriarchs , Fathers , Prophets , and Apostles , and Martyrs of Iesus Christ , who all held the Testimonie of Iesus , which is the Spirit of prophecy , for which the Dragon was wroth , and fought against them , but they overcame by this word o● their Testimonie , and Blood of the Lamb , and loved not their lives unto Death . And as to that ordinary objection , This were to make all Christians to be Prophets . I answer not ; for to be Prophets is not only to have the same spirit inspiring them , as the Prophets had , but also to be moved by the same to utter and express by words and writtings a declaration of their inward Sentiments , Faith , Feeling and knawledge . Now all who are truely inspired have not this gift , for to some , it is given to beleive to , others both to belive and speak and writ , and yet the spirit is one and the same in both , and although we doe affirm that some doe both speak and writ from a measure of the same spirit which the Prophets and Apostles hade , yet we neither equall our selves nor our writtings unto them , and theirs , they having had such a Solemne and extra-ordinary inward conduct ; and guiding of the spirit of GOD ( which is generally acknowledged ) as did se●ure them from all error and mistake in writting the Scripturs , the divine spirit so aboundantlie ceasing and taking hold both upon their understanding and will so as they did not in the least , deviat or decline from following after the inward dictats , leadings and directions of the same , as being over-ruled by a most sweet and powerfull constraining , limiting , and bounding of Them , so as neither to speak or writ , but what They did indeed receive from the LORD , that and at such times , as it pleased GOD to make Them His Instruments , in delivering those holy Records and Oracles of His mind and will , ( the Scriptures of Truth ) for a generall service unto the children of men , so far as by the providence of GOD they came to be spread abroad in the World : Therefore I doe freely acknowledge , They have a dignity and excellency in them above our writtings ; But as for us , and what we speak and write , although we affirme that the least measure of the true leading and moving of the spirit of GOD in our hearts is in it self infallible , and hath a direct tendency to le●de guide and move us infallibly , as it is purely kept unto ; yet we are conscious to our seves , that both in speaking and writting , it is possible for us in some measure more or lesse to decline from those infallible leadings , and consequently both to speak and write in a mixture . As also it is possible to keep unto them in perfect and pure chastitie accordingly as the mind is purely exercised in all diligence and watchfulness of attention , unto the directions of the inward guide , the spirit of Truth , or to err as the minde laboureth under any defect of remissness or unwatchfulness . SECT . III. Where the alleadged agreement about Perfection is considered , and examined . THe Second Instance adduced by I. M. to prove the Quakers guil●ie of Popish Doctrins is , that a sinless perfection is attainable in time ; But I miss his proof that this is a Popish Tenet , for indeed I could never find to my best remembrance any Papist , who hold such a principle as , that a sinless perfection is attainable in time by the people of GOD. It s true some of the Papists think that Mary was free of all sin , both mortall , and veniall , which others of them deny , affirming that She h●de originall sin , but that the People of GOD [ Mary only excepted by some few ] could attaine to a sinless perfection in time , I require I. M. to show out of their writters , or rather out of their publick confessions and definitions of Popish counsels , seeing it is not the privat opinions of some either Popish or Protestant privat Doctors [ by I. M. his own confession ] that maketh an Opinion Popish or Protestant . Yea doth not I. M. know , how eage●ly Bellarmin that Popish Champion doth dispute against Pelagius in this very point , pleading from diverse Scripture , [ such as ] There is no man who sinneth not . 1. Kings 8. verse 46. If we say we have no sin , we deceive our selves , &c. 1. Iohn 1.8 . [ the same I. M. and his brethren use to produce against us ] That there is no man who can be free in this life from all sin , both mortall and veniall , By veniall sins he meaneth sins of a lesser size or degree , which both Papists and Protestants acknowledge to be sins , however they differ otherwayes , as to the nature of veniall sin , that i● extri●sick to the matter in hand . It is true that Pelagius did hold , That a man might be free from all sin in this life ; yet it was not for this , that he was generally condemned by the Fathers , nor was that Doctrin generally condemned , but this [ viz. ] that he taught that men could attain to this freedom from sin by his endeavours without the speciall grace , and supernaturall help and assistance of the holy spirit , so that Augustin who was the greatest impugner of the Pelagian Heresy , was so farr from condemning it as hereticall , That a man by the Grace of GOD might be free from sin , that he expresly affirmeth it himself as possible . It is one thing [ sayeth he ] to ask , whether any man in this life is withouth sin , another , if he can , or may be . And as to the question , if he may , he answereth affirmatively , That he may be the Grace of GOD and free-will . This he said in opposition to Pelagius , who affirmed , That a man by free-will without the Grace of GOD may be free from all sin . And the very same which Augustin said in this matter lib. 2. de pec . mer. & remiss . we say . And seeing as I suppose I. M. will not condemn Augustin as Popish in this particular , I see not how he can co●demn Us , without great partiality . Moreover the same Augustin is so farr from holding it to be an error , That a man by the Grace of GOD may be free from all sin , that he sayeth expresly , lib. de spiritu & litera cap. 2. If it be defended , and thought that some are , or have been , or shall be perfect with such purity , how farr I can judge [ sayeth he ] they do not err much , nor dangerously , [ and yet I. M. and his Brethren , think this a most dangerous error , ] seeing every one that thinketh so , doth err with a certain benevolence of mind , if notwithstanding he who thinketh this , think not himself to be such , unless he do really and clearly perceive himself to be such , but these are most earnestly and vehemently to be resisted who think that without the help of GOD by the proper power of mans-will they can either perfect righteousness , or can profit , in aiming after the same . This he sayeth against the Pelagians , which doth not reach us , for we abho●e any such thought , that any man , without the Grace , and supernaturall help of the Spirit of GOD can either finish or begin any good thing . Others of the Fathers [ so called ] I could cite , who do ●avour this perfect doctrin ; only I shall at present men●ion Athanasius the Great , [ a man I suppose whom I. M. doth not suspect as guilty of Popery ] Who sayeth expresly in his fourth Oration ag●inst the A●●●n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Many were born holy and free or clean from all sin . And he mentioneth in particular Ieremias , and Iohn the Baptist , but if I. M. is to be believed , both Ieremias and Iohn were sinners and not clean or free from all sin , even when born into the world , yea when in the womb . And in this he agreeth with the Papists and not we , both of them holding That many Infants are excluded from the Kingdom of GOD , because of Originall sin . Now as to these and such like Scripturs that are brought against the doctrin of perfection . It hath been shown not only by many of our Friends , that they doe not prove , that a sinless state is not attainable in time , but even the same hath been asserted , and the doctrin of perfection in as great a latitude mantained by some famous men among the Protestants , as by us , particularly by Sebastian Castellio , a man much beloved and esteemed by many , however Calvinists may think of him . Yea , and diverse of the present Church of England , whom I. M. owneth to be Protestants hath appeared in defence of this doctrin , as Hen. More and others : As also our Countrey-man William Forbes as may be seen in his book , called , Considerationes modestae & pacificae controversiarum . Where he citeth diverse Protestants of the same mind with himself , who hold That by the Grace of GOD , the Law of GOD may be performed , according unto that divine condescension [ called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] whereby he requireth obedience of us , according unto that proportion and measure of divine Grace and ability that is given us , and in this true sense we own perfection , and a perfect state attainable in time , which yet doth still admit of a growth in degrees . Be ye perfect [ said Christ , Matth. 5.48 . ] as your heavenly Father is perfect . Surely this is a sinless perfection that is here commanded , and it is as sure , that what Christ commandeth He giveth sufficient ability of Grace to perform . For His yoke is easie , and his burden i● light , Matth. 11.30 . and His commandements are not grievous , 1. Iohn 5.3 . And according to this sayeth Prosper ad Demetriadem . In omnibus monitis Dei , &c. In all the monitions and commandements of GOD , there is one and the same reason both of divine grace and mans obedience . And indeed this is the great difference betwixt the Law and the Gospell , that the Law did command , but was weak , ( as said the Apostle ) whereas the gospell is the power of GOD unto salvation to every one that believeth , which salvation is from sin , and not in sin And said Christ to his Disciples , Now are yee clean , through the Word that I have spoken unto you , Iohn 15.3 . but to that Objection both of Papists , and Others out of Iohn 1. Ioh. 1.8 . If wee say , wee have no sin , wee deceive our selves . I Ansuere first with Augustin exp . ep . ad Gal. Aliuà est non peccare , aliud non habere peccatum . It is one thing not to sin , another thing not to have sin . This place doth not favour them who say , that men cannot be free from actuall sinning i● this life . Seeing Iohn doth not say , if we say we sin not ; but , if we say , we have not sin . By which sin , some doe understand that which the Regenerat find in the flesh , as a temptation unto sin , or that which tempteth thereunto , which nevertheless not being anywise consented unto , is not their sin , although it be their great tryall , and a great occasion unto them to desire to be dissolved , t●at they may be free of all temptations unto sin , as well as of sin it self . Secondly , the same Apostle saith immediatly after , if we confess our sins He is faithfull and just to forgive us our sins , and to cleanse us from all unrighteousness . Now he that is cleansed from all unrighteousness is cleansed from all sin ; because sin is unrighteousness , and seing it belongeth to the faithfulness and justice of GOD to doe it , certainly He will doe it to every one that diligently improveth that Divine grace , that is given , to that end : yea he saith also verse . 7. The blood of Iesus Christ His Son cleanseth us from all sin , which he speaketh in the present time . Now to be defiled with sin , and to be cleansed from all sin at one and the same time implyeth a contradiction ; Therefore the Apostles wordes are to be referred to two severall times and states which looseth suffic●ently the contradiction . Nor doth it follow that the Apostle Iohn , was at this time defiled with sin , more then that Iames was a Curser when he said of the Tongue , Herewith curse we men . Iames. 3.9 . But both Iohn and Iames words are to be understood after the manne● of ane usuall figure called Metaschematism●s , as also the Apostle Paul Rom. 7. from verse 14. to verse . 25. For to say that Paul at that time when he wrot that Epistle was carnall , sold under sin , being in captivity to the law of sin in his members , i● a very absurd thing , and condemned by sundry judicious and famous Protestants , as Bucer and Musculus , as they are cited by Arminius . The Apostle therefore is describing not his present condition , but the condition of others , and of himself , as they were , in the strugling and warfaire estate before the victory was attained , wheras the same Apostle speake● of a victory both here and eleswhere ▪ Here as cap. 8.2 . for the law of the spirit of life in Christ Iesus hath made me free from the law of sin and death . Elsewhere as 1. Cor. 15. verse 55.56.57 . O death where is thy sting , O grave where is thy victory . The sting of death is sin , and the strength of sin is the law , but thanks be to GOD , which giveth us the victory through our Lord Iesus Christ ▪ see also Rom. 8.57 . 2. Tim 4.7 . Another objection they make from 1. Kings 8.46 . There is no man that sinneth not . Like unto this i● Chron. 6.36 . Eccles. 7.20 . To which I answere ; that the words being in the second future may be translated in the potentiall mood , ( as indeed Iunius and Tremellius truly translate it ) thus , there is no man who may not sin , this we doe not deny , for a possibility of sinning is consistent with a perfect and sinless estate , as w●s the state of Adam before he fell , he was innocent and yet he could sin , it is one thing , non posse peccare , that a man cannot sin , which is the highest perfection . Another thing posse non peccare , that a man is able not to sin . As for that place Rom. 3.10 . taken out of Psal. 14.1.23 . there is none righteous , no not one . It is manifest , that it is underst●od of men in the naturall unconverted and unjustified state , and so is impertinently alleadged against per●ection . But the main and most ordinary Objection is from the words of the Prayer which Christ taught his Disciples , Forgive us our sins , as we forgive them that sin against us . Matthew 6.12 . Which Prayer is to be daily put up unto GOD , as appears , by the preceeding petition , Give us this day our daily bread , so that as the best on earth need daily bread , they need also daily to say , Forgive us our sins . To which I answere , First , That this place doth no more militate against perfect sanctification , then it doth against perfect justification , which is comprehensive of a forgivness of all sin . Now doth not I. M. and his Brethren acknowledge yea plead for it , that the Sai●ts have all their sins forgiven them in time , yea that the least Saint hath perfect forgivness , let them see what answere they can give to the one , which we cannot give to the other . I answere Secondly , forgivness of sin may be understood two wayes . First , As it is received by every particular Saint and Child of GOD in his heart and conscience , by the secret intimation of the Spirit of GOD , and so far● as ●e having received this secret intimation he desireth to retain it , and that it may be continued with him , he may pray for it , as he doth for his bread which yet he hath , for many have daily bread , although they are to pray for it , that they may have it , as a gift out of the Fathers-hand , and in that they acknowledge him to be the giver of it , and every good thing . Secondly , As it signifieth that solemn absolution which God by Christ shall give to all the Saints at the last-day , and so to pray for forgiveness of sin is to pray that none of our sins which we have committed may be laid to our charge in that day , but that we may receive that finall and signall absolution of them , and for this , the most perfect may and ought to pray . Before I goe from this second alleadged article of Popish doctrin , I shall only remind I. M. how it is , [ and how it may be very safely retorted ] upon Himself , and his Brethren , who together with Papists doe wrest and abuse those and such like Scripturs before mentioned , to plead against a sinless state , and so to uphold the Devills-Kingdom . SECT . IV. Where the alleadged agreement about Iustification is considered and examined . A Third instance of Popish doctrin charged by I. M. upon the people called Quakers , is , That men are justified by a righteousness wrought in them . But unless he can prove that this doctrin is contradictory unto the Sc●rpturs testimony , it is not a Popish doctrin , although Papists doe hold 〈◊〉 , more then it is a Popish doctrin to hold , That there is one GOD. Nor is I. M. ignorant how many doe hold , Iustification to be by an inward righteousness whom he doth notwithstanding acknowledge to be true Protestants , and these , not only some of them Presbyterians , such as Baxter ; but of the Episcopall-way , not a few , if not the greatest number , ( as witness ) their books on that subject . Also that the primitive Protestants diverse of them , were of the same mind , William Forbes doth show in his book already cited , to which I refer the Reader , ye● Iames Durham a noted Presbyterian doth sufficiently clear us of Popery , as where he declareth in his commentary on the Revelation , degr . 11 That where Christ is rested upon for Iustification and his Sanctification acknowledged , they ought not , who doe so to be blamed as guilty of Popery , although they hold , that Repentance , Love and other inward spirituall vertues and graces are necessary to Iustification as Faith is . Now we indeed rest upon Christ alone , and not upon Mary , nor any other of the Saints , as the Papists are said to doe , and the satisfaction of Christ , we doe acknowledge in the true sense of it , so as that by his obedience , death and sufferings he hath indeed obtained remission of sins , unto all who truely believe and repent : Now that repentance is expresly required in Scripture , as necessary unto remission of sins , which I. M. doth hold at least to be a great part [ if not the whole ] of our Iustification , see Acts 3.19 . Repent ye therefore and be converted , that your sins may be bloted out , &c. Observe , here not only repentance but conversion are both expresly required in order to forgiveness or blotting out of sin , and consequently in order to Iustification , seeing our Adversaries acknowledge that forgiveness is a part of Iustification , and Calvin seemeth to place it wholly therein . But that repentance and conversion are a great part , if not comprehensive of the whole work of inward righteousness wrought in us by the Spirit of GOD , I suppose I. M. will not deny . See Acts 26.18 . To turn them from darkness to light , and from the power of Satan unto GOD , that they may receive forgiveness of sins and inheritance among them that are sanctified . Here expresly the turning from darkness to light , and from the power of Satan unto GOD is required in order to forgiveness , which turning is an inward righteousness ; for to turn to GOD is an act of obedience , and consequently is righteousness , and it is also inward , for it is an act of the soul and heart , that is wrought in us by the Spirit of GOD. And indeed in this last place of Scripture , our whole Iustification as consisting in these two , Forgiveness of sin a●d 〈◊〉 R●ght unto eternall life which is the inheritance above mentioned , to the receiving of both which our turning unto GOD from the power of Satan is expresly required ; yet not as if this conversion , or inward work of righteouness were the p●●curing cause of our receiving either the one or the other , nay not at all , but they are the conditions or qualifications most necessarly required in order to the receiving them . And seeing I. M. and his brethren affirme , that men are justified by faith , so as faith is a condition , or qualification necessary unto Iustification , I ask him , and them , is not faith inward righteousness , though not the whole yet a part , I prove it is . All true inward obedience is inward righteousnes ; but faith is true inward obedience therefore , &c. The first proposition is clear , because righteousness is nothing else but obedience unto what God commands . The second proposition is no less clear for God hath cōmanded us to believe in Christ ; therefore faith in him , is obedience , and it is inward , being an act of the soul , wrought in it by the Spirit of God concurring with it , that it may believe . Yea this faith , according to I. Ms. principle , is not a bare assenting of the understanding , unto what is revealed of Christ , but it hath in it the consent of the will , as also a certain affiance , of confidence in GOD and Christ , which is commonly called Fiducia , that i● of the nature of hope . And seeing this faith is an act of the will , it must have love in it , for indeed all acts of the will are either acts of love or hatred , or doe proceed from them , so that if faith be ane act of the will as well as of the understanding , it must love , or desire , or both : and thus in justifying or saving faith , there is both Love and Hope , as well as Faith , all which three are inward righteousness wrought in us , and by us , through the help of the Holy Spirit . Augustin saith tract . evan . secundum Ioh. 29. What is it to believe in Him , but by believing to love Him ? and thus he defineth justifying Faith. And if it be replyed that it is confessed that faith is an inward work of righteousness , but that we are not justified by faith as it is a work , or as it is a part of inward righteousness . To this I answere first , This distinction is too too nice , and metaphysicall , seing it is the very essence of faith to be ane inward work of righteousness ; whereby with the greatest love of our hearts , we both cleave unto the Lord , desire Him , and have confidence , affiance or hope in Him. Now to distinguish betuixt a thing and the essence [ or that which is essentiall to it ] is too nice and curious , and indeed altogether impertinent in the handling of controve●sies of religion , where all things should be proposed with greatest plainess , that is possible ; but to distinguish betwixt a thing and its essence , is not plain , nor fit to be understood by those of common capacity , as consisting in a logicall notion , as a meer ens-rationis , as who would distinguish betuixt Paul his being a man , and his being a reasonable creature made after the image of GOD. I answere secondly , the controversie betwixt them and us , is not whether we be justified by a righteousness wrought in us , as it is a work , we leave this to those vaine janglers , who delight themselves in such airy and unprofitable questions , it sufficeth us to contend for this , that men ate justified by a righteousness wrought in them , which inward righteousness is indespensibly necessary to our Iustification before GOD. I answere thirdly , if they mean , that we are not justified by any work of righteousness , so as that work is the procuring cause [ by way of strict merit ] of our Iustification , we doe also most willingly affirme the same , for indeed no Faith of ours , no Love , no Hope , no Humility , no Patience , no Meekness , nor Temperance , nor any other thing wrought in us , or by us , through the help of the spirit of GOD doth in a way of strict justice , merit or procure , either our Iustification , or any other favour , or thing whatsomever , so that we doe indeed renounce all merit on our part strictly and rigidly considered , and all debt , as owing on Gods-part to us , otherwise then as by His promise He hath bound Himself unto us , so that as the reward is of grace , the merit and debt is of grace also , according unto the words of Augustin , Fidelis est Dominus , qui se nobis debitorem fecit non aliquid a nobis accipiendo , sed omnia promittendo . Faithfull is the LORD , who hath made Himself a debitor unto us not by receiving any thing from us , but by giving us all things . Yea , we doe really declare that we are as freely justified , as we are sanctified , and seeing our being sanctified by inward righteousness , doth not hinder it to be by free-grace , no more doth our Iustification . But for the more distinct understanding of our mind , concerning our Iustification before GOD. I thus define it . IUSTIFICATION , is an Act of GOD , whereby He doth acquite ( absolve and discharge ) us , of sins past , and doth own and acknowledge us , upon our Repentance and Conversion unto Him , as righteous , and as having right unto Eternall-life , with a respect unto IESUS CHRIST not only in wha● He hath done and suffered for us , without us , but as really and truely indwelling in us , and really and truely making us righteous . In this definition , two things are considerable , First , as it is an act of GOD. Secondly as in relation to its object , the one is Iustification formally considered , the other is , it , objectively considered , [ or as it may be called objective Iustification ] Now i● this whole definition of Iustification , I shall show , how indeed I. M. and his Brethren are much more A-KIN to the Papists , then we ( the people called Q●●kers . ) First , whereas we affirm that this act of GOD is a reall inward act in us , whereby the Lord doth by an inward declaration , and testimony inwardly and immediatly revealed in us , both forgive us our sins , and acknowledge us to be righteous , and as having a right to Eternal life . This definition of Iustification in relation to the act of GOD , is denyed and opposed both by Papists and also by I. M. and his Brethren , [ as being Enthusiasm ] whereof they are most unwilling in any terms to be thought guiltie . Secondly , in relation to the object I say we are the object of Iustification , not only as having our sins pardoned for CHRISTS-Sake , but as being righteous in the sight of GOD , through CHRIST indwelling in us , so as we are cloathed and covered with Christ the LORD our righteousness dwelling in us , He made unto us , in us , Righteousness , as well as Sanctification , Wisdom and Redemption , from which , [ to witt ] Christ in us , all those inward vertues and graces , of Love , Hope , Patience , Humility , Meekness , Temperance , as well as Faith , doe flow and proceed as streams from a fountain . Now it is the fountain which is CHRIST Himself , that we regard principally , in our Iustification , and but in the next place , that inward righteousness wrought by Him in us , which is but as the streame , so it is not the streame , that we rely and rest upon for Iustification [ to speak properly ] but Christ the fountain , [ to wit ] whole Christ , [ and not divided , ] both as what He hath been , and is without us ; And also , in what He is in us , and this we certainly believe and know , that who rest upon Christ for Iustification , only as without , and not as within , indwelling in their hearts , they have neither true faith nor justification , but both their faith and justification is a dream , and delusion of Satan . Now this sort of justification , by the indwelling of Christ in us , wherein we affirm that our justification doth principally consist , is so farr from being a Popish doctrin , that it is expresly denyed by Bellarmin that Popish Champion , who undertaketh to refute it . And that I. M. is of one and the same mind with Bellarmin as to this particular I doe greatly suspect , if otherwise , let him clear himself . Sure I am , he and his Brethren are so farr from thinking that we are justified by Christ indwelling in us , that they doe no● acknowledge any reall , true and proper indwelling of Christ in the Saints at all ; for that they affirm , That Christ is not in us any other way but by his graces , or gracious operations ; But say we , these graces and gracious operations can not be divided from Him , so that if they be in us truly , really and properly , He also who is the fountain of them must be in us , as truely , really and properly . Moreover for the further clearing of our faith touching justification . I desire the Reader to consider , that to be justified by an inward righteousness , is one thing , and to be justified by outward works of righteousness done by us , even through the Grace of GOD , and help of the Spirit , is another ; for as we are first inwardly righteous , before we can work good works , so the justification by inward righteousness is first , or before the justification by works , and as some have well observed , as it is not the good fruit , that makes the good tree , but the good tree makes ( and produceth ) good fruit . So good works make not a man at first righteous , but a man must be first righteous , ( or holy ) and then he ●ringeth forth Good-Works . And thus truly is the mind of Agustin to be understood , That good works goe not before a mans being justified , but follow his being justified , even as good fruit goes not before the good tree , but the good tree is before the good fruit , and so the same may be said of sanctification . Good works goe not before a mans sanctification , as to the beginning of it , and yet a man is sanctified by inward righteousness . And thus though it could be proved , That a man is not justifyed by good works ; yet it doth not follow , that he is not justifyed by inward righteousness . Now I say , good works have not any place , in the beginning of our justification , I mean - outward works , for the Reason alleadged ; because a man is first justified , [ or made righteous , ] before he work a good work outwardly , and if in that state , he should die , before he could work any outward good work , he should die in a justified state , as certainly Infants who are saved , die in a justified state , without works ; yet not without inward righteousness . Good works then are necessary , not to the beginning of our justification ; but to the continuance and progress of it : so that being justified by ane inward righteousness , we are more justified by doing good works , which are necessary , if not to bring us at first into favour with GOD ; yet to continue us in the favour of GOD , so as , if we did not work good works , if we live , and are in a capacity to doe them , we should fall from our Iustification , and this is the very doctrin of William Tindall , that famous Protestant and Martyr , as I have declared , in that little book called A LOCKING GLASS FOR ALL PROTESTANTS . And Richard Baxter whom I suppose I. M. will hardly brand with Popery speaking hereof in his book called Aphorismes of justification pag. 80. sayeth that some ignorant wretches gnash their teeth at this doctrin as if it were flatt popery I judge . I. M. will not take it well to be accommodat among such , and yet I see not how in his Brother R. Baxter his judgment he can avoid this censure . Secondly , consider , that justificaton as it is taken for a remission of sin , although it doth indeed respect inward righteousness , as a condition necessar to the obtainment of it ; yet it doth not respect it , either as the procuring cause of it , nor yet as its formall reason , the procuring cause being CHRIST alone , who became the expiatory sacrifice and propitiation unto GOD for our sins , the formall reason of the remission , being indeed the remission or forgivness it self ; for the formall reason of a thing is the very nature of the thing it self , which consisteth in that act of GOD , whereby He acquiteth and dischargeth us in our hearts , by the testimony and dictat of His Spirit in us . Consider Thirdly , that the reason why we are said to be justified by faith , and not by works , as to the beginning of our justification is not to exclude inward righteousness from our justification ; but indeed because it is by faith and not by works that inward righteousness at first is received ; for of all other graces and vertues , faith is most of a receptive nature ; for as it is wrought in us by the Spirit of GOD , we not resisting but complying with His motion , and operation in us , so by faith being once received in us , we receive all other inward graces and vertues , so that as by faith alone , we receive inward righteousness , by which we are justified , as to the beginning of it , so it may be said , that by faith alone , we are at first justified , that is to say , That righteousness by which we are justified , we doe inwardly receive it into our hearts from the Spirit of GOD , and doe not work it out unto our selves either by outward working , or by a long continuall inward activity of our minds , as being a thing rather received in us , as to say ingenerated and wrought in us by the Spirit of GOD , then wrought by us , for indeed in our Regeneration , Conve●ion , Justification and Sanctification , as to its beginning at least , we are rather ( or at least ) more passive then active ; and as the Child both in the womb , and on the breast , is not said to live by its works ; yet it draweth nourishment to it self from the Mother by a certain faculty , instinct or power implanted into it of GOD , wherein the Child is more passiive then active , even so it is as touching faith , which is a certain heavenly faculty , power or instinct , put into those who are Children and Babes in CHRIST , whereby they doe draw nourishment that is heavenly and spirituall , unto them from GOD whereby they live , and grow up as holy and righteous plants of GOD , to bring forth the fruits of good works , and thus the faith that was at first of a receptive nature , becomes now more operative and active , so as to put forth that inward vertue , by which the heavenly growth is witnessed , into reall acts and works of righteousness . Consider Fourthly , that when the Apostle speaketh of a mans own righteousness , as being excluded from our justification , by the same , he doth not understand , that righteousness which is wrought in us by the spirit of GOD ; but that which man worketh in and by himself without the Grace and Spirit of GOD : and the Righteousness of GOD and Christ , by which we are most immediatly and nearly justified is Christ himself and His work of righteousness in us by His Spirit , even as the faith of the Son of GOD Gal. 2.20 . is the faith he worketh in us , so his righteousness is that of His working in us . And indeed that this is the mind of Augustin is clear from his own words . lib. de gratia & libero arbitro . Quid est non habens meam justitiam , quae ex lege est , cum sua non esset lex ipsa , sed Dei , nisi quia suam dicit justitiam , quamvis ex lege esset , quia sua voluntate legem se posse putabat implere , sine adjutorio gratiae , quae est per fidem Christi . What is it [ sayeth he ] not having my righteousness , which is of the law , wheras the law was not his but Gods , but that he calleth it his righteousness , although it was of the law , because he thought that by his own will , he could fulfill the law , without the help of Grace , which is by the faith of Christ. To the same effect he writeth in his second book against Iulian the ●elagian , showing also . That the righteousness of faith is said to be of GOD , because GOD doth distribute to every one the measure of faith , and to faith it pertaineth to believe that GOD worketh in us both to will &c. I shall conclude this matter with that observable passage of Luther on the second of the Gal. vers 16. touching justification . Christ [ sayeth he ] apprehended by faith , and indwelling in us is our righteousness , for which we are justified or reputed just . This of Luther is according unto these Scripturs , The LORD our righteousness . Ier. 23.6 . And again , He is made unto us Wisdom , Righteousness , Sanctification , and Redemption . 1. Cor. 1.30 . And indeed none have Him to be their righteousness , but who have Him to be their LORD , not only dwelling in them , but ruling in and over them . He must be Lord in and over us , by having the obedience and subjection of our souls and whole man , that he may be our Righteousness . SECT . V. Where the alleadged agreement about Good-Works , is considered and examined . THe Fourth Instance of the Quakers holding Popish doctrins alleadged by I. M. is , that Good works are meritorious . To this I answere we doe not hold the merit of good works in any other sense , then that which both agreeth unto the Scriptur and hath been used generally by those called Fathers , such as Augustin , Gregory , Bernard , yea and by some of the most famous Protestants : for the clearing of this matter I shall propose two significations of the word Merit . First , as it signifieth to deserve a reward , so as the merit is equall in worth and dignity unto the reward , as when a Servant meriteth his wages from his Master , this is the strict signification of it , and in this sense we altogether deny that good works are meritorious . Secondly , as it signifieth to obtain from GOD by promise , according as He out of His infinite bounty hath seen fit to bestow , and thus Merit and Reward are relatives , so that as the reward is of grace , the merit is of grace also : and in this sense the Fathers commonly use the word merit , particularly Augustin , who saith when GOD doth crown our merits , He crowneth nothing , but His own gifts . Where he plainly acknowledgeth merit of grace . Now it is certain , that the Lord promiseth a reward to good works , which showeth that there is a dignity , value or worthiness in them , though not equall to the reward of eternall life ; yet such as it pleaseth GOD to take notice of . So as it is a suitable thing according to His infinit bounty to reward them so liberally , the Apostle saith , 1. Pet. 3.4 . a meek and quiet spirit is in the sight of God of great price ; therefor it hath a reall dignity worth and value in it , which is of GOD and not of us : so that we can not think so meanly and basely of that Righteousness and holiness which the Spirit of GOD worketh in us , as those called Calvinists or Presbyterians doe , who affirm that the best righteousness or holiness that is wrought in any of the Saints , by the Spirit of GOD is defiled and as a menstruous garment , yea is such , as for the same , GOD might justly abhore us . We cannot but abhore such unclean and anti-christian doctrin , tending to lessen the esteem and love of righteousness among men . The Apostle maketh mention of the Faith , Love and patience of the Thessalonians , as a manifest tocken ( or demonstration ) of the righteous judgment of GOD , that they may be counted worthy of the Kingdom of GOD. 2. Thes. 1.5 . And said the Lord by His Servant Iohn , unto those of Sardis , who hade not defiled their garments , they should walk with Him in white , for they are worthy . Rev. 3.4 . these Scriptures shew a dignity or merit in good works , not in the first sense ; but in the second . Now if any Papists hold merit in the first sense , we deny them in this , as much as any Protestants doe ; yet that Protestants [ and some of greatest fame ] did hold merit in some sense , 〈◊〉 eviden● both out of Melancton , and Bacer . Melancton in his common places sayeth expresly , That good works in the Reconciled , seeing they please GOD through faith [ or the Mediator ] men● sp●rituall rewards and corporall both in t●is l●fe and after this life . And Bucer [ as he is ci●ed by Cassander , consult . cap. de Merit . ] contra A●rince●sem , sayeth thus . As we acknowledge faith it self the fountain of good works and merits , to be the free gift of GOD : so also we confess , that both the works and merits , are the free gifts of GOD &c. And of this same mind are we , with these men whom I. M. himself and his Brethren own to be Protestants of great note . And with them , and a●l true Protestants we doe join against the Popish merit , either of congruity without the Grace of GOD , or of condignity with and by the Grace of GOD , as condignity doth signifie an equality betwixt merit and reward , as some Papists hold , though contradicted by others , but when Papists contradict one another , one side must hold the truth at least in words ; but that is not [ to speak properly ] a Popish doctrin . SECT . VI. Concerning the Apocryphall-Books . THe Fifth Instance adduced by I. M. is , that Apocryphall Books are of equall authority with other Scripturs . He meaneth those judged by him , and his Brethren to be Apocryphall . For the question is what Books are Apocryphall and what not , also what Apocryphall is in his sense . If by Apocryphall he meane , writt and not from any measure of the inspiration of the Spirit of GOD. Surely we cannot conclude that all these books called by him so , are Apocryphall , seing as to some of them we find the testimony of the Spirit of Truth in our hearts , to answer to many precious , Heavenly and divin sayings contained in them , which is as a seal in us , that they have proceeded from a measure of the true Spirit ; yet as to all these books , or sayings contained in them we doe not so affirme , And I belive I. M. cannot prove out of any of our Friends books , that all these books commonly called Apocryphall , and the sayings contained in them are of equall authority with the Scripturs : however if they hade done so it proveth not , that they hold a Popish doctrin , because Papists and they hold their judgment concerning them on different accounts , [ which according to I. M. his own rule is sufficient to make that a Heresy in the one and not in the other ] The Papists on the account of the authority of the Church , [ that is to say ] the authority of some Popes , or Popish councills ; But the Quakers on the account of the inward testimony of the Spirit of GOD in their hearts , whereby the spirituall ear tryeth words , whether having proceeded from GOD , or not , as the Mouth tasteth meat , [ as the Scripture saith . ] So that this may be retorted as a Popish doctrin on I. M , and his Brethren , who agree with Papists , in denying that the inward evidence and testimony of the Spirit of GOD in mens hearts , is the principall rule and touchston , whereby to judge of words and writtings , whether they be of GOD , or not . Again seeing the Papists are divided among themselves , and contradict one another , touching the authority of those books : some of them holding that they are of equall authority with the Scripturs , others denying it , and placing them in an inferior degree . We have the same advantage to reflect Popish doctrin upon him , as he hath upon us , if we did hold , that either some or all of them are of equal authority with the Scripturs , which yet I know not , if I. M. can prove out of any writtings of a Quaker [ so called . ] If perhaps I. M. shall Object that our Freind SAMUEL FISHER ( that faithful servant of the Lord ) in His Book Intituled RUSTICUS AD ACADEMICOS , Or , THE RUSTICKS ALARM To THE RABBIES &c. ( which was writ about sixteen yeares agoe ; but never as yet Replyed unto by any : ) doth affirm that Some of those books ( commonly called Apocryphall ) are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or have proceeded from Men divinely inspired , and are of a divi● Inspiration ●nd Authority To this I answere First , SAMUEL FISHER ●oth not affirm , that all these books [ esteemed by I. M. and his Brethren to be Apocryphall ] are divinely inspired ; but that some of them [ such as ] First , the wisdom of Solomon ; Secondly , the Wi●●om of Iesus the Son of Sira●h ( called Ecclesi●sticus . ) Thirdly , the Epistle of Ieremiah , which 〈◊〉 ●ro●e to those who were to goe Cap●ive to B●bylon &c. Fourthly , the Fourth Book of Esdras [ or the Second as it stands usualy in the Old English Protestant Bibles , ] which books ( and especially this last of Esdras which gives so clear a testimony unto Christ as in Chap. 13. ) are denyed by unbelieving Iewes to be of divin inspiration with whom I. M. and his Brethren are in this matter to be classed together , who deny them also . Secondly , albeit SAMUEL FISHER affirmeth , that these afore mentioned books , were writt by men divinely inspired ; yet he doth no● affirm , that they are of equall authority wi●h the Scripturs [ as I. M. falsly chargeth us ; ] for writtings may be from divin inspiration , and yet some of them of greater authority then others , as proceeding from a greater measure of the Spirit : however if I. M. have any convincing reasons why these books aforesaid are not of a divin originall , let him produce them . Now that some principall and famous men among the Papists doe place th●se books [ commonly called Apocryphall ] in an inferiour degree to the Scripturs , Gratius doth plainly show , in his Annotations upon Cassander his consult . that both Cajetan , and Bellarmin , who were Cardinalls , did hold them to be placed in an inferiour degree . And also , that KING IAMES the sixth did approve the same . But let me ask I. M. one question or two First , doth he think it a matter of faith that these books are not equall to Scripture ? If he doth , I ask Secondly . By what rule of faith , he doth know , or can prove , that they are not equall to Scripture ? The Scripture it self can be no rule in the case , seeing no place in all the Scripture saith any thing of these books , not indeed of the number of the books of the Scripture . If he say there are ●ound in them contradictions to the Scripture . I answere , if it were so in some of them ; yet I suppose he will not say in all . If he say , they want that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( or character , ) which the Scripturs have , I ask again , By what rule doth he know this , that they want that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , seeing the Scripture do●h not say , they want it , and seeing possibly some may as strongly affirm that they have it : Who shall be judge in the case ? Moreover we have this just retortion of Popery to reflect upon I. M. and his Bretheren , that both Papists and they , have set up such a determined number of books ( though differing among themselves , as to the number of the Old Testament ; yet agreeing in one as to the number of the New ) which closeth up the Canon , whereby they have both of them limited the GOD of Glory Himself , both from bringing to light what other books have been writ , that may be of equall authority with the Scriptures , such as , the Prophecy of Enoch mentioned Iude 14. the Epistle which Paul wrote to the Corinthians , not to company with fornicators , mentioned in the first of these Epistles which are extant , 1. Cor. 5.9 . and diverse other books which are mentioned in the Scripturs not ●ow to be found , although it is possible they may be found ; yet if they were found , by their principle , they are to be rejected as not being in the Canon received . As also they have limited GOD from moving or inspiring any men , [ in any age of the world to come , ] to writ any book or books , that may be of equal authority with the Scripturs . For which bold and presumptuous alleadgeance , neither Papists nor they have the least solid ground . Finally , there are some writtings that both Papists and they reject , as not having Scripture authority , which yet we find no just cause to reject , such as the 151. Psalm that is in the Septuagint , and Paul his Epistle to the Laodiceans which are both extant to this day wherein nothing is to be seen unsuitable either to other Scripturs , or unto that spirit that gave them forth . And if you say , they want the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Scripturs have , I suppose it will be as hard for I. M , and his Brethren , to evince by any evidence , that such books have , or have not the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it is for any Quaker to evince by any evidence that he hath the Spirit of GOD , this I say , not as denying but that the Scripturs have a Secondary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 known unto them , who know the primary of the Spirit in their hearts ; but seeing our Opposers require of us , to show , or evidence unto them , some infallible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that we have the Spirit of GOD , I would have I. M. to know , that the same difficulty recurreth as to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Scripturs , it being a thing which cannot be shown or made to appear by any evidence unto the carnal mind , which yet is evident unto the spirituall . And indeed as the Scripturs have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which convinceth that they are of GOD , ●o all the Children of GOD have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also , [ who are as a living book or Epistle of Christ ] which convinceth that both they are of GOD , and have the Spirit of GOD , and this is a sufficient demonstration , unto them that are spiritually minded . And here onely I shall mind I. M. how the Protestants themselves are not agreed upon the number of the Canonicall books . The Lutherians at this day rejecting some , ( which the Calvinists receive , ) such as the Epistle of Iames , the second and third Epistles of Iohn , and the book of the Revelation by some : yea Luther cal - Iames Epistle , a STRAWY EPISTLE . And if he had charged it as a Popish principle on the Calvinists , that with Papists , they hold Iames Epistle to be Canonicall , I suppose I. M. would no● for this have rejected it , although Papists at this day doe own it to be Canonicall with him . However this Advertisment I give to the Reader , that seeing the books ( commonly called Apocryphall ) are controverted by some , to have that sufficient authority ; Yet in all matters of debate betwixt our Opsers and us , we shall not urge their authority upon any who doe not receive them ; but are willing to wave them ; and keep to those books of Scripture , acknowledged by them , wherein we have sufficient testimonies to all the Principles of Truth , mantained by us , and furniture enough by the help of our GOD , to resist and oppose the contrary . It is worth the observing , that not only both Papists among themselves , and Protestants among themselves , have been divided about the number of the Canonicall books , as what books be Canonicall , and what not ; but even the Fathers ( so called , ) and the Councills who did Canonise them , have differed greatly also . Eusebius in his Ecclesiastick History lib. 3. cap. 22. writteth exceeding uncertainely concerning divers of the books of the New Testament [ such as ] the Epistle of Iames , The Second Epistle of Peter , the second and third Epistles of Iohn , The Revelation of Iohn , as being received by some at Authentick , and gain●a●d by others . The Councill of Laodicea , ( which was the first councill I read of , that did determine the Canon of the books of Scripture , ) as it omitteth , or passeth by , as not Authentick ▪ all these books [ commonly called Apocryph● : ] so it also omitteth the Revelation of Iohn . But the third Councill of Carthage , which ●a● not long after , where Augustin was present , doth put into the canon both the booke of the Revelation and most of these books ( commonly called Apocrypha ) yea Augustin himself lib. 2. de Doctrin● Christiana . cap. 8. Among the other books of the Old Testament numbereth Tobias Hester , Iudi●h , and two books of the Maccabees , and two of Esdras , and the book of Wisdom , and Ecclesiasticus , concluding thus . In these fourty and four books , the authority of the Old Testament is determined . Now if to hold some of these books equall to Scipture be a Popish doctrin then Augustin himself did hold Popish doctrin in this very thing : And yet I suppose I. M. doth not think that Augustin was a downright Papist , for all this . But if this prove not Augustin to be a Papist how will it prove us the people called Quakers to be Papists ? he must either assoilzie us , or condemne Augustin , in the case . SECT . VII . Where the alleadged agreement , as if the efficacy of Grace , depended upon Mans FREE-WILL , is considered and answered . THe Sixt Instance of Popish doctrin charged by I. M. on the people called Quakers is , that the efficacy of Grace depends on Mans free will. I suppose this is but a consequence of I. M. his making upon the doctrin or principle of Universall Grace mantained by the Quakers . As for my self , I never heard it , nor read it , mantained by any of these people , that the efficacy of grace depends on mans free will. And I doe altogether deny , that it is a consequence lawfully deduceable by any principles of sound reason from the doctrin of Universall grace as mantained by us . For we deny that there is any free-will in man , to any thing that is truly good , and acceptable in the sight of GOD , but what is of the grace of GOD. The will of man is servum arbitrium , [ as Luther called it , ) and not liberum arbitrium , in respect of any obedience acceptable unto GOD , that is to say , servil and bound over unto Satan , and captivated by him ; but as the grace of GOD doth make it free : and that all men at times have some measure of a freedom of will , by the grace of GOD we doe with holy boldness affirm , conform both to the Scripturs testimony , † and the consent of the greatest part of Antiquity if not of all generally , as both Vosius [ a learned Antiquary , ] in his Pelagian History , and Grotius in his disquisition of the Pelagian Dogma's doe show at great length . " By the visitations of which Grace of GOD upon the souls of all men , at certain times and seasons , the prison door is opened unto all who are in captivity , ( as all men are in the unconverted state ) and the arm of GOD'S Salvation is stretched forth unto them , yea it toucheth them , and by its touches infuseth into them some measure of ability , whereby the soul is put into a capacity to convert and turn unto GOD , that so it may become Light in the LORD , which was darkness , according to which Augustin sayeth expresly lib. Annot. in fol. ult . In voluntate enim cujusque est , utrum tenebrae sit , an lux &c. It is in the will of every man , whether he be darkness or light ; but when he is darkness it is in himself , [ that is , ] by his sin● , which are his own . But when he is light , he is not it in himself ; but in the LORD . Now seeing we doe expresly hold , and believe it as a most certaine truth , that all free-will in man , unto any good thing acceptable unto GOD , hath a most absolut and necessary dependance upon the grace of GOD , and the efficacy thereof , we cannot in any justice of reasons , be thought to affirme , that the efficacy of grace depends on mans free-will ; seeing a mutuall dependency implyeth a manifest contradiction . I conceive that I. M. draweth his consequence from this , that we say the Grace of GOD many times worketh so gently upon the souls and hearts of men that they may resist it , and so put a stop in the way of their Conversion ; therefore he concludeth according to our principle , the efficacy of grace depends on mans free-will . But this consequence I deny , for although a man may resist the Spirit of grace , and so put a stop , ( some have named it so , po●ere obicem ) to their conversion ; yet the Grace of GOD hath its efficacy still of its own nature , and loseth nothing of its vertue thereby ; yea it hath its due effect upon these who resist it , as to Conversion , [ namely ] to render them without excuse , and be against them , a just ground of their condemnation , as Christ said , Iohn 3.19 . This is the condemnation that Light is come into the World. Nor is the intent of GOD frustrated thereby ; but sufficiently answered ; for GODS intention was only , that the Grace of GOD should convert them , who doe not resist it , and be a just ground of condemnation against those who doe resist , and reject it . Moreover , the same consequence may be drawne against I. M. himself and his Brethren by way of retorsion , seeing the Grace of GOD may be resisted , in order to Perfection , as indeed it is , according unto their principle , as according unto ours , it may be in order to Conversion . We say men may hinder their conversion , by resisting the spirit of Grace , they say men hinder their perfection by resisting the Spirit of Grace , for certainly he is a perfect man , and in a sinless state , who maketh no resistance unto the spirit of GOD in him ; but in all things yeeldeth unto it , and complyeth fully therewith . Now if resisting in the one sense infer● that the efficacy of Grace depends on mans free-will , resisting in the other sense will inferr the same also , seeing it is the will of man that resisteth in both , and if it doth not inferr in the one , neither doth it in the other . But if I. M. alleadge that the doctrin it self of Universall Grace and Free-will in all men , by vertue of that Grace be a Popish doctrin , I altogether deny it , though Papists seem in words to affirm it , as they doe many other Christian truths , which are not Popish doctrins ; for their holding them in unrighteousness , that being a Popish doctrin ( according to my former definition that I. M. I conceive will not deny ) which is mantained generally by Papists , and is repugnant unto the Scripturs , to which I may add , [ as I suppose with I. M. his consent ] and unto the testimony of Antiquity in the purest times , ( before that Bastard Religion of Popery was born into the World , ) especially the three or foure first Centuries . Now that this doctrin of Universall Grace , and Free-will in all men , by reason of this grace , or any other principle affirmed by us , held in common , as it may seem , by those ( called Papists ) and us , is neither repugnant unto the Scripture testimony , or the most generall testimony of Antiquity in the purest times ; but on the contrary most agreeable thereunto , I offer my self ●y the Grace and help of GOD , to defend against the said I. M. or any of his Brethren . who will undertake it for him , either in word or writ , as they please . And indeed that the doctrin of Free-will unto good in all men , was taught by Iustin Martyr , ( one of the most Authentick of the Fathers in the primitive times ) is confessed by Abraham Scultetus a Calvinist , in his Medulla Theologia Patrum , also that he did hold , that men might merit , or live worthy of GOD , which he imputeth to him as his Errors . Again he blameth Athenagoras another of the Fathers in the purest times , for the matter of free-will : So doth he Tatianus , Irenaeus , Theophilus , Clemens Alexandrinus , and those two Theophilus and Clemens Alexandrinus , he blameth both for the doctrin of free-will , and justification by works , also he blameth Clemens Alexandrinus for the doctrin of perfection . He blameth Tertulian both for the doctrin of free-will and for the merit of good-works . Moreover he blameth Cyprian about the matter of free-will , justification by works , and merit : Also he blameth Lactantius for holding justification by works and merit , and perfection . But these doctrins are not the more erroneous [ taken in the sound sense of those writters , who were neither Pelagians , nor Papists ] because a Calvinist so judgeth of them , through prejudice , ( as clashing with his narrow spirit and principles ] however this is certain both out of this writter , [ whose fidelity I suppose I. M. doth not suspect in his citations , ] and also out of these Fathers their own writers , most of whom , I have searched , upon these maters , and doe find that in the mater of Universall grace , Free-will , Iustification , Mirit in a sound and sober sense , and Perfection , they goe much along wīth us , in opposition to our Adversaries who oppose us in these things , [ whose particular testimonies , ] as also of others in after times of the most famous of those called Fathers unto those principles of Truth owned by us , and opposed by I. M. and his Brethren in due time , [ if GOD permitt ] I may make known , and intend so to doe , for the sake of the Simple , that it may be seen , that our Holy Religion and Faith , ( which they reproachfully call by the name of QUAKERISM , ) is neither Popery , nor any other Heresy , but the Truth owned by the Scripturs and most approved of the Ancient Writers and Fathers [ so called . ] Now as touching the aforesaid particulars of Free-will in all men , by the Grace of GOD , Iustification by works , Merit , Perfection , I propose this alternative : that seeing the Fathers held these doctrins , as Scultetus and Others acknowledge , it will follow , that either they are not Popish errors , or that Popish errors were mantained by the Fathers in the first three Centuries . If I. M. grant the first he cleareth the Quakers , as to these things . If he grant the second , he contradicteth himself , who did undertake to defend the principles owned by him , to be conform to the Fathers in that time , and the contrary repugnant thereunto . Before I pass from this Sixt Instance or Head of Popish doctrin , I cannot omitt to take notice how handsomely , ( or rather unhandsomely ) I. M. in his Roma Mendax goeth about to evade that charge of Novelty concerning free-will imputed unto him , and these of his way ; the Papist chargeth him as denying free-will , since the fall of Adam , he answereth he and they of his way doe not deny free-will . But this answere of I. M. is a faint evasion , the charge as to the intent of it , is , whether there be in all men in the fall , a free-will to convert and turn unto GOD by any grace given by GOD. If the Papist did not so word his charge , I. M. hath taken the advantage of his failure and oversight ; but I would willingly know , what I. M. doth or will answere to this charge . That he and his Brethren doe indeed deny any free-will in any unconverted Men by any Grace of GOD given them , to convert and turn to GOD , this I charge upon I. M. and his Brethren as a novelty repugnant both to Scripture , and Antiquity in the purest times : that he affirmeth men have free-will to evil , in a naturall state , doth no way bring him of . For the question is not whether there be in man a free-will to evil ; but unto good , whereby it is possible for him to convert , by any grace of GOD given him . Like unto this is his other evasion about merit , he is brought to confess that some of the Fathers in the three first Centuries did use the word merit , but in an innocent sense . Very well then , why may not some Others use it in ane innocent sense also . Why doth he accuse the People called Quakers , for using the word merit , seeing he saith himself that it hath ane innocent sense , and also that the Protestant Churches have not abhored from [ or rejected ] the word merit ? where can he prove our of the Quakers books , that either they hold merit of good works ratione operis , or , ratione operis & pacti , as having a meritorious condignity in them unto Eternall life , as many of the Papists teach ? When he accuseth the Quakers for holding that good works are meriterious , may I not justly say unto him , as he sayeth unto the Papist , pag. 290. Ought he not to have told what he meant by merit of good works . I shall conclude this Head with a just and equall retorsion of this very matter of free-will upon I. M. and his brethren , who confess that a famous party of the Popish Church , doth oppose the doctrin of free-will in all men unto good , and these are Dominicans , Thomists and Ianse●ists pag. 289. Well then , and doth not I. M. oppose the same ? so that if one sort of Papists ( to witt ) the Iesuits seem to aggree with us in the matter of free-will ( although I could easily show very materiall differences betwixt them and us in this very particular . ] Here are three great sorts or tribes of Papists , who doe really agree with I. M. and he with them in the contrary doctrin . SECT . VIII . Where the alleadged Agreement about the Apostacy of the Saints , is considered and examined . THe Seventh Instance of Popish doctrin charged on the Quakers is , that reall Saints may totally apostatize . To this I answere , if by reall Saints he meaneth those who are come to a confirmed state and condition in holines , so as to have obtained the Election , and are the Elect of God in the strict sense , I say none of these can totaly fall away , or Apostatize , and that this state is attainable in time , and is attained unto by many we doe affirme , and if Papists deny any such state as attainable in this life , we oppose them ; but if he mean , that men may fall away from some true and reall beginnings of Sanctification , who as yet are not come to the state of the Elect in Christ Iesus , ( in the Fore-knowledge of GOD before the World began ) this is so farr from being a Popish doctrin , that it is a truth conform both to the Scripturs Testimony , † and the Fathers [ so called , ] as also unto the most famous of Protestant Writters . The Augustan Confession set out by as famous Protestants , as any he can name doth expresly condemn it , as an Anabaptist error , that they who are once justified cannot lose the Holy Spirit . And Melancton in many places , in his loc . com . doth affirm , That men may commit such gross sins as whereby they may expell the Holy Spirit , after having once received him . Augustin sayeth expresly lib. de correctione & gratia , That some love God , and yet doe not persevere in that Good unto the end . And in his book de bono perseverantiae cap. 8. he saith of two that are holy , why perseverance is given to the one , and is not given to the other , the judgments of GOD are the more ins●rutable . Prosper ad septimam sayeth , That of the regenerat in CHRIST IESUS , some having left the Faith , and holy manners doe apostatize from GOD. Cyprian , Epistola ad Gratianum , The disciplin departing , the Grace of the LORD departed also . Many other testimonies could be cited for the same ; but that I intend brevity at present . SECT . IX . Where the alleadged Agreement about Indwelling — Concupiscence is considered and answered . THe Eight and Last Instance of Popish doctrin charged on us , is , that indwelling concupiscence is not our sin , untill we consent to the lusts thereof . To this I answere , that this principle as he doth represent it , I know not , that it is owned by any Quaker . We doe indeed say , that the seed of sin , is not imputed unto them for sin , who doe not obey it , nor consent unto it , even as the seed of Grace and righteousness that is in wicked men , is not imputed unto them for righteousness , because they doe not obey it ; but if this seed of concupiscence indwell in any , it becometh sin unto them ; seeing it is impossible but they who give it a dwelling in them must also give obedience unto it ; but it may be in them , in whom it doth not indwell ; for indwelling signifieth Union , and kindly reception . Cassander doth show , that Augustin openly sayeth , Aug. exp . ad Gal. That concupiscence in the Regenerat is not sin when not consented unto , which yet elsewhere he calleth 〈◊〉 . And that the controversie in this particular is rather about Name then thing . Consult . super Articulum secundum . It is certain that the Regenerat may , and doe find at times a temptation in the flesh , or fleshly part , unto that which is evil : which temptation , or inclination , ( or however it be called , ) is an evil thing , and inclineth to evil , yea to sin , and in that respect by a metonymie may be called sin it self , but that it maketh the soul guilty of death , without its own consent , is no where to be found in Scripture . It is said , The soul that sinneth it shall die . Ezek. 18.4 . Now to sin importeth a consent of the will , which being wanting both in the Regenerat , and also in Infants , it is unreasonable , as well as contrary to Scripture ▪ that it doth infe●r any reall guiltiness , where it is not in the least consented unto . I remember what Bernard sayeth of it , Non nec●t sensus , ubi desit concensus . The sense of it , hurteth not , ( viz. to bring on guiltiness ) where the consent is wanting . Now if it were their sin , it would certainly hurt . The same Cassander showeth a form of agreement among divers Protestants and Papists , how that the Materiale of it , doth remain in the Regenerated , ( that is to say ) a certain evil , or infirmity , or weakness ; but that the Formale of it is removed , which Formale is the guiltiness of it , ( to wit ) which it had before . This Eight and Last Instance may be justly also re●or●ed upon I. M. and his Brethren , who teach , That by reason of this Principle in Infants , they doe all come into the world guilty of Eternall Damnation , and that many Infants doe really perish Eternally , which is a Popish doctrin , wherein they doe both agree , contrarie to the Scripture , which sayeth , The soul that finneth shall die , Importing that the soul that doth not actually sin shall not die ; which Popish error , Zuinglius did manifestly impugne . De Baptismo . Having thus passed through all the Eight Instances alleadged by I. M. wherein he chargeth us as guiltie of Popish doctrins , I desire the Reader to take a serious review of what I have answered on every particular head , and he will find that upon all of them I have made it manifest , that either we doe not hold the same doctrin with Pap●sts , or if some papists seem to hold the same , others of the Papists as Numerous and sometimes more , hold the contradictory , wherein I. M. and his Brethren aggreeth with them . And so how the same charge is more justly retorted upon himself and his Brethren . And Lastly , that there is not one principle or doctrin held by us wherein any of the Papists seem to aggree with us , but we have famous protestants , whom I. M. doth acknowledge to be Protestants , who therein doe aggree with us also . And therefore if any of these doctrins can prove that our religion is but Popery disguised , it will prove as effectually , that the religion of those protestants , who agree with us in all these things , is also but Popery disguised ; which yet I suppose he will be loath to acknowledge . SECT . X. Where severall other alleadged lesser agreements in point of Practise , and divers other Calumnies of that kind , are considered and examined . AS for his Criminations page 22.23 . that Quakers have so much indignation at these who goe under the name of Puritans , and so much correspondense with Romanists , with whom before they could not converse . I answere , to the First , as we love all men , to those who are the rightest sort of Puritans , we have a speciall kindness for : in whom the true Puritanicall Spirit is alive , by which they were seperated in good measure from the dead and dry formalities of the worlds religion , and also from their profane customs . And who will narrowly compare them and us , will find a greater mearness betwixt us , then is indeed betwixt us , and any other people , and although they differed from us , in some of these principles above mentioned ; yet in others , more in number , they aggreed with us , and which is most , we have more unity with their spirit , then with the spirit of any other people in the Nation . But that spirit is much lost in those dayes among many who bear that name . As to the Second , for our Converse with Romanists , I suppose it is not greater with them , then with other people , if the Lord hath delivered us from that peevish and narrow humour of some Presbyterians , wherewith some of us hade been deeply tinctured ; and enlarged our hearts with true love , both to Papists ( so called ) or any others differing from us , so as we can converse with them , either about our worldly lawfull occasions , or in order to be instrumentall unto their conviction and better information . We ought not to be blamed , providing we keep free of complying with them in any sinfull thing : farr less should I. M. blame us , who himself hath been known [ as I am informed ] to converse with EXCOMUNICAT PAPISTS , so as to eat and drink with some of them , a thing repugnant unto the disciplin of their Church . Again whereas he querieth , have not persons gone under the character of Quakers in Brittain , who have been known to be professed Priests , M●n●ks or Iesuits in France and Italy . This informatory question , may be returned with another of the same nature , have not Papists , if not Priests , Mon●ks or Iesuits gone under the character of Protestants , both in England and Scotland ; yea in Aberdeen : will it therefore follow , that the Protestant religion is but Popery disguised . It is most certain that many Papists [ so called ] did outwardly conform to the Protestant religion , so farr as to goe to their publick assemblies , and be present at their worship as seemingly owning it , and yet dissenting from it in their hearts ; for which , I have heard they hade a dispensation from the Pope . And some of the popish writters have writ against the lawfulness of such a practise , which showeth that some have done it : yea some in Aberdeen have been known to doe so , will it therefore follow , that Protestants in Aberdeen are but disguised Papists ? And yet the Case is the same . He proceedeth to tell , that he heard a chief Quaker confess before famous witnesses that one giving himsel● out for a Quaker in Kinnabers family , was discovered to be a Popish Priest. I answere , if it hade been so , ( how the thing was whether true or false ▪ I have not hade opportunity yet to examin , ) i● proveth no more that Quakerism is Popery disguised then that because a Hypocrite doth give himself ou● to be a true christian , Hypocrisie is true christiani●ty disguised . And if it be true as I. M. saith , tha● Romanists , espcially Iesuits can transform them●selves into all shapes , admitt then that some Iesui● doth transforme himself into the shape of I. M ▪ himself , ( or at least of his religion , ) will it fol●●ow that I. M. is a Iesuit or a Romanist but disgu●sed ▪ or his religion Iesuitism ? but seeing these to whom that popish priest is alleadged to have given him●self forth to be a Quaker , did discover him , wha● indeed he was , and so did not acknowledge him to be what he pretended . This showeth that Quake●rism and Popery are not of so near a relation , fa●less one thing . If he could prove that any Romanist Priest , Monck , or Iesuit were received by any of ●he Quakers , as one with them in Religion , whom yet they did know to be Romanists , it would be some presumption , but he is so farr to seek for a proof of this , that I suppose , he can not give any one Instance that ever a Quaker received a Romanist as a Quaker even unwittingly ; which yet if he could doe , could only prove the Quaker at that ●ime , was in a mistake , without any reflexion upon his Rel●gion . As to his Instance of Prophetesses among the Papists such as Hildegardis , Katherin of Sens and Briget , whom he compareth unto the WOMEN PREACHERS among the Quakers . The comparison is unequall ; seeing prophecying in that sense , and preaching are two distinct things , we hear nothing of those Prophetesses preaching in religious assemblies of Men and Women ; and seeing the Protestants commonly acknowledge , that GOD may in in those dayes give unto men the knowledg of things to come by a Spirit of prophecy as he hath done unto some : how is I. M. sure , that it shall never be given unto Women , for they may be Prophetesses by giving forth their prophecies in writt , although they speak nothing in the Church . As for Hildegardis , She is acknowledged both by Fox in his acts and mon : and by Brightman in his commentary on the Revelation to have been a Prophetesse , whose prophecy is brought in by them both as a witness against the Papists , especially the begging Fryars . As for Papists allowing Women to baptise , it concerns us nothing , who look upon SPRINKLIN● of INFANTS whether by men , or women , but ●s an● human tradition . And as to Papesse Ioan , seeing I. M. by his own confession derives his call through Rome , he is one of her Lineall Succesors , through whom it is conveyed to him . But have not there been Women among the Presbyterians , who have spoke in the presence of many both men and women , of their experiences of the things of GOD. I suppose I. M. may have heard of Margaret Mitchelson who spoke to the admiration of many Hearers at Edenburgh , as concerning her experience in the time of Henry Rogue , Preacher there , who is said to have come and heard her himself , and to have given her this testimony ( being desired to speak himself ) that he was to be silent when his Master was speaking , ( meaning Christ in that Presbyterian woman . ) There is a relation of her speaches going about from hand to hand among Professors at this day , and I my self have heard a Presbyterian woman speak in a meeting of Presbyterians , which were a Church or convention of men and women . Yet hath not I. M. in such meetings , and consequently in assemblies of Churches , invited some women to speak and pray , and declared solemnly ( whether he did it meerly in his ordinary customary way of Complementing , that is best known to himself ) that he was edified thereby . And if some of those Women formerly in that respect so much applauded by I.M. be of those that now open their mouths in the Quakers meetings how comes it now to be Popish and hereticall , more then in the dayes of old when I. M. did use to frequent the CHAMBER-CONVENTICLES , unless that he now hath forgotten these , because fear hath made them out of fashion with him . Besides that Whores to this day upon the Stool of Repentance ( so called ) speak in your publick assemblies . And whereas it is Objected by Some , That their Church doth not allow unto Whores Authoritative-teaching . To this I answere , First , that at least they permit them to speak in the Church , and so by their own principle , they transgress the words of the Apostle , saying , It is not permitted unto them to speak . 1. Cor. 14.34 . And again , I permit not a Woman to teach , 1. Tim. 2.12 . Secondly , doe not they command and call them to speak , and therefore is not their call to speak or teach as much authoritative from the Preachers , as the Preachers call is from the Pope , seeing none of them pretend to the true authority of the inward call of GOD , which is by IMMEDIAT REVELATION . Next , he falleth upon Enthusiasm , asking what other grounds hath the Romish Infallible Iudge to walk upon , but Enthusiasms , and pretended Inspirations . I answere , yet , he hath another ground , which the Popish Doctors much more commonly alleadge then any Enthusiasm , and that is , an effective assistance of the Holy Ghost , which is not any objective immediat revelation ; but a subjective illumination , and this is also , the very ground , why a Presbyterian who esteems himself a true Christian , thinks he can not erre fundamentally in a point of faith , ( to wit ) a blind unknown assistance of the Spirit pretended both by Pope and Presbyterians , without immediat objective revelation . I say a blind unknown assistance , because by confession of both parties , it is meerly effective and not objective , and so Medium incognitum assentiendi , an unknown midst of assenting , as R. Barron did call it . And whence have either Prelaticall or Presbyterian Professors borrowed this deceitfull , and Antichristian-distinction of an effective illumination of the Spirit of GOD , as contradistinct from an objective ; yea seperated from it ? But from the Popish Doctors : Sacroboscus ● Popish Doctor useth the same distinction of subjective and objective assistance , def . decret . Trident. pag 93. and 94. cited by Iackson , third book of comment . on the Creed . And this I may more justly charge upon I. M. and his Brethren , that they have learned this deceitfull distinction of effective and objective illumination from Papists , then that wherewith he chargeth us , as having learned from Romanists to call the Scripturs a dead Letter . pag. 71. For we do no otherwise call or esteem the Scripture a dead letter , but as it is not accompanied with an administration of the Spirit , and in this sense , Famous Protestants have affirmed the same , as both O Ecolampadius , and Calvin , yea and Iohn Owen in the very same bo●k of the divine authority of the Scripturs , doth positively assert the same , that the Scripture is a dead letter , where it is not accompanied with an administration of the Spirit , giving an instance in the unbelieving Iewes , which holdeth no less in unbelievers professing Christianity , Next whereas he alleadgeth that the whole work of Quakers is to break the Reformed Churches , I answere , if it were so this is but an evasion as to that Instance of affinity that the Quakers have with Papists ; seeing in this the Quakers rather agree with the Puritans , both whose principle it is , that it is lawfull for Persons to carry on a Reformation , without any publick consent , or allowance of those in outward authority : which sort of Reformation the Author of Scolding no Scholarship , calleth Reformation by a privat spirit : though what is done by the Spirit of GOD in privat men , is by a publick and universall spirit , such as the Spirit of GOD is , nor doth it answere it , that he calleth the Reformation among the Quakers a Deformation ; for besides , that he but beggs the question in that he cannot but know , that the Papist doth as much think , either the Episcopall or Presbyterian Reformation a Deformation , as these think that ours is such . Again , seeing the doing one and the same thing on different accounts may be good in the one and bad in the other , according to his rule above mentioned : the Papists designe and ours , as in relation to those he calls Reformed Churches , beeing as farr different as North from South , makes the difference to be so wide , seeing what they doe against you , is to bring you back again to the grossest part of Popery : what we doe is but to move you foreward , that you may leave behind and throw away those too many and hurtfull relicts of Popish principles and practises , which hinder you from being a truely Reformed Church that so you may be indeed a Reformed Church and People unto GOD. And so farr as the Reformed Churches ( so called ) have forsaken any Popish principles and practises whatsomever in that we allow them , and have unity with all the sincere and upright in heart , among them , which are but a very few in respect of the great multitudes of profane and scandolous Persons : nor is it any thing of the Work of GOD , that he hath wrought in any , whether among Papists or Protestants ( so called ) that we seek to break down ; but indeed to cherish it , and build it up ; But it is the work of the Enemie , that our testimony is against and for the breaking of it down , where ever it appears , both in our selves and in others . Finally , whereas he saith that we Romanise in denying the Scripturs to be the compleat and principall Rule of Faith. I have so sufficiently answered it above , that I need say no more here : Only for a testimony of our agreement with true Protestants , against all Popish superstitions and traditions whatsomever , this I affirm : that whatever principle or practice in Religion is obtruded by Papists or any other , upon the account of tradition that is not to be found declared and witnessed to in the Scripturs , or can not by sound evidence of true reason be deduced from the Scripturs is to be rejected utterly , and denyed by every true Christian : which principle as it is verbaly owned by many Protestants , I wish it were as realy practised among them , and then it should be known how cordialy and realy we should joyn with them in all things against the common Enemie of true Reformation . And as to his charity ( or rather indeed the defect of it ) wherewith he concludes this matter in expressing himself jealous , that both Papists and Quakers could wish there were not Scripture in the World. As it relates to us , I shall only wish that the LORD may forgive him his hard thoughts conceived against us without any just ground , and shall be so farr from thinking so of him or any of his B●ethren that they could wish there were no Scripture , that I really believe they are glade that it is in the World. For either they have a measure of sincerity , and who have this will love the Scripture upon this good principle , or they have not , as indeed too many of them , as I suppose by I. M. his own concession , are of that stamp , who are but mercenary and covetous men , even whose GOD is their belly , and mind Earthly things , and yet these are glade to have the Scripturs , not to conform their lives unto them ; but to make a trade of them , Cauponantes Verbum Dei , Making merchandise of the Word of GOD , as the Apostle declareth . 2. Cor. 2.17 . SECT . XI . Wherein I. M. his acknowledgment concerning the Ministeriall Succession through the Church of Rome is briefly considered , and the Imputation of Popery in that respect , justly retorted upon him . MAny other things I could have observed in his book , that might have been of service to us , for our Vindication , and an occasion further to clear the Truth , but we not being so particularly concerned in them , I have purposely forborn , intending briefness , also his frequent naming of us , and classing us with Romanists , Papists , Iesuits , &c. with his many bitter expressions , and insinuations I have waved , it being chiefly before me to answere directly to th●se particular charges above mentioned ▪ Only in the Close , I cannot ommit one thing , and that is , his opnely and professedly avowing that Ordination con●erted by Antichristian Ministers , such as the Bishops and Popes of Rome , even supposing them to be the Great Antichrist , may be and is valid , and that the Ordination of the first Reformers was such . To this I have some things to say . First , If the Pope of Rome his Ordination and Cal● be valid , which he conferreth , and that the Protestants have no other , but what was at first received from him and them ( to wit ) Popish Bishops , then it may easily appear , whether they or we be most a-kin to the Pope , they owning expresly his authority ( seeing none can conferr Ordination but who hath authority so to doe ) we expresly and altogether rejecting and denying it , as meer usurpation : surely I. M. and his Brethren may henceforth be ashamed to call us the Popes Emissaries , seeing we never directly ●or indirectly owned him , or his call , and yet so in the face of the World to print himself , and his Brethren , to be indeed the Popes Emissaries ; for Emissarie is one sent by the Pope as he confesseth his Ordination , Call , or sending to be , seeing his is derived by them , who had it first from the Pope . And if an Emissarie of the Pope , he is also an Emissarie of Papesse Ioan , who is in the line of Papall succession by I. M. his confession . Secondly , it is a very strange thing , how a Minister of Antichrist , yea how he , who is Antichrist himself , the Great Antichrist , ( as I. M. admitteth the supposition ) can make or ordain a true and lawfull Minister of Christ. If I. M. can show us any where in Scripture that Christ conferred this power to Antichrist , we shall confess him to be a Minister of Christ ; but till then he must excuse us to hold him as in that respect ( at least ) a Minister of Antichrist . But I. M. seems to come of with a distinction he gives pag. 379. ( not in so farr as Antichristian [ saith he ] but as retaining some of Christs Goods : ] this distinction I fear will be found too Metaphysicall , and fitter for men , who have Philosophicall Consciences , ( who can defend any thing by a distinction ) then men of plainness and simplicity ; but I ask I. M. how , or in what relation doth the Pope hold some of Christ his Goods , whether as Christian or Antichristian , if as Antichristian the distinction destroyeth it self , in making the members of the distinction to coincide , as to say the Pope not as Antichristian , holdeth some of Christs Goods and yet as Antichristian holdeth some of Christs Goods : this were to make two contradictory propositions both true together , which is absurd . But if he say , that the Pope as Christian holdeth some of Christs Goods , then it followeth that he is both Christian and Antichristian together , which is indeed as reall an impossibility , as for one and the same man , to be both a man and a beast , in a strict and proper sence ; seeing Christian and Antichristian differ really as much as man and beast ; especially in the sense acknowledged , that the Pope is so Antichristian , that he is in the Abstract , the Great Antichrist himself : for to say , that he who is in the least measure a true Christian , can be the Antichrist , yea the Great Antichrist is to reconcile the greatest contradictions . As who would say Whiteness is Blackness , Life is Death . Not doth it suffice to say , as a thing can be partly white and partly black , so the Pope may be partly Christian and partly Antichristian , for to be the Great Antichrist ( as I. M. supposeth him to be in the case and I am sure formerly used really to judge him so ) is to be wholly Antichristian , and not partly . Now a thing cannot be partly such , and wholly the contrary ▪ And besides I. M knoweth out of his own School rules , that the Essences of things are indivisible , and so cannot be parted , ( as for example , ) the Essence of a Horse is so indivisible that we cannot say , a Horse can be partly a Horse , and partly an Ass ; for a living creature that is generated of a Horse and an Ass , is neither a Horse nor an Ass , but a third kind . Thirdly , Moreover seeing I. M. affirmeth , that the Roman Church hath neither doctrinall , nor personall succession , some of the Popes having taken the Chair by force , some by Fraud , some by Simony , some by Magicall Arts. It is manifest then that She hath no reall and lawfull succession at all ; but meerly usurped : even as if an ordinary Thief or Robber , should by theft or violence , steal or rob the Rights of any civil Authority , and fraudulently insert his Name to be KING : how can this Usurp●r , who hath no lawfull Authority , convey it down to others , and here let us see , if I. M. his distinction can doe any good . He conveyeth it down , not as a Thief , or a Robber , but as having the KING' 's - Goods . Ay but I ask , how he hath the KING'S - Goods ? it is by stealing of them , and consequently as a Thief , and yet according to the distinction , not as a Thief : so both as a Thief , and as no Thief which is a contradiction , and indeed it is so impossible to conceive that a man can be a Thief , and no Thief , that it is hard to conceive how he can be a Thief and an Honest man together . And seeing some have taken the Popedom by Simony , ( as O●e well observeth ) The Pope is the Successor rather of Simon Magus , then of Simon Peter and consequently I. M. who is the Popes successor , by his own confession must be the successor of Simon Magus also . I desire him not to be offended , for I call not him so , onely I tell him what I judge to follow from his own assertion , and indeed I am a shamed , that he should derive either his own or any other of the Protestants call , or Ordination , through so unclean a conduit as the great Antichrist , and through confessed Symoniacks , Magicians and Negro-mancers yea through Papesse Ioan , a vile Harlot . Sure I am the most famous of the Primitive Protestants abhorred such a thing , and if at any time any of them alleadged that outward Ordination , it was but ane Argument ad hominem , [ as we use to say ] by way of Retortion to stop the Papists mouths , otherwise acknowledging their Call to be Extraordinary and Immediat , as Calvin , Beza , Sadeel , Fulk and many others , And I believe that distinction of quoad Substantiam , and quoad modum , never came into their heads , for they hade no need of it , and many of the First Reformers , without all question hade no owtward Ordination , nor call at all ; seeing they were not All in Orders , who were the First Reformers , not so much as Priests but Lay-men , and beeing among the first , they could not be ordained by Protestant Ministers , seeing None were to ordain them . But Lastly , seeing I. M. doth hold that the Church of Rome doth err Fundamentaly , and did so before the Reformation , as in beeing guilty of gross Idolatry , in worshipping a piece of bread for the true GOD , beside other Fundamentall Errors ; he cannot in reason hold her for a true Church ; seeing a Fundamentall error destroyeth the Nature of a true Church , otherwise he may say , The Turks are a true Church . Now if she be not a true Church , she can not convey Ordination ; because it is a thing onely proper to a true Church ; for if a false Church can ordain , then the Mahumetants may ordain , or indeed the most abominable People in the World ; seeing they are a false Church as well as She. But it seems for all this I. M. holds her to be a true Church , or at least a Church truely , if not Vera , yet Vere . Strange and ridicolous distinctions ! as to say , not a true Horse , but truely a Horse , not true Gold , but truely Gold , not true Fire , but truely Fire . Whoever first invented this distinction , seemeth plainly not to have been in his right wits . For indeed every thing is both true and truely what it is , even a Lyar is both truely a Lyar and a true one , though he is not moraly a true , [ that is to say ] ● faithfull man. But his reason is this , Antichrist sitteth in the Temple of GOD , therefore Rome where the Pope [ Antichrist ] sitteth is the Temple of GOD. To this , it is easie to answere . That it is one thing to be the Temple of GOD , de jure , another thing , de facto . I confess , Rome is the Church of GOD de jure , of right , and that in a speciall way , as having been formerly a true and faithfull Church of GOD , and though Antichrist hath stept in , and taken Usurpation ; yet the Lord loseth not His right , She is still His de jure , or of right and so are the other places , where the Gospell once flourished , as Ierusalem and Alexandria now over-run with Paganism or Mahumetanism , all these places are as much the Temple of GOD , as Rome de jure , and yet I suppose I. M. will not say that de facto they are the Temple of GOD ; so that by an easie Metonymie , Rome may be called the Temple of GOD , both as to what She should be , and as to what She once was , even a● Brittain , was called the KING'S Dominions and He KING of Brittain in the time of His Exile ; because it was His formerly and His title to it remained , yet de facto and actually it was in the possession of an Usurper . Nor will this Argument any more prove that Rome is the Church of GOD , then those Pagans are the Church of GOD ; because they live in a place , where once the Church of GOD was . And indeed if we take Antichrist more strictly as he is a Spirit , properly the Temple where he sits , is Mans Heart , there opposing the Spirit of Christ , under a pretence of being for Christ , and thus every wicked man under a profession of Christ , hath Antichrist sitting in the Temple of GOD , ( to wit ) in man , who is de jure GODS Temple , but de facto , Antichrists Synagogue : and in some respect , every man on Earth and all men though never so wicked , are the Temple of GOD , ( that is to say , ) of Right , but not Actually or in Fact ; But more especially , they , who have a profession of Christ , and yet give way to that Spirit which opposeth Him , they are the Temple of GOD , not realy , but seemingly , not in truth , but in show , and that the Scripture sometimes is so to be derstood [ to wit ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or according to opinion or appearance only I.M. himself doth well allow . But tho we had the Letter of the Bible conveyed to us , by the Popes and Church of Rome , which yet may be doubted , the case is not alike as to Ordination . For I may take my Fathers goods from a Thief , seeing they are my Fathers , and mine by my Father ; But if that Thief hade killed my Father , who was the true KING of the Country , and made himself the KING and offereth to make me a Magistrat under him , I am not to receive it from him ; because he is not de jure , one himself , so that there is one reason or manner of conveying Goods , another of conveying an Office , seeing the Goods may be mine antecedently to the conveying , the Office only becomes mine in the conveying . We have a right to the Scripture immediatly of GOD , who hath given it us for our profit and comfort , and therefore it is ours antecedently to all conveyance . But to be ordained is not a mans right before , but in the Act it becometh his . GEORGE KEITH . Write at ABERDEEN in SCOTLAND , in the Beginning of the Sixth Moneth , 1675. SECT . XII , BY ANOTHER HAND . Wherein we are further vindicated from the Imputation of Popery unjustly cast upon us , and how much more truely it agreeth to our Opposers , is evidenced by a short Account of many weighty particulars , wherein they agree with Romanists against us . I Suppose the Reader by the perusall of the Former Treatise is sufficiently informed and perswaded how much I. M. and his Brethren have abused us in casting upon us the Imputation of Popery , and how innocent we are of that charge . But their crime is so much the greater that they falsly charge us of that , of which , themselves are highly guilty , which briefly to demonstrat for Thy further satisfaction is the business of these two last Sections . If we consider the principles and doctrins of the Romanists and those of I. M. and his Brethren and those of the Quakers ; there is no man of reason can deny , but that they aggree Ten Times more with the Papists , then doe the Quakers , as will thus easily appear . First , The Papists and I. M. and his Brethren agree as to their notions and distinctions of Trinity and Persons : which the Quakers deny ; who though they confess Father , Son , and Spirit , and that these three are one , ( according to the Scripturs ; ) yet deny the School-mens uncertain notions and unscripturall , terms of TRINITY and PERSONS so here the Papists and I. M. agree against the Quakers Secondly , The Papists and I. M. and his Brethren agree in affirming that Infants are really guiltie of Adams sin before they committ actually any of their own , which the Quakers deny they are , untill they actually sin ; though they acknowledge a Seed of sin in Infants conveyed unto them by reason of Adams transgression . Thirdly , The Papists and I. M. and his Brethren agree in denying there is a Saving , Evangelicall , Supernatural Light in all men , by which , they may be saved without the use of other outward means , if GOD necessarly abstract them from them , both affirming that such as have not the Scripturs or some to preach to them or baptise them &c must of necessity perish , unless the Lord make use of some extraordinary means . All which the Quakers deny , who though they believe the Scripturs and outward knowledge of CHRIST to be both very usefull and comfortable , and absolutly necessary to be believed by such as GOD conveyeth it to ; yet can not think GOD so unmercifull or unjust as to damne those for not believeing that , which he never affordeth them an occasion to hear , who if they obey and follow the LIGHT , ( which is the Gospel preached in them , ) may come to be saved . Fourthly , The Papists and I. M. agree in affirming that humane learning and naturall parts are more Essentiall qualifications to Ministers and Preachers then the Grace of GOD , averring that men may be true Ministers without the Grace of GOD , but not without the other , which the Quakers deny and condemne . Fifthly , The Papists and I. M. agree in deryving the power of their Ministry by ane outward succession , which together with the use of outward ordination they judge sufficient to constitute a Minister though he want ane inward call from GOD'S-Spirit reckning people are obliedged to hear him and look upon him as a Minister , because of this outward formality of ordination , without questioning his inward call . Whereas on the contrary they agree in affirming that whatever inward call from GOD'S - Spirit a man have , he ought not to be heard nor received as a Preacher , untill he obtaine this outward approbation . All which the Quakers deny as Antichristian . Sixthly , The Papists and I. M. and his Brethren agree in affirming that the Clergie ought to be a distinct sort of Persons distnguished from the rest of the people by their BLACK COATS &c. So that it is not lawfull for Honest Trades-men , such as was the Apostles to preach , who have not past their APPRENTICE-SHIP at the University , and there Learned the ART and TRADE of Preaching . But the Quakers say the contrary , believing all may prophecy if moved thereunto , and that ane honest trade is no-wayes inconsistent with a Gospel Minister . Seventhly , The Papists and I.M. with his Bretheren agree in affirming that Preachers are not to wait to speak as the Spirit gives them utterance ; but ought to study it in their Closets before hand , and then when the BELL ringeth repeat over before the people , as the School-boyes doe their Lessons , and the Commedians their parts upon the stages . But all this is denyed by the Quakers . Eightly , The Papists and I. M. and his Brethren agree that Ministers ought to have a SET-LIMITED-HIRE ; and ought not to supply their wants with their hands , as did the honest Apostle Paul , but sit at ease and feed of the fat , and cloath themselves with the finest of the woole , and take from such by violence and poinding , as cannot for conscience sake hear them , and so receive none of their spirituals . But all this the Quakers deny as Antichristian Nynthly , The Papists and I. M. and his present Prelatick Bretheren ( not his OLD PRESBYTERIAN and INDEPENDENT FREINDS ) agree in affirming that all Ministers are not alike ; but that there ought to be DIOCESIAN BISHOPS over the rest , whom men must call MY LORD . Which is denyed and condemned by the Quakers as Antichristian . Tenthly , The Papists and I. M. and his Brethren agree , in affirming that men may , yea , and ought to pray , preach and doe all other acts of worship , when they please , whether they be moved and influenced by GOD'S Spirit or not , which the Quakers deny as will worship and superstition . Eleventhly , The Papists and I. M. with his Bretheren agree , in affirming that Water-Baptism is the Baptism of Christ , and a standing Ordinance of the Church of Christ , which the Quakers deny . Twelfthly , The Papists and I. M. with his Bretheren agree , in affirming that INFANT-SPRINKLING is an Ordinance of the Gospell , which the Quakers deny , Thirteenthly , The Papists and I. M. and his Bretheren agree , in affirming that the partaking of the visible Signs of B●ead and Wine , is a Sacrament or standing Ordinance in the Church of Christ , Which the Quakers deny . Fourteenthly , The Papists and I. M. and his Bretheren agree , that it is lawfull for Christians to swear which the Qu●kers according to the express command of Christ , doe deny . Fifteenthly , The Papists and I. M. and his Bretheren agree , that it is lawfull for Christians , to fight and KILL ONE-ANOTHER in fighting , which the Quakers deny . Sixteenthly , The Papists and I. M. and his Bretheren agree , in the bloody Antichristian Tenet of PERSECUTION , in affirming that the Civil Magistrat may lawfully Kill , Banish , Imprison and poynd men for their Opinions in matters of Worship and Doctrin , which Doctrin the Quakers deny . Seventeenthly , The Papists and I. M. with his Bretheren agree , in affirming it lawfull for men to Knell , Bow , and take off their Hatts One to another , and in the use of vain Titles , Complements and Cringeings , &c. all which things the Quakers deny . Eighteenthly , The Papists and I. M. and his Bretheren agree , in asserting the lawfulness of Gameing , Sporting , Playing , and all such● other things , as Danceings , Singings , acting of Commedies , useing of Lace , Ribbands , plating the Hair , and such other kinde of Superfluities , all which the Quakers deny . I could have instanced severall other particulars , some whereof are in the former part of this Treatise included , but this may serve abundantly to prove the matter in hand : for since it cannot be denyed , but that I. M. and his Bretheren doe agree in those before mentioned particulars , and that joyntly in opposition to the Quakers , who then can deny but that there is more affinity betwixt I. M. and the Papists , then betwix● the Quakers and them . And if I. M. and the Papists agree in many more particulars , and that more weighty against the Quakers , then he himself can alleadge the Quakers doe with Papists against him , then let the Rational Reader judge whether he had any reason to upbraid us with affinity with Papists , to whom he is farr more near a kin . As for his Popish charges against us , we have vindicated our selves from them , let him if he can clear himself from these , he is here charged with . If he confess the agreement , but affirm that both he and Papists are right in these things , and we wrong in denying them . However this will be hence so farr apparent , that he is more one with Papists then we , and therefore had no reason to accuse us of Popery . But as to these particulars , both I and some others of my Bretheren have already proven how they and Papists doe in these agreements against us contradict both Truth and Scripture , and that in severall Books already published , which lye at their door unanswered . SECT . XIII . Containing the Conclusion by way of Epilogue ; wherein the whole is briefly resumed , and the falsness of the Accusation , as well as the justness of our Retortion clearly presented to the view of the Serious and Impartial-Reader . THe Summe of what is said , results here , that the Quakers doe as much , yea more then any Protestants deny these Gross , Abominable , Idolatrous and Superstitious Popish Doctrins , upon the occasion whereof the Reformation first tooke place , and therefore in no true respect can be said to return to Popery . But upon the contrary the principles , doctrins and practises of the Quakers , are a further step of Reformation from Popery in many things wherein Protestants adhere to them , who have only cut of some of the grossest branches and fruit , that was most obviously putrified , but we strick at the very root and foundation of i● . The root and ground of Popery , and all Apostacy standing principaly and fundamentaly in this one thing , ( to wit ) a forsaking , neglecting , over-looking and despising the gift of GOD , the spirit of GOD , the inward Anointing , which should be the constant immediat and only guide of Christians , as that whereby is signified their daily dependence , relying upon , and trusting to the Lord above , and beeing ruled by him , and a setting up exalting and following mans own will , spirit and wisdom , as he stands in his faln degenerat state ; in which great error and Apostacy , Papists , and Protestants are one in the root and spring ; however subdivided in the branches and streames , as will appear by this short resumption of the former particulars First , in that both Papists and Protestants doe not derive the ground of their knowledge from the inward immediat objective revelation of GOD 'S Light and Spirit , manifesting to , and revealing in them the things of His Kingdom , as all the holy men of GOD ever did . But all the knowledge of GOD , they have , and consequently the very ground and foundation of their Faith is built upon ane externall testimony , and is by meer hear-say , tradition and the report of others , and not by any intuitive , infallible Knowledge in themselves . So here the testimony of man is set above the immediat witness of GOD. But the Quakers doe the contrary . Secondly , Beeing strangers then to this inward testimony , they have invented in their imaginations severall strange and wild notions of GOD , darkned and clouded the clear knowledge of Him , with many heathnish and barbarous terms , distinctions and nycities , the useless fruit of mans faln , carnal wisdom , who confess themselves not led by GOD'S spirit . Which terms have no resemblance to the plain simple testimony of these good men , who by the leadings of GOD'S spirit wrot the Scripturs , which terms as of a Trinity ( a word not to be found in all the Bible ) of seperat distinct persons , the Quakers in opposition to both Papists and Protestants reject , as beeing such as are neither revealed in them by the spirit , nor testified of in the Scripturs . Thirdly , The Ministry both of Papists and Protestants is a MAN-MADE-MINISTRY founded upon a traditional succession , qualified by natural and acquired parts , performed by the art and wisdom of man , to which they neither judge the inward and immediat call of GOD'S Spirit , nor the assistance and influence of His Grace , a necessary qualification . So here is man with his faln natural wisdom set up and exalted , but the Grace , Spirit and Power of GOD despised , neglected , accounted at best but as an accidental and no essential qualification . But the Quakers doe the contrary . Fourthly , The Worship both of Papists and Protestants is a voluntary will-worship , stands in mans will and traditionall appointments of meats and drinks diverse washings and carnal observations , wherein consists the substance of both their worships , which they go about at their own times seasons and in their own strength not minding the Spirit of GOD , to act , move , lead or order them therein , nor judging its influence or assistance essential to the matter of their worship . So here they set up their own Idols , inventions , traditions , forms , ceremonies and observations above the spirit and power of GOD ; but the Quakers in opposition to both doe the contrarie . Fifthly , The Papists and Protestants are one in the same spirit of pride ▪ vanity , lust and envy , whereby they both are for fighting , swearing , persecuting ▪ and destroying each other about who shall be uppermost with their Idols and inventions and are both one in the superfluous use of cringing complementing and bowing to each other , in abusing and unnecessarly using the creation in the superfluous use of cloaths and meats , whilst the Poor among both are ready to starve in the fruitless and sinfull use of games , sports and invented recreations in the generall abuse of pretious time , and all the good creaturs of GOD , beeing equally one in the love of the vain glory , pomp pride and vanity of this perishing World. so here is the spirit of the world , the pride of life , the lust of the flesh &c ▪ and man in his naturall wordly glory and liberty set up by both and the mortified , meek , self-denyed life of Iesus neglected . Whereas the Quakers in opposition to both have witnessed against those things , and are in measure by the spirit of Iesus , ( which they follow as their guide ) gathered into this life , for which the world and worldly literall Christians both Papists and Protestants mock and deride them as the Pharisees did Christ their Lord and Master . And to conclude both Papist and Protestant religion ( abstracting from these generall notions of truth as they are ass●nted to by all in words ) and is nothing else , but the old corrupt first faln man with his notionall witt , working forming , inventing , and imagining in that earthly carnal wisdom about the things of God , as they were delivered by these good and holy men , that by the spirit of GOD wrot the Scripturs of truth , while they are alienated from the spirit of life and power that these holy men lived in , and spake from , and therefore in the same wilde nature which is one both in Papists and Protestants because their imaginations doe not jump , they are wrangling , contending , yea and sometimes murdering one another . But the Quakers Religion in opposition to both , is that which stands in mans-will , wisdom , arts , and parts , as he is in his naturall , unregenerat state , but in the spirit , power , light and wisdom of GOD , which reveals and gives the knowledge of GOD , in and to man , and so purifies , sanctifies , renues him , and makes him conform to the Image of GOD in the holy pure , meek , undefiled life of Iesus , and also acts moves and leads them in his service and worship , whereby he comes to know the things of GOD , and serve him , even as the holy prophets and apostles did not only in meer form and imitation ; but in the same spirit , life and power with them . I shall adde no more but that I hope none who will seriously read and consider these things , unless they be either deplorably dark and ignorant , or desperatly malicious and prejudicat ; but will easily acknowledge that the Quakers differ more widely and fundamentally from Papists , then any other sort of Protestants and therefore that a more Horrid Lye can scarce be hatched then , that Great One ( to witt ) that Quakerism is but Popery disguised . ROBERT BARCLAY . Certain QUERIES , concerning a CHRISTIANS-RULE . Query First . Whither is a living Rule , or that which lives not the best Rule ? [ supposing they point at the same things both , ] yet upon the account that the one is living ▪ the other not , is not the living Rule to be preferred to the other not living ? and whither is the Scripture a living Rule or the spirit of Christ , yea or nay ? Qu II Whither is a rule that can be wrested , or a Rule that cannot be wrested ▪ but is inviolable ; unalterable , the best Rule ? and whither may the Scripturs be wrested ? seeing Peter sayes , many doe wrest them unto their own destruction , or can the spirit of Christ in his inward living and certain manifestation be wrested , yea or nay ? Qu ▪ III. Whither is a rule that a man may loss and be robbed of ▪ by outward violence or a Rule that cannot be losed by any outward violence the best rule ? and whether the Scripturs may be losed by outward violence ? or can the spirit of Christ be losed by any outward violence yea or nay ? Qu. IV. Whither is a Rule that is manifest evident and certain in it self , or a rule which is but evident , manifest and certain in and by anothers evidence , the best Rule ? and whither the Scripture be evident , manifest and certain to any in themselves ( without the illumination of the Spirit of Christ , ) or is not the Spirit of Christ evident , manifest and certain in his own immediat operation , in the heart of a Christian , without any externall , or outward evidence whatsomever , being spiritually felt and tasted , yea or nay ? and hade not many of the Saints a Rule , before Scripture was written ? and did not such ( viz Abel , Enoch , Noah ) know certainly the Spirit of Christ in his own manifestation without the Scripturs , yea or nay ? Qu. V. Whither is a Rule that gives power and strength to obey whatever it commands , or a rule that does not so the best rule ? and whither a rule that gives life , or a rule that kills be the best Rule ? and doth not the spirit give power and strength to obey what it commands doth it not give life ? but doth or can the Scripturs doe so ? doth not the letter kill , yea or nay ? Qu. VI. Whither is a Rule that makes the commands of GOD , so farr from being grievous , that they are a delight unto the heart , and makes it become naturall to doe the will of GOD , yea meat and drink , so that the yoak of Christ becomes easie and his burden light , or a rule that hath not of it self this vertue , the best rule ? and hath not the spirit of Christ in the heart of a Christian , this vertue of it self , or hath the Scripture this vertue of it self , yea or nay ? Qu. VII . Whither is that which makes nothing perfect , and is weak and unsufficient of it self or that which makes perfect and is strong and sufficient of it self the best rule ? and whither of these is true , of the Scripturs , or of the spirit , yea or nay ? Qu. VIII . Whither is the original of the Scripturs , or a transcription and translation of them the best rule ? And is not the spirit of Christ writting the law in the heart , the original of the Scripturs ? and most not all under the new Covenant come to this , according to what is promised , Ierem. 23. Heb. 8 ? or is the Hebrew and Greek the first originall , yea or nay ? Qu. IX . Whither is the letter of the Scripture , which declares of the life and substance which is Christ , the living and eternall Word , spiritually in the Saints , or this life and substance declared by the Scripturs the best Rule ? also , whither the law of God written in the heart by the spirit of the living God , or th● law writen in any outward book whatsomever with pen and ink , be the best rule , yea or nay ? Qu. X. Whither is that which can readily answere all occasions and conditions , and infallibly teach man his duty and his place in all cases , without burthening either the memory , or understanding , or going out for seeking counsell from any , or that which hath not these advantages the best Rule ? and whither of these is true of the Spirit , or of the Scripturs , yea , or nay ? Qu. XI . Whither that which is universally accorded upon by all sober , reasonable men , and hath been the Saints rule in all ages , and is the Angels Rule , and was Adam's Rule in Paradise , and shall be the Saints Rule for ever , be the best Rule , and whither this is the Spirit of Christ or the Scripturs , which many of the Saints never had in any outward book or sound , yea or nay ? Qu. XII Whither is Wisdom it self Goodness it self Righteousnes it ●elf , Holiness it self , Love it self , Honesty , Vertue it self , an Inward , Living , Eternal Principle of all Good Actions , or any Outward Declaration of this the best Rule , and whither is this true of the Spirit of Christ or of the Scriptur● , yea or nay ? GEORGE KEITH . THE END . Freindly Reader , Thou art desired to excuse the difference of the Printing in this last half sheet ▪ from the rest ; in respect our Adversaries ( who notwithstanding are so confident and clamorous in falsly accusing us , yet dread nothing more then that we be permitted to vindicat our selves , and detect their falshoods ) caused surprise the one half of the preceeding half sheet at the Press , which put us to some trouble , and necessitat us to take another course , which hath hindred this from coming so soon to thy hands . As also , Thy Caendor must excuse some false Stops Comma's &c and with thy pen correct some letters and Verball Errors , the most obstructive to the sense are here collected and amended , hoping thou wilt pass by the rest . ERRATA . Page 11. Line 22. Read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 14. l. 6. r. hearts p. 17. l. 11. r. recede p. 30. l. 5. dele all these 7. lines begining thus , and Richard Baxter , &c and ending thus , this censure , these liues by the fault of the transcriber , were put in into the wrong place , which pag. 51. cometh in their own propper place . p 32. l. 24. r ●easing p 43 l. 10 r satisfaction p. 44. 16. after Iustification adde is comprehended , p. 45. l. 18 r. have . love in it , p. 51. l. 10. r. LOOKING ibid. l. 17. r. accounted p. 57. l. 8. r. for p. 66. l. ult . r. in Iob 〈◊〉 . Notes, typically marginal, from the original text Notes for div A47166-e340 * as in Pope Adrian his Ambassadors speech ●o the Princes of Germany Sl●id . lib. 4. Ibid in the Emperours letters to the Princes from Spain also book 13 in Cardinall Farnesius Nephew and Legat for Pope Paul the third , his speech to the Emperour Charles the fifth , Notes for div A47166-e5520 † Ioh. 1.9 . Rom. 5.18 . 2. Tit. 10.11 . and many other places . † Luke 8.13 . Rom. 11.19 , 20. Hebr. 10.29 . 1. Pet. 2.18 . Iude 4.5 , 6. 
A47175	----	A serious call to the Quakers inviting them to return to Christianity Keith, George, 1639?-1716. 1700 Approx. 30 KB of XML-encoded text transcribed from 3 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47175 Wing K206 ESTC R221353 99832672 99832672 37146 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47175) Transcribed from: (Early English Books Online ; image set 37146) Images scanned from microfilm: (Early English books, 1641-1700 ; 2148:16) A serious call to the Quakers inviting them to return to Christianity Keith, George, 1639?-1716. 4 p. printed for W. Haws, at the Rose in Ludgate-street, [London : 1700] Caption title. By George Keith. Imprint from colophon. Reproduction of the original in the Friends House Library, London. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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THIS Sheet of Paper doth set before you some of the many vile and monstrous Doctrines , Principles , and Uncharitable Sayings of the Chiefest and most Noted of your Teachers : Faithfully Collected out of their own Books , the Titles and Pages whereof are set down in the Margin , and most of them are attested by Eight Ministers of the Church of England , of known Integrity and Judgment ; whose Names hereafter follow . You are earnestly Requested as you Regard your Eternal Salvation , to Consider them , and with Prayer to Almighty God to enable you by his good Spirit to compare them with the Holy Scriptures , by which you may clearly see that your Teachers have led you quite off from the Principles of Christianity , without the Faith of which ye have no ground to expect Salvation . It is hoped that if you will duly and well Consider these things you will not only Renounce your Teachers Errors , but gladly embrace the Doctrine and Religion of Christianity , to which you are hereby sincerely Exhorted . Concerning their pretended Infallibility and discerning of Spirit and Equallity with God. OUR giving forth Papers , or Printed Books is from the immediate Eternal Spirit of God to the shewing forth the filthy Practices of the Worlds Teachers , &c. And thou and you , all that Speak and Write , and not from God Immediatly , and Infallibly as the Apostles did , and Prophets , and Christ , but only have gotten the Words , you are all under the Curse in another Spirit ravened from the Spirit that was in the Apostles . Do not you George Whitehead Blasphemously take to your self an Attribute of God , while you pretend ordinarily to know the Hearts of Men. And tell Mr. Townsend , ( Minister of Norwich ) in the second Page of your Ishmael , that the Light of God is departed from his Conscience . George Whitehead Answers , I take no Attribute of God to my self , but what God hath given me , by whose Gift I witness that promise fulfilled in me ; ye shall discern between the Righteous and the Wicked , between him that serveth God , and him that serveth him not , Mal. 3. 28. Observe , This in Mal. ●3 . 28. or any other place of Scripture proves not , that any Man shall have one of God's Attributes given them to know Mens Hearts . The Quakers can discern who are Saints and who are Devils , and who are Apostates without Speaking ever a Word . They that have the Spirit of God , ( which all the Quakers say they have , ) are equal with God. He that is joyn'd to the Lord , is one Spirit ; there is Unity , and the Unity stands in Equality it self . Concerning the Scriptures , GEorge Fox says , The Scriptures are not Infallible nor Divine , but Humane . No Command in Scripture is any farther Obliging upon any Man , than as he finds a Conviction upon his Conscience , otherwise Men should be engaged without , if not against Conviction , a thing unreasonable in a Man. ( Note , According to this , there can be no Sins of Ignorance . He that saith the Letter is the Rule and Guide of the People of God is without , feeding upon the Husk , and is ignorant of the true Light. The Question being put , whether the Quakers did esteem their Speaking to be of as great Authority as any Chapter in the Bible . George Whitehead Answers , That which is Spoken from the Spirit of Truth in any , is of as great Authority as the Scripture and Chapters are , and greater . How can , or dare any say , without the highest Blasphemy , that the Scripture is the Word of God. If ever you own the Prophets , Christ , or the Apostles , you will own our Writings , which are given fotrh by the same Spirit and Power . You are in the Witchcraft , who observe Commands from without from the Letter . So Dust is the Serpents Meat , their Original is but Dust , which is but the Letter , which is Death ; so these Serpents feed upon Dust , which feed upon all these carnal things , and their Gospel is Dust , Matthew , Mark , Luke , and John , which is the Letter : The Cursed Serpent is in the Letter , R. Huberthorn's Words , Truth 's Defence , p. 102. Concerning the Trinity . THE Three Persons which thou dreams of , which thou would divide out of one , like a Conjurer , are all denied , and thou shut up with them in perpetual Darkness for the Lake and Pit , for thou hast no Scripture that mentions any such things . Since the Father is God , the Son is God , and the Spirit is God , ( which their Opinon necessitates them to confess ) then unless the Father , Son , and Spirit are Three distinct nothings , they must be Three distinct Substances , and consequently , Three distinct Gods. That frequent , but impertinent distinction , that God is One Substance , but Three in Persons , or Subsistances . — A most absurd Blasphemy . — They the Trinitarians must necessarily conclude their Kind of Trinity a Fiction . It 's requisite I should inform the Reader concerning its Original : Thou may'st assure thy self it 's not from the Scripture , nor Reason , since so expresly repugnant . — It was conceived in Ignorance , brought forth and maintained by Cruelty . The Scriptures do not tell People of a Trinity , nor Three Persons , but the Common-prayermass-book speaks of Three Persons , brought in by the Father the Pope . Concerning Christ and his Blood , &c. THat the outward Person that suffered was properly the Son of God , we utterly deny Your imagined God beyond the Stars , and your carnal Christ , is utterly denied . — To say Christ is God and Man in one Person , is a Lye. The Devil was in thee , thou sayest , thou art saved by Christ without thee , and so hast recorded they self a Reprobate . The Light which every Man hath that cometh into the world is sufficient to Salvation , without the help of any other Means or Discovery . The Light within ( all Men ) is sufficient for Salvation without any thing else . And this Light in thee , wherewith thou art Enlightened is the Life of Jesus , John 1. 4. Which he hath given a Ransom for Man , that was not Natural , as some foolishly Imagine ; for if it were Natural , it could not be a Ransom for Man out of Sin. The Apostle Preached Christ the Word nigh in the Heart , and in the Mouth , and the ingrafted Word which is able to Save the Soul. So he did not Preach a visible Christ with Flesh and Bones , as you do , — And Paul Preached God that made the World that was not far from every one of us , the invisible God ; but you Preach a visible Man with Flesh and Bones , at a great distance from all People above where the Sun , Moon , and Stars are . G. W. says , the Righteousness which God effects in us is not Finite , but Infinite . Faith in the History of Christ's outward Manifestation , a deadly Poison these latter Ages has been infected with , to the Destruction of Godly Living . Christ's coming in the Flesh was but a Figure . — Faith in Christ without Men is contrary to the Apostles Doctrine . This we deny , viz. Justification by the Righteousness which Christ hath fulfilled in his own Person for us ( wholly without us ) and boldly affirm in the Name of the Lord to be the Doctrine of Devils . and an Arm of the Sea of Curruption , which dos now deluge the whole World. Observ . The Words ( wholly without us ) relate to the meritorious Cause of Men's Justification before God ; for which God doth justifie them which is the Righteousness of Christ's Person , by his most holy and perfect Obedience unto Death , and shedding of his most precious Blood , and that was wholly without us , and that was the true state of the Question betwixt W. Penn and his Opponent , and is here deny'd by W. Penn. Death came by actual Sin , not imputative ; therefore Justification unto Life came by actual Righteousness , not imputative . Christ ( in us ) offereth up himself a living Sacrifice to God for us , by which the Wrath of God is appeased to us . Vindicated by G. W. The Blood of Christ was no more than the Blood of another Saint . It is confessed that God by his own Blood purchased to himself a Church , Acts 20. 28. Now the Blood of God , or that Blood that relates to God , must needs be Spiritual , he being a Spirit , and the Covenant of God , is inward and Spiritual , and so is the Blood of it . The Suffering of the People of God ( that is Quakers ) in this Age , is greater Suffering , and more unjust , than in the Days of Christ , or of the Apostles , or in any time since . What was done to Christ or to the Apostles , was ●hiefly done by a Law , and in great part by the due Execution of the Law , &c. Concerning Baptism and the Supper . I affirm , by that one Scripture [ Heb. 9. 10. ] Circumcision is as much in force , as Water-baptism , and the Paschal Lamb , as Bread and Wine , they were both Shadows , and both elementary and perishable . And we can testifie from the same Spirit , by which Paul renounced Circumcision , that they are to be rejected , as not now required . To say that sprinkling Infants with Water is Baptisme into the Faith of Christ , is the Doctrine of Devils . Your Baptism and Sacraments as you call it , and all your Ordinances , and Churches , and Teaching , it 's Cain's Sacrifice . Their Sacrament , as they call it , is Carnal , Their Communion Bread and Wine is the Table of Devils , and Cup of Devils . The Book out of which this passage is taken , is intituled , News out of the North , Written from the Mouth of the Lord , from one who is naked , and stands naked before the Lord cloathed with Righteousness , whose Name is not known in the World , risen up out of the North , which was Prophesied of , but now is fulfilled , called , George Fox . Concerning the Resurrection . I do utterly deny that this Text , 1 Cor. 15. 44. It is sown a natural Body , it 's raised a spiritual Body , &c. is concerned in the Resurrection of Man's carnal Body at all . But the two States of Men under the first and second Adam , Men are sown into the World natural , so are they Sons of the first Adam : But they are raised spiritual through him who is the Resurrection and the Life , and so are they Sons of the second Adam . Who came to raise up the Sons of the first Adam from their dead to his living ; their natural to his Spiritual Estate . But perhaps it will be objected that the 47th . Verse , The first Man is of the Earth Earthly ; and part of the 49th . Verse , We shall all bear the Image of the Heavenly , seem to imploy a bodily Resurrection , but let the whole Verse be considered , and we shall find no such things , &c. The Apostle ( 1 Cor. 15. 14. ) does not say , The natural is made a Spiritual Body , or the natural Body and the spiritual Body is one and the same Body ; but he sets them in oposition , as two distinct Bodies . The Body that is put in the Grave is a natural Body ; but the Body that 's raised is a spiritual Body . And that none might think this spiritual Body was the same , he adds , There is a natural Body , and there is a spiritual Body . If a thing can be the same , and notwithstanding changed , for shame let us never make so much stir against the Doctrine of Transubstantiation , for the Absurdity of it is rather outdone than equalled by this carnal Resurrection . His Envy hath reached to Heaven , to prove , That the Saints in Heaven are not Perfect , but wait for the Redemption of their Bodies ; which now , if People mind the Scripture , there is no such Doctrine in it , as the Saints in Heaven have not receiv'd the Redemption of their Bodies . If the Compleat Happiness of the Soul rest in a Re-Union to a carnal Body , for such it is Sown , then never cry out upon the Turks Alcoran ; for such a Heaven , and the Joys of it , suit admirably well with such a Resurrection . Concerning Christ's coming to Judgment . WHat is that Glory of the Father in which Christ's coming is ? Is it visible to the carnal Eye ? And where is that coming to be ? Is it now to be looked for outwardly ? We acknowledge the several coming of Christ according to the Scriptures , both that in the Flesh and that in Spirit . But three comings of Christ , not only that in the Flesh at Jerusalem , and that in the Spirit , but also another coming in the Flesh yet to be expected , we do not Read of . Dost thou look for Christ as he was the Son of Mary to appear outwardly , in a bodily Existence , to save thee ? If thou dost , thou may'st look till thy Eyes drop out , before thou wilt see such an Appearance of him . And as for that , 1 Thess . 4. 15. concerning the coming of our Lord from Heaven which Men blindly put afar off ; the Saints who then were alive remained unto it . — So their Conversation , was in Heaven ( viz. a Heaven within them ) they did not say their Conversation was at a distance , above the Clouds , from whence you look for a Christ . Concerning Heaven and Hell. THere is none have a Glory and a Heaven but within them . To deny the Locality of Heaven and Hell not very offensive , and it looks too Carnal and indeed Mahometan ( viz. to assert it . ) Concerning doing Servile Work on the Lord's Day , and of the Moral Law. DId that Quaker Sin therein or not , who lately brought on the Lord's-day , an old Doublet into Dr. Gells's Church in London , and sat upon the Communion Table mending it while the Dr. was Preaching ? G. W. Ans . What wilt thou still continue a Papist , that thou countest it such a crime to work upon the Communion Table , as if it were a more holy place than another ? Where dost thou read in Scripture that Men must do no work on the first day of the Week . Obs . But to save them on all sides the Quakers Infallible Spirit can go both ways , for and against the observation of the Lord's Day : And both as directed by the same Spirit . Thus G. Fox Determines in an Epistle to all Christian Magistrates and Powers in Christendom , p. 12. So all Friends of the Lord God that be moved to set open your Shops or do any work on the First-day which the false Christians call their Sabbath . — Do not ye Judge all that do not ( open Shops ) as ye do that be not moved to the service as ye are to do that day . And all that doth not do that service ( viz. open shop ) on that day as ye do as are not moved by the Power of the Lord God , do not Judg them that doth such a service on that day . Obs . Here he makes them the false Christians who call the First-day of the Week their day of Sabbath or Rest . Is the Moral Law , or Ten Commandments a Rule to a Christian's Life or is it not ? G. W. Ans . Thou Might as well ask if the Moral Law as thou callest it be a Rule to Christ ? For the Christian's Life and Rule is Christ , who is the end of the Law for Righteousness who came not to destroy but to fulfil it . Concerning the Church of England 's Ministry . THere is a Cup prepared for you , being mixed with Plagues , Woes , Miseries , Sorrows , Torments , and Eternal Burnings , which you shall not pass , for you are found from the Lord God worthy , and a treble Portion is to be given unto you . — You are , viz. Antichrists , Deceivers , Sorcerers , and Ravening Wolves . — Flames , Flames . Flames of Fire , is prepared by the Lord to consume you as dry Stubble . In the Light of the Eternal God , I have beheld you , and all your Actions . — If I should parallel you with Salvage Beasts , I could not truly do it , I think , be they never so fierce — but Men of Prey , such as you are , is quite out of kind , and not to be parallell'd by any thing that draweth Breath . — Oh! Full of all Subtilty , Children generated of the Seed of Deceit , brought forth out of the Womb of Wickedness , and nourished up at the Breasts of Withchraft , and rocked in the Cradle of Idleness . — Oh! What shall I say concerning you ? God's everlasting decree is Sealed against you , Burnings , burnings , burnings , with unquenchable fire , is your Portion from the Lord God of Heaven and Earth . Concerning the Dissenting Ministry . AN Ill-bred Pedantick Crew , the Bane of Religion , and Pest of the World , the old Incendiaries to Mischief , and the best to be spared of Mankind : Against whom the boiling Vengeance of an Irritated God is ready to be pour'd out . And we have nothing for them but Woes and Plagues , who have made Drunk the Nations , and laid to Sleep on Downy Beds of soft Sin-pleasing Principles , while they have Cut their Purses , and Pick'd their Pockets . Tophets prepared for them to Act their Eternal Tragedy upon , whose Scenes will be renewed , direful anguishing Woes , of an Eternal Irreconcileable Justice . The Quakers are the ONLY Ministers of Christ . G. Fox . Great Mist . p. 267. The Quakers are in the Truth , and NONE but they . Quakers Chall . p. 3. Now tho' G. Whitehead and other of your Teachers have Published some late Creeds seemingly Orthodox and repugnant to the errors above Quoted ( in divers particulars . ) Yet considering what he hath said in his Counterfeit Convert , p. 72. Printed 1694. I may see cause otherwise to word the matter and yet our intention be the same , and that Joseph Wyeth in his Primitive Christianity , p. 6. Printed 1698. hath said in behalf of the Quakers , our Principles are now no other than what they were when we were first a People . It is left to your serious Consideration whether the Quotations here given , are consistent with those New Creeds , and whether Joseph Wyeth's so saying , is not a full confirmation that your Teachers are not in the least changed from their former vile and monstrous Principles . Note - As above said , most of these Quotations ( none of which are Retracted by the Quakers ) are Attested with near 200. more of the same Nature in G. K 's Third and Fourth Naratives . By Eight Ministers of the Church of England , viz. Dr. Isham , Rector of St. Botolph Bishops-gate . Dr. Wincop , Rector of St. Mary Abb-Church , Dr. Bedford , Rector of St. George Botolph-lane . Mr. Altham , M. A. Rect. of St. Andrew Undershaft . Mr. Bradford , M. A. Rector of St. Mary le Bow. Mr. Whitfield , M. A. Rect. of St. Martins Ludgate . Mr. Butler , M. A. Rect. of St. Mary Aldermanbury . Mr. Adams , M. A. Rect. of S. Alban Woodstreet . Note , That the Quotations above given , do exactly agree with the Books out of which they are taken as cited in the Margin . I George Keith do affirm and offer to prove before any impartial Auditory to the Quakers Faces , if they will dare to deny them , and if they will dare to own them , I offer to prove them monstrous , Heretical and Antichristian , and so far as they reflect on the Persons of their opposers most uncharitable . POSTCRIPT . From the above-cited Quotations , it is plainly evident that the Quakers Belief in these Ten Articles is as followeth . 1. COncerning their Infallibility : They affirm that they are Infallible , that God hath given to them his Attribute to know Men's Hearts , and that they are equal with God. 2. Concerning the Holy Scriptures : They say that the Scriptures are Humane , and that no command in them is in itself obliging , that what they speak is of greater Authority than the Holy Scriptures , that the Gospels of St. Matthew , Mark , Luke and John , are Dust , and the Serpent's Meat , that is the Devil's Meat . 3. Concerning the Holy Trinity : They damn the Holy Trinity to the Pit of Hell , and call it Conjuration , affirming the Three Persons of God the Father , God the Son , and God the Holy Ghost are Three Nothings . 4. Concerning Christ and his Blood : They utterly deny that Jesus Christ who suffer'd under Pontius Pilate , was properly the Son of God , or that we are to be sav'd by his Merits , but affirm that the Light which every Man brings with him into the World , is sufficient for every Man's Salvation without any thing else ; and that the Blood of Christ is no more than the Blood of any Saint . 5. Concerning Baptism and the Lord's Supper : They affirm that Baptism and the Lord's Supper are no more Duties to Christians than Circumcision is , which they renounce ( as they say ) by the same Spirit , by which St. Paul renounced Circumcision . They call Infant Baptism the Doctrin of Devils , and the Lord's Supper the Table of Devils . 6. Concerning the Resurrection : They deny the Resurrection of the Body after Death , calling that Article of our Faith as absurd as the Doctrin of Transubstantiation is . 7. Concerning Christ's coming to Judgment : They deny the Article of Christ's coming to Judgment at the end of the World , saying , that there will be no other coming of Christ , than what has been already , or that be within Men. 8. They deny any other Heaven or Hell than what is within Men , calling all other Mahometism . 9. They allow doing servile Work , as opening Shop on the Lord's Day , to sell Goods , and Taylers to mend Clothes on that Day , and deny the Ten Commandments are a Rule to Christians , and especially the Eighth Commandment , for a Quaker said he had a Command immediatly from Heaven to take away the Priest's Hour-glass , which being complain'd of , G. Fox . makes this answer . Great Mist . p. 77. viz : And for any being moved of the Lord , to take away your Hour-glass from you , by the eternal Power it is owned , Note by the same pretence , they may take away the Church Plate , or any thing else , for as E. Burrough their Prophet saith , Our HEIRSHIP is to possess the uttermost part of the Earth , in a Declaration of the Quakers signed by E. Burrough and 15 more , p. 9. which is the same Principle with John of Leiden , and other German Enthusiasts , that all right to any worldly Substance is founded on Grace , and that none had a right to any thing but the Saints . 10. For these Reasons they call all Ministers of Jesus Christ , and Preachers of his Gospel ( always excepting themselves ) by most unchristian and uncharitable Names . The Quakers are not wronged in any one Citation , and it is left to the Judgment of all serious Christians , whether these are not the Doctrines which are contain'd in them . All good Christians are desired to have this Sheet in their Houses , and as they have opportunity to shew the poor deluded Quakers their Errors , which 't is hoped many of them do not know , and will reonunce assoon as they do . ☞ Note Reader , 1st . That the Quakers have printed a most fallacious answer to this Sheet , to which they give this Title , The Christianity of the People called Quakers asserted , &c. containing sundry Quotations out of my former Books , writ by me , when I was too much leavened with the Errors of Quakerism , ( though I thank God I never had the worst of their Errors , nor ever denied any of the Fundamentals of Christianity as they have done , whereof this Sheet is a Suffitient proof ) all which I have retracted in Print several Years ago . and therefore they are most unfair and unjust , either to charge me with them , or make what I then writ te be their defence . 2d . That they have not in all their Printed Sheet discovored one unfair Quotation , in that called a Serious Call , only blamed two or three Marginals wrongly paged , that are in this Sheet Corrected . LONDON : Printed for W. Haws , at the Rose in Ludgate-street , 1700. Notes, typically marginal, from the original text Notes for div A47175-e10 G. Fox and Rich. Hubberthorn , truths Defence , p. 2. G. F. Great Mystery , p. 98. G. W. Truth Defend , p. 24. G. F. Great Mistery . p. 89. G. F. Saul's Errand , p. 8. Francis Howgill 's Works , p. 232. Great Mist . p. 302. W. Penn in his Quak. a new Nick-name for old Christianity , p. 71. J. Parnel . Shield of Truth , p. 11. G. W. and W. P. Serious Apology , p. 49. G. Bishop , Mene Tekel , p. 22. G. Fox Answer to the Westmorland Petition , p. 30. E. B' s. Works , p. 105. G. F. News out of the North , p. 14. and in Several Papers , given forth by the Quakers , p. 45. and 46. G. Whitehead , &c. in Ishmael , and his Mother cast out . In Answer to Mr. Townsend , p. 10. W. Penn his Sandy Foundation , p. 12 , 13 , and 15. G. F. Great Mist . p. 246. W. Penn Serious Apol. p. 146. C. A. Sword of the Lord Drawn , p. 5. G. F. Great Mist . p. 250. G. F. Great Mist . p. 47. G. W. Antidote , p. 28. Stephen Crisp 's Collection , p. 160. Will. Bayley 's Works p. 600. Voice of Wisdom , p. 36. W. P. Quak. New Nick-name , p. 6. G. W. Truth Defending the Quakers , p. 22. 65. W. P. Serious Apol. p. 148. W. P. Id. 148. Light and Life , p. 44. S. Eccle 's Letter to R. Porter . G. W ' s. Light and Life . p. 56. E. B ' s. Works , p. 273. W. P. Reason against Railings , p. 108. 109. E. B ' s. Works , p. 109 191. G. F ' s. News out of the North , p. 14. W. Penn in his Invalidty of J. Faldo 's Vindication , p. 369. 370. T. Ellwood in his Answer to G. K 's 1st . Narrative , p. 149. W. Penn 's Reason against Rail . p. 134. Richard Hubberthorn ' s. Collection , p. 119. W. Penn 's Reasons against Rail . p. 138. G. W. Light and Life , p. 41. Id. Nature of Christianity . p. 29. Id. Brief Discovery of the dangerous Principles of J. Horn , p. 9. G. F. Great Mistery , p. 214. W. Penn Rejoyn . p. 179. Truth Defending Qua. p. 20. P. 18. Taken out of W. Mather's Appendix , which he Collected out of a Noted Quaker's Book , Intituled , A Strict Account of Babylon's Merchants , &c. by R. Crane . Printed for Tho. Symmonds at the Bull and Mouth , 1660. W. P. Quak. a new Nick-name , &c. p. 165. W. P. Serious Apologue , p. 106. 
A47176	----	A serious dialogue betwixt a church-man and a Quaker Keith, George, 1639?-1716. 1699 Approx. 34 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47176 Wing K207 ESTC R26829 09551148 ocm 09551148 43616 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47176) Transcribed from: (Early English Books Online ; image set 43616) Images scanned from microfilm: (Early English books, 1641-1700 ; 1334:31) A serious dialogue betwixt a church-man and a Quaker Keith, George, 1639?-1716. 16 p. Printed for Brab. Aylmer, London : 1699. Signed: G.K. Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church of England -- Controversial literature. Society of Friends -- Apologetic works. 2005-05 TCP Assigned for keying and markup 2005-06 Aptara Keyed and coded from ProQuest page images 2005-07 Mona Logarbo Sampled and proofread 2005-07 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A Serious DIALOGUE BETWIXT A Church-Man AND A QUAKER . LONDON , Printed for Brab . Aylmer at the Three Pigeons against the Royal Exchange in Cornhil . 1699. Some Books lately Writ by G. Keith , and Sold by Brab . Aylmer at the Three Pigeons in Cornhil . AN Exact Narrative of the Proceedings at Turners-Hall , the 11th of the Month called June , 1696. Together with the Disputes and Speeches there , between G. Keith , and other Quakers , differing from him in some Religious Principles , in Quarto . Price 12 d. A second Narrative of the Proceedings at Turners-Hall , the 29th of the Month called April , 1697. Quarto . Price 6 d. A third Narrative of the Proceedings , &c. Quarto . Price 12 d. His Explications and Retractations of divers Passages in his former Books , &c. Quarto . Price 1 s 6 d. His Sermon Preach'd on the Publick Day of Thanksgiving , April 16th , 1696. Price 6 d. A Christian Catechism for the Instruction of Youth , and others , to whom it may be useful in the Grounds of the Christian Religion , &c. 80. Price 12 d. bound . A short Christian Catechism for the Instruction of Children , &c. Price 3 d. Stitch'd . The Arguments of the Quakers against Baptism and the Supper , Examined and Refuted , &c. in Quarto . Price is . 6 d. A Serious DIALOGUE Betwixt a Church-Man and a Quaker . Church-Man . WELL met . It is a most scandalous Reflection ye cast on our Church , ( as I find in a late Dialogue writ by one of your Friends , called , A Sober Dialogue betwixt a Scoteh Presbyterian , a London Church-Man , and a real Quaker ) for you to say , ye are of the same Faith with us : And ye grosly pervert a Passage in our Common Prayer , to Prove our Agreement with you ; as because we pray , that God would inspire us with his Holy Spirit , &c. that therefore the Inspirations we pray for , are your Light within , that is common to you and all Mankind ; and which ye say , is sufficient to your and all Mens Salvation , without any thing else ; than which nothing can be more contrary to the Doctrine of our Church , as appears by the Thirty Nine Articles of our Church , her Homilies , and whole Liturgy : All which hold forth Jesus Christ of Nazareth as he is in Heaven , in our Nature , to the great object of Faith , for Remission of Sin , and Eternal Salvation ; and also to be the great Object of Adoration , together with the Father , and the Holy Ghost . Quaker . I confess there is a great Confusion among us , about our Faith ; especially ever since Fr. Bugg , T. C. and G. Keith , has Printed so many large and full Quotations out of our Friends Books , both ancient and late , to shew our disagreement with the Doctrine , not only of your Church , but with the Doctrine of all Christian Societies in the whole VVorld , and ( if they are to be believed ) with the Doctrine of the Holy Scriptures ; and none of all our Opposers has done us a greater diskindness , to expose us to the World , than he whom W. P. calls the Rattle-Snake Man , in his Snake in the Grass , that has been so generally well liked , that it hath had three Impressions , and in his Satan disrobed , that hath had two . Church-man . Why should these Books make such Confusion among you ? You had wont to glory of your Vnity ; but where Confusion is , Vnity surely is not . Quaker . Before these mischievous Books came forth , we all generally agreed ( as we thought ) that the Fundamental Principle of Truth was but one ; and that one was the Light in every Man's Conscience , that taught us and all Men , that there was a great God Almighty that created all things , and that our whole Duty lay within the compass of a few things , viz. to love God , trust in him , pray to him , and give him Thanks for our Creation and Preservation , and daily Mercies , and to live soberly and justly in this World , doing as we would be done by ; and if we practiced these few things , that should serve us for Religion , and by our Obedience to the Light in our Consciences , which taught us these few things we did believe , we should be happy after Death , and our Souls should enjoy God Eternally , though the Body that lyeth down in the Grave , being Elementary and Earthly , finally perisheth , as all other Elementary and Earthly Bodies do . But since the publishing of those mischievous Books , many of our Friends , both in City and Country , begin to think that Christ , as he is both God and Man without them , is a necessary Object of their Faith for Remission of Sin , as he dyed , and as his Blood was shed , and as he rose again , and ascended into Heaven in our Nature , ( as they say ) and as he is now in Heaven , Making Intercession for Men. And G. K. first in Pensilvania , and since here , having with his Meetings at Turners-Hall , and his three Narratives , made such a heavy Charge against us , particularly against G. W. and W. P. [ wherein he has had Associates , Fr. Bugg , Th. Crisp , and the Author of the Snake ] that we have no other Religion but Deism . This hath occasioned G. W. and W. P. to give forth several new Creeds , wherein they have changed both the matter and manner of their Doctrine , from what it formerly was , making the World believe they hold all the Articles of the Apostles Creed , as other Christians do , and that they differ not ( in the main ) from the Church of England in Doctrine ; yea scarcely at all , setting aside some School-Terms in matter of Doctrine . Church-man . What is your sense upon the whole matter , and particularly as to these new Creeds ? Quaker . First , to the whole matter . If Christ as without us , and as ( as some call him ) God-Man , beheld forth to be the necessary Object of Faith , for Eternal Salvation , it quite overturns our whole Fabrick ; as W. P. ( I think very properly ) charged G. K. at Ratcliffe Meeting , that he did indeavour to pluck up the Testimony of Truth by the Roots , by preaching the necessity of Faith in Christ , as without us . This sort of Doctrine doth certainly undo all that we have been building , as in respect of our Christianity , which we thought was all one with Morality ; but now G. K. and his Associates , tell us , That Morality at best is but a part of Christianity ; and if it is not built on the Faith of Christ God-Man without us , it is not so much as a part of it , but pure Heathenism and Deism . But I cannot be of that mind , That Christ , considered as God-Man without us , in the necessary Object of our Faith for Salvation : For if this be granted , many great and sad Consequences will necessary follow that Concession , that will bring great Trouble upon us . And as to these new Creeds , the Authors of them had done better to have let them alone , and not published them ; for our Friends have oft declared against making Creeds and Confessions of Faith , as hurtful ; and I believe they will cause great breaches amongst us . Church-man . Why so ? Quaker . Because it is apparent , that our chief Leaders , that give out these new Creeds , not only contradict their elder Brethren , but also their own Books . And the sense of many of our Friends is , concerning G. W. and W. P. that they are not a-whit changed in their Faith , but that they give forth those new Creeds to quiet the Nation , and be a blind to them , to make all thing the Quakers Toleration is secured to them , as much as of any Dissenters ; for by these Creeds , all will be apt to thing , we are one in Faith and Doctrine , with all the Dissenters who are included in the Act of Toleration ; and that we own all the Articles of the Church of England , excepting some few , that are excepted in the Act it self in favour of such Dissenters as are of the same Faith with your Church in all the other Articles . Church-man . It seems your chief Leaders have some of the Policy of the Jesuits , and other Popish Orders , that to lye and dissemble is no Sin , providing the Peace of the Church can be preserved thereby . Quaker . I cannotdeny , but that some of our chief Leaders , and particularly W. P. and G. W. seem to agree with them in such Politicks , as in too many other things ; which is a great grief to many sincere and simple-hearted persons among us . Church-man . But do ye not in good earnest believe the twelve Articles of the Apostles Creed ? Quaker . As for my self , I cannot say that I believe them all , for there are divers of them I do not believe , and so I am perswaded many hundreds of our Friends do not believe them no more than I do ; for the very Books of our Friends , of best account with us , hath taught us to believe the contrary ; and none have more plainly led us into a contrary Belief , than the Books of G. W. and W. P. Church-man . Pray what Articles , or parts of that Creed , do ye and many of your Friends not believe ; and what Passages in your Friends Books have led you not to believe them ? Quaker . Your Creed , that ye commonly call the Apostles Creed , hath three distinct Articles in it ; one concerning your Belief in God the Father ; a second concerning your Belief in Christ , the only begotten Son , conceived by the Holy Ghost , and born of the Virgin Mary , that suffered under Pontius Pilate , was crucified , dead and buried ; and a third concerning your Belief in the Holy Ghost ; By which it is plain to me , and I think ye will not deny it , that your Creed holds forth a distinction of Father , Son , and Holy Ghost , as three distinct Persons , distinguished by certain incommunicable Properties , as ye commonly call them ; otherwise , why make ye three Articles concerning them , but that ye believe them to be three distinct Persons ? But both G. W's Books , and W. P's , have taught us a plaint contrary Belief ; and what they have taught us , we believed that they had given them by Divine Inspiration ; for G. W. in his Divinity of Christ , denyeth any distinction of Persons ; and in his Truth defending the Quakers , denyeth that they are distinguished by incommunicable Properties ; and W. P. in his Sandy Foundation , hath not only argued against three Persons , but against three , in any sense or respect , otherwise than nominally , as he somewhere words it ; as to say , three Manifestations , or three differing Names . But at this rate ye may infer thirty as well as three ; for it is certain , there are thirty various Names given to God in Scripture , and many more ; and there are as many various Manifestations and Operations . Again , whereas your Creed teacheth you to believe , that he who suffered under Pontius Pilate was the Son of God , W. P. in his Serious Apology , hath taught us a contrary Belief , That that outward Person that suffered at Jerusalem ( so he calleth him that was born of Mary , ) was not properly the Son of God ; and saith plainly , we utterly deny it . And G. W. in his Christian Quaker , denyeth that Christ did consist of Flesh and Bones ; he grants he had a Body of Flesh and Bones , but denyeth that he did consist of it , that is , as any part of him , as you and I have our Bodies of Flesh and Bones to be parts of us ; and we consist of them , as well as we have our more noble parts , to wit , our Souls , of which we also consist . Church-man . But if ye believe that he who outwardly suffered Death at Jerusalem , was properly the Son of God , ye must also not believe , that he who was born of Mary was properly the Son of God. Quaker . No more we do ; for the Son and the Father are but two Names , and but one God ; and if we should believe that he that was born of Mary was the Son of God , we should believe that he was God , and so Mary should be the Mother of God ; which , as G. W. hath taught us to believe , is plain Popery . Church-man . If that Child that was born of Mary was not properly the Son of God , pray whose Son was he ; for every Son must have some Father ? Quaker . He was the Son of Mary . Church-man . Mary was not his Father , but his Mother ; who was his Father ? Quaker . Abraham and David . Church-man . Abraham and David were his remote Fathers , as your Grand-Fathers and great Grand-Fathers were your remote Fathers ; but who was the immediate Father of Christ , if not God ? And if God was his immediate Father , then surely he was properly the Son of God , and God was properly his Father . Quaker . I am not for answering thy ensnaring Questions , nor for disputing with thee . Church-man . Pray what other Articles in our Creed do ye not believe ? Quaker . That Article in your Creed , that Christ descended into Hell ; and that other Article , that he arose the third day , and afterwards ascended into Heaven ; if by Hell and Heaven ye mean local places without us . Church-man . We do indeed by Hell and Heaven , mean local places , without us . Quaker . But W. P. hath taught us to believe , that a local Heaven or Hell is Mahometan ; and G. W. hath taught us , that to say , Christ existeth Bodily without us at God's right hand , in a personal existence , is Anthropomorphitism and Muggletonism . Church-man . Do ye believe that Christ was buried ? Quaker . That outward Person that was crucified on the wooden Cross , and was buried , was not the Christ of God ; but the Christ of God was in that outward Person that was crucified and buried . I pity thy Ignorance , to think that any thing that was mortal , or could dye , could be Christ ; or that Christ could be buried . Our worthy Friend John Whitehead hath taught us , that nothing that is mortal can be called Christ ; and G. W. hath told us , that Christ was never seen with carnal Eyes ; and our Friend W. P. hath proved it against J. Faldo , that it was not Christ that did hang on the Cross , but the Body in which Christ was . Church-man . But what say ye to the places of Scripture , that expresly say , that Christ dyed and was buried ? as 1 Cor. 15. 3 , 4. Quaker . Our inspired Teachers have taught us , that the Scriptures are not always to be understood literally . Church-man . At this rate , I fear , ye believe scarcely one Article of our Creed . Do ye believe that the same Body of Jesus that was buried , rose again , and ascended into Heaven ? Quaker . We believe that Jesus rose again , but not that he rose in the same Body , or that he ascended in the same Body ; for he rose in a Spiritual Body , that came in , the doors being shut , as the Disciples were met together : But the Body that did hang on the Cross , and was buried , was a Carnal or Natural Body , and Christ's Body is Heavenly and Spiritual , and is in us ; for we eat it , as W. P. hath argued , and nobly defended our ancient Friend G. P. but that was not the Carnal Body that was crucified and buried ; and G. W. in his Light and Life , hath taught us , that an Earthly Body and a Heavenly Body cannot be the same Substance ; and W. P. hath taught us , in his Answer to J. Faldo , that to say , a Natural Body can be changed to a Spiritual Body , and yet be the same in Substance , is to out-do the absurd Doctrine of Transubstantiation . Church-man . Do ye believe that other Article of our Creed , that Christ will come , in a Bodily Existence without us , as the Son of Mary , to judge the quick and the dead ? Quaker . We cannot believe any such Carnal Notion , for that supposeth that Christ is in Heaven , as in a local place , without us , and has our true Nature in Heaven ; but Ed. Burr . our great Prophet , hath taught us , that it is Blasphemy to say that Christ is in Heaven , in our Nature ; also it contradicts G. W. Church-man . Do ye believe that Article of our Creed , the forgiveness of Sins ? Quaker . We do not believe it as ye state it , and according to your Notion of it . Church-man . Why ? What is our Notion of it , that ye do not believe it ? Quaker . Ye tell us , God forgives you your Sins , upon the account of Christ's having paid the Debt of your Sins , and having satisfied the Justice of God for them ; but we have no such Belief ; for W. Pen hath taught us , that a Debt cannot be both paid and freely forgiven ; and this he saith , doth totally exclude Satisfaction . And you tell us , that we must not only repent , but believe in the Man Christ without us ; and that such a Faith is absolutely necessary to our forgiveness : This we altogether deny ; for this would contradict our ancient Faith , That the Light within us in sufficient to Salvation , without any thing else . Ye are so ignorant , as not to distinguish betwixt a Historical Faith , and a Saving Faith : The Historical Faith is your Faith , in a Christ without you , that dyed at Jerusalem above Sixteen Hundred Years past ; but the Saving Faith is in the Power of God within us , the Light and Life , and that is the true and proper Christ . Besides , your Doctrine of Remission of Sins , teacheth you to pray for a daily forgiveness , because ye sin daily ; so that in your Common-Prayer , from Seven to Seventy , ye are still praying , God be merciful to us miserable Sinners , as W. P. hath well observed . We neither need nor expect such a forgiveness ; and therefore we are not taught so to pray , nor do we use such Prayers for our selves ; as Strangers that frequent our Publick Meetings can sufficiently inform thee . Church-man . Do ye own the Resurrection of the Body that dyeth , and that the deceased Saints look for the Resurrection of their Bodies ? Quaker . Nay ; for if the deceased Saints look for any such Resurrection , as W. P. hath taught us , it would follow they were in some Purgatory for the time ; and he hath also taught us , that a Natural Body , and a Spiritual Body , are two Bodies . Church-man . I am greatly amazed ; I did not think that ye did so universally disbelieve our Creed , as I find ye do ; for I cannot understand that ye believe any one Article of it , as stated by us , and all Orthodox Christians throughout the whole World. Quaker . What talks thou to me of your Orthodox Christians ; we deny you to be Christians , but in Name : But suppose we believed all your twelve Articles , as stated by you , what would that Faith profit us ? How many of them think ye necessary to our Salvation , to be believed by us ? Church-man . I think all of them very necessary . Quaker . And I think scarce any of them , as stated by you , to be necessary . Church-man . Pray why ? Quaker . Nothing is necessary to be believed by us to our Salvation , but what the Light within us , which is the same in every Man , teacheth us to believe ; but there is scarce one of your twelve Articles that our Light within us teacheth us to believe ; for if it did , it would teach our Jewish and Mahometan Brethren , and many other pious Gentiles , and excellent Moral Livers , these Articles of your Creed ; but this it doth Not. Church-man . Do ye then take all Just and Moral Men , Jews and Mahometans , that profess the same Light within , and obey its dictates , to be your Christian Brethren ? Quaker . Yea we do ; for W. P. hath taught us in his Address to Protestants , that it is uncharitable to exclude any meer just Man from our Society ; and there are many just Men among them . Church-man . But why think ye , that to take Christ God-Man , without you , to be the Object of your Faith , together with the Light within you , will bring any great inconveniences , and sad inferences and consequences upon you ? Quaker . Yea , Time would fail to number them all ; I will mention some of them to thee . First , as I told thee before , it quite overturns our whole Fabrick , that we have been building almost these Fifty Years past , and plucks up by the Roots the Testimony of ancient Friends ; yea , and our present Testimony among our selves : For Christ God-Man , as they phrase it , without us in Heaven , in a Bodily Existence , is the World 's Christ , which our Friends neither think necessary , nor profitable to preach ; for we find , that the preaching of it hath not profited the Hearers ; and as our great Prophet Ed. Burr . hath taught us , the Light of Christ within , is only that which is necessary to be taught for Salvation . Secondly , That Doctrine of a Christ God-Man without us , being the necessary Object of our Faith , will necessarily infer , that we must set up another Rule of Faith , than the Light within us , to wit , the Scriptures : For whatever is a Ru●e of Faith , must propose to our Minds all the things necessary to be believed , and the full and compleat Object of Faith ; but this the Light within us doth not . If Christ God-Man be the necessary Object of our Faith , as he was conceived by the Holy Ghost , born of a Virgin , dyed , rose again the third day , and ascended into Heaven , none of all which doth our Light within us teach us to believe ; but the Scripture without us , by way of History , teacheth some such things ; and this is but a Historical Belief , which some of our Friends have , [ may be as amply as ye , ] but many more have it not . This Historical Belief we little regard ; for as he that hath it , is not profited by it to his Salvation , so he that hath it not is not hurt , nor in danger for want of it . Church-man . But I have heard some of you call it beneficial , though not absolutely necessary . Quaker . Some of us may call it so , and perhaps think it so ; but I , and many other faithful Friends do not think it so ; for it is but the Letter that kills the Flesh profits nothing , it is only the Spirit that quickens ; Paul renounced his knowledge of Christ after the Flesh . Pray , what profit can be in that Faith to us , that plucks up our ancient Testimony by The Roots , as W. P. hath well observed . Church-man . I have heard some of you call the Scriptures a secondary Rule of Faith ; and I think I have Read it in some of your Friends Books . Quaker . Perhaps thou hast ; but all that was daubing with untempered mortar : Thou shalt find no such distinction , I warrant thee , in any of our most ancient and most approved Friends Books . If the Scripture be allowed to be a secondary Rule , it teacheth nothing but what the primary Rule , the Light within us , and in every Man , first teacheth ; but the Light within us , and in every Man , teacheth us , not that Historical Faith and Doctrine thou contendest for ; as that Christ is God and Man in one Person , having two Natures , and that as such he is the Object of Faith and Worship . Church-man . Possibly some of your Friends that hold the Scripture to be a secondary Rule will say , the Light in all Men would reveal Christ God-Man , without them , to be the Object of their Faith and Worship , if all Men were duly faithful and obedient to it . Quaker . If they say or think so , they are greatly mistaken . How many hundreds of faithful Men have we of our Brethren , both Jews and Mahometans , and how many Deists have we here in England , who are excellent Men for Sobriety and Justice , and are obedient to the Light within them , and take it for their Rule of Faith and Life ; and yet if ye ask them if their Light within them doth teach them any thing of a Christ without them , they will plainly tell you , nay . Church-man . But I find not that your Christian Brethren , the Jews and Mahometans , and your Deist Brethren here in England , own or confess a Christ in them : They seem as ignorant of any knowledge , or Faith of a Christ within them , as of a Christ without them . Quaker . Names of things are no wise material . What if they call not Christ in them by the outward Names , Christ and Jesus ? It is enough to their Christianity and Salvation , that they inwardly feel the Power , Life and Virtue , of the thing it self . they call it the Light within , and magnifie it with other high Titles , and that is sufficient . Church-man . Pray what other hurtful Consequences would your owning the necessity of Christ God-Man without you , as the great , yea and only Object of your Faith , considered as your High Priest , and only Atonement for the Remission of Sins , bring upon you ? Quaker . A third hurtful Consequence if this , It would exceedingly lessen the number of our Christian Brethren , and abridge our Charity , which is now very diffusive and large , as the Sand of the Sea. Ye talk of your Catholick Church ; but our Church is more Catholick and Universal than yours . The Members of your Church are only such , as believe in Jesus of Nazareth , and hold all , or the greatest part , of that ye call the Apostles Creed , whereof we have already discoursed at large ; but the Members of our Church , who are one Body with us , are all just and sober Men , of Jews and Mahometans , and remotest Nations , that own a great God Almighty , and obey the Dictates of the Light within them . A fourth very hurtful Consequence is , That if the Doctrine of a Christ God-Man without us , be received among us , as the necessary Object of our Faith for Salvation , it will bring in so many other things with it , by necessary Consequence , that we shall ere long be one with you , both in Doctrine and Practice ; and then we shall be utterly at a loss to justifie our Separation from you : yea , fifthly , we should be constrained to return to the outward Baptism , and Supper , which we have all along called Beggerly Elements and Worldly Rudiments , [ as some that were among us lately have done ] ; and daily to pray for the Pardon of our Sins . And lastly , this new Scheme of Doctrine , if introduced among us , will not only deprive our Friends ( of the Ministry ) of their Infallibility , for which they have so earnestly contended , but will break our Meetings of all sorts , and wonderfully divide and scatter us , by the confusion of the manner of Preaching that will be among us , and is begun to be among us already in divers parts , to the great Grief of many sincere Souls , even as the People , by the Confusion of the Languages , at Babylon , were scattered asunder . Church-man . But Friend , it has of late been ( divers times ) queried of your Friends , whether Ja. Nayler was a Blasphemer , yea or nay , and I cannot get a direct Answer . Pray what think you ? Quaker . Ohno , we cannot admit of a plain Answer ; for if we say no , then the Apostate Christians will be ready to stone us : If we say yea , then will they prove it upon us , that Geo. Fox , Edw. Burrough , Sol. Eccles , and others of our ancient Friends were Balsphemers : And thou knowest that would go down ruggedly , and would not suit our present Interest . Church-man . Farewel ; I think thee for thy free Discourse and Plainness , though I greatly pity thy Ignorance . Quaker . And I far rather pity thine . Farewel . POSTSCRIPT . WHat the Quakers formerly objected against either G. K. his giving them a Publick Challenge to a Dispute , or their accepting it , being against the Magna Charta , and the Fundamental Laws of the Nation , is sufficiently made void , by the late Practice of some of the Teachers of the Quakers , who gave a Challenge to the Clergy in Norfolk , or any of their Cloth , to P●lick Debate . And suppose ( as they would have it ●●derstood , though very unjustly ) the Quakers gave not the Challenge , yet they cannot deny , with any shadow of Reason , but that they accepted at least the Challenge , given ( as they say ) by the Clergy ; and at the Place and Time appointed came from divers places ; particularly some of their Teachers came from London , to ingage in that Debate . Will it not therefore be great Cowardice , and conviction of Guilt , if G. W. and W. P. or any others concerned , will neither give a Challenge to G. K. whom they charge to have wronged them , nor accept of his Challenge ? If they will not give me a Challenge , they are once more desired to accept of mine ; and let us agree , about Time and Place : Or if they will not agree about them , with what colour can they blame me , if I shall once more appoint Time and Place to them , and prove out of their , and their Friends Books owned by them , that their new Creeds are utterly repugnant to the Doctrine formerly delivered in their Printed Books ; and that it is a manifest fallacy that their late Creed , given forth at Bristol , obtrudes upon the Nation , viz. That the Quakers believe all the Articles of the Apostles Creed ? For I am ready to prove , face to face , before any Judicatory , Ecclesiastical or Civil , ( what is asserted in this Dialogue ) that they believe not truly and rightly one Article of it , according to Scripture , and the true universal sense of sound Christians in all Ages . G. K. ADVERTISEMENT . THE Principles here charged on the chief Leaders among the People called Quakers , particularly G. W. and W. P. are clearly proved out of G. K's three Narratives , and the late Printed Sheet , called , An Abstract by way of Index , &c. and other late Treatises published against them ; and can be further proved by the open and plain Confessions given frequently by some of that People . 
A47177	----	A sermon preached at the meeting of Protestant dissenters called Quakers in Turners-Hall, London, on the 16th of the second month, 1696 : being the publick day of thanksgiving for the deliverance of the King and Kingdom : to which is added a testimony ... to King William the III from the aforesaid people ... / by George Keith. Keith, George, 1639?-1716. 1696 Approx. 54 KB of XML-encoded text transcribed from 16 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47177 Wing K208 ESTC R28960 10785101 ocm 10785101 45873 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47177) Transcribed from: (Early English Books Online ; image set 45873) Images scanned from microfilm: (Early English books, 1641-1700 ; 1387:19) A sermon preached at the meeting of Protestant dissenters called Quakers in Turners-Hall, London, on the 16th of the second month, 1696 : being the publick day of thanksgiving for the deliverance of the King and Kingdom : to which is added a testimony ... to King William the III from the aforesaid people ... / by George Keith. Keith, George, 1639?-1716. 31 p. Printed for B. Aylmer, London : 1696. Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Society of Friends -- Sermons. 2005-05 TCP Assigned for keying and markup 2005-06 Aptara Keyed and coded from ProQuest page images 2005-07 Andrew Kuster Sampled and proofread 2005-07 Andrew Kuster Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A SERMON Preached at the Meeting of Protestant Dissenters , CALLED QUAKERS , IN Turners-Hall LONDON ; On the 16th . of the Second Month , 1696. Being the Publick Day of Thanksgiving For the Deliverance of the King and Kingdom . By GEORGE KEITH . To which is added a Testimony of Fidelity and Subjection to King WILLIAM the III. from the aforesaid People on behalf of themselves and others of the same Perswasion with them . LONDON : Printed for B. Aylmer at the Three Pigeons in Cornhil , 1696. Isaiah xxxviii . xix . The Living , the Living he shall praise thee , as I do this Day . Compared with Psal . 18. 46 , &c. IT is a certain Testimony which the Holy Scripture gives concerning those that praise God , according to the Words of that good King Hezekiah , a Faithful Servant of the Lord , For the Grave cannot praise thee , Death cannot celebrate thee , they that go down into the Pit cannot hope for thy Truth . How is this to be understood ? Do not the Deceased Saints Praise God ? Yes certainly they do , to wit their Souls and Spirits which die not : Though their Bodies die , their Souls Praise God. Who then are these Dead which the Scripture testifies do not Praise God ? I Answer , such as are dead in their Sins and Trespasses ; for Sin hath brought that Spiritual Death over Men and Women that they are not capable to Praise God nor serve him any manner of way acceptably , till he breath upon them , and quicken them by his Living Breathings , and by that Living Vertue and Power which proceeds from him . Now Holy David was very sensible of this when he saith , in that excellent Psalm , The Lord liveth , and blessed be my Rock : and let the God of my salvation be exalted . That Man or Woman that can say this , The Lord liveth , from a true inward and Spiritual Sense of his Living Power and Presence , that hath quickened them and made them alive , made them sensible of his Power and Mercy , of his great Deliverance and Preservation , these are only fit to say , Blessed be my Rock : and let the God of my salvation be exalted . But alas ! How few are there in comparison that can speak these words in sincerity of Heart and from true experience , The Lord liveth ? Those that can speak it in an acceptable way from true experience , they know the Revelation of Gods mighty Arm and living Power in their Hearts and Souls ; They know that the Lord is the only Living and True God ; There is no other God like to him : The Idols of the Nations are false Gods. The Psalmist speaks thus of them , The Idols of the Heathen are silver and gold , the work of mens hands . They have mouths , but they speak not ; eyes have they , but they see not . They have ears , but they hear not ; neither is there any breath in their mouths . They that make them are like unto them : so is every one that trusteth in them . But David's God , the God of Abraham , Isaac and Jacob , he is the True and Living God. Dead Idols can neither do good nor evil , but God is a present Help in trouble . God is the Living and True God ; they that have an Inward Sense and Experience of his Mighty Power that hath quickened them , and made them alive , they alone can praise him in an acceptable manner . Those that are under the Power of Sin , and under its Reign and Government , they are under the Power of Death , and the Dead cannot praise him . Death reigneth over them , Spiritual Death ; Death reigned from Adam to Moses , even over them that had not sinned after the similitude of Adams transgression . Death began from Adam , God made him upright and in Innocency ; Death reigned from his Fall and Transgression , when he transgressed the Commandment of the Lord. So now I desire you well to ponder and consider this great and weighty Testimony of the Holy Scripture , who these are that are capable to praise God for his Mercies , Deliverances and Preservations . Those that he hath made alive , and quickened , those that can say from true Experience , The Lord liveth , and can call him their Rock , and can say with the Psalmist , Blessed be my Rock : and let the God of my salvation be exalted . And as he speaks in the beginning of this Psalm , The Lord is my Rock , and my Fortress , and my Deliverer : my God , my strength , in whom I will trust , my Buckler , the horn of my Salvation and my high Towre . I will call upon the Lord , who is worthy to be praised : so shall I be saved from mine Enemies . And the Psalmist saith in another place , Praise ye the Lord : for it is good to sing praises our God ; for it is pleasant , and praise is comely . Praise is comely for the Righteous . It is as a beautiful and comely Garment ; it is an Ornament to them ; but it is as improper for the Unrighteous and for Wicked and Ungodly Persons , as it is to take a Dead Carcase full of Stench and Corruption , and cloth it with a rich and beautiful Garment , so improper and uncomely is Praise and Thanksgiving in the Mouth of a Wicked and ungodly Person . The Scripture gives no Allowance to such as are altogether unfit , to Rejoyce and Praise the Lord ; they are called to mourn and weep , and to be humbled for their Sins . But some may object and say , Is it not an universal Duty of all Men to praise the Lord ? Yes if they will forsake their Sins , and turn to the Lord ; as the Prophet speaks , Let the wicked forsake his way , and the unrighteous man his thoughts : and let him return unto the Lord , and he will have mercy upon him , and to our God , for he will abundantly pardon . Then the Lord will accept of a Sacrifice of Praise , Wash ye , make you clean , put away the evil of your doings from before mine eyes , cease to do evil , learn to do well , seek judgment , &c. Come now and let us reason together , saith the Lord : though your sins be as Scarlet , they shall be as white as snow ; though they be red like crimson , they shall be as wooll . Then he will allow them to come into his presence and to speak unto him , and to offer him praise for his Mercies . Now there is this thing further that I would recommend to your serious Consideration . Look through the whole Scripture and you shall find , it hath been the manner and way of Gods People to praise him , not only in general , daily and constantly for his Mercies , Favours , Preservations and Deliverances , but upon every New Occasion upon the receiving of any Extraordinary Mercies , Blessings , Preservations , or Deliverances from Dangers , and from Violence designed and threatned , to Praise , and Solemnly bless the Lord , with Cordial Thanksgiving ; and we are to set Time apart for this Work , and to excite and stir up our selves to magnifie and praise the Lord. Thus Holy David excites and stirs up himself to praise the Lord , and prays to the Lord to quicken him , Great are thy tender mercies , O Lord : quicken me according to thy judgments . Many are my persecutors , and mine enemies : yet do I not decline from thy testimonies . Consider how I love thy precepts : quicken me O Lord , according to thy loving kindness . Of this I might give many Instances from the Holy Scriptures . When the Lord brought a Flood to drown the old World , he said , I will destroy man , whom I have created , from the face of the earth , both man and beast , and the creeping thing , and the fowls of the air . But Noah found grace in the eyes of the Lord , and he commanded Noah to make him an Ark for the saving himself and his Family ; and when he had finished it , the Lord said unto Noah , Come thou and all thy house into the Ark : For thee have I seen righteous before me in this generation ; and that Ark was Instrumental for the preserving him and his Family from the Deluge . We see what benefit Noah's Family received by , and through him . You that dwell in Families that serve and fear the Lord , there is great benefit and advantage you may receive thereby ; but it is not that which intitles you to Eternal Salvation : It is not the Righteousness of Parents that will save their Children , but they must be changed and renewed in their own particulars : But there is a great advantage in it for Chilrend and Servants to dwell in a Godly Family ; they enjoy many Spiritual Advantages , and partake of Temporal Salvation and Deliverances , as it appears by Noah's Family , who were saved in the Ark. After the Flood Noah builded an Altar unto the Lord , and in token of his Thanksgiving , he took of every clean beast , and of every clean fowl , and offered burnt-offerings on the Altar . And the Lord smelled a sweet savour : There was a sweet savour did ascend to the Lord , it was the savour of his Faith. And God spake unto Noah , and to his sons with him , saying , And I , behold , I establish my Covenant with you , and with your seed after you ; And I will establish my Covenant with you , neither shall all flesh be cut off any more by the waters of a flood : neither shall there any more be a flood to destroy the earth . I shall give some further Instances of this great Truth , of offering Praise and Thanksgiving to the Lord for Mercies and Deliverances . Consider that great and wonderful Deliverance that God gave to the Children of Israel when he brought them out of Egypt , through the Red Sea , as upon dry Land , He rebuked the Red Sea also , and it was dried up : so he led them through the depths as through the wilderness . And he saved them from the hand of him that hated them : and redeemed them from the hand of the enemy . And the waters covered their enemies : there was not one of them left . Then believed they his words , they sang his praise . You have the words of Thanksgiving set down : Then sang Moses and the children of Israel this song unto the Lord , I will sing unto the Lord , for he hath triumphed gloriously ; the horse and the rider hath he thrown into the Sea. We have many Instances of this Duty of praising God in the Book of Psalms , When the Lord turned again the captivity of Zion , we were like them that dream . Then was our mouth filled with laughter , and our tongue with singing : then said they among the heathen , the Lord hath done great things for them . The Lord hath done great things for us : whereof we are glad . And the Psalmist tells us , By the rivers of Babylon , there we sat down , yea we wept , when we remembred Zion . We hanged our harps upon the willows in the midst thereof . For there they that carried us away captive , required of us a song ; and they that wasted us , required of us mirth , saying , Sing us one of the Songs of Zion . How shall we sing the Lords song in a strange land ? But when they came back to their own Land , when the Lord turned back their Captivity , then they sang the Songs of Zion . The Apostle John tells in the Book of Revelations , how he saw , as it were a sea of glass , mingled with fire ; and them that had gotten the victory over the beast , and over his image , and over his mark , and over the number of his name , standing on the sea of glass , having the harps of God. And they sang the song of Moses the servant of God , and the song of the Lamb , saying , great and marvellous are thy works , Lord God Almighty ; just and true are thy ways thou King of Saints . Who are these may some say , of whom this may be understood , that they sung the Song of Moses and the Song of the Lamb ? I hope this is in part already fulfilled , and it will be more abundantly fulfilled , when the Lord shall be pleased to raise up many , and make them Living Witnesses of this Victory over the Beast , and over his Image , and over his Mark , and over the Number of his Name . Those that shall be raised up with a Living Testimony , and with a holy courage to withstand the gross Errors of the Church of Rome , and all her false Doctrin , and all the Papal Power , by which they have brought into bondage so many Thousands and Millions of People : Blessed be the Lord our God , that hath begun to break off that Yoke , and give a measure of Victory over this Beast , this Beastly Power and this Beastly Raging Spirit , that hath for many Hundred Years and Ages past , prevailed over the Spirits and Consciences of Men , and brought a Consternation upon them , that the general cry was , Who is able to make war with the Beast ? Yet still God hath had a number that would not Worship the Beast , and they were Sealed with the Seal of God ; yet the greatest number Worshipped him , whose Names are not written in the Book of Life , of the Lamb slain from the Foundation of the World , whose Cry in those days was , Who is like the Beast ? Who is able to make war with the Beast ? I hope none of us here are of that mind to slight and undervalue what God hath already done , to make way and room for what is now brought to pass , and will be more and more brought to pass and accomplished , the great Work of God , in raising up Men with a Noble and Undaunted Courage , and great Resolution , with their Lives in their Hands ; for many have laid down their Lives to give a faithful Testimony of the Truth , and have sealed it with their Blood above One hundred and thirty Years ago : The Work of God is to be owned , the Arm of God was made bare , and his Mighty Hand made known therein : This which hath been done is a great preparation for what is to follow : He that made not the World at once , but by degrees , as in the space of six days : God that was before ●ime was , is pleased to take time to bring forth his most wonderful Works in the World ; God could ( if he pleas'd ) form the Child in the Mothers Womb in one day , or in a moment , yet he doth it gradually , in the space of ten Months ; God could make a Corn or Grain of Wheat to grow up in a moment , but he hath appointed a season for it . The Errors and Corruptions of the Church of Rome are such , that she may well be called the Mother of Harlots , and Abominations of the Earth ; She hath her Daughters , that tho they profess to be different from her , yet they are too much of her Spirit . All that Worship Idols of Gold and Silver , VVood and Stone ; And likewise those that , although they do not Worship Images , yet if they love Money more than God , they are guilty of Idolatry , and will be numbred among her Daughters at the great Day of Account : As also , all Persecuters and false Worshipers . It was a mighty Work of God that hath broken the Ice in that that hath been already begun , and brought to pass , and is yet further to be carried on till it be compleated and accomplished . It was a wonderful Discovery and Revelation that God made to the Apostle John , who by the Light of Prophecy foresaw things to come , many Hundred Years before they were fulfilled , wonderful things respecting Worldly Governments relating to the State and Condition of the Church and People of God , And there appeared a great wonder in heaven , a woman cloathed with the Sun , and the Moon under her feet , and upon her head a Crown of twelve Stars : And she being with child , cried , travailing in birth , and pained to be delivered . And behold , a great red dragon , having seven heads , and ten horns , and seven crowns upon his heads . And the Dragon stood before the woman that was ready to be delivered for to devour her child as soon as it was born . And she brought forth a man child , who was to rule all nations with a rod of iron : and her child was caught up unto God , and to his throne . And the woman fled into the Wilderness , &c. And the dragon was worth with the woman , and went to make war with the remnant of her seed , which keep the Commandments of God , and have the Testimony Jesus Christ . The Apostle John by the Light of Divine Prophecy , he foresaw how long the Woman should continue in the Wilderness , and when the Scarlet Whore should be Judged , that had made her self drunk with the Blood of the Saints and Martyrs ; And after these things , saith the Apostle , I heard a great voice of much people in heaven , saying , Alleluja , Salvation , and Glory , and Honour , and Power unto the Lord our God : For true and righteous are his Judgments , for he hath judged the great whore , which did corrupt the earth with her fornication , and hath avenged the blood of his servants at her hand . And the four and twenty elders , and the four living creatures , fell down and worshiped God that sat on the throne , saying , Amen ; Alleluja . And the four living creatures , and the four and twenty elders fell down before the Lamb , having every one of them harps , and golden vials full of odours , which are the prayers of the saints . And they sang a new song , saying , Thou wast slain , and hast redeemed us to God by thy blood , out of every kindred , and tongue , and people , and nation . And every creature which is in heaven , and on the earth , and under the earth , and such as are in the sea , and all that are in them , heard I , saying , Blessing , and Honour , and Glory , and Power be unto him that sitteth upon the throne , and unto the Lamb for ever and ever . So that this I say , by way of Testimony out of the Holy Scripture , that it hath been the Work of Gods people to praise God for all his Mercies , Blessings and Deliverances , and this is that which God expects from us that we should Magnifie and praise him when he is pleased to work great Deliverances for us according to those Words of the Psalmist , Offer unto God thanksgiving , and pay thy vows unto the most high . And call upon me in the day of trouble ; I will deliver thee , and thou shalt glorifie me . This is the just Tribute that God requires who is the Great Deliverer and Preserver of Men , to glorifie and praise him , and give him that honour that is due to his Great and Excellent Name , and not only to praise him with our Tongues and Lips , but with our Lives ; Whoso offereth praise , glorifieth me : ( saith the Lord ) and to him that ordereth his conversation aright , will I shew the salvation of God. And our Saviour commandeth this , and chargeth it upon us as our duty . Let your light so shine before men , that they may see your good works , and glorifie your Father which is in heaven . Now as concerning the praises of God ; all Gods praises which are acceptable to him , they are to be in Spirit and in Truth . God is a Spirit , and they that worship him , must worship him in spirit and in truth . The father seeketh such to worship him . The praises of God are of a higher and lower degree . We find there are in the Book of Psalms Songs of degrees , so there are the high Praises of God , when the Soul is raised up by Gods Power and Spirit from a deep and profound sense of his Mercies and great Deliverances to render Thanksgiving and Praise . For thou hast delivered my soul from death , mine eyes from tears , and my feet from falling . The Psalmist praised God for Spiritual and Temporal Blessings , for Mercies both to his Soul and Body . I will sing unto the Lord as long as I live : I will sing praises unto my God , while I have my being . My meditation of him shall be sweet : I will be glad in the Lord. When the Psalmist comes to utter the high Praises of God , these words are going before ; Let the sinners be consumed out of the earth , and let the wicked be no more : bless thou the Lord , O my soul , Praise ye the Lord. When the high Praises of the Lord are to be in our Mouths , then all evil thoughts , and wicked imaginations , and sinful motions , such as hinder Gods. Praises , are to be put far from us , that we may worship God in Spirit , and serve him with Sincerity and Purity of Heart . O give thanks unto the Lord ; call upon his name ; and make known his deeds among the people . Sing unto him , sing psalms unto him : talk ye of all his wonderous works . Glory ye in his holy name : let the heart of them rejoyce that seek the Lord. Seek ye the Lord and his strength : seek his face evermore . Remember his marvellous works that he hath done . Let the saints be joyful in glory : let the high praises of God be in their mouth , &c. Blessed are they that can witness to this Truth , that upon receipt of great Mercies do render praises to God. If real gratitude be in our Hearts and the high Praises of God in our mouths , this is a token for good ; it is like the white stone and new name , which none know but them that have it . It is a great folly in many Men that will argue so much about Perfection , as if they had attained to Perfection , and were already perfect , when it may be they know little of it , or are scarce advanced a few steps towards it . It is as if a Child of three or four Years old should dispute and quarrel about the Perfection of a Man come to a full age , and about the Wisdom and Strength of such a one ; as an Infant under age is not in a capacity to understand these things , no more can many that talk so much of Perfection judge of the experiences of grown and eminent Christians . The Apostle saith concerning such , I have written unto you , young men , because ye are strong , and the word of God abideth in you , and ye have overcome the wicked one . VVe cannot attain to this high degree of praising the Lord with a perfect heart , and a raised and heavenly mind as becomes those that sing the high Praises of God , till the body of Sin in a great measure be destroyed , mortified and crucified in us , that Sin may not have dominion , but that as Sin hath reigned unto Death , even so might Grace reign through Righteousness unto Eternal Life by Jesus Christ our Lord. The motions of Sin in the Flesh , are like a Rebel in a Country well governed : There may be some Rebels in a Princes Country that is well governed , and they may seek to do mischief , so it is with some in whom a good work is begun ; he hath a Law in his Members , that wars against the Law of his Mind , to bring him into Captivity to the Law of Sin , yet there is in him something that is good , so that the Reign and Government of Sin is opposed and resisted , and Sin hath not Dominion over him . It is a good and blessed State a Man is in , when he resists and strives against Sin to get the Blood of Sin ; he will resist Sin unto Blood to get the Blood of Sin , Ye have not yet resisted unto blood ( saith the Apostle ) striving against sin . There have been those that have resisted unto Blood , not to shed the Blood of Mankind , but have laid down their Lives in the Cause of God , and have Sealed their Testimony with their own Blood , and have witnessed against Popery , and the damnable Heresies of the Church of Rome with the expence of their own Blood. VVe have cause to bless God for those that are gone before us that have broke the Ice and prepared our way for us . VVe have cause to bless the Lord that hath the hearts of Kings in his hands and turneth them as the Rivers of VVater . Blessed be God that so inclined the Heart of the King and those in Authority , that all in this Nation and all the three Nations that are Sober and Godly and of tender Consciences may enjoy the happy Freedom and Liberty to serve and VVorship God according to their Faith and Perswasion . This is that , God hath graciously vouchsafed to us which is a Marvellous and Signal Mercy never to be forgotten . O how would we have prized this Mercy and Liberty some Years since , when we could not meet and assemble together without great hazard and suffering , when many were haled to Prison , and many knocked down , and had their Blood shed when they came together for the VVorship of God. O that we could truly apply to our selves the Words of Holy David , and say , The Lord delivered us because he delighted in us : He delivered me from my strong enemy , and from them which hated me : for they were too strong for me . He brough me forth also into a large place : he delivered me , because he delighted in me . O that we could say , that God hath delivered the KING , and the whole Nation because he delighted in us , and hath taken pleasure in us . It may be said so concerning some , I would to the Lord , it might be so said concerning many among us . David saith further in the following words , The Lord rewarded me according to my righteousness , according to the cleanness of my hands hath he recompensed me . For I have kept the ways of the Lord , and have not wickedly departed from my God. I was also upright before him : and I kept my self from mine iniquity . This is a very high strain of David , he mentions his Innocency with respect to Saul ; we have it thus expressed in the title of the Psalm ; David the Servant of the Lord spake unto the Lord the words of this Song , in the day that the Lord delivered him from the hand of all his Enemies , and from the hand of Saul . David was proclaimed by Saul a Traytor and a Rebel . Poor David , Little David , when he was a Shepherd , little thought that he should be the King of that great Kingdom ; and after he was anointed King he did not conspire against Saul , that pursued him for his Life as a Rebel , but David was innocent with reference to him ; therefore he saith , The Lord rewarded me according to my righteousness , and according to the cleanness of my hands hath he recompensed me . This is not to be understood , as if David relied upon his own Works or Merits , but he had a Testimony in his own heart , and the Lords Spirit bare him witness , that he was Innocent with respect to Saul , and the Lord accounted him Innocent , he suffered for his sake . The Lord chose him to be King , without any Plotting or Contriving , and David was tender of Saul , he did not take the opportunity to slay Saul when some would have perswaded him . But then there is an observable word which David speaks , I was also upright before him , and I kept my self from mine Iniquity . A strange word may some say ; How did he keep himself from his Iniquity ? The opening of this may be of use and service to some here : It is thus to be understood ; David tho he was a good Man , yet he did find , and was conscious to himself , that there was a Principle of Iniquity which lay very near to him , to tempt him to Sin , and to some particular Sin more than to others , which he calls mine Iniquity ; he was not so careful and watchful afterwards , when he came to be settled in the Kingdom . He was not so watchful over his Heart , as to keep himself from that principle of Lust that was remaining in him ; you know what appeared and brake out in the case of Bathsheba ; he walked upon the top of his Palace , and was gazing abroad , he was not upon his Guard , did not keep his Watch , and his Iniquity got Victory over him ; but before this happened , when he was vigilant and jealous over himself with a godly Jealousie , he could say , I have kept my self from mine Iniquity ; this Expression declares to us thus much , that he had some particular Sin that he had need to watch against ; he had some particular Enemy near to him according to those words of our Blessed Lord , A Man's greatest enemies are those of his own house : So it was in this case , David's worst Enemies were those of his own House , he did not watch and keep his guard against them in the time of his Prosperity , when he was advanced to the Crown and Scepter of Judah and Israel , and his Enemies subdued under him ; after God had delivered him from the Hands of all his Enemies , he should have kept himself from his Iniquity , as he had done formerly when Saul hunted and pursued him as a Partridge upon the Mountains . Men and Women commonly have some particular Sin and Lust , which in a peculiar manner they may call their own Iniquity . It is Voluptuousness and the love of Carnal Pleasure in some , Ambition and Pride in others ; and Envy and Malice in some and Covetousness ( which is Idolatry ) in others . Therefore let not Men Flatter and Deceive themselves , and think that there is nothing of the Seed and Principle of Sin remaining in their Flesh . I have heard of the Saying of a choice Christian a worthy Woman , she had long experienced a blessed State of nearness to God : I have heard a Person say ( that had it from her own Mouth ) that for the space of some Years , the Grace of God did shine in her as the Sun at Noon-Day . It was a constant thing with her to walk with God the whole Day , from her rising up to her lying down , and she enjoyed a lively sense of the Love of God , and the Consolations of his Holy Spirit : But it pleased the Lord afterwards to hide his Face , and then she was troubled , yet God did not utterly leave her , for she Died a good Christian : But He did withdraw and with-held from her those sensible Joys and Consolations she had rasted and felt in Communion with Him ; some have heard her say , When it was so with me , that the Light of God's Countenance was lifted up upon me , and he had put gladness into my Heart , I thought there was no Sin had any place or room in me ; but after those refreshing Joys and sensible Consolations were removed , and the Lord did hide his Face from me , who hath promised he will not utterly forsake his People , whose Faithfulness doth engage him never finally to leave them , tho' for some time he may seem to Desert them ; when I had ( said she ) those wonderful Joys and refreshings from the presence of the Lord , I thought Sin had been quite gone , but afterward I found it was but driven into a corner . Many that think they are come to high Attainments , may say , For I know that in me ( that is in my flesh ) dwelleth no good thing . O wretched Creature that I am , who shall deliver me from the body of this death ! I thank God , through Jesus Christ our Lord. So then with the mind I my self serve the law of God ; but with the flesh the law of sin . The Work that God hath appointed to every Christian is like the work of a Gardener Dressing his Garden , we are so to manage our Hearts , and order our Conversations , and Cultivate our selves , that we may be as a Watered Garden to the Lord. A Dresser of a Garden must take great pains , and labour hard to make it Fruitful ; if he doth not diligently and constantly employ himself , Weeds will be springing up , and hinder the growth of the Herbs and Flowers ; therefore the Gardener must lay his Hands to it , and pluck up the noxious Weeds that they may not spread and spoil and overrun the Garden . So we must labour and take pains with our Hearts and Souls . I remember it was a saying of Bernard in a Letter which he wrote to some of his Friends , Let your Soul be continually in your Hands , as David said , my soul is continually in my hands , that is , in a way of reliance and giving it up into the Hands of the Lord. But Bernard , when he saith , Let your Soul be continually in your Hands , he means thus , Let your Soul be continually washing and cleansing every Day more and more , that you may be purified and kept unspotted from the World. If we have a spot or speck upon a Garment , we will take pains to rubit out . And thus it ought to be with every one of us ; let our Souls be continually in our Hands , let us be dressing our Hearts continually , and keep them with all keeping ; keep them with all Diligence , for out of them are the Issues of Life ; keep your Hearts with all keeping , and our Lord Christ will refresh you with his Living Water , as he told the Woman of Samaria , Whosoever drinketh of the Water that I shall give him , shall never thirst ; but the Water that I shall give him , shall be in him a well of Water springing up unto everlasting Life . There is a great Mystery in this ; God for Christ's sake , and through Christ Jesus hath placed in us an inward principle of Divine Life . We are oft refreshed with the Streams of this Living Spring that flows within us , reviving us with the sense of the Love of God ; What is it that oft hinders this Well from springing up in us , but the dirt and rubbish of Sin ? The Philistines stopped the VVells that Abraham and Isaac's Servants had Digged , but they unstopped them again that the VVaters might spring up . Let us keep our Hearts clear from the dirt and rubbish of Sin , that this VVell may spring up in us to Everlasting Life . VVhen our Saviour was demanded of the Pharisees when the Kingdom of God should come ? He answer'd them , and said , The Kingdom of God cometh not with observation . Neither shall ye say , Lo here , or lo there : for behold , the kingdom of God is within you . Yet they were bad Men and Hypocrites . It was in them as a very little Seed , it was in them as if it were not in them ; as the Man that had one Talent , he had it as if he had it not , he did no good with it ; our Lord called him wicked and slothful Servant , and said , Take therefore the Talent from him , and give it unto him which had ten talents . For unto every one that hath shall be given , and he shall have abundance : but from him that hath not shall be taken away , even that which he hath . A Covetous Man wants what he hath , as if he had it not . Christ Jesus is the true Light that lighteth every Man that cometh into the World. I dissent from them that speak slightly of that Light which reproves Sin in the Consciences of Men and Women , God hath put his Law in Mens Hearts , and as the Great Law-giver he hath written it there with his own Finger , and the Gentiles that have not the Law , are a Law to themselves , for if God had not writ his Law in all Mens Hearts they would have no sin , where no Law is there is no Transgression . God also writes his Laws in the Hearts of true Believers and softens their Hearts to take the impression of it ; but every Unbeliever and unconverted Man and Woman hath a Heart of Stone . None but those which know themselves to be of the New Creation of God , have experience of a Heart of Flesh given them , and a Heart of Stone taken away . It is they only that have the Law written upon the fleshly Tables of their Hearts , that are washed and purified ; though I cannot say , there is a Well of Living Water in any that do not believe , yet there is something placed by God in every one towards it , like the Ministry of John the Baptist which was a preparing the way of the Lord , he was spoken of by the Prophet Isaias saying , the voice of one crying in the wilderness , prepare ye the way of the Lord , make his paths straight . Our Saviour said to the Woman of Samaria , if thou knewest the gift of God , and who it is that saith unto thee , Give me to drink ; thou wouldest have asked of him , and he would have given thee living water . And in another place it is said , In the last day , that great day of the feast , Jesus stood and cried , saying , if any man thirst , let him come unto me , and drinke . He that believeth on me , as the scripture hath said , out of his belly shall flow rivers of living water ; but this he spake of the spirit , which that believe on him should receive ; not Unbelievers : You that sincerely and truly Believe in the Lord Jesus Christ , without all peradventure you have something of this Well of Living Water within you , you have the gift of God , O give thanks to God through Jesus Christ our Lord for this great and unspeakable Gift ! Some may say , if I have a Well of Living Water in me , what is the reason I feel so little comfort ? my soul thirst , and I want this Living water to drink , O that I had some drops of it to cool and quench my thirsty Soul. I Answer , Thou dost not diligently watch thy Heart ; thou sufferest thy Sins , those Philistins to prevail over thee , and stop up thy Well . When Abimelech's Servants had stopped the Wells which were digged in the days of Abraham , Isaac digged them again ; I say unto you throw away the Rubbish , and Earth , and Dirt , that is got into your own Hearts , and every thing that the Light in your own Consciences tells you in evil , and then the Waters will spring forth . Then you will experience a Well of Living Water springing up in you unto Everlasting Life . The Prophets of Old , David and Samuel , Isaiah and Jeremy , and Daniel , and all other Holy Men of God , they had experience of this Well within them springing up unto Everlasting Life , and all true Believers before Christ came in the Flesh , they did all eat the same spiritual meat ; and drink the same spiritual drink : ( For they drank of that spiritual Rock that followed them : and that Rock was Christ ) and they had all those Spiritual Blessings we enjoy upon the account of Christ , his most Holy Obedience and Death : There was this difference between us and them . We believe in Christ that is already come , and they saw Christ in the Promises , and in Shadows , Types and Figures , and believed in Christ that was to come Under the Law they were under a Yoke of Bondage ; but we have cause to bless the Lord , that hath taken that Yoke from off our Necks , that neither they nor their Fathers were able to bear . We Read in Act. 15. 5. There rose up certain of the sect of the Pharisees , which believed , saying . That it was needful to circumcise them , and to command them to keep the law of Moses . And the apostles and elders came together for to consider of this matter . And when there had been much disputing , Peter rose up and said unto them , Men and Brethren , ye know how that a good while a go , God made choice among us , that the Gentiles by my mouth should hear the word of the Gospel , and believe . And God which knoweth the hearts , bear them witness , giving them the holy Ghost , even as he did unto us : And put no difference between us and them , purifying their hearts by faith . Now therefore why tempt ye God , to put a yoke upon the neck of the disciples , which neither our fathers , nor we were able to bear ? But we believe that through the grace of the Lord Jesus Christ , we shall be saved even as they . Blessed be God , that hath delivered us from that burden of Ceremonies and multitudes of Rites and Observations , that were continued till the clearer times of the Gospel , when all the Males before that time went every Year up to Jerusalem to worship , which was many Miles distant from many of their Habitations : The Lord hath been pleased to make the Christian Service under the Gospel much more easie to us upon an outward account , and likewise more advantagious as well as more easie and Delightful upon a Spiritual Account : God hath given us more of his Spirit in these times of the Gospel , not that God hath given us a greater Measure of his Holy Spirit than he gave unto the Prophets ( for they had greater gifts of the Spirit ) but there is now generally given more abundant measures of the Spirit to Gods Poople under this Dispensation of the Gospel ; there were then in general but lower and lesser Measures , and as it were some droppings of the Spirit upon them that lived in former Ages , but in the latter days after Christs ascension there hath been the powring out of the Spirit , that ( as the Apostle speaks ) God might in ages to come shew the exceeding riches of his grace in his kindness towards us , through Christ Jesus . And if any do not now witness the powring forth of the Spirit , they may find the cause in themselves , they are not careful and diligent to improve the Means and Advantages that God hath given to them , and that is the reason of it . In the close of the 18th Psalm , David speaks some things concerning himself , and other things relating to Christ , speaking of himself , as he was a Type of Christ , Thou hast delivered me from the strivings of the people : and thou hast made me the head of the heathen : a people whom I have not known shall serve me . Assoon as they hear of me , they shall obey me : the strangers shall submit themselves to me . This was but little fulfilled in David the Type , but was largely fulfilled many hundred years after in Christ the Antitype . VVhen the Apostles came to Preach Christ Crucified , then very many that heard believed in Christ , and obeyed him , submitted themselves to him , and many afterwards laid down their Lives for him . My Friends , ought not we be very Thankful when we consider and call to mind what a sad condition England was in many Hundred Years ago , when the Inhabitants worshipped Diana , and other Idols and false Gods ? Jerom saith , the Britains were so Savage and Barbarous , that they did eat Mans Flesh . Blessed be God for his abundant mercy and kindness to us that hath brought many in this Nation to the true Knowledge of God and his Son Jesus Christ , which is Life Eternal . The Psalmist concludes the Psalm I have been mentioning with these words , Great deliverance giveth he to his King : and sheweth mercy to his annointed , to David , and to his seed for evermore . David ( as a Type of Christ ) stiles himself Gods King , none are to be called Gods Kings equally and in all respects as David was , thus he brings in God speaking in Psalm . 2. 6. of Christ . Yet have I set my King upon my holy hill of Zion . Ask of me , and I shall give thee the heathen for thine inheritance , and the uttermost parts of the earth for thy possession . Great deliverance hath he given to his King ; David was called Gods King in a peculiar sense as a Type of Christ : I know no King in the VVorld , that in all respects may equal himself with David . God sent the Prophet Samuel to anoint him King when he was keeping Sheep ; he was the least and lowest of all his Brethren , but he was ruddy , and withal of a beautiful countenance , and goodly to look to . Samuel Anointed him in the midst of his Brethren , and the spirit of the Lord came upon David from that day forward ; and afterward the People chose him to be King. It is my Belief and Perswasion , that there have been , and may be Kings in the World that may be said to be God's Kings . God hath raised up some for some singular and eminent Work , so God raised up Cyrus and stiled him his Anointed , and his Shepherd : I have raised him up in righteousness , ( saith the Lord ) and I will direct all his ways : he shall build my city , and he shall let go my captives , not for price not reward , saith the Lord of hosts . Whatsoever King or Prince God hath raised up , it should be our earnest Desire and Prayer , That the work of the Lord may Prosper in their Hands . And let me tell you this Day here is matter for high Praises and Thanksgiving , that God hath graciously and wonderfully Saved and Delivered the King from the Hands of bloody Men that designed his Destruction , and the Ruin of these Nations : We have abundant cause to be Thankful not only for his Personal Deliverance and Preservation ; but also to Pray that God would be pleased to make him an eminent Instrument in his Hand to serve and glorifie God in his Generation , and promote the Christian Faith , and the common Interest of all sincere Protestants against the Roman Papacy , and barbarous Tyranny and Slavery . I pray God the sense of this great Mercy and Deliverance may dwell upon all our Spirits . It is not only a Deliverance ( as I hinted before ) of the King 's own Person ; but of us , our Wives and little Ones , our Cities , Towns , and Families : If this Design had prospered and answered the expectation of our Enemies , what Ruin and Confusion would it have brought upon these Nations ! What could we have expected in this Great and Populous City , but Desolation and Ruin throughout the whole Island . I speak in sincerity , I feel joy to arise in my Heart , and such a sense of this Mercy , as doth excite me to Praise and Thanksgiving , and to magnifie the Name of the Lord that hath done great Things for us ; if therebe any that flatteringly and hypocritically Praise God for this National Mercy , they have their reward . Let us all therefore Sincerely Cordially and in good ear-nest express our Thankfulness to God for that great Salvation he hath wrought for the King and these Kingdoms . It is a signal Mercy and Universal Blessing . Let us all excite and provoke one another to be truly Thankful to God , not only with our Lips but with our Lives , not only verbally but really in a Christian Life and Conversation ; without which our keeping a Day of Thanksgiving will not be acceptable to the Lord. For thus saith the Lord , Whoso offereth praise , glorifieth me : and to him that ordereth his conversation aright , will I shew the salvation of God. A TESTIMONY OF OUR Faithful Obedience and Subjection TO King WILLIAM the III. And His GOVERNMENT . AS We do sincerely believe and profess , that Magistracy and Government in the World is an Ordinance of God ; and that it is the Duty of all Men to be subject to those in Authority whom God hath placed over them , so most especially , that it is the Duty of all Christians to be eminently exemplary to all others in giving and demonstrating all due subjection to the Government and Authority under which they live ; not only for Wrath but for Conscience sake ; and that they ought to pray for them , and give thanks to God for the Blessings and Benefits received by them and their Government ; and for this cause Tribute is due unto them to support and maintain them in the necessary discharge thereof : And in behalf of our selves and other Christian People , who are of one Faith and Perswasion with us , as true and sincere Christians and Protestants , sincerely concerned in the common Interest of all true Protestants , for the preservation of the true Christian Protestant Doctrin and Faith , generally received and professed by all sincere Protestants , against the great and manifold pernicious Errors of the Roman Papacy , and for the true Christian Liberty , that God in his great Mercy hath in general brought into these Three Nations , as well as to other Protestant Countries , against the Usurpation of the Papal Hierarchy . By this our present Testimony we do sincerely and solemnly declare , that we hold it to be our Christian Duty , to give all due and faithful Subjection to King WILLIAM , the present KING of England , Scotland and Ireland , &c. with all Love , Humility , and due Honour , and Respect , and chearful , ready , and peaceable Obedience to Him , as Supream ; acknowledging Him to be Rightful and Lawful KING of these Realms ; and to all under Him in Authority in their several Places and Stations ; giving thanks with our hearts to God for the many Blessings and Benefits we enjoy under His Reign and Government ; And we give Him Cordial Thanks , for the Liberty and free Exercise of our Consciences , which He hath Granted , and is Establish'd by Law , in Worshiping God according to our Faith and Perswasion . And we utterly deny and disown the Authority of all Foreign Power to have any Jurisdiction over these Realms : As also , we give thanks to God for the late great Deliverance and Preservation , that God hath given Him , in Delivering Him and Preserving Him from the wicked Attempts and Designs of such as did intend to Assassinate Him ; in whose great Deliverance and Preservation , the whole Body of all his Loving Subjects in all His Dominions , have met with great Deliverance and Preservation to themselves and their Families ; of which singular Blessing of God to Him , and in Him , to all these Three Nations , and all other His Dominions , we desire that all may be deeply sensible , and by Divine Grace and Assistance may be helped to be thankful unto God for the same , not only by confession of the Mouth , but by the good Works of a Christian Life and Conversation : And we sincerely pray , that God Almighty may still preserve and defend Him from all future Attempts and Designs of wicked Men ; prolong His Life and Reign ; make Him a great and eminent Instrument to promote True Christian Piety , and the True Protestant Doctrin and Cause against the Papal Faction and Hierarchy : Bless His Government more and more to Him , and all his Faithful and Loving Subjects ; Establish His Throne in Righteousness during His Life-time in this World , and in the World to come give him the Crown of Righteousness and of Eternal Life . Given forth from our Meeting , at Turners-Hall in London , in behalf of our selves , and other Christian People of the same Faith and Perswasion with us , commonly called Quakers , though differing from many that go under that Name in diverse weighty Things , relating to Christian Faith and Doctrin . The 26th of the Second Month , called April , 1696. FINIS . Notes, typically marginal, from the original text Notes for div A47177-e160 Psal . 18. 46. Psal . 135. 15 , 16. Eph. 2. 1 , 4. Rom. 5. 14. Psal . 18. 2. Psal . 147. 1. Psal . 33. 1. Isa . 55. 7. Isa . 1. 16 , 17. Psal . 119. 156. Gen. 6. 7. Gen. 7. 1. Gen. 8. 20. Psal . 106. 9 , 10. Exod. 15. 1. Psal . 126. Psal . 137. 1 , 2. Rev. 15. 2. 3. Rev. 13. 4 , 8. Rev. 12. 1 , 2 , 3 , 4 , 15 , 16. Rev. 19 ▪ 1 , 2 , 4. Rev. 5. 8 , 9. Psal . 50. 14 , 15. Psal . 50. 23. Mat. 5. 16. John 4. 24. Psal . 116. 8. Psal . 104. 33 , 34 , 35. Psal . 105. Psal . 149 ▪ 5 , 6. 1 John 2. 14. Heb. 12. 4. Psal . 18 , 17 , 19. Psal . 18. 23. Rom. 7. 18. Psal . 119. 109. Luke 17. 20. Matth. 25. 13. Mat. 3. 3. John 7. 37. 38. Gen. 26. 18. 1 Cor. 10. 3. 4. Acts 15. 5 , 6 , 7 , 8. Eph. 2. 7. Psal . 18. 43. 44. Psal . 18. 50. 1 Sam. 16. 12. Isa . 44. 28. Isa . 45. 13. Psal . 50. 23. 
A47178	----	A sermon preach'd at the parish-church of St. Helen's, London, May the 19th, 1700 by George Keith. Keith, George, 1639?-1716. 1700 Approx. 49 KB of XML-encoded text transcribed from 18 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A47178 Wing K211 ESTC R18917 12730329 ocm 12730329 66442 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47178) Transcribed from: (Early English Books Online ; image set 66442) Images scanned from microfilm: (Early English books, 1641-1700 ; 694:25) A sermon preach'd at the parish-church of St. Helen's, London, May the 19th, 1700 by George Keith. Keith, George, 1639?-1716. 31 p. Printed for J. Gwillim ..., London : 1700. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Corinthians, 2nd, V, 14-15 -- Sermons. Sermons, English -- 17th century. 2005-05 TCP Assigned for keying and markup 2005-10 SPi Global Keyed and coded from ProQuest page images 2006-05 Taryn Hakala Sampled and proofread 2006-05 Taryn Hakala Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion A Sermon Preach'd at the Parish-Church OF St. Helen's , LONDON , MAY the 19th . 1700. By GEORGE KEITH . Being his Third Sermon after Ordination . LONDON , Printed for J. Gwillim , against Crossby-Square in Bishopsgate-street , 1700. Mr. KEITH's SERMON , Preach'd at St. HELEN's , LONDON , May the 19th . 1700. A SERMON , Preached at the Parish-Church of St. Helen's LONDON . 2 Cor. V. 14 , 15. For the Love of Christ constraineth us , because we thus Judge , that if one Died for all , then were all Dead . And that he Died for all , that they which Live , should not henceforth Live unto themselves , but unto him who Died for them , and Rose again . I Shall not take up much time to Explaine the Words of the Text , they being plain enough to ordinary intelligent Christians , only I intend to take notice of the force of the Greek word that is here Translated Constraineth , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ that is variously Translated in the New Testament ; and tho' I find no fault with the Translation of it , as it is in the Text , yet there is more understood by it , than what either the word Constraineth , or any other one word of the English Language can express . A Learned Author Translates it thus , The Love of Christ , nos totos possidet , i. e. Possesseth us whole ; doth as it were , fill our Hearts up to the top , that there is no room left in them for the love of Sin. The same Greek word I find in St. Luke 8.45 . where it is said , The multitude Throng thee , and Press thee , and sayest thou , Who Touched me ? Again , in St. Luke 22.63 . I find the same Greek word , where it is said ; , The Men that held Jesus , i. e. That kept him Prisoner , Mocked him , and Smote him . And in St. Luke 19.43 . there is the same Greek word , where it is said , by our Saviour , who Prophesied concerning Jerusalem , and was accordingly fulfill'd , For the days shall come upon thee ▪ that thine Enemies shall cast a Trench about thee , and compass thee round , and keep thee in on every side . And in St. Luke 4.38 . where it is said . Simon ' s Wives Mother was taken with a great Fever . And Lastly , to mention no more at present , Phil. 1.23 . where St. Paul said , I am in a strait betwixt , two , &c. In all these places there ▪ is the same word , or theme in the Greek , and in all the several Significations of it ; in the places mentioned , it may be understood here , as importing the great influence that the Love of Christ hath upon sincere Believers , and then had upon St. Paul and his Brethren . The love of Christ constraineth us , i. e. It taketh the whole possession of our Souls , and leaves no room empty , to receive the love of Sin. The love of Christ doth so throng and press upon us , that there is not access for Satan , or the World , to prevail against us . The Love of Christ doth hold us , and make us Prisoners , putteth us in her Chains , that we cannot get out , no more than a Man can get out of a strong Prison ; they are very Blessed , who by Experience witness such a State , that the Love of Christ hath such a powerful Influence , and such mighty Effects upon them ; thus to fill them ; thus to throng and press in upon them ; thus to imprison them , and captivate them ; such Captivity is the greatest and most perfect Freedom ; thus to Besiege and Compass them round , and keep them in on every side , that they cannot easily get to their old Lovers , their formerly belov'd Lusts , that the Love of Christ , like a Coelestial Fire , doth take hold of them ( as a Fiery Fever taketh hold of such as are afflicted with it ) and raiseth a vehement thirst in them after Holiness , and those Divine Consolations which are to be found in Christ : Such sort of a Heavenly Burning , or Fever , had the Spouse , Cant. 2.5 . That is the Church , and every Faithful Soul that is very inwardly and deeply touched and affected with the Love of Christ , when she said , Stay me with Flaggons , comfort me with Apples , for I am sick of Love. As when one is very Thirsty , it is not a little Drink that will quench , or satisfy his Thirst ; no less than Flaggons will do it . These , and the like things , are the experiences of faithful , well-grown and advanced Christians ; and they are Blessed who find it so to be with them ; and all should endeavour to attain to such a State , and Growth . There are Three things , which I shall ( God willing , and assisting me ) particularly take notice of , unto you , from the Words . First , The High and Excellent Priviledge , and Dignity of a Christian , that he is called unto ; and his High Calling , as it is called , Phil. 3.15 . And Holy Calling , 2 Tim. 1.9 . And Heavenly Calling , Heb. 3.1 . The which is held forth in the words of the Text. 1. Negatively , That we should not henceforth live unto our selves . — 2. Positively , and Affirmatively , But unto him who Dyed for us , and Rose again . Secondly , The Author , by whome we are , called , and made capable to attain unto this high Dignity , viz. The Lord Jesus Christ , who Dyed , and Rose again , who is both God and Man. Thirdly , The Means by which he calleth us , and enableth us to attain unto it . 1. By his Death and Resurrection . 2. By his Love , which was the moving and impulsive Cause , that moved and constrained him to Dye for us : As his Love to us ought to constrain us to Live to him , who Dyed for us , so his Love to us did constrain him to that undertaking ; as he said , Luke 12.50 . I have ● Baptism to be Baptized with , and how am I straitned till it be accomplished ! Here again is the same Greek word , as is mentioned both in the Text , and in the other places above recited ; this was the Baptism of his Death and Sufferings , whereby he was Baptized , as with his own Blood , that he might wash us with the same ; as it is said of him , That he hath loved us , and washed us from our Sins in his own Blood , Rev. 1.5 . His being thus straitned until this his Baptism of Sufferings should be accomplished , doth signifie his exceeding great desire , out of his great love to us , to suffer Death for us ; as also , when he said , Luke 22.15 . With desire I have desired to eat this Passover with you before I Suffer : For then it was immediately after the Passover , that he was to Institute the Holy Memorials of his Death and Passion , to wit , the Sacrament of the Lords Supper , which was to continue until his last coming . This Love of Christ , we are to consider it as a two-fold Love , the one of his Godhead , the other of his Manhood ; for as Christ had , and still hath , a two-fold Nature , distinct , but not divided ; and a two-fold Will , the one as God , the other as Man ; so he had , and still hath , a two-fold Love towards Men , called , the Philanthropie , Tit. 3.4 . i. e. His Man-Love , or his Love to Men , not only as he was , and is God , but as he was , and is Man , yet one Christ , in two distinct Natures , but undivided , and most Gloriously , and Inseparably United for ever . It was an Ancient Heresie , most justly Condemned above Twelve hundred Years agoe , by the Orthodox Fathers , That Christ had but one Will ; from which they were call'd Monothelites , i. e. such as did hold that Heresie , That Christ had but one Will. They were also call'd Eutychians , from Eutyches , the Author of it . They conceited , that Christ's Manhood-Nature was transmuted , or melted into his Godhead-Nature ; and consequently , that the Will of his Manhood was transmuted , or melted into the Will of his Godhead , which is an abominable Error ; for the Transmutation of any one Created Substance , into another Created Substance , is impossible ; then surely as impossible is it , that the Substance of Christs Manhood can be transmuted , or changed into his Godhead . It is to be fear'd , that too many do not well Consider , nor well and duly Meditate upon this two-fold Love of Christ , so as to have their Thoughts fix'd upon it , that it may have the greater influence upon them . If ye rightly understand , and consider , and deeply ponder this two-fold Love of Christ , the one where with he loves you as God , ( and that love of his is one and the same in nature with the Father's Love ) and the other , wherewith he Loves you as Man , as he is now Glorified in Heaven , in the true intire Glorified Nature of Man , consisting of a Glorified Soul and Body , the same for Substance he had on Earth , tho' wonderfully changed in Manner and Qualities , yet no ways changed in his Love towards Man , but rather heightened and increased , that will have a double force and influence upon you , much greater than if ye should consider his Love singly , either as he is God , or as he is Man. As they have not a right knowledge and belief of Christ , who only believe that he is God , and do not believe that he is Man also , and will not allow that his Manhood , having a created Soul and Body , is any part of him , whereof he consisteth , as the intire Christ , and Saviour : Nor have others a right knowledge and belief of Christ , who only believe that he is Man , and not God also , both such sorts of men have not the true Faith , but Err greatly , concerning the Faith ; and too many of both sorts are now in this Nation ; so they have not a right knowledge and belief of the Love of Christ , who do not believe it in both respects above mentioned . Thus then we are with true Faith , Love , and Devotion , to consider our Lord Jesus Christ in his two-fold Nature , as he is both God and Man ; and as each Nature acted its part in the work of our Redemption , and that it behoved so to be , that the Author of our Eternal Salvation , should be both God and Man : Had he not been Man , he could not have died for us , which the justice of Gods Law required , that he who should be our Saviour should dye for us , and undergo the Curse that was due to us for our Sins , as accordingly he did ; and had he not been God , his Death and Sufferings had not been of that Merit and Value before his Father , for our Reconciliation and Eternal Salvation . But yet more particularly , I think to lay before you how , and after what manner the Death and Sufferings of Christ , and also how , and after what manner the Love of Christ , are the effectual means whereby he bringeth true Believers to this high Dignity and Priviledge , and High , and Holy , and Heavenly Calling , not to live unto themselves , but unto Him who Died for them , and Rose again . His Death and Resurrection are only exprest in the Text , but by a Synecdoche , of the part put for the whole , his whole Active and Passive Obedience is understood , from his Descent and Conception in the Virgins Womb , to his Ascension , and Glorification in the Heavens : But his Death , being a principal part , that is it ; which here , and elsewhere , is most frequently mentioned in Scripture . First , The Death of our blessed Lord and Saviour Jesus Christ , was an effectual means to advance us to this high Dignity above mentioned , that it was a perfect Attonement for us , wherein he made a full and plenary satisfaction , to Divine Justice for our Sins ; and did purchase and procure , by way of Merit , our Reconciliation with God , Having made Peace through the Blood of his Cross , and having Reconciled us in his Body of Flesh through Death , to present us Holy , and Vnblamable , and Vnreproveable in his sight , Col. 1.20 , 21. And by the Merit of his Death , having obtained the Remission and Pardon of our Sins , for he dyed in our stead , the Just suffering for the Unjust ; and being our Surety , he paid our Debt , and became a Curse for us . But this is not so to be understood , that any are actually Pardoned , Justified , or Reconciled unto God , before that Faith , and Repentance , and a real work of Conversion is wrought in them , but the Pardon was then purchased for all , tho' it is not given unto any , until they be actually Converted , and sincere Faith and Repentance is wrought in them . Secondly , That the Merit of our Saviours Death , and shedding of his precious Blood , did procure and purchase to us the Holy Spirit , with the saving and sanctifying Graces thereof , by which he applieth to us the vertue and efficacy of the same for our Conversion , Regeneration , Justification , and Eternal Salvation . Now it was necessary that what Christ Did and Suffered for us , should be done in Love , as accordingly it was done , in the highest Love , both to God , and also to us . As it was this his exceeding great and high Love , that made it so acceptable unto the Father , so it is the same that doth most effectually work upon our Hearts and Souls , to Love him , and to Live unto him who Died for us , and Rose again . That the Apostle adds to Christ's Dying , his Rising again , doth Instruct us , That his Resurection was as necessary as his Death : If Christ had Died , and had not Rose again from the Dead , he could not have been our Saviour ; He was delivered for our Offences , and Rose again for our Justification . He behoved to overcome Death , by rising from the Dead , and not only by his Rising , but by his Ascending to the Father , he gave full evidence that what he Did and Suffered for the Sons of Men , was fully accepted by his Father ; and that he was a Sacrifice of a sweet smell unto God. But what ever Vertue , Merit , or Efficacy Christ's Death , and the Love which moved him to dye for us , hath before God , in order to procure or purchase our Reconciliation with God , Pardon and Justification , and the Grace of Sanctification , yet it hath not that influence upon us , or any , to cause us to live to him , and to God through him , but as his Death and Sufferings , and Love , which moved him to dye for us , are made known to us . In the time of our Ignorance of this great Mystery , how God so loved us , that he gave his only Begotten for us ; the Word to be made Flesh , and God manifest in the flesh ; and how Christ so loved us , that he gave himself for us ; who , as he was the Father's Gift , was also his own Gift to us ; he gave himself for us , to redeem us from all Iniquity : Before this Love , and the great effects of it , upon our blessed Lord , were made known to us , we felt not that influence of it upon our Hearts , to move us to live to him ; but while we were ignorant of those things , we lived to our selves , and to the World. Life and Immortality was to be brought to the Light of our Knowledge ; the Kindness and Love of God our Saviour , was first to appear to us , and come to our knowledge , before we could be gained upon to Love him , and to Live to him , who Died for us , and Rose again . But the next thing that is to be Enquired , and Resolved is , How this great Mystery of Christ's Death , and his great Love , that moved him to lay down his Life for us , is made known to us . This Question I shall Answer in the following Particulars . First , Christ's Death , and Love , wherewith he so Loved us , that he died for us , is made known to us by the Doctrine of the Gospel , more especially as it is Preach'd to us , and also as we Read , or hear it Read to us out of the Holy Scriptures , Life and Immortality is brought to light by the Gospel , 2. Tim. 1.10 . The Mystery which was hid in God , before the World began , came to be gradually reveal'd ; after Adam's fall , first more obscurely ; and implicitly , but afterwards more clearly , and explicitly , by the Scriptures of the Old Testament , Rom. 16.26 . And Lastly , most clearly and explicitly , by the whole Scriptures , both of the Old and New Testaments , all which are given by Divine Inspiration , and are able to make us Wise unto Salvation , through Faith in Christ Jesus , 2 Tim. 3.15 , 16. Both consisting in excellent Harmony ; and the New Testament being both a Fulfilling and Exposition of the Old Testament . The great design of the Scriptures , both of the Old and New Testament , is to set forth the great Love of God to Men , in giving his Son for their Salvation ; and also the great Love of Christ , who gave himself for the same : The way and manner how it is accomplished , how this Love is the Love of the whole Trinity , and how each Person is concerned in the work of our Salvation , jointly and severally ; and of the Duty that Men owe to God , for that great Love , and to Christ , considered not as God only , but as God Incarnate , i. e. as both God and Man , having two Natures , as above mentioned , but one Person , one intire Jesus Christ our Saviour . This commends to us the Holy Scriptures , Incomparably above all Writings of Men , above all Writings and Books of the greatest Natural and Moral Philosophers , whether Greeks or Romans , or of whatever other Nations , whatever true things they Taught or Writ , either from true Reason , or common Illumination , assisting and strengthening their Reason , that might be , and were useful to Mankind , yet they fell short of the discovery of this great Mystery , That Christ so loved us , that he Died for us ; and that he Died for us , that we might not Live to our selves , but to him who died for us . Nothing but special Revelation , such as he gave to his holy Prophets from time to time , from the of the World , in the gradual discoveries of it , and which are Recorded in the holy Scriptures of the Old and New Testament , could have given us this knowledge ; and for this cause it is , that we ought highly to value the Holy Scriptures , as a special Treasure , of greater worth incomparably than all the Gold and Silver , and Wealth and Riches of the whole World. Secondly , The same is made known to us by the Holy Spirit 's internal Illumination and Inspiration , perswading us of the truth of the Holy Scriptures , and of thhis great Mystery , That Christ so Loved us , that he Died for us , that is so fully Recorded in the Scriptures , and also opening our Understandings to understand it , and give us to see the great Riches , Glory , and Beauty of the wonderful Love , Wisdom , Power , and Holiness , and other the Glorious Attributes of God in the way of our Salvation , in all the various steps of it . God hath so appointed it , that by his Words as Outwardly delivered by the Holy Prophets , by Christ , when he came in the Flesh , and by his Holy Evangelists and Apostles , which are now on Record in the writings of the holy Scriptures , and by his Holy Spirit Inwardly Enlightening and Inspiring us , we should be both Taught , and Helped to Believe and Understand Savingly , the great Mystery of our Salvation ; according to Isaiah 59.21 . The words which God gave unto Christ , Christ hath given them to the Apostles and Evangelists , and they have faithfully Recorded them ; and by these Records of the Holy Scripture , they are given to us , while we daily hear them in Preaching and Reading , John 17.8 , 20. And for this cause it is , that St. Paul calls the Gospel , The Power of God to Salvation , to every one that Believes ; For that the Power of the Spirit of God accompanies the Doctrine of the Gospel , to whomsoever it is Preached , to enable such who hear it , both to Believe and Understand it ; Faith is thereby offered unto them ; and the Holy Spirit accompanying the Doctrine , offers his help to All who hear it ; tho All do not receive it , yet many do , and shall . Christ stands at the door of your Hearts and knocks , as he said to them of Laodicea , If any Man will hear my Voice , and open unto me , I will come in to him ; and will sup with him , and he with me . This calling and knocking of Christ at the door of your Hearts , is both Outwardly by the Gospel , as outwardly Preach'd , or Read ; and Inwardly by his Spirit : The Word Outwardly delivered , is as the Hammer , but the Spirit Inwardly accompanying , is the Hand that moves it . If any should bring the strongest Arguments to prove the Scriptures to be True , and of Divine Authority , suppose they should be as Demonstrative as any Theorem in a natural Science , yet all this could produce no more than an Humane Assent , or Faith , without the Spirit work together with the Word and Doctrine , Inwardly to seal to the Truth of the Scripture , and work a Divine Faith in us of the Truth of them . For true Saving Faith is the gift and work of Gods Spirit and Power ; It is by the Spirit 's working , together with the written Word Preach'd , or Read , that we know the things that are freely given us of God. If any Object , What need of both ? If we are Taught by the Word and Doctrine Outwardly , as delivered in the Holy Scriptures , what need we to be Taught by the Spirit Inwardly ? Or if we be Taught by the Spirit Inwardly , what need we be Taught by the Word and Doctrine Outwardly ? Is not the Inward Teaching of the Spirit , or Light within , sufficient , without any other thing ? So some do Argue . To this I Answer , It is one thing what God could , or can do ; it 's far another thing what he is pleased to do . He could Teach us all without the written Word , as well as he Taught the Apostles , before the Word was committed to Writing , but he hath not seen meet so to do ; he hath a regard to our Weakness : A School-master that is able , can Teach his Schollars without Books , but they cannot so well Learn without Books ; therefore he Teacheth them with , and by Books , to condescend to their weak Capacity . When God Almighty spake from Heaven , by an Audible Voice to the People of Israel , they were so affraid , that they prayed that God would not Speak to them , viz. immediately , they were not able to bear it ; but that God would speak to Moses , and by Moses to them ; which was granted . Many who pretend to the same Inspirations in Prophecy that the Apostles had , should God Inspire them , as he did them , in that Extraordinary and Miraculous way and manner as he did the Prophets of old , they should find , they could not be able to bear it ; Such Miraculous & Extraordinary Inspirations that God gave to the Prophets , would be like new Wine in their old Bottles , that would burst and break them asunder . What God hath joyned together , we ought not to put asunder ; he hath so ordered it , most Wisely and Graciously , that the Spirit of God , as the principal Agent , should Teach us , and work all Saving Knowledge and Faith in us , by the Written Word Preached , or Read , as his Instrument . Thirdly , The Death of Christ , and his Love in Dying for us , is made known to us by the Holy Spirit , his Inspiring and Imprinting into our Hearts a sense of his Love ; He sheds abroad his Love into our Hearts by the Holy Spirit that he has given us ; according to Rom. 5.5 . Christ in his Prayer to his Father , St. John 17.26 . Prayed in behalf of all that should Believe in him to the end of the World , even for us , as well as for them who were then with him , That the Love wherewith thou hast Loved me , may be in them , and I in them . It ought greatly to affect our Hearts , to consider and think , that he had us in his Heart and Thoughts at that very time , when he prayed this Prayer to his Father ; and he still hath us in his thoughts , who ever Lives to make Intercession for us , that the Love wherewith the Father hath Loved us may be in us , and he in us : Not that the Love wherewith the Father Loved the Son could be ( strictly and properly speaking ) contained in us , or comprehended by us ; for that being an infinite Love , how could , or can it be contained in us , who are poor finite Creatures ; or comprehended by us ? How can a Finite thing contain that which is Infinite ? But the Holy Spirit , which is called in Scripture , The Spirit of Love , worketh some Inward sense and impression of the Love of God and Christ , in the Soul , whereby the Soul that has this Inward sense and impression may know it . Fourthly , The Love of Christ is made known to us , and hath its Influence upon us , by his Infusing and Inspiring into our Hearts and Souls ( If we be true Believers ) a vigorous and active Principle of Love and Charity , that becomes in us a Principle of a Holy and Vertuous Life , mightily inclining us to Love both God and Christ , and also to Love our Neighbours , and all Men , even our very Enemies , after the example of our Saviours Love. And we being acted by that Principle of Love , we are thereby enabled , with great freedom and readiness , with great joy and chearfulness , to perform our respective Duties both to God and Man. This Principle of Charity Infused , or Inspir'd into the Soul , is all one with that which is called , The Grace of God in the Soul , the Grace of Sanctification , that includes all the Vertues in it ; and tho' the Operations be various and manifold , yet they all proceed from one Root , Seed , and Principle . This Principle of God's Grace some do not distinguish it from the Holy Ghost , but hold it to be one and the same therewith ; but this is a great Error , and dangerous . The Holy Ghost is one and the same God with the Father , and with the Son ; the Grace of God , and the God of Grace , are distinct , as the Effect and the Efficient , the Gift and the Giver ; Grace is weaker or stronger , greater or lesser , hath its several measures ; therefore it cannot be God himself , which is an Infinite Being , and hath neither Parts nor Passions , to whom nothing can be added , and from whom nothing can be diminished . This Principle of Love that is in Believers , inclining them to Love God and Christ ; it is , so to speak , the reflection , shadow , or image of the Love of God , and of Christ , towards us ; As when we look into a Looking-Glass , the Glass reflects the image , or shadow of the Face back again upon the Beholder , the which image hath a likeness to the Original , but is as far short of it , as a shadow is to the Body , or Substance , whose shadow it is : Or like the Echo , which is nothing but the reflection of the Voice , or Word of the Speaker . Therefore it is that St. John said , We Love him , because he hath Loved us ; our Love to him being the reflection of his Love to us , and as it were , the Daughter ; and his Love to us , as the Mother . But to the end that his Love may work this powerful constraint upon us , it must not only be known by us , but after it is known , we must ( by the help of the Holy Spirit which is given to us ) frequently Meditate upon it , and upon the Death of Christ , which his Love constrained him to undergo for us ; that by frequent Meditation thereof , we may have it fixed in our Hearts , and become as a burning Fire in us , according to that in Psal . 39.4 . My Heart was hot within me , while I was Musing ( i. e. Meditating ) the Fire Burned . This is also clear from the words in the Text ; The Love of Christ constraineth us , because we thus judge . ▪ God Almighty is pleased to work upon our Hearts by his Gospel Outwardly , and by his Spirit Inwardly , as we are Reasonable Creatures , enabling us to form a sound and firm Judgment of things , both of Causes and Effects ; and to view and consider the excellent Order and Harmony of them , that the Wisdom of God hath appointed . Had God only infused a Spiritual and Supernatural Principle of Grace into our Hearts , mightily inclining us to Love and Obey him , without affording us certain Arguments and Reasons , Convincing and Perswading our Reasonable Understandings why we should so do , on that supposition our Love and Obedience had not been such a rational and free Love and Obedience , suiting our rational Nature and Faculties , as now it is , he having given us most excellent Arguments and Reasons why we should so do ; the greatest of which are taken from these words , which are contained in the Text , Because God so Loved us , that he gave his Son for us unto Death ; and Christ so Loved us , that he gave himself to Die for us ; therefore we ought to Love him , and Serve him , and Live to him , who Died for us , and Rose again ; and also to God the Father , through him , and with him . Christ's Dying for us , is such an Argument why we should be wholly his , and wholly Love him , and Live to him ; That it is our Duty so to do , not only in point of Gratitude , but in point of Justice ; and this both St. Paul and St. Peter did argue , with them to whom they writ , 1 Cor. 6.20 . For ye are bought with a price , therefore glorifie God in your Body and in your Spirit , which are God's . And v. 19. Ye are not your own . And 1 Pet. 1.18 . For as much as ye know ye were not Redeemed with Corruptible things , as Silver and Gold , from your vain Conversation , received by Tradition from your Fathers , but with the precious Blood of Christ , as of a Lamb without Blemish and without Spot . And 1 Pet. 2.24 . Who his own self bore our Sins in his own Body , on the Tree , that we being Dead to Sin , should Live unto Righteousness , by whose Strength ye are Healed . The Love and Bounty of God in our Creation and Preservation , and all the Blessings of this Life , are arguments very convincing and perswading , why we should Serve and Glorifie God ; and the consideration of his Glorious Greatness , and Power , in his Creating all things , and Upholding them , and of his most Wise , and Just , and Powerful Providence , in the Government of the World , obvious and apparent to the Eyes of all Mankind , ought greatly to move all Men to Fear , and Reverence him , as well as to Love and Serve him , to their utmost ability and knowledge . But the Light of the Gospel , wherewith God has been pleased to enlighten us Christians , not only furnisheth to us all these Arguments , taken from the Power , Wisdom , Goodness , and Justice of God , and other his Glorious Attributes that are clearly to be seen by his works of Creation and Providence , obvious to Heathens , both more clearly and abundantly out of the Holy Scriptures ; but with greater Arguments than these , taken from the great work of our Redemption , by Christ's Dying for us ; &c. It moveth us to Love and Fear God , and Live to him , and to Christ who Died for us ; and is both his own , and the Fathers Gift unto us , most freely given , for our Eternal Salvation . But that the Argument taken from the Death of Christ may be the more effectual to perswade us to Live to him who Died for us , let us Consider the excellent way of the Apostles Arguing here in the Text , which he doth from the Extent of it ▪ Because , said he , we thus judge , that if one Died for all , then were all Dead . There are some that say , Christ Died not for all , but for some ; to wit , such only as shall be Converted , from the beginning of the World , to the end of it ; and by his Dying for all , they say , must be meant Genera Singulorum , but not Singula Generum ; i. e. all kinds of Men , Jews and Greeks , Scythians and Barbarians , Noble and Ignoble , Bond and Free ; but not all individuals of Men. But this cannot be the meaning here , otherwise the Apostles Argument would not be Convincing , Because Christ Died for All , therefore All were Dead ; The word All , in the Proposition , must have the same Signification with the word All in the Conclusion , which is deduced from the Proposition , otherwise St. Paul's Argument would not be Logical , and sufficient . Now the word All in the Conclusion , signifies all Individuals of Mankind . All are Dead in Adam ; Death both Spiritual and Temporal is come upon all Adam's Posterity , by his Sin and Fall , which the Apostle here proves from this , That Christ Died for All , for if All had not been Dead in Sin and Transgression , as well as subject to Bodily Death , Christ had not Died for All , for it was not needful that he should Die for them , who were not Dead . It is a good Rule in Divinity , That the words of Scripture ought to be understood in their proper and full Signification and Extent , except some necessary Reason can be given to the contrary , which cannot be given in this case . But divers strong Reasons can be given , why they should be understood as above mentioned : By Christ's Dying for All , an offer is made unto All , to whom the Gospel is Preached , to receive that high Dignity and Priviledge to which they are called , and without this Universal Offer to All , who have the Gospel Preach'd unto them , a ground of Doubt would be laid , whether this Love extends to us , if it doth not extend to All ; as it is said in the 17th Article of the Church of England , We must receive Gods Promises in such wise as they be generally set forth to us in Holy Scripture . But to teach , that Christ Died not for All , is ( I think ) some hinderance for us to receive Gods Promises in such wise as they be generally set forth in Holy Scripture . It is true , all have not Salvation by Christs Death , even to whom it is Preached ; but who have it not , it is their own fault . Nor are the Benefits of Christs Death equally extended to All. And tho' I believe , according to the Holy Scripture , That there is a Predestination to Life , yet I no where find in Scripture , that God by any absolute Decree hath made Salvation impossible to any part of Mankind ; for such an absolute Decree were utterly inconsistent with Christs Dying for all Men. The Decrees of God , some are Absolute , and some are Conditional : I mean Conditional , not Subjectively , but Objectively , i. e. Not that there are two Wills or Decrees in God , the latter depending upon the former Conditionally , but by one and the same Eternal Act of Gods Will and Purpose , he hath Decreed such an order of Causes and Effects ; and of some things to follow after others Conditionally , that will , or will not come to pass , as the Conditions do , or do not goe before ; as Plowing and Sowing , before Reaping ; Repentance and Faith , before Remission of Sins , and Eternal Salvation . Thus having shown , That the Death of Christ , as having Died for All , will be the more effectual to work upon us , by the Grace of God , to move us to Live to him who Died for us ; That we believe he Died for all , and Consequently for us ; and that in Love to all . Let me a little yet further set forth his Love to us , that it may have its Influence upon us : Greater Love hath no man than this , ( said Christ ) that a man lay down his Life for his Friends , John 15.13 . But God commended his Love to us , in giving his Son to Die for us , who were Enemies , Rom. 5.8 , 9 , 10. If you ask , How were we Enemies , when Christ Died , seeing we were not Born many Years after that Christ Died ? I Answer , We were Enemies as in the Loins of our Forefathers ; Not only up to them who were then Living , but up to our Forefather Adam , as the Scripture testifieth ; That in Adam all are Dead ; and by the offence of One , Condemnation is come upon All. The Love of Christ towards Men , exceedeth all Examples ; as David said of Jonathan's Love , It exceeded the Love of Women . It may be said of Christs Love to us Men , Sinners and Enemies , it exceedeth all Examples , either in Scripture or elsewhere , as of that Grecian Zaleucus , King of the Locretians , who , both to answer the Justice of the Law , and shew his Love to his Son , parted with one of his Eyes , that his Son might not lose both his Eyes , which was the Penalty that the Law required for his Sons Crime of committing Adultry . As also that Example of Codrus King of Athens , who being told by the Oracle , That if he was Kill'd by the Peloponesians , who had Besieg'd Athens with a mihgty Army , the Athenians should Overcome ; and that by his Death they should Live : Whereupon he put off his Royal Apparel , and put on the Habit of a Common Souldier , and rushed into the Battel where it was hottest , and was Kill'd ; after which , according to the Oracle , the Athenians had the Victory , and the Enemy was Routed . This he did out of Love to his Subjects , as what the other did was out of Love to his Son ; but what our Blessed Lord Did and Suffered , was out of Love to his Enemies ; who being in the form of a God , and counted it no Robbery to be Equal to God , but made himself of no Reputation , and took upon him the form of a Servant , &c. He did not ( properly speaking ) denude himself of his Glory , that being impossible , being Essential to him as God , but he hid it within the Vail of his Flesh , and gave up himself most willingly and freely to Suffer for us ; such was his Love to us , that constrained him thus to Die for us ; and therefore his Love ought to constrain us to Live not to our selves henceforth , after that his Love in Dying for us is made known to us , but to him who Died and Rose again . In the next place I intend , as Briefly as I can , to shew you , First , What it is not to Live to our Selves . And Secondly , What it is to Live to him who Died for us , and Rose again , according to the words of the Text , which I shall deliver in the following Particulars . 1. Not to Live to our selves , is , not to Live to any Beastly Lusts of Uncleanness or Sensuality . 2. Not to gratifie our Outward and Bodily Senses in things that are materially Lawful , so as to make that gratification the end of our Living , which makes Men no better than some more tame and innocent sort of Beasts ; and yet how many do so ? As if they liv'd only to gratifie their outward Senses , as their Sight , in pleasing it with Visible Objects , as fine Houses , Orchards , and Gardens ; their Hearing , with delightful Musick ; their Taste , with delicious Meats and Drinks ; their Smelling , with odoriferous Perfumes and Smells ; their Feeling , with Soft Raiment , and soft Beds of Down , which are commonly the Entertainment of some that are Rich in this World , as if they were born , and did live in the World only to gratifie the Sensual Life . 3. Not to make the highest gratifications of our Reasons in the highest Knowledge of Natural things , our End and Felicity . 4. Not to make our highest Knowledge , even in Spiritual Things and Mysteries , our Objective Happiness and Felicity ; for that is to put our Knowledge in the Place of God himself ▪ and his Gifts in the room and place of the Giver , which ought not to be , for it is a sort of Spiritual Idolatry : Our formal Happiness doth indeed partly consist in the knowledge of God , begun here , and perfected hereafter , and in the fruition of him by Love and Joy ; but we must not make either of them the Object of our Happiness , but God alone , in , and through , and together with Jesus Christ , and the Holy Spirit , our supreme and highest Good. 5. Not to make our own Will and Pleasure our End and Aim , but wholly to submit our Wills to the Will of God , in all things ; and wholly to trust in him . Secondly , To Live to him , who Died for us , is 1. To Live a Life of Love to God and Christ , and from that Love to Serve and Obey him , in all his Commandments , with all sincere Resolutions and Endeavours to keep and observe them all our days , by our continual endeavouring to attain more and more to a Conformity to him , imitating his Vertues and Perfections daily more and more , like a Schollar , that every day Writing after his Copy , Writeth better and better , tho' still he comes not up to the perfection of his Copy . 2. To Live to God and Christ , is to live a life of Communion and Fellowship with God and Christ , and in a true and real Enjoyment of them , as St. John said , The Life was manifested , and we have seen it , and declared it unto you , ( which Life is Christ , both God and Man ) that ye may have fellowship with us ; and truly our fellowship is with the Father , and the Son. The which Fellowship and Enjoyment is actually begun here , and tobe perfected hereafter , in the World to come . The Fellowship that the Faithful have with God and Christ here in the Mortal Body , and the Enjoyment they have of God and Christ , tho' it is not either in that immediate , or clear and perfect manner as it shall be in the World to come , yet it is a true and real Fellowship and Communion with God and Christ , and also with the Holy Spirit ; and a real Divine Enjoyment , affording an incomparable inward joy , sweetness , and satisfaction to such who really have it . Nor ought the False and Counterfeit Pretences of too many , who boast they have it , and yet their Vile Errors and Unchristian Practices sufficiently prove they have it not , make any to disbelieve such a thing , that is so great a Blessing and Priviledge to the Faithful . The which Divine Enjoyment , and Communion with God , and Christ , and the Holy Spirit , is by an Inhabitation of the Holy and Blessed Trinity in the Faithful , as God hath Promised , I will Dwell in them , and Walk in them : And by real inward operations and communications of Grace , Vertue , and quickening and refreshing Influences , generally given and imparted to the Faithful , in the frequent and diligent use of the ordinary means of Salvation , as the Word and Sacraments , Meditation , Prayer ; and in the daily and continual course of our Obedience to all Gods Commands ; by these means , as by Conduits and Pipes , the Living Waters , i. e. Life and Vertue , flow into the Souls of the Faithful from Christ , and from God in Christ , in whom the Fulness dwells , and of whose Fulness we all receive , and Grace for Grace . The Beatifical Vision , i. e. To see God in the same Immediateness , and Clearness , and Perfection , as the Glorious Saints see him in Heaven , is reserved for the Life to come ; as God said to Moses , Thou canst not see my Face and Live , our State of Mortality is not capable of it . The way and manner of Gods shewing himself to the Faithful , in this state of Mortality , is as Cant. 2.9 . He looketh forth at the Windows , shewing himself through the Lattice : [ That is ] all the usual and ordinary means of Grace above-mentioned ; we see here but darkly , as in a Glass ; for we walk by Faith , and not by Sight ; i. e. Such a clear sight as we shall have in the Future State. The Prophetical Vision , even of Moses , or any others , did not amount to the Beatifical Vision ; but was presented by some Mediums , sometimes External , and sometimes Internal , to their outward , and inward Senses . The which Communications of the Spirit , being generally received in the use of the Word and Sacraments , and other Holy Duties ; as Wine , or any other Cordial , is received into the Mouth by some Vessel , yet the Vessel goes not into the Stomach to nourish the Body , but the Wine , or Cordial ; so it is the Life and Vertue that is conveyed by the outward Word and Sacraments , that Nourisheth and Feedeth , Refresheth and Strengtheneth the Soul ; and is like the Bread and Water that the Prophet Elijah received by the Angel , in the strength whereof he was to go Forty Days . The like inward Comfort and Strength the Reverend Hearers of the Word , and Worthy ( i. e. duly Qualified ) Receivers of the Lords Supper , do experience , which will abide with them for many days , and for ever . I do therefore recommend to you , the Diligent and Frequent Use of all the means of Grace , with earnest Prayer to Almighty God , for his Grace , and help of his Spirit to make them effectual . Hear the Word with Reverence , receive it with Meekness and Love ; Meditate upon it , and after ye have heard it in Publick , recollect , and call it to remembrance in Private . And ye that are Masters of Families , call your Children and Servants to account what they remember of it , that it may be more deeply engrafted and rooted in all your Hearts , and bring forth fruit in you . And thus going on , and walking in a continual course of Holy Duties , and Holy Living , we shall go from Strength to Strength , until we appear before God in Zion , viz. the Heavenly Zion above , where God is to be seen Face to Face . And may we all feel the Love of Christ , more and more to Constrain us to Love him , and Live to him , who Died for us , until we come to be with him , where he is , to behold his Glory , and have a full Enjoyment of him . Which God grant , for Christs sake . Amen . THE END . Advertisement . THIS is to give Notice , That a Printed Sheet , call'd , Mr. George Keith ' s Account of a National Church , &c. Humbly Presented to the Bishop of London , Published by Tacy Sowle , the Quaker Printer , which she hath delivered to the Hawkers , ( as one of them told me ) to cry about the Streets , is a Quaker-Cheat , Writ and Publish'd altogether without my Consent or Knowledge ; and the whole containing some unsound , imperfect , and lame Quotations out of my former Books , wrot by me when I was among them , and in these , and some other things Deceived by them , is long since Retracted and Disowned by me , in a Book publish'd , called , George Keith's Retractations ; The which being Retracted by me , doth no more affect me , but them who have Published them against me , to Defame me for my Retracting them . However this their Cheat and Abuse hath this Service , That thereby they declare , in the face of the Nation , that they are still chargeable with these Errors , and that Uncharitableness , which , I thank God , I have Retracted . And it is an evidence , that their Cause and Case is bad , when they have no better Weapons wherewith to fight against me , but the Errors which I have Retracted , and which they still hold , with many more , and much greater , whereof I never was guilty , and which I have proved them guilty of , in my Fourth Narative , Printed this present Year 1700 , in above Two Hundred and Fifty Quotations , faithfully Collected out of their Approv'd Authors , to which they have given no Reply , nor are ever like to give to any purpose , nor to divers others I have Publish'd against them . What Blindness , and Hardness of Heart , and Obstinacy hath befallen them , who instead of Retracting their own Errors , or seeking to clear themselves thereof , seek to Defame and Abuse me , for my Retracting mine ! But the Abuse and Shame they cast out against me , falls upon themselves . G. K. 
A47179	----	A short Christian catechisme for the instruction of children in the grounds and practice of Christian religion being (for the most part) an abridgment of a larger, formerly printed, where many questions and answers that were in the larger, are omitted, and others shortened, to fit the capacity of children, and some new questions, with their answers inserted, on several heads, which were not in the larger / by George Keith. Keith, George, 1639?-1716. 1698 Approx. 63 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A47179 Wing K212 ESTC R14138 12937358 ocm 12937358 95812 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47179) Transcribed from: (Early English Books Online ; image set 95812) Images scanned from microfilm: (Early English books, 1641-1700 ; 717:20) A short Christian catechisme for the instruction of children in the grounds and practice of Christian religion being (for the most part) an abridgment of a larger, formerly printed, where many questions and answers that were in the larger, are omitted, and others shortened, to fit the capacity of children, and some new questions, with their answers inserted, on several heads, which were not in the larger / by George Keith. Keith, George, 1639?-1716. [2], 30, [2] p. Printed for Brabazon Aylmer ..., London : [1698] Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Catechisms. 2005-05 TCP Assigned for keying and markup 2005-10 SPi Global Keyed and coded from ProQuest page images 2006-06 Taryn Hakala Sampled and proofread 2006-06 Taryn Hakala Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion A SHORT Christian Catechisme FOR THE INSTRUCTION OF CHILDREN , In the Grounds and Practice of Christian Religion , being ( for most part ) an Abridgment of a larger , formerly Printed , where many Questions and Answers that were in the larger , are omitted , and others shortned , to fit the Capacity of Children , and some new Questions , with their Answers inserted , on several Heads , which were not in the larger . By George Keith . LONDON , Printed for Brabazon Aylmer , at the Three Pigeons , over against the Royal-Exchange , in Cornhill . Price 3 d. A SHORT Christian Catechisme For the Instruction of CHILDREN , in the Grounds and Practise of Christian Religion , being ( for most part ) an Abridgment of a larger , formerly Printed , where maeny Questions and Answers that were in the larger , are omitted , and others shortened , to fit the Capacity of Children , and some new Questions , with their Answers inserted , on several Heads , which were not in the larger . By G. Keith . SECT . I. Q. WHat is the Christian Religion ? A. It is a Knowledge , Belief , and Practise of certain things , by means of which we may attain to Eternal Life and Happiness , Joh. 20.3 . Rom. 6.22 . Q. Where are these things taught us ? A. In the Holy Scriptures of the Old and New Testament , John 5.39 . Rom. 15.4 . Rom. 16.26 . Q. What things are to be known and believed by us ? A. First , concerning God , and his Works of Creation and ●rovidence . Secondly , Concerning Christ , his only begotten Son , and our Redemption by him . Thirdly , Concerning the holy Spirit , and his saving Gifts and Graces , Heb. 11.3 . 1 Tim. 3.16 . 1 Cor. 2.11 . 12. Q. What things are to be practised by us ? A. The Commandments of God , briefly contained in the ten Precepts of the moral Law , and some other Commandments given us by Christ in the New Testament , Exod. 20.1 . Matth. 28.20 . Q. Whence came the Holy Scriptures ? A. They came from God , who did inspire and move holy Men to commit them to writing for our Instruction , 2 Tim. 3.16 . Q. Are they the words of God ? A. Yea , John 17.8 . Q. Are they not also the word of God ? A. Yea , John 17.20 . Acts 13.26 . 1 Cor. 4.20 . Gal. 6.6 . Phil. 1.14 . 2 Tim. 4.2 . Q. Seeing Christ is called the Word in Scripture , John 1.1 . Is it not false to call the Scriptures the Word ; for the Scriptures are not Christ , but testifie of him ? A. It is no more false , than to call the Sun light , because God is called Light in Scripture , 1 John 1.5 . Q. How is then the Word distinguished ? A. The essential Word is Christ , but the Doctrinal Word that was first spoken , and then committed to writing , is that contained in the holy Scriptures ? Q. Doth the holy Scripture contain all things belonging to Faith and Practice ? A. Yea , 2 Tim. 3.15.16 . Q. Are they then a full and compleat Rule of the whole Duty of Man ? A. Yea. Q. What doth chiefly move us to believe the Truth of them , and that they are given by divine Inspiration ? A. The Spirit of God by his secret Operation in our Hearts , 2 Cor. 4.13 . Phil. 1.29 . Q. What doth give us the spiritual and saving Understanding of them ? A. The same holy Spirit , by his secret Inspiration , and Illumination in us , 1 Cor. 2.11 . 2 Cor. 4.4 , 6. SECT . II. Q. WHat doth the Scripture teach us concerning God ? A. That he is a Spirit of infinite Understanding , Power , Wisdom , and Goodness , Eternal Unchangeable , Omniscient , Omnipotent , Omnipresent , Merciful and Gracious , long Suffering , Faithful , Just and Holy , that he is Light , and in him is no Darkness at all , the Fountain of living Waters , the only living and true God , Deut. 7.9 . 1 John 1.5 . Jer. 2.13 . Jer. 10.10 . John 4.24 . Psal . 147.5 . Gen. 17.1 . 1 Chron. 29.11 . Rom. 1.20 . Rom. 2.4 . Psal . 31.19 , 33 , 11.139 . 1. to 12. Exod. 3.4 . 6 , 7. Deut. 32.4 . Q. Are there any more than one God ? A. There is but one God , over all , through all , and in all , Deut. 6.4 . Eph. 4.6 . Q. Is God any Body , or hath he any Parts or Passions ? A. Nay , Numb . 33.19 . Q. What doth the Scripture further teach us concerning God ? A. That this one God is three Persons , the Father , the Son , and the Holy Ghost ; and these three are one in Essence and Substance , or Being , from everlasting to everlasting , equal in Wisdom , Goodness , Power and Glory , John 5.7 . Matth. 28.19 . Q. Are the Father , and the Son , and the holy Ghost so distinguished , that the Son is not the Father , but was begotten of the Father , before all Ages , and the holy Ghost is neither the Father nor the Son , but did proceed from the Father , and from the Son before all Ages , and neither the Father , nor the holy Ghost was made Flesh , was born of a Woman , suffered Death , rose again in the true Nature of Man , but only the Son ? A. Yea , John 1.14 . SECT . III. Q. WHich are God's Works of Creation ? A. All things visible , as the visible Heavens , and Earth , and Waters , and all things contained in them , and all things invisible , as the invisible Heavens , Angels , and Souls of Men , Gen. 1.1 . Coloss . 1.16 . Q. By whom did God Create and make all things ? A. By his Word , his eternally begotten Son , and Spirit , John 1.2 . Ephes . 3.9 . Psal . 33.6 . Q. Was it any difficulty to God , to Create and make all things ? A. Nay , For he spake , and it was done , he commanded , and they were Created , Psal . 33.9 . Q. What is understood by his resting on the seventh Day ? A. His ceasing to Create , and finishing his Works which he had made in six days . Q. Whence come all Men and Women of all Nations ? A. Of Adam our common Father , and Eve our common Mother , by ordinary Generation , Acts 17.26 . Rom. 5.12 . Q. On which day were they made ? A. On the sixth day , Male and Female , Ge. 1.26 , 27. Q. In what Estate did he make them ? A. In his Image , and after his Likeness , Holy , Upright , Wise and Good , with Dominion over the Creatures , Col. 3.10 . Eph. 4.24 . Eccles . 7.29 . Q. Of what parts did they consist ? A. Of Soul and Body , Matth. 10.28 . Q. Was the Soul of the Earth as the Body was ? A. Nay , For God breathed into him the Breath of Life , and he became a living Soul. Q. Where did God place them ? A. In the Garden , to work in it , and to keep it . Gen. 2.15 . Q. Did he give them a Law of Obedience ? A. Yea , Which was that of the Tree of Knowledge of Good and Evil , in the midst of the Garden they should not eat , but of every other Tree in the Garden they might freely eat , Gen. 2.16 , 17. Q. Why did God forbid them to eat of that Tree ? A. To try their Obedience , as well as for other Causes known to him , Deut. 13.3 . Q. Did they transgress that Command ? A. Yea. Q. What did that Transgression bring upon them ? A. It brought Death , and other great Miseries upon them and their Posterity . Q. What was that Death ? A. A Spiritual Death , unto Holiness and Righteousnes whereby they lost Communion with God , and fell under his Judgment and Wrath , together with their Posterity , and also that the Body became subject to Sickness and Death , John 5.25 . Eph. 2.1 . Isaiah 59.2 . Rom. 2.8 . Q. Had Man died the bodily Death , if he had not sinned ? A. Nay , Gen. 3.18 . Q. Did he need any Cloaths before he sinned ? A. Nay . Q. What other Effects brought their Sin into the World ? A. It brought a Curse upon the Earth , and Guilt and Condemnation , and a sinful Defilement upon them , and all their Posterity , Gen. 3.17 . Psal . 51.5 . Rom. 6.23 . Q. Do the Souls of Men die with the Body ? A. Nay , Matth. 10.28 . 2 Pet. 1.14 . Q. Who was the Serpent that Tempted the Woman to eat of the forbidden Fruit ? A. That old Serpent the Devil , Rev. 20.2 . Q. Doth the Providence of God extend to all the Creatures , from the greatest to the least , and to all the Actions of Men and Angels ? A. Yea , So that a Sparrow falls not to the Ground without the same , Matth. 10.29 , 30. Psal . 103.19 . Q. How doth the Providence of God extend to the evil Actions of Men and Devils ? A. Not to be the Author or Approver of them , but by his Wise , and Powerful , and holy Bounding and Over ruling them , to the Praise of his Glory , and to the Good of the Faithful , Psal . 76.10 . Rom. 8.28 . SECT . IV. Q. WHO is the Redeemer of lost Men ? A. The Lord Jesus Christ , Job 19.25 . Q. How many Natures hath Christ Jesus ? A. Two , his Godhead-nature , and his Manhood-nature , John 1.14 . Q. Was his Manhood-nature Created , and doth it consist of a created Soul and Body ? A. Yea. Q. How can two such Natures be one Christ ? A. By the personal Union of both , as the Soul and Body of a Man is one Man , 1 Cor. 8.6 . Q. How was Christ the Son of David and Abraham ? A. Because he was born of the Virgin Mary , who was descended of David and Abraham , Mat. 1.1 , 20 , 25. Q. Did Christ's Body really partake of Mary's Substance ? A. Yea. Q. Why was he to be born of a Virgin ? A. That it might be manifest he was without all Guilt or Defilement of Sin , and might have no immediate Father but God , being conceived in the Womb of the Virgin by the Holy Ghost . Q. What signifieth the Names Jesus and Christ ? A. Jesus signifieth Saviour and Christ Anointed . SECT . V. Q. HOW many Offices hath Christ ? A. Three , the Office of a Prophet , of a Priest , and of a King. Q. Hath he not many other Offices ; as Head ; Husband , Mediator , Advocate , Bishop , Shepherd , Captain , Physician ? A. They are all contain'd under these three . Q. Was it needful that he should be both God and Man , in one Person , to perform all these his three Offices ? A. Yea. Q. Is not Christ the Foundation of all the Faithful in particular , and of the whole Church in general , as he is both God and Man , and as he is Prophet , Priest and King , and as such is not he , the Vine , and they the Branches ? A. Yea , Isaiah 28.16 . 1 Cor. 3.11 . Eph. 2.20 . 1 Pet. 2.6 . John 15.5 . Q. How doth Christ perform the Office of a Prophet ? A. By teaching us by his Word and Doctrin outwardly delivered to us in the Holy Scriptures , by Reading and Preaching , and by his Spirit inwardly enlightning our Minds to understand what is outwardly delivered , Isaiah 59.23 . John 17.8 , 14 , 20. John 16.13 . Q. Have not Men some knowledg of God , without the Scriptures ? A. Yea , and all Men may know some things of God and of his Will , without the Scriptures , partly by what God doth manifest in them , and partly by the Works of Creation , and Providence without them , and towards them , Rom. 1.19 , 20. John 1.9 . Q. But are the peculiar Doctrins of the Christian Religion , concerning the way of Life and Salvation revealed to Mankind , without the Scriptures , or some outward Means of Instruction , according to the Doctrin of the Holy Scriptures ? A. Nay . Q. How was the Doctrin of Salvation made known to Men , before the Scriptures were writ ? A. The same Doctrin was taught by good and holy Men with word of Mouth , which was accompanied with the inward teaching of the Spirit of God in all the Faithful . Q. How had they that Doctrin outwardly conveyed unto them ? A. By means of the Prophets , whom God raised up in the several Ages from Adam to Moses , and the following Prophets . Q. What is the Gospel of Salvation ? Is it not the Doctrin of Salvation , as held forth in the Holy Scriptures , by and through Jesus Christ , with respect to his Birth , Life , Death , Resurrection , &c. And spiritual Blessings received by him ? A. Yea , Luke 2.10 . Q. Is it not a greater Error , to say , that the Light within every Man , that teacheth nothing of Christ Crucified , and raised again , is the Gospel of Christ , yea , the whole Gospel without any thing else ? A. Yea. Q. What place of Scripture in the Old Testament , did show that Christ the promised Messiah should be a Prophet , whom all were to hear ? A. Deut. 18.15 , 16 , 17 , 18. The Lord thy God will raise up unto thee a Prophet , &c. Q. What place in the Old Testament did show that he was to give Light to the Gentiles ? A. Isaiah 49.6 . I will also give thee for a Light to the Gentiles , that thou mayest be my Salvation to the end of the Earth . Q. Was that Prophecie fulfilled by the common Illumination , given to all Mankind without the Preaching of the Gospel , requiring Faith in Christ Crucified ? A. Nay , But by the Preaching of the Gospel , and the special Illuminations of Christ , by the holy Spirit inwardly accompanying it , 2 Cor. 4.4 , 6. Ephes . 1 , 17 , 18. Q. How did it appear that the Man Jesus , born of Mary was that Prophet ? A. By his Prophecies , his Miracles , his most excellent Doctrin , and most holy Life , and the many other things that did agree to him only , and could agree to none other . Q. What things did the Prophets chiefly bare witness unto , and deliver as their Message ? A. The coming of Christ in the Flesh , his Prophetical , Priestly , and Kingly Office , the Promises of Salvation , and Remission of Sin through Faith in him , with the Gift of the Holy Spirit , and the saving Gifts and Graces thereof , Acts 26.22 , 23. SECT . VI. Q. HOW did Christ perform the Office of a Priest ? A. By dying for our Sins , and offering up himself a Sacrifice by his Death , to satisfie the Justice of God , and thereby to reconcile us unto God , and by his continual Mediation and Intercession for us in Heaven , 1 Cor. 15.3 . Eph. 5.2 . Heb. 9.26 . Heb. 7.25 . Q. Why was it necessary that he should dye for our Sins ? A. Because Death was the punishment due to us for our Sins , which he , being our Surety , did undergo for us ; and the nature of an expiatory Sacrifice required , that he should be slain , and his Blood should be shed . Q. What Blood is that which Christ hath redeemed us with , and by which we are justified , cleansed and sanctified ? A. The real Blood of his Body that was outwardly shed , at his passion , on the Tree of the Cross . Q. Was the Priesthood of Christ foretold by any of the Prophets ? A. Yea , by David , in the Hundred and Tenth Psalm and fourth verse , The Lord hath sworn and will not repent , thou art a Priest for ever after the order of Melchisedeck . Q. What places in the New Testament hold forth Christ to be a Priest and our High Priest ? A. Many places in the Epistle to the Hebrews , as Heb. 2.17 . Heb. 3.1 . 4.14 . 15.5 . 1.5 . 10.7 . 26.8 . 1.3 . 9.11 . 25.10 . 21. Q. Were not the High Priests under the Law , Types of Christ our High Priest under the Gospel ? A. Yea. Q. Were not the Sacrifices under the Law , and the Passover Types of Christ , the only effectual Sacrifice for the Remission of our Sins , and Justification and Sanctification by his Blood ? A. Yea. Q. Did Moses and the Prophets foretell of Christ's Death , and Sufferings , and that he should be the first that should rise from the dead , and give Light to the Gentiles ? A. Yea , Acts 26.22 , 23. Q. What is the first promise that was given to Men , concerning Christ , and Salvation by him ? A. That in Gen. 3.15 . that the Seed of the Woman should bruise the Head of the Serpent , and he should bruise his heel . Q. Why is Christ called the Seed of the Woman ? A. Because he was made of a Woman , and born of her , without the knowledge of a Man. Q. What is meant by the Serpents bruising his heel ? A. The Death and Sufferings of Christ , who was put to death , by the Instigation of the Devil , that moved the Jews and Pontius Pilate against him . Q. What is meant by the Woman's Seed bruising the Serpent's Head ? A. His complete and perfect Victory over him , first in his own Person by his Resurrection from the dead on the third day , and next by what shall in due time be accomplished in all the Faithful who are his Members , by his victorious Power , in destroying his Kingdom of Sin in them , and delivering them , from all the effects of Sin , at the Resurrection of the dead , Heb. 2.14 . 1 John 3.8 . Q. Is Christ Jesus , as he outwardly came in the Flesh the Seed that was promised by God , to Abraham , that in him all Nations of the Earth should be Blessed ? A. Yea , Gen. 22.18 . 26.4 . 28.14 . Acts 3.25 . Gal. 3.16 . Q. How is that promise fulfilled ? A. That whoever of all Nations should believe in him , should be blessed with the Remission of their Sins , and the gift of the Holy Spirit , and the saving gifts thereof , be justified and adopted to be God's Children , sanctified , and in the end eternally glorified , Acts 10.43 . Acts 13.38 . 39.26 . 18. Joh. 1.12 . 13.7 . 38.39 . Q. How is Christ a Priest for ever ? A. Because the efficacy , merit and worth of his being a Sacrifice for our Sins , by that one offering , did extend to the Faithful , from the beginning of the world , and will extend to them , to the end of it , for Remission of Sin and Eternal Salvation , and that he continually appears before God , ever living to make Intercession for us , Acts 15.11 . Heb. 11.13 . 7.25 . SECT . VII . Q. HOw doth Christ perform his Kingly Office ? A. By his various Administrations of it in the several parts thereof . Q. Hath Christ a Kingly Power and Government over the Angels both good and bad ? A. Yea. Q. How hath he a Kingly Power and Government over the evil Angels , and Devils , and evil Men ? A. By restraining and limiting their Power , over-ruling their evil designs and actions , and causing them to turn to his Glory , and to the Good of the Faithful , and lastly by Judging and Punishing them at the last day , Psal . 103.19 . Psal . 76.10 . Rom. 8.28 . Matth. 25.41 , 46. Q. What Acts of Kingly Power did Christ shew forth on Earth before his Passion ? A. He commanded the Winds and the Seas , and they obeyed him , he cast out Devils , and wrought Miracles by his own Power , and forgave Sins , Matth. 8.27 . Mark 1.27 . Matth. 9.6 . Q. What places in the Old Testament did foretell of his Kingly Office and Government ? A. Diverse , such as Psal . 2.6 . I have set my King upon my holy Hill of Sion , Isaiah 9.6 , 7. and 32.1 , 2. Dan. 7.13 , 14. Q. Was his rising from the Dead , and ascending into Heaven , and his being set down at the right Hand of God , Acts of his Kingly Office and Power ? A. Yea , John 10.18 . Ephes . 4.8 . 9. Psal . 110.1 . 2. Q. How doth he perform his Kingly Office over the Heirs of Salvation , and his Church ? A. By Converting them , and giving his holy Spirit to Renew and Sanctifie them , with the saving Gifts and Graces thereof , giving them Faith and Repentance , Justifying and Adopting them to be the Children of God , and his Members , giving them his Laws and Writing them in their Hearts , protecting and preserving them in this world , receiving their Souls and Spirits after Death , to be with him , and raising their dead Bodies from Death to eternal Life , and Immortality at the Resurrection of the Dead , and placing them in those heavenly Mansions he has prepared for them in the Heavens , Isaiah 53.10 , 11. Isaiah 60.5 . Acts 5.31 . John 4.14 , 7 , 38 , 39. Jer. 31.31 . John 10.28 , 29. Acts 7.59 . John 6.40 . John 14.2 , 3. Q. Is there to be a Resurrection of the Bodies of the Unjust , as well as of the Just , and shall the Unjust be cast into Hell , that burneth with unquenchable Fire ? A. Yea , John 5.28 . Matth. 25.46 . Q. Is Christ to come from Heaven to Judge both the Quick and the Dead ? A. Yea , Acts 1.11 . Acts 17.31 . Q. Will his coming and appearance be without us in his glorified Body and true Manhood-nature ? A. Yea , Acts 3.20 , 21. Phil. 3.20 . Q. When will the time be that he will so come ? A. Of that Day and Hour knoweth no Man , nor the Angels in Heaven , Matth. 24.36 , 42 , 44. Q. Why hath not God pleased to reveal the particular time of it ? A. That we may not be sloathful , but continually watching and preparing for our Lord 's coming . Matth. 24.42 . SECT . VIII . Q. CAN any Men be saved , whether Jews or Gentiles , simply by the Works of the Law ? A. Nay , Gal. 2.16 . Q. Why can they not ? A. Because the Law doth require perfect and perpetual Obedience from every Man in his own Person ; but this no Man ever did ( the Man Christ Jesus excepted ) nor ever can do , for all have sinned , and , faln short of the Glory of God , and by the Law , both inwardly writ in the Heart , and outwardly written in the Book , every Mouth is stopped , and the whole World is guilty before God , Rom. 3.19 . 20. Q. Were none ever saved , nor can be saved by the Terms of the Covenant of Works , do and live ? A. Nay , Rom. 4.15 . Q. By what Covenant then are they saved who are the Heirs of Salvation ? A. By the Covenant of Grace , Rom. 11.6 . Q. With whom is the Covenant of Grace made ? A. It is made originally with Christ , the second Adam ( as the first Covenant of Works was made with the first Adam ) and through him the Mediator of it , with all his elect Members , whom God the Father had chosen in him , before the Foundation of the World , to be Holy , and without Blame before him in love , Psal . 89.28 . Isaiah 59.21 . Psal . 40.6 , 7. Heb. 12.24 . Eph. 1.4 . Q. When was this Covenant made betwixt God the Father , and Jesus Christ the Son ? A. It was designed in the Counsel and Purpose of God , before all Ages , but the Administration of it began in time after Man's Fall , 2 Tim. 1.9 . 10. Q. What was to be performed by Christ on his part , by Virtue of this Covenant ? A. To dye for us , and be a Sacrifice to God for our Sins , to Suffer in our stead , and make Satisfaction to the Justice of God , to apply to us the Merits , Virtue , and Efficacy of his Death and Sufferings , for the Remission of Sins , by his giving us the holy Spirit , to work in us Faith , and Repentance , and all other saving Graces and Virtues , to enable us by his Grace to perform sincere Obedience to God's Commands , Eph. 2.10 . Dan. 9.27 . Heb. 7.22 . 1 Pet. 3.18 . Eph. 4.12 , 16. Q. What is required in the Covenant of Grace on our part , that we may partake of the Benefits of Christ's Redemption and Mediation ? A. Repentance towards God , and Faith towards our Lord Jesus Christ , Acts 20.21 . Q. What is Repentance ? A. It is not only a real Sorrow and Grief for Sin , but a true and real forsaking of it , the Hatred and Aversion of it , and a Sincere turning of the Heart to God and Christ , and a true Resolution to keep God's Commandments , 2 Cor. 7.9 , 10 , 11. Prov. 28.13 . Acts 3.19 . Psal. 119.104 . Acts 11.23 . Psal . 119.106 . Q. What is the chief moving cause to true Gospel Repentance ? A. The having sinned against a most holy , and a most merciful and gracious God , and such a merciful and gracious Redeemer and Saviour our Lord Jesus Christ , who suffered so great Sorrow and Grief for our Sins , Zach. 12.10 . Q. What is Faith towards the Lord Jesus Christ ? A. It is not only to assent to the Truth of his Doctrin , but a receiving , relying , and resting upon him for Life and Salvation , and upon the Mercy and Favour of God , through him , as held forth in the Doctrin , and especially in the Promises of the Gospel , John 20.31 . John 1.12 . Isaiah 11.10 . Isaiah 32.2 . Jude 21. Matth. 11.28 . 2 Cor. 1.20 . Q. Doth the Gospel contain not only Promises , but also Commands of God and of Christ ? A. Yea , John 14.21 . John 15.10 . Q. Doth the Gospel and Covenant of Grace require holiness of Life , and good Works ? A. Yea , Mathh . 5.16 , 48. i Thess . 4.7 . i Tim. 6.18 . Q. How doth it require them ? as any part of satisfaction to Divine Justice , or by way of merit to our Justification before God , or to be the foundation and cause of it . A. Nay . Q. How then doth it require them ? A. As our duty , and to answer the great love of God , and of Christ , and the great end of his coming into the world , and his dying for us , that we being dead unto sin , might live unto righteousness , and that by them , and in the performance of them we might please God , and find acceptance of him , through Christ , and for his sake , and be thereby fitted for Communion with God , and ( being made like him ) for the Inheritance in the Kingdom of Heaven , 2 Cor. 5.14 . Titus 2.14 . 1 Pet. 2.24 . 1 Joh. 3.22 . 1 Joh. 1.7 . Colloss . 1.12 . Q. Do then the good works and holy living of the Saints by sincere obedience please God , and are they accepted of him and rewarded by him ? A. Yea , Heb. 11.5 . 6. Colloss . 3.24 . Rev. 22.12 . Q. How can that be , when they fall short of that perfection which the Law requires ? A. Wherein they fall short , God doth pardon them , for Christ's sake , and accepts of them , in and through him , so far , as they are sincerely performed in faith and love by the help of his holy Spirit , Micah 7.18 . Eph. 4.32 . Psal . 103.12 . 13.14 . Q. Are any justified before true faith and repentance is wrought in them ? A. Nay . Q. How are Believers justified by the righteousness and obedience of Christ wrought by him , without them , and imputed unto them ? are they equally righteous with him , or are they without all spot or sault before God , while they have sinful imperfections in them ? A. Nay , 1 John 1.8 . Q. What then is the true sense of the imputation of Christ's righteousness unto Believers ? A. That God for the sake of Christ's righteousness , freely pardoneth their sins , giveth them a right to eternal life , dealeth with , and accepteth them as righteous in his sight , owneth and favoreth them , in the relation of Children , Mal. 3.17 . Eph. 1.6 . Isa . 63.8 . 9.2 Cor. 6.18 . Q. How is Christ Jesus the object of faith , for remission of sin , justification , regeneration and sanctification ? Is it not as he is both God and Man , and as being Man , as he dyed for us , and rose again , and is in Heaven , our Advocate and Mediator with the Father ? A. Yea , Rom. 8.34 . Rom. 10.8 . 9.10 . Q. Is it not therefore a great error in them , who teach that it is sufficient to our Salvation , to believe in Christ , only as he is God , and as he is the word , and light , that lightens every Man that comes into the world , without all knowledge of Christ crucified , and raised from the dead , and without all faith in him as such ? A. Yea , Philip. 3.8 . Q. What is the nature of true saving faith , and how is it evidenced ? A. It is a lively operative faith , that worketh by love , and is fruitful in good works , and is never alone , but is always accompanied with hope , charity , temperance , justice , humility , meekness , patience , holy fear , and other Evangelical Virtues , and fruits of the Spirit , Gal. 5.6 . 22. Q. How is faith wrought in God's ordinary way in Men ? A. By hearing the word and doctrine of the Gospel outwardly preached or read , the Spirit of God inwardly operating with and by the word . Rom. 20.14 . 17. 1 Cor. 1.21 . 24. Q. Are such excluded from the possibility of having saving faith in Christ Jesus , and of Salvation by him , who hear not the word outwardly preached , either for want of the sense of hearing , or for want of all possible means to hear it ? A. Nay , for although in God's ordinary way , it hath pleased God to save Men by the foolishness of Preaching , and that faith comes by hearing , and hearing by the word of God , as outwardly taught by preaching or reading , yet God is abundantly sufficient to work that faith in any , by his Spirit , who worketh when , where , and how he pleaseth . Q. But is not the neglect of hearing the word outwardly taught , and of using other outward means of grace , where they can be had , such a hainous sin , that if continued in , takes away all ground of hope of Salvation ? A. Yea , Heb. 2.1 . 2.3 . Heb. 6.12 . Heb. 10.25 . SECT . IX . Q. WHat use hath that inward law of righteousness or illumination in all Men , both good and bad , Believers and Unbelievers , Christians and Heathens , if no promise be given of God , that any shall be eternally saved by that alone , and by their obedience to it , without some degree of faith in Christ crucified explicite or implicite ? A. It is of great use , both to the Unbeliever and Believer , to the Heathen and Christian , Isaiah 40.3 . Rom. 2.12 . 14.15 . 16. Q. What use hath it to the Heathen and Unbeliever ? A. As a preparatory ministration in a lower degree , and kind of operation , for convincing of moral duties , and the contrary Sins and Vices for restraining them , from great immorality , for rendring them without excuse , and liable to the judgment of Christ , according to which , they are to be judged , and lastly for the government of the World , and preserving good order , equity , and justice among Men : It being that whereby mainly God's providential Kingdom is maintained , and administred in the World , according to Psalm 103.19 . and his kingdom ruleth over all . Q. What use hath it to true Believers and Christians ? A. It serves for a rule of life ( together with the Scriptures ) in things of moral honesty , justice and temperance , and obedience to it , as a rule of moral life is so necessary , that no Man can be saved , without sincere obedience to it , and all transgressions against it , in any , are hainous sins , Mat. 7.12 . Q. What is the summ of the moral Law ? A. To love the Lord our God , with all our heart , with all our Soul , and with all our mind , and to love our neighbour as our self , on these two Commandments hang all the Law and the Prophets , Matth. 22.37 . 38.39 . 40. Deut. 6.5 . Lev. 19.18 . SECT . X. Q. WHat are the Laws that God doth write in the hearts of the faithful , as he has promised in the new Covenant ? Are they not the same contained in the holy Scriptures , excepting the Ceremonial part , and some other Laws peculiar to the Jews ? A. Yea , Jerem. 31.31 . Q. Are not many of these Laws belonging to the new Covenant , other , and distinct from the Law writ in the hearts of all Mankind , commonly called the Law of Nature , particularly such as respect the peculiar Doctrins and Precepts of the Christian Religion , and the positive Institutions of Christ concerning Baptisme and the Supper , and Christian Discipline in the Church of Christ ? A. Yea. Q. Doth God write those Laws of the new Covenant in the hearts of his People , without all use of outward means ? A. Nay , but in the use of them , 2 Cor. 3.3 . Q. What is the difference betwixt the writing of the Law , in the hearts of Unbelievers , and Heathens , and that writing in the hearts of the faithful ? A. The former hath it writ in hard and stony hearts , the other hath it writ in hearts of flesh that are made by the Lord soft and tender , as he hath promised , Ezek. 36.26 . 2 Cor. 3.3 . Q. Of what service are the promises contained in the Scripture to the faithful ? A. Of exceeding great use and service , for by them through the operation of the Spirit , true Believers are made partakers of the Divine nature , and have a lively hope begot in them , that what God hath promised , he will faithfully perform , both in this life , and in the life to come , 1 Tim. 4.8 . Heb. 13.5 . 2 Pet. 1.4 . 1 Pet. 4.8 . 19. Q. Is God and Christ in all Men , both Believers and Unbelievers ? A. God and Christ ( as the word ) and also the Spirit , are in all Creatures , as to their essential presence , Psal . 139.7 . it being one of God's Attributes , to be omnipresent , as well as omniscient , and omnipotent , and therefore they are in all Men both Believers and Unbelievers , but in respect of their Operations and Manifestations , the difference is great . Q. What is the difference betwixt the manner of God and Christ , their Operations and Manifestations , in Be●●●vers and Unbelievers ? A. Believers have special and peculiar Manifestations and Operations of God , Christ , and the holy Spirit in them , which Unbelievers have not ; and God , and Christ , and the holy Spirit are in the Faithful by union , and communion , and inhabitation , or indwelling by Faith and Love , but they are not so in Unbelievers ; hence it is that Unbelievers are said to be without God and Christ in the world , without hope , strangers and aliens from the Commonwealth of Israel , 1 Cor. 2.12 . 14. Eph. 1.17 . 18. 1 John 1.3 . Eph. 3.17 . 1 Cor. 6.17 . Phil. 2.1 . Eph. 2.12 . Q. How is Christ the Saints hope of Glory , Col. 1.27 . is it only as within them , considered only as God , and as the Word , or is it , both as without out them , as he is God-Man , their Prophet , Priest and King , Mediator and Advocate , and Head , and also as within them , as he is the Word , Light and Life ? A. Christ is the Saints hope of Glory both ways considered , for Paul gave thanks to God , for the hope laid up for the believing Colossians in Heaven , Col. 1.3 . 4.5 . and surely that was without them , and not within them only ; also the hope of the Faithful , is said to be as an anker of the Soul , sure and stedfast , and which entreth into that within the veil , whither the forerunner is for us entred even Jesus , Heb. 6.18 . 19. and that place whither Jesus our High Priest is entred , is not any place within us ( though he is spiritually present in us ) but Heaven without us , there to appear in the presence of God for us , and that in the true nature of Man , Heb. 9.24 . SECT . XI . Q IS Prayer and Thanksgiving with humble reverence , both of Soul and Body unto God , a most necessary duty to be performed by us , both in private and publick , and that frequently ? A. Yea , Matth. 6.6 . Jer. 10.25 . Matth. 18.19 . 20. Q. Ought the Prayers of all true Christians and their Thanksgivings be offered up to God , in the name of our blessed Mediator and Advocate , Jesus Christ God-Man , and also to him , together with the holy Spirit ? A. Yea , John 14.1 . 3.14 . John 16.24 . Q. Are Angels and Saints to be prayed unto ? A. Nay , Rev. 19.10 . Matth. 4.9 . Exod. 20.3 . Q. Are Images to be made use of in the worship of God ? A. Nay , Exod. 20.4 . 5. Acts 17.25 . 29.30 . Q. For whom are we to pray ? A. Not only for our selves , but for all Men , for the King and all in Authority , and for the whole Church of God , and also for our Enemies , 1 Tim. 2.1 . 2. Psal . 51.18 . Psal . 137.5 . Matth. 5.44 . Q. How are we to pray , and give thanks so as to be accepted ? A. In Spirit and in Truth , in sincerity of Heart , in Faith , in Humility , in Holy Fear , with the Understanding , with Love and Fervency of Heart , with frequency and constancy , to all which we need the continual help of God's Spirit and Grace to aid and assist us , John 4.23 . Jam. 1.6 . 5.16 . 1 Thess . 5.17 . 1. Cor. 14.15 . Heb. 12.28 . Q. What are the things for which we are chiefly to pray ? A. They are briefly contained in that excellent form of Prayer , which Christ taught his Disciples saying , Our Father , &c. Q. Doth the Spirit of God teach us to pray , without all outward means of instruction , or use of the holy Scriptures . A. Nay . Q. May we not therefore be taught in words what to pray , as well as what to believe ? A. Yea , Hos . 14.2 . Luke 11.1 . 2. Q. Ought not great care be taken by all , to have their hearts in some prepared frame in order to Prayer ? A. Yea , Eccles . 5.1 . 2. Q. How is that preparation obtained ? A. By getting the mind freed from worldly and vain thoughts , and also by meditation on spiritual things and matters , as the Spirit of God is pleased to assist us , who is never wanting to them who sincerely desire , and wait for his assistance , Jer. 4.14 . Psal . 119.113 . Psal . 39.3.2 Cor. 3.5 . Q. Is it necessary for the best of Men , to confess their sins and pray for the forgiveness of them . A. Yea , 1 Joh. 1.9 . Jam. 3.2 . Q. Ought not the first day of the week , ( on which our Lord rose from the dead ) be solemnly set apart for the worship and service of God both in publick and private , with abstinence from worldly affairs , and servile labour ? A. Yea , Matth. 28.1 . Acts 20.7 . 1 Cor. 16.2 . Rev. 1.10 . Q. Ought not also times of thanksgiving to be observed by the Faithful , to give solemn thanks to God for solemn and extraordinary mercies and deliverances : A. Yea. Q. Is fasting at times a Christian Duty ? A. Yea , as it is a help to mortifie the flesh , and to prepare and dispose us , for more solemn humiliation , and confession of Sin , and Prayer either in private or publick , when some more than ordinary occasion requires it , Matth. 6.17 . 18. Acts 13.2 . 3. Jonah 3.5 . Exod. 15.1 . Jer. 30.18 . 19. John 10.22 . Rev. 15.3 . 4. SECT . XII . Q. WHat is the Catholick-Church ? A. The whole multitude of the Faithful , every where , in all Ages , having one Faith , one Lord , one Baptisme , who are one Body , ( tho many Members consisting of superiors , as Teachers , Pastors , Elders and Inferiors , to wit the several Congregations of Believers ) having one Spirit and one hope of their calling , and one God and Father , over all , through all , and in them all , Ephes . 4.4 . 5.6 . Q. What are the best marks of the true Church ? A. Purity of Doctrine , the due observation and practise of all the Institutions and Ordinances of Christ under the Gospel , and holiness of life and conversation . Q. Ought any Men to be received , or owned to be Members of the Church of Christ , who do not give some proof of their Christian Faith by Confession of the mouth , and good conversation before they be received ? A. Nay , Acts 8.36 . 37. Q. Wherein doth the Communion of the Faithful consist ? A. Inwardly in the Gifts and Graces of God , and the Communion of the holy Spirit , and outwardly in the profession of the same Faith , and jointly worshiping God together , and practising Christ's Institutions ; particularly these of Baptisme and the Supper , also in mutual acts of Piety and Charity , Philem. 5.6 7. Eph. 4.16 . Phil. 22. Matth. 25.35 . Q. Are the Infant Children of Believers , by virtue of God's promise , within the Covenant of grace , together with their Parents ? A. Yea , Acts 2.39 . Gal. 4.28 . Gen. 17.7 . 1 Cor. 7.14 . Q. How doth it appear , that Baptisme with Water is an Institution and Ordinance of Christ ? A. From his Command to the Apostles , Matth. 28.19 . Go therefore and teach all Nations Baptising them , in the Name of the Father , of the Son , and of the Holy Ghost , and the general practise of it , in the Apostles days . Q. But some say , it was not outward Baptisme with Water that is there commanded , but the inward Baptisme with the Spirit ? A. That is a great error , they might as well say , it was not outward teaching , with audible words , that was there commanded , but inward teaching by the Spirit ; we find not any where in Scripture , a command or power given to Men , to Baptise with the Spirit , that power only belonging to God , and to Christ , but we find a promise given by God , that Christ should Baptise with the Holy Ghost , as was accordingly fulfilled , John 1.33 . Q. What is the chief end and use of Baptisme with Water ? A. It is a Seal of Gods receiving us into the Covenant of Grace , a badge or token of our Christian Profession , a means of Grace , a sign of our washing from sin , and the forgiveness of our sins , and of our regeneration , and translation from being Aliens and Strangers to be Members of Christ and of his Church ; therefore it is , that Baptisme , ( by a figure of the sign receiving the name of the thing signified ) is called regeneration , Titus 3.5 . Q. Seeing Baptisme is a Seal of the Covenant of Grace , are not all baptised Persons , solemnly engaged by their Baptisme , to deny themselves and take up their Cross daily , and follow Christ by obeying his most holy Commands , and walking after his most holy example , renouncing the World , the Flesh , and the Devil , giving up and resigning themselves wholly , to follow Christ the Captain of our salvation , and manfully to fight the good fight under his Banner ? A. Yea , Matth. 16.24 . Heb. 5.9 . 1 Pet. 2.21 . 1 Tim. ● 12. Q. What proof is there in Scripture , for the practise of the Supper , by the outward Elements of Bread and Wine with Prayer and Thanksgiving ? A. The Command of Christ , Matth. 26.26 , 27 , 28. and practise of Believers in obedience to that Command . Q. But some say , Christ did Command it , but until he should come again , and now that they witness him come , the substance and thing signified they need not the sign or shadow ? A. That is also a great error in them , to expound it only of his inward coming . The Bread and the Wine in the Supper were real signs of his Body outwardly broken , and his Blood outwardly shed , and did respect the Man Christ , who is not come again , since he ascended . Q. What is the chief end and use of the Supper ? A. It is another Seal of the Covenant of Grace , a sign of our being spiritually nourished by Christ as by Meat and Drink , that we eat his Flesh , and drink his Blood , by Faith , that so we may receive of his Spirit still more , to quicken , refresh , and nourish us , a memorial of his Death and Suffering , a Pledge of his Love , a means of Grace , and of preserving the Doctrine and Faith of him in the World , also a testimony and sgnification of our Communion with the Faithful , 1 Cor. 11.25 , 26. 1 Cor. 10.16 . 17. Q. How ought Persons to be prepared for the receiving the Lords Supper ? A. By serious examination , of the sincerity of their Faith , and whither they are in true Charity , also with earnset Prayer , and true spiritual hunger and thirst , to enjoy and feed upon Christ in that Divine Institution , 1 Cor. 11.28 . 2 Cor. 13.5 . Q. By whom are Baptisme and the Supper to be administred ? A. By such as are duly called and authorised by Christ , who are true Pastors and Stewards of the mysteries of God , Eph. 4.11 . 1 Cor. 4.1 . Q. What is the Eternal Life , that all the Faithful hope to attain unto , according to God's promise ? A. It is their full enjoyment of God and Christ , together with the holy spirit , by vision , love and delight , with the complete glorification of their Souls and Bodies , and the blessed Society of all the holy Angels , and glorified Saints in the Kingdom of Heaven eternally and without all end . Luke 20.36 Matth. 5.8 . 1 Cor. 13.12 . 1 John 3.2 . Rev. 22.4 . Phil. 3.21 . Heb. 12.22 . FINIS . The CREED . I Believe in God the Father Almighty , Maker of Heaven and Earth ; And in Jesus Christ his only Son our Lord , Who was Conceived by the Holy Ghost , Born of the Virgin Mary , Suffered under Pontius Pilate , was crucified , dead , and buried . He descended into Hell ; the third day he rose again from the dead , he ascended into Heaven , and sitteth at the Right Hand of God the Father Almighty : From thence he shall come to Judge the Quick and the Dead . I believe in the Holy Ghost , The Holy Catholick Church , The Communion of Saints , The Forgiveness of Sins , The Resurrection of the Body , And the Life Everlasting . Amen . The Ten Commandments . I. THou shalt have none other Gods before me . II. Thou shalt not make thee any graven Image , or any likeness of any thing that is in Heaven above , or that is in the Earth beneath , or that is in the Water under the Earth . Thou shalt not Bow down thy self to them , nor serve them . For I the Lord thy God am a jealous God , visiting the iniquties of the Fathers upon the Children unto the third and fourth Generation of them that hate me , and shewing Mercy unto thousands of them that love me , and keep my Commandments . III. Thou shalt not take the Name of the Lord thy God in vain : for the Lord will not hold him guiltless that taketh his Name in vain . IV. Remember the Sabbath day to keep it holy . Six days shalt thou labour , and do all thy work ; but the seventh 
A47174	----	A serious appeal to all the more sober, impartial & judicious people in New-England to whose hands this may come ... together with a vindication of our Christian faith ... / by George Keith. Keith, George, 1639?-1716. 1692 Approx. 193 KB of XML-encoded text transcribed from 36 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A47174 Wing K205 ESTC R33000 12841107 ocm 12841107 94364 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47174) Transcribed from: (Early English Books Online ; image set 94364) Images scanned from microfilm: (Early English books, 1641-1700 ; 1035:26) A serious appeal to all the more sober, impartial & judicious people in New-England to whose hands this may come ... together with a vindication of our Christian faith ... / by George Keith. Keith, George, 1639?-1716. [4], 67 p. Printed and sold by William Bradford, Philadelphia in Pennsylvania : 1692. Imperfect: pages stained with loss of print. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- Apologetic works. 2005-05 TCP Assigned for keying and markup 2005-12 SPi Global Keyed and coded from ProQuest page images 2006-11 Ali Jakobson Sampled and proofread 2006-11 Ali Jakobson Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion A Serious Appeal To all the more Sober , Impartial & Judicious People IN NEVV ENGLAND To whose Hands this may come , Whether Cotton Mather in his late Address , &c. hath not extreamly failed in proving the People call'd Quakers guilty of manifold Heresies , Blasphemies and strong Delusions , and whether he hath not much rather proved himself extreamly Ignorant and greatly possessed with a Spirit of Perversion , Error , Prejudice and envious Zeal against them in general , and G.K. in particular , in his most uncharitable and rash Judgment against him . Together with a Vindication of our CHRISTIAN FAITH In those Things Sincerely Believed by us , especially respecting the Fundamental Doctrines and Principles of CHRISTIAN RELIGION . By GEORGE KEITH . Printed and Sold by William Bradford at Philadelphia in Pennsylvania , in the Year 1692. A few Words of Preface . WHereas Cotton Mather in his Preface , begineth 〈◊〉 a gross Falshood , to wit , that it hath been fully pr●●●● that Quakerism is Paganism ; for it never yet 〈◊〉 been proved by him , nor any other , nor ever will be , to wit , 〈◊〉 the Religion professed by the sincere and faithful P●ople , called 〈◊〉 scorn Quakers , is either Paganism , or any other thing than re●● Christianity ; although there may be some that may be calle● Quakers , but are not owned by us to be our faithful Brethren , even as they are not all true Christians , who are so called , nor were they all Israel who were called Israel ; The Reader may expect what full store of Lyes he may be entertained with by Cotton Mather , when the first two Lines of his Preface are such a notorious Lye. And as for the Etymology of the Name Christian , which , as he alledgeth , one that appears lately in Print , as an Advocate of the Quakers , giveth as if Christianoi were Christionoi , that is , Christ's Asses ; he should have given us the Name of that Advocate , that we might have found how truly he hath cited him . It hath been thought that some of the Heathens , by way of Reproach , did devise such an Etymology of the Name Christianos , as if it were Christionos , i. e. Christs Ass ; but I judge not that to be the true Etymology of that Name , but that Christianos is as much as to say , A Follower of Christ , or one partaking of that heavenly Anointing , which in all Fullness was poured by the Father on Christ , and is derived in various Measures from Christ , according to the good pleasure of God , unto all that believe sincerely in him . But supposing that Etymology , that a Christian Quaker is one of Christs Asses , I propose it to the serious Consideration of the People of New-England , whether it be not much more honourable and profitable to be one of Christs Asses , so as to witness a fullfilling 〈◊〉 figure of Christs riding upon the Ass outwardly , as was ●●●phecied of him , than to be the Priests Asses in New-England 〈◊〉 else-where , to be rid upon by them , as is too manifest they 〈◊〉 been . And for his supposed Load he hath imagined he hath 〈◊〉 on us , it toucheth us little , and returneth on himself , and 〈◊〉 be his own Burden . And concerning Christian Lodowick his Challenge to the Quakers in Rhode-Island , it is sufficiently answered , and he declared to be a gross Calumniator . CHAP. I. WHereas Cotton Mather in his late Address seemeth 〈◊〉 lay great weight on the Opinion of Richard Baxte● ( whom he calleth Reverend Baxter ) concerning th● Quakers , I thought fit to Transcribe some few Passages of Richard Baxter in a printed Book of his , called , Directions for weak distempered Christians , that may be of some service to that injured People , called in scorn Quakers . In pag. 142. of that Book , he saith , From my own Observation , which with a grieved Soul , I have made in this Generation , I hereby give warning to this and all succeeding Ages , that if they have any regard to Truth , or Charity , they take heed how they believe any factious partial Historian , or Divine , in any evil that he saith of the Party that he is against ; for ( though there be good and credible Persons of most Parties , yet ) you shall find that Passion and Partiality prevaileth against Conscience , Truth and Charity in most that are sick of this Disease , and that the Envious Zeal which is described , James 3. doth make them think they do God Service , first in believing false Reports , and then in venting them against those that their Zeal or Faction doth call the Enemies of Truth . And a little after he saith , pag. 143. Most Christian is that Advice of Dr. Henry Moore , That all Parties of Christians would mark all the good which is in other Parties , and be more forward to speak of that , than of the Evil : And this ( saith Baxter ) would promote the Work of Charity in the Church , and the interest of Christianity in the World ; whereas the overlooking of all that 's Good , and aggravating all the Evil ( and falsly feigning more than is True ) is the Work of greatest Service to the Devil , &c. Now if both Richard Baxter and Cotton Mather had well practised this Advice , they would not have been so Uncharitable to the People called Quakers . But seeing C.M. layeth so great weight on his Reverend Baxter , as he calleth him ( though I find not any where that he calleth Paul , Peter or John , or any of the Prophets or Apostles by such a high designation ) even by Baxter's own Judgment , neither G.K. nor his Brethren , who are of his Faith , are guilty of any Fundamental Errors , that are repugnant to the Essence of the Christian Faith : And it is a thing generally acknowledged by all Protestants , That where any Man 〈…〉 ●ociety of Men , err not in a Fundamental Article of the Christian ●●●th , we ought to have Charity towards them , as our Christian ●●ethren , if in some other things they are under some Mistakes , and ●●at their Conversation and Practice be free of Scandal . And that I ●ay the more effectually make it apparent , how that by the Judgment 〈◊〉 Richard Baxter neither G.K. nor his Brethren who are of his Faith , ●●e guilty of any Fundamental Errors touching the Christian Faith , 〈◊〉 think fit to transcribe ( faithfully ) a Passage in his fore-cited Book , pag. 84 , 85 , 86. where he undertaketh to describe the intire Essence of the Christian Faith , as to the matter of it . The Foundation Principle ( saith he ) or Fundamental Matter is God the Father , Son and holy Ghost , the secondary Foundation or Fundamental Doctrine , is those Scripture Propositions that express our Faith in God the Father , the Son and the holy Ghost : When we name three Persons as the Object of the Christian Faith , we express Names of Relation , which contain both the Persons , Nature and Offices , and undertaken Works , without either of which God were not God , and Christ were not Christ , and the holy Ghost were not , in the sence of our Articles of Faith , the holy Ghost ; as we must therefore believe , That there is one only God , so we must believe , That God the Father is the first in the holy Trinity of Persons ; that the whole Godhead is perfect , and infinite in Being , and Power , and Wisdom , and Goodness , ( in which all his Attributes are comprehended , but yet a distinct Vnderstanding of them all , is not of absolute necessity to Salvation ; ) That this God is the Creator , Preserver , and Disposer of all things , and the Owner and Ruler of Mankind , most Just and Merciful , that as he is the beginning of all , so he is the ultimate end , and the chief good of Man , which before all things else must be loved and Sought . Concerning the Son , we must moreover believe , That he is the same God with the Father , the second Person in Trinity , Incarnate , and so became Man , by a Personal Vnion of the Godhead and Manhood [ He omitteth his being conceived of the holy Ghost , and born of the Virgin , Mary , which was needful to have been exprest , it being a great Article of our Christian Faith ] That he was without Original or Actual Sin , having a sinless Nature , and a sinless Life ; That he fullfilled all Righteousness , and was put to Death , as a Sacrifice for our sins , and gave himself a Ransom for us ; and being buried , he rose again from the dead , and afterward ascended into Heaven , where he is Lord of all , and interceedeth for Believers ; That he will come again , and raise the dead , and judge the World , the Righteous to Everlast●●● Life , and the Wicked to Everlasting Punishment : That this is the on● Redeemer , the Way , the Truth and the Life , neither is there access to th● Father but by him , nor Salvation in any other . Concerning the Holy Ghost we must believe , That he is the same one God , the third Person in Trinity , sent by the Father and the Son to inspire the Prophets and Apostles ; and tha● the Doct●ine inspired and miraculously attested by him , is true ; that he i● the Sanctifier of these that shall be saved , renewing them after the Image of God in Holiness and Righteo●sness , giving them true Repentance , Faith , Hope , Love , and sincere Obedience , causing them to overcome the Flesh , the World , and the Devil , thus gathering a holy Church on Earth to Christ , who have , by his Blood , the Pardon of all their sins , and shall have Everlasting Bl●ss●dness with God : This ( saith Richard Baxter ) is the Essence of the Christian Faith , as to the Matter of it . And now , as concerning that judged by Richard Baxter the Essence of the Christian Faith , as to the Matter of it , I declare sincerely , without all Equivocation or mental Reservation , in the true and genuine sence of the Words , that I have transcribed out of his said Treatise , that I know not wherein I or my Brethren , of my Faith and Perswasion differ from him in any one particular , as to the matter of it , or substance therein contained ; the only exception we have , is against that unscriptural Term or Phrase of Three Persons , or a Trinity of Persons , but we own sincerely , That our Faith ought to be , and is in God the Father , the Son and the holy Ghost , and that these Names are Names of Relation , respecting the Relations , as well as the Relative Offices , and Works of those Three ; and this being granted by us , in the sincerity of our Hearts , we are excused or cleared by John Calvin , for whose Memory I suppose C. Mather hath as full and great esteem as for R. Baxter ; for in his first Book of Institutions , cap. 13. n. 5. he saith expresly , Vtinam quidem sepulta essent ( se invent● Nomina ( as he expresly calleth them ) Trium Personarum ) constaret modo , hec inter omnes Fides , Patrem , et Filium , et Spiritum esse unum Deum , nec tamen aut Filium esse Patrem , aut Spiritum Filium , sed proprietate quadam esse distinctos , neque enim tam precisa sum austeritate ut obnudas voculas digladiari sustineam ; In English thus , I wish ( saith he ) the invented Names ( viz. of Three Persons ) were buried , providing this Faith were manifest among all , that the Father , the Son , and the Spirit is one God ; and yet that the Son is not the Father , nor that the Spirit is the Son , but that they are distinct by a certain Property ( to wit , in their ●●lative Attributes , as that the Father did beget the Son , and the ●on was begotten of the Father , and that the holy Spirit did proceed ●●om both ) for I am not of such precise Austerity ( said Calvin ) that ●or bare small Words I would contend ; and withall he confesseth , That the Orthodox antiently did not agree about these Terms or invented Words , ●●at he acknowledgeth , were invented since the Apostles dayes , to guard ●gainst the Arrian , Sabellian , and other Heresies . And therefore since we are altogether free of these Heresies , and that we detest them from our very Souls , no sober Christian will judge uncharitably of us in that respect . And as for the word Distinct , if some of our Friends , taking it to signifie distant or seperated asunder one from another , as in remote and distant places , have refused it , in this and other matters , as indeed sometimes , at least vulgarly it doth so signifie , as when we say , America is distinguished from Europe , by a great & spacious Sea interveening , they ought not to be accused for so doing , seeing in that other sence of the word Distinct , that is more in use among Schollars , as when we say , Things are distinct when the one is not the other , they own a Distinction , as that the Father is not the Son , the Son is not the Father , ( though he is our Father , and is expresly call'd in Scripture the Everlasting Father ) and Christ's Manhood and Body is not the Godhead , and yet one Christ ; as the Body of a Man is not his Soul , and yet Body and Soul is one Man ; and in this second sence we do allow the word distinct . And as to the Manner of receiving the Christian Faith , we grant with him , first , That it must not only be received , as true , into our Understanding , by a special divine Illumination , that is supernatural , but must be imbraced by the Will , Heart and Affections , as good , yea exceeding good , and worthy of all acceptation , by a special divine Motion , and working of the holy Spirit , that is supernatural , in & upon the Will , Heart and Affections : 2 dly , That as touching all the peculiar Mysteries and Doctrines of Faith , the Scriptures have been Instrumental , by and together with the immediate working of the Spirit , to beget in us the true Faith of them : But in this we differ , I suppose , from him , as well as from C. Mather and his Brethren of New-England , that whereas they hold , That the Spirit of God worketh in Believers Effectively , but not Objectively , or by way of sensible Object , or sensibly and perceptibly by its own Self-Evidence and Demonstration to mens Hearts and Souls ; We affirm , That the Spirit of God worketh in Believers , both Effectively 〈◊〉 also Objectively , or by way of sensible Object , or sensibly and ●●●ceptibly , by its own Evidence and Demonstration to mens Hea●●● and Souls : And this , divers call'd Protestants have acknowledged 〈◊〉 us , though denyed by C.M. and his Brethren of New-England ; 〈◊〉 yet I suppose R. Baxter will not call this a Fundamental Error in 〈◊〉 People called Quakers , seeing it contradicts none of the Fundame●●●● Articles delivered by him in his said Treatise . And if any say , or object , That if the Spirit worketh by way of 〈◊〉 sensible Object , upon the inward and spiritual Senses of Believers , 〈◊〉 would make void all use of the Scriptures , as being so much as the Instrument , or Instrumental to our Faith. But I Answer , denying this Consequence , and by distinguishing the Object of our Faith , to wit , that the Scriptures are the Instrumental and secondary Object of our Faith , and the holy Spirit the principal and primary Object of our Faith ( as it is sensibly felt to work upon our inward and spiritual Senses ) together with the Father and the Son : Even as in outward and natural Objects that work upon our outward and natural Senses , some are principal , and others are instrumental ; as in our natural sight of visible Things on Earth , as Horses , Woods , Trees , Beasts , the Sun's Light is the principal Object of our sight , but the things are at least the secondary and instrumental Object thereof ; or , as when we read on a Book , the Light that we read with is the principal Object , and the Letters of the book are the secondary and instrumental ; and though we cannot see the Letters of the Book without some light , yet we may see light , yea , the Sun himself , if we have good Eyes , without the Book ; and so God , and Christ , and the Spirit may be inwardly seen , felt and known , and is frequently seen , felt , known and enjoyed by the inward and spiritual Senses of Believers , without all present use of Letters or Books , when the Knowledge is Intuitive and Sensible . But as for the Doctrinal Knowledge , as we acknowledge it is requisite , in order to bring us to so high an enjoyment of God and Christ , as Vision , or Intuitive Knowledge , or Intuition , so we grant , it is commonly wrought in us and increased by means of the holy Scriptures , instrumentally working with the holy Spirit , and that therefore the hol● Scriptures are of great profit and service to all Ranks and Conditions of People , yea , to such of the highest spiritual Attainments , while remaining in the mortal Body . I 〈…〉 therefore with , and in behalf of my Friends and Brethren of 〈…〉 Faith and Perswasion with me , in all parts of the World , 〈◊〉 this Solemn Appeal to you , the more Sober , impartial and Judi●●●●● People in Boston , and else-where in New-England , to whose 〈◊〉 this may come , Whether Cotton Mather is not extreamly Un●●●●●itable , and possessed with a Spirit of Prejudice and envious Zeal , 〈…〉 R. Baxters phrase ) against the Quakers in general , and me in ●●●●●cular , as guilty of manifold Heresies , Blasphemies , and strong 〈◊〉 , to the rendering us No Christians , in the lowest degree or 〈◊〉 ( while , I suppose , he hath som Charity to some in the Church of 〈◊〉 , called Papists , and to Lutherans , A●minians , and divers others , 〈◊〉 differ widely from him ) yet agreeing in the afore-said Fundamentals , when we hold the same Fundamentals of Christian Doctrine , 〈◊〉 Faith , both with Rich. Baxter , and many others , as so declared by ●hem . And notwithstanding of Cotton Mathers strong Asseverations ●gainst us , as if we denyed almost all , or most of the Fundamental Articles 〈◊〉 the Christian and Protestant Faith , yet he shall never be able to prove it , That we are guilty of this his so extreamly rash and uncharitable Charge , either as in respect of the Body of that People , called in scorn Quakers , or in respect of any particular Writers or Publishers of our Doctrines and Principles , and Preachers among us , generally owned and approved by us , as men of a sound Judgment and Understanding . And as for his Citations out of the Quakers printed Books & Treatises , I would have you to consider , that most of them all are borrowed , and taken not from our own Books , but from our professed Adversaries , men known well enough to be possessed with Prejudice against us , such as Thomas Hicks and John Faldo , and others , who● our Friends in Old-England , and particularly George Whitehead and William Penn have largely answered ; yea , I do here solemnly charge Cotton Mather to give us but one single instance of any one Fundamen●al Article of Christian Faith denyed by us , as a People , or by any one of our Writers or Preachers , generally owned and approved by us . And if perhaps there be any Citations that C.M. cites out of our Books , that he hath read , that seem to confirm his Charge in one or two particulars against us ; I do sincerely answer , that I am at a loss to find them in these Books , partly because divers of these Books cited by him , I am altogether a stranger to them , and know not where to find them in all America , and partly because he not citing the Chapters , Sections , Parts or Pages of them , that may be 〈…〉 here in America , I cannot , but with great pains and expence of 〈…〉 find them out ; and I judge I can much better spend my precious 〈…〉 than in searching of them ; and it sufficeth to me , and I hope dot● 〈◊〉 many others , that according to the best Knowledge I have of 〈◊〉 People called Quakers , and these most generally owned by them 〈◊〉 Preachers and Publishers of their Faith , of unquestioned est●●● among them , and worthy of double Honour , as many such there : 〈◊〉 I know none that are guilty of any one of such Heresies and Blasp●●mies , as he accuseth them . Yet we deny not , but as it hath happe●ed , and doth daily happen to Writers and Preachers belonging to 〈◊〉 other Societies , so it may have happened to some among us , to hav● at times in writing or speaking , delivered things not so warily and cautiously worded , in every respect , as need were : But in this case ▪ all but prejudiced Persons , will say , If it can be found , by comparing their words one with another , that their sence or meaning is found , though not so altogether safely or cautiously worded in every respect , Charity is to be allowed , and the best Construction ought to be given to their words , or they themselves , or their Friends for them , in respect of their absence or decease , who did best know them , ought to be allowed to give their sence of them , as I have done , in the sincerity of my heart , according to my best understanding and knowledge of them ; and I think I should know , and do know these called Quakers , and their Principles , far better than Cotton Mather , or any or all his Brethren , having been conversant with them in publick Meetings , as well as in private Discourses , with the most noted and esteemed among them for about Twenty Eight Years past , and that in may places of the World in Europe , and for these divers Years in America : And I further say , That if any things , through inadvertency , have been said or writ by any of us , and that it can be found so to be , and that a charitable Construction cannot be safely and sincerely put upon them , but that they do contradict the holy Scriptures , and the wholsom Doctrine therein delivered by the holy Prophets and Apostles , we do sincerely deny and disown them , and declare our being ready , with all possible sincerity , to disown them , upon due notice and advertisment ; for though we affirm , That the Spirit of God in us , and all Belie●ers , in every discovery it gives , is infallible , yet we have never judged our selves absolutely infallible , nor did we ever place or fix an absolute Infallibility upon any Man , or Number , of ●●●iety of Men since the Apostles dayes ; but through Gods mercy 〈◊〉 are sensible of our danger of being liable to Mistakes , as well as ●●her men , if we be not duely humble , watchful and careful to keep ●lose and chaste to the pure openings , teachings and leadings of the infallible Spirit of Truth . And we readily grant the great benefit we have by the holy Scriptures , as being instrumental , by and with ●he immediate working of the Spirit , to preserve us from Error , or if any be overtaken in an Error , and beguiled by the Enemy , to Recover and Restore them there-from ; therefore it is , that in all respects we prefer the Scriptures , both to our own , and all other Writings ; and if any Doctrine or Practice be found contrary thereunto , upon due and impartial Examination , we say , it ought to be disowned and denyed ; for the Scriptures of Truth , and the Spirit of Truth that gave them forth , can never contradict the one to the other . CHAP. II. IT cannot , with any colour of Justice , be expected by Cot. Mather , that I should give a particular Reply to all things in his Book , called , An Address , said or alledged against the People called Quakers in general , or me in particular , until such time that he give a distinct particular Answer to my former Book , called , The pretended Antidote proved Poyson , &c. particularly directed to him and his Brethren , and to the several Chapters and Sections thereof , which he hath not so much as essayed ; wherein , notwithstanding almost the whole matter he doth muster up against us in his late Address , is sufficiently and solidly answered ; and therefore until he give a full and distinct particular Answer to the said Book , I judge not my self obliged so much as to notice many things contained in his said Address , being filled with manifest falshoods , perversions and abuses , sufficiently already Replyed unto , partly by others , and partly by me , but containing no new matter against us , excepting his Personal Reflections against me , which yet I think not to spend much Time or Paper to answer , most of them being so manifestly false and foolish , that of themselves they fall and evanish ; only I intend to give a short glance or hint at some of the most considerable Abuses and Perversions he musteret● 〈◊〉 against us . Pag. 3. He saith , If I have one spark of Light in me , Quakerism 〈◊〉 but a profound and deadly pit of Darkness . Answ . This Assertion do●● not come from any true Light in him , but from his Darkness . Pag. 4. Quakerism , under pretence of advancing the spiritual Obje●● of Religion , goes to annihilate all the Sensible . Ans . False . Again , pag. 4. There is hardly any one Fundamental Article of th● reformed Religion , whereby we look to be saved , that is not undermined by Quakerism . Ans . But of this he has not given one true instance ▪ And as to what he alledgeth , that some of us have said , The Letter is not the Word of God , to wit , properly and without a figure , he himself hath said as much , see pag. 59. And that some of us have call'd their Books , Light risen out of Darkness , Shields of Truth , &c. they understood it not , but metaphorically or figuratively , by some Metonymy , as is common in all Titles of Books , but we have alwayes preferred the Scriptures to our Writings . And that the Scriptures may be call'd the Word of God , in a figurative Speech , and also that the True Sense signified in them , is the Word of God , I have acknowledged , and so I do still ; but that the inward Testimony of God in our Hearts , is more properly and immediately the Word of God , than the outward Testimony of the Scripture , I still affirm , with Augustine and other antient Writers . As for his citing William Penn's words agruing against that same Numerical Body its rising at the Resurrection ; it is clear that he understandeth the same exact Number of the small Particles or Dusts , neither more nor less than what is commonly buried ; and what hurt is there in that ? doth not C.M. and his Brethren generally say , as well as W. Penn , That at the Resurrection all shall rise Men , and not Infants , nor lame , nor defective in any part ; and yet how many Thousands dye Infants , and defective in some Bodily Members ? That some have denyed the Saints , as such , to be miserable Sinners , it ought to be considered , that according to the common stile of Scripture , Saints and Sinners are distinguished , and the unconverted are called Sinners ; for the denomination of a thing is taken chiefly from that which is the greatest part ; but ●ecause in all Saints , even the weake●● , Grace and Holiness is the chief and g●eatest part , therefore from that they receive their Denomination , and are said to ●e righteous and clean , and not to do Iniquity . That one said , The Scrip●●●●●s not the means by which Faith is wrought , it can receive a candid ●●●●●pretation , as to say , the only means , excluding the inward Grace 〈◊〉 Operation of the Spirit ; as some say , Medicine is not the means of 〈◊〉 Cure , though a Means , it is understood not the only means . ●nd whereas he querieth , If their Primmer hath yet been corrected , 〈◊〉 they read , False Teachers preach Christ without , and bid People 〈◊〉 in him as he is in Heaven ? If he mean William Smith's Primmer , 〈◊〉 I believe he doth , I Answer , Yea , it hath been Corrected , in the 〈◊〉 Edition of his other Treatises joyned with it , as is plainly to be 〈◊〉 , thus , That false Teachers preach Christ only without , but true ●●eachers preach Christ both without us , and also within us . And what William Penn argueth as concerning Three Persons , he ●nly argueth against the invented Names [ Persons ] ( as Calvin doth ●cknowledge them , as above-said ) which in all proper Language doth signifie Substances , and not meer Properties or relative Attributes , which W.P. will not deny to be in God. Nor are W. P's words so to be understood concerning Justification , as if he excluded Christ's Righteousness , which he fulfilled in his own Person ; but only he denyeth that any can be justified by that alone , without Faith and Repentance , &c. As for Bodily Tremblings , that they are not so common among these called Quakers , as formerly ; as good or better Reason can be given , as that these or the like unusual Motions that seized on the Bodies of some Presbyterians in Scotland about fifty Years ago , are not now so common among them , which the Author of The fulfilling of the Scriptures , doth plainly acknowledge , was about that time among them ; and indeed many of these Tremblings and extraordinary Motions that seized on the Bodies of some Presbyterians , & many call'd Quakers , in these dayes , did proceed in great part , from the small experience of , and little acquaintance that these Persons had at first with that sensible manner of the working of Gods Spirit , and that there were but few at first that could well advise them to bear with more composure and quiet of Body that manner of workings , whereas by more frequent Experience , many did , and do at this day , witness , and feel sensibly , not only as great , but oft greater inward Workings of the Spirit of God , on all accounts , and yet can bear them , and most willingly and gladly submit to them , with little or no Observation , of any Bodily Trembling ; for as in going to War , and heari●● 〈◊〉 dreadful Sound of Guns , Trumpets and Drums , the young Soul●●●●● are oft afraid , even to a degree of Bodily Trembling , yet a●●●●wards , having more Experience , they feel not either that Bod●●● Trembling , nor such fear that is the cause of it ; and as Water a●● Fire at its first breaking forth , is more violent , and yet afterwar● is fully as effectual , without such Violence ; so at the first hearin● of Thunder , and seeing the terrible Flashes of Lightning , Perso●● are much more afraid , than after , when they are more acquainte● with it , by frequency thereof ; so it might be , and was so , that the Power and Spirit of God did work in former dayes with a more seeming Force upon many , and yet since doth work as effectually , now , and sometimes more without it , so as not to come under such frequent Observation ; and yet even Bodily Tremblings are still witnessed , proceeding from the inward working of Gods Spirit , among us ; as the Apostle saith , Knowing the Terrors of the Lord , we perswade men . Pag. 12. For the words of Humphry Norton , alledged by C.M. I have made inquiry at divers , but can find no intelligence of any such words , in any Book of his ; but if any such have dropt from him , or any other , tending to deny the Faith of Christ's being in Heaven in his glorified Body of Man without us , we shall be far from excusing them ; for we zealously believe , That the Man Christ is in Heaven without us , in his glorified Body of Man , the same for Being he had on Earth , but wonderfully changed in Manner and Condition , as is clearly and fully expressed in that late Treatise given forth by our Friends in Rhode-Island , called , The Christian Faith , &c. Vindicated , &c. But yet we cannot approve of the too carnal Conceptions of many carnal and ignorant Professors , that have too carnal Imagination of Christ , and confine him altogether to such a Remoteness , that they wi●● not allow any Measure of him to dwell in Believers , plain contrary to the Scripture . Pag. 12. And whereas he saith , If they own those Principles , why won't they give us leave to own them ? I Answer ; We blame you not for owning them , providing ye did own them as ye ought to do , in the true and right Faith of them , that proceedeth from the Spirits inward Inspiration and Revelation , sensibly working , by way of sensible Object upon the inward and spiritual Senses of mens Souls ; but this ye deny ; and therefore it is not the matter , but manner of your own●●● them , that we commonly blame , even as some said , that the Lord ●●●ed , yet they swore falsly , because they did it hypocritically , not ●nowing him to live in them ; but yet sometimes in these very things , ye err also in the matter . Pag. 15. That the Quakers adore G.K. either for his outward Learning , and make him their Head , or for any other thing , is false ; nor doth he seek any such false Honour ; it sufficeth him to be loved by his Friends , and neither he nor his Friends make any other account of outward Learning , but to be the foot-stool of Christ , and subservient to his Truth , and as the Spoils of the Aegyptians were made serviceable to the Israelites . And that he saith , This Keith it is , who has given the greatest advantages to Quakerism , and that with no little Alterations ; How this is consistent with his representing me , as if I were Mad , pag. 44. and extreamly Ignorant , doth not appear . And as for Alterations , great or small , that I have made in the Quakers Principles , as rightly understood , delivered by our most Antient Friends , of best account in general , he hath not proved . He calleth my late Catechism , A wily Catechism , wherein Quakerism is so disguised , as that one would almost suspect him a real Protestant ; and yet he will needs have it , that the Juice of Toads is as wholsom a Potion : But it is strange that such a Wily Catechism , and so politically contrived should proceed from a Mad-man , and extreamly Ignorant , as he would have me to be . But however , I say , that Catechism is writ and given forth in true sincerity , without any disguise , and doth as really bespeak me a true Protestant , ( as all true Quakers are ) as it doth seem to represent me to be , and will be found to have nothing that 's hurtful in it , but profitable and wholsom , I hope , upon impartial Examination . That the inward excusing or condemning Principle , as he chargeth on us , p. 15. which all men are born with , is the Man Christ Jesus , is not asserted by any called Quakers , that I know , unless by a figure called Synecdoche , of giving the Name of the whole to the measure , and by a Metonyme , as where in Scripture the second Adam is called the quickening Spirit , and the Light of the World ; but the Quakers , so called , generally acknowledge , that the Spirit , Light and Life dwelleth in all fullness only in the glorified Body of the Man Christ Jesus without them , and the measures of it not seperated from the Fullness , more or less , as he is pleased to give in Believers . Nor do the Quakers sa●● that men bring with them into the World these inward Illumination and Convictions , and other Operations of the Light or Spirit , whether common or special , that men feel by experience in them , when at Age , although none can come into the World but as the Almighty Power and Arm of God , who formed them in the Mothers Womb , doth bring them , and as that eternal Word , without which nothing is made , doth appoint them in their several Ages and Generations . And for Christian Lodowicks Challenge against our Friends in Rhode-Island , it is already answered , and they are cleared from his Calumnies , and our Christian Religion sufficiently distinguished from either Paganism , Judaism or Mahumatism . And the Exceptions he makes against my Catechism are soon answered , if his Perversions were but detected . 1 st , That some who are left without either the help of the holy Scriptures , or holy Men , do yet so rightly improve the inward help of Christs Light , as to be accepted with God ; This he saith is altogether contrary to Rom. 1.21 , 22. but in this , as mostly every where , he perverteth my words and sense ; for he hath left out my following words , [ according to the present state ] And what I mean by them I show a little after , That such who have a measure of sincerity in their Gentile state , but having no Faith in Christ crucified , are but Servants , and not Sons of the free Woman , but are under the Law , and though accepted so far as sincere in the Servants state , as I proved from Acts 10.1 , 2 , 34 , 35. yet not thereby justified as Sons ; for I have acknowledged , that without the Faith of Christ crucified and raised again without us , none are or can be so justified ( yet they are as the Kings Prisoners , and as the Man-slayer was in the City of Refuge under the Law , till he heard of the Death of the High-Priest ) and such are shut up under the Safeguard of the Law , ( as Beza translates it ) unto the Faith that is afterwards to be revealed , Gal. 3.23 . So there is a place of Refuge , although C.M. know it not . Nor doth Rom. 1.21 , 22. contradict it , for that place speaketh not of all Gentiles , but these of the worst of them . 2 dly , That some may be saved without outward hearing or preaching , is granted by the Westminster Confession , in the case of Infants , and Deaf and Dumb Persons ; and therefore how devout and Conscientious Gentiles can be saved , hath not the least shadow of greater difficulty to understand : And that none are eternally saved wi●hout the Faith of Christ , I have granted in my Catechism , and other Treatises , and do still grant , see Sect. 4. Quest. 10. but how this Faith it wrought in such , is best to leave it until God be pleased further to open it , seeing , as the Westminster Confession saith , God worketh by his Spirit when , where and how he pleaseth ; and as Christ said , The Spirit bloweth where it listeth , the greek word can well be translated Spirit , and is so by some Translators . 3 dly , That the Principle of the New-Covenant is in all Men , is not contradicted by Ephes . 2.12 . but is confirmed by Rom. 10.8 , 9 , 10. compared with Deut. 30.14 . and Christs Parable of the Seed sown in four grounds . And why may not the Seed of the New Covenant lie in the hearts of unregenerate Men for a Season , as the Seed of Wheat may lie not having root in the cold dry ground for a Season , till it be moistened & warmed with the Showers & Sun's warmth in the Spring . 4 thly , That having more Wives than one was unlawful under the Law , is not contrary to Mat. 19.45 , 48. for altho' Man had but one wife given him at the beginning , yet the Law that permitted such a thing to men , as the like in the case of Divorce came in afterwards . And it is absurd to think that Abraham sinned against the Law in his Conscience , writ in his very Nature ( and therefore commonly call'd the Law of Nature , in having two Wives at once ; for all sins against the Law of Nature are hainous sins , and of great aggravation , as the Westminster Confession acknowledgeth . But seeing no such sin is charged on Abraham , and that he was in great favour with God at that very time , it cannot be said to be against that Law writ in his Nature , though it be against the Law of the New-Covenant now under the Gospel . 5 thly , That we are to wait in Silence for some aid and assistance of the Spirit , to help us to pray , doth not contradict Acts 8.22 . for as Peter commanded Simon Magus to pray , so he bid him Repent and Pray ; and that he had not the Spirit , was his own fault , as it is the fault of all others ( who have it not to assist them , both to wait and pray also ) Nor doth mens want of the Spirit , because they depart from it , and resist the gentle Motions thereof , excuse their neglect of Prayer , no more than a mans want of Money excuseth him to pay a just Debt , yet he must not go to pay his debt with fals● Coyn , no more should a man pray with a Hypocritical Spirit . Nor , 6 thly , doth Rom. 3.28 . prove that Repentance , as well as Faith , is not a necessary Condition and Instrument of our Justification ; for true Gospel Repentance is not the Work of the Law , but of Faith ; and his Reverend R. Baxter doth hold with the Quakers against him , That Faith and sincere Obedience are necessary Conditions and Instruments of Justification , and to teach so , he doth not think Popish , as doth sufficiently appear by what he hath printed on that subject ; see his Aphorisms of Justification , pag. 80. where he saith , Some Ignorant Wretches gnash their Teeth at this very Doctrine , as if it were flat Popery , viz. That Men are justified by Faith , as it is an inward Obedience . Nor 7 thly , doth Rom. 9.11 . prove that Esau was a Reprobate before he was born , or at any time afterwards ; yea , Cotton Mather , with his Boston Brethren , in their former Book , dare not affirm , That Esau was a Reprobate , and that men are not born Reprobates , ( though some are preferred to others before they are born ) but become Reprobates after they have nothing good left in them , is clear from Scripture , that calleth reprobate men Dross , after the precious Mettle is extracted from it , and Chaff that hath no grain of Wheat in it . Nor 8 thly , doth Acts 8.38 . prove that Christs Baptism is with Water ; for as the Practice of Circumcision , after Christs Resurrection , doth not prove it a Gospel-Precept , no more doth the practise of Water Baptism , but both Christ and John did teach , That Christs Baptism was with Fire and the holy Ghost ; but no where is it said , that Christ baptizeth with Water . Nor 9 thly , doth 1 Cor. 11.26 . prove , That Believers may not feed upon Christ by Faith , and so sup with him , and he with them , as well when they eat not , as when they do eat together outwardly , remembring the Lords Death , with Solemn Prayer and Thanks-giving , which we grant is good frequently to be done . And thus I have fully answer'd all his frivolous and weak Objections against my Catechism ; so that he hath not discovered the least grain of Error in it ; nor doth any thing that I have said in my other printed Treatises contradict the Doctrine of my Catechism , as he doth falsly alledge , perverting my words , in most things , to a sence contrary to my mind , or to what they can bear , so far is he from that Candor of giving them a favourable Construction . But I intend not to follow him in his manifold Impertinences , to weary either my Reader or my self , and shall come to give a brief and plain Answer to his Five Arguments , whereby he would perswade the People in New-England to turn away from hearing me ; the which Arguments savour more of bitter Prejudice and extream Folly and Rashness , than of ●●y Wit or Judgment , and hath nothing of Truth in them , and might be easily retorted upon himself , where they have the best seeming show , according to that Latine Verse , Fabula narratur mutato Nomine de te ; i.e. Change the Name , and the Tale is told truly of thy thy self . CHAP. III. IN his first Argument he accuseth me to be guilty of a Lye , in matter of Fact , and that I pretend to an assurance for it from the Spirit of God ; and the Lye he alledgeth in matter of Fact , is , That I charge their Confession of Faith for holding , that the Scriptures ought to be believed for their own outward Evidence and Testimony , and not for the inward Evidence and Testimony of the holy Spirit in mens Hearts . And to prove this to be a Lye , he citeth some words of that Confession , which saith , Our full perswasion and assurance of the infallible Truth , and divine Authority of the holy Scriptures , is from the Inward Work of the Holy Spirit , bearing witness by and with the Word in our Hearts . And for a further Confirmation he alledgeth John Owen , saying , That the Scripture be received as the Word of God , there is a twofold Efficacy of the Spirit , &c. withal affirming , That I cover Lye with Lye. To which I Answer ; Cotton Mather , and not I , is guilty of two gross Lyes or Falshoods in this Charge : first , That I pretend to an assurance from the Spirit , in matter of Fact , concerning what they hold , is a manifest Perversion ; for I bring my assurance , in matter of Fact , not from the Spirit , but from their Confession of Faith , which I have diligently examined ; but the knowledge I have that their Doctrine , in that particular , is false , I bring from the Spirit of God , that hath given me the understanding thereof , and is Truth and no Lye. 2 dly , That he saith , Their Confession doth grant , that the Scriptures are to be believed for the inward Evidence and Testimony of the holy Spirit in mens hearts ; but this it doth not say , nor can it be gathered by any just consequence , to be their sence , seeing they deny , with C.M. and his Brethren , all inward objective immediate Testimony and Revelation of the Spirit . And whereas the Confession mentioneth the inward Work of the holy Spirit , bearing witness by and with the Word ( viz. the Scripture ) in our Hearts . This doth sufficiently prove , That their Confession doth not mean or intend any inward Testimony of the Spirit , reall● and properly so called , as having a standing Evidence of its own , b●● only borrowed from the Scripture , and therefore is no true and proper Evidence at all , but only and altogether improper , yea , as improper as if I should say , when I hear but one man give Evidence to the Truth of a thing , and that I read it also in w●it from his hand , that three Evidences or Witnesses have given their Evidence to that Truth , as 1 st , the Ma● , ● dly , my Ear that heard him , 3 dly , my Eye that hath re●d his writ : But what sober Man will say , these are three Witnesses or Evidences ? And would it not be a great Cheat to say , That whereas the Law requireth two Witnesses , and there is but one man that giveth witness to Cotton Mathers hearing , that C.M. should alledge , his Ears are other two Witnesses , because they have heard him , and so they are three in all : And as great a Cheat and Fallacy is it , to call the witness of the Scripture the inward Witness of the Spirit , when they confess , the inward Work of the Spirit , is only Effective , to open the Ear to hear the outward Witness of the Scripture , but not to speak by any distinct Witness , to the inward Ear : And it is like that other Fallacy , as if James being required to give his Witness , he giveth it not by himself , but by John , and John being required to give his Witness , he giveth it by James , but neither of them by himself , or at least the one not by himself ; for when they are asked , By what do they know the Scriptures to be the Word of God ? they answer , By the Spirit : And again , By what do they know the Spirit ? they answer , By the Scripture . And thus the Fallacy and Falshood both of the Confession and of C.M. is detected , and G.K. is cleared from being no wise guilty of any Lye in the case . And what I said of John Owen is true , for the Title and design of his Book is concerning The Self-Evidencing Authority of the holy Scriptures , only he confesseth the Spirits inward Work is necessary to let men see or know it ; but that is no proper Witness , more than a mans hearing is one Witness , and the thing heard is another . I do therefore Appeal to all sober , impartial and judicious Readers , Whether not I , but Cotton Mather , be not convicted of gross Lying or Falshood , and whether the Society he belongs unto , ought not to bring him to Repentance for such Crimes , to use some of his own words . His Second Argument is , That I am guilty of having committed most horrible Blasphemy against the holy Spirit of God , which is the unpardonable Sin ; And though he doth charge this one while positively , yet another while If I have not the certain , yet fearful Marks of it ; and my Sin is very like that Sin ; and yet again charging it positively on me , That I have taken part with the Pharisees in dorg that impardonable Injury to the Eternal Spirit of God ▪ But how doth he prove any thing of this to have the lest show or shadow of truth ? Why , because , as he alledgeth , I called his and his Brethrens Prayers , more than once , a Conjuring of the Devil , and do put on them the stile of Charms and Spells ; by which Prayers , he alledgeth , he and his Brethren did cast out the Devil , that did Bodily possess some Young People , and that therefore their Prayers were the special Operations of the holy Ghost , which I blaspheme , and that therefore I have committed the Vnpardonable Sin. But I Answer ; 1 st , As I said in my Book called , A Refutation , &c. I am little concerned whether or not these Young People were bewitched , or had a Diabolical Possession ; further than to take notice , That C.M. will have it to be so , to make the simple believe , that his and his Brethrens Prayers did conjure the Devil , and cast him out ; by which it is most clearly apparent , to every one of common sence , that I did not mean that his or his Brethrens Prayers were done by any Diabolical Art or Craft of Conjuration , for I do not think them to be Conjurers , but that they would have People believe , that by some divine Power of Exorcism , as was frequent in the primitive Church , they did conjure the Devil , which is as widely different from his Perversion , as East from West . Now I cannot believe that they had this divine Gift of Exorcism , which was a Miraculous Gift in those primitive Times ( that Popish Priests do also pretend to have , and many strongly affirm , they have cured many by their Prayers ) because they commonly say , That Immediate Revelaiion , with the Gifts of Miracles , are ceased : How then can they have them ? And I appeal to all sober Readers , Whether Cotton Mather hath not grosly perverted my words , that because I did not own them to have a divine Power of Exorcism , whereby to conjure the Devil , as if I did affirm their Prayers were a Conjuring of the Devil , which instead of affirming , I strongly denyed , as the Reader may see in my Book called A Refutation , &c. and by this , and his other man. Pervertions of my words , I may take measure , how he is too like to have perverted grosly the words of my Friends , in his alledged Citations , that I have not seen in their Books , when he doth so palpably pervert my words to a plain contrary sence , that is obvious to them of the weakest Capacity . Nor did I call his and his Brethrens Prayers Charms and Spells , as he alledgeth ; see my Book p. 71 , 72. only I said , That seeing they generally mock at any , at this day laying claim to divine Inspiration and Revelation , I cannot own their Prayers to be true , they are liker to Charms and Spells of superstitious Persons , &c. But this will not infer that I did really call or judge them . Charms or Spells ; for I think they are not Witches , except in that sense used by Paul , Gal. 3.1 . because they bewitch ( not the Bodies , but ) the Souls of People from believing and obeying the Truth ; for I may say one thing is liker to another thing , and yet not say , it is that very thing ; As if I should say , C.M. is liker to a Pharisee or Mass-Priest , than to a true Minister of Christ , doth it therefore follow , that I judge he is really a Pharisee or Mass-Priest ? or , to use his Phrase , were the Transmigration of Souls a Truth , if I should say , Cotton Mather is liker Demetrius the Silver-Smith ( who accused Paul , because his and his Brethren's Craft was in danger to be set at naught , Acts 19.27 . ) than to a true Minister of Christ , Doth it therefore follow , that I judge that C.M. is Demetrius risen again from the dead ? By no means And for his comparing me to Alexander the Copper-Smith , it is foolish and envious ; I honour and esteem highly both Paul's Doctrine and himself , and all the Prophets and Apostles of the Lord ; and therefore I do nothing resemble Alexander the Copper-Smith ; but C.M. and his Brethren do too much resemble , not only Alexander the Copper-Smith , who opposed Paul , but Demetrius the Silver-Smith , that they are in such fear their Craft be set at nought by the People call'd Quakers , else why do they make such a stir about their Wages and Hire ? Whereas if they were true Ministers of Christ , they should preach his Gospel freely , as the Apostles and others do , and as true Ministers of Christ now do . And His accusing me of having committed the Vnpardonable Sin upon a meer Forgery of his own , hatched in his Brains by the Father of Lyes ) ▪ puts me in mind of what I have read in the Church History , writ by Lucas Osiander , How when two of the Patricy of Rome , that were Christians , whom Pope Sixtus had Excommunicate , for their accusing him to have been too familiar with some of the consecrated Virgins , had begged of him to be Relaxed , professing their Repentance , and urging Christs Doctrine , If thy Brother Trespass against thee , and return , not only Seven Times , &c. thou shalt forgive him ; The proud Pope refused to Relax them , affirming , They had committed that Vnpardonable Sin , because they had offended him . And like to this the English Hobbs , who is no good Philosopher , and a worse Divine , saith , in one of his Books , by way of a smart Satyr against the Clergy , That if any offend a Clergy-man ( alias , a black Coat ) ●e will tell them , they have commit●●● 〈◊〉 Vnpardonable Sin of Blasphemy against the holy Ghost , as Cotton ●●●her hath here served me , but without all just cause , I bless God ; and therefore the sober People of New-England have cause to consider better , what sort of men these are , who make Lyes their Refuge , and their Weapons whereby they fight against us . Nor do I yet find the least cause to incline me to believe , that C. M's Prayers did cast out the Devil out of these Children , as he alledgeth , seeing they say , Miracles are ceased , and Divine Exorcisme was one of these Miraculous Gifts of Gods Spirit ; and C.M. himself helpeth us to understand ( if these Children were really bewitched ) ▪ how they were cured by some other means , than his and his Brethrens Prayers , to wit , as he plainly confesseth , pag. 44. ( compared with pag. 12. ) That one thing in the Childrens deliverance , was the strange Death of an horrible Old Woman , who was presumed to have a great hand in their affliction : And pag. 12. he telleth , When the Witch was going to her Excution , she said , the Children should not be relieved by her Death , for others had a hand in it as well as she . And thus from C.M. we have found other means of the Childrens cure , than his and his Brethrens Prayers , the which , seeing he calleth them Dirt and Dung in his Book , were not likely to be means of dispossessing the Devil out of those Children ; indeed , we read that Christ wrought a miracle with Clay and Spittle , but no where that I remember , that ever he wrought a Miracle with Dirt and Dung ; beside , he seemeth to be more guilty of Blasphemy , that calleth their Prayers , ( which he saith , are the special Operations of the holy Spirit , ) Dirt and Dung , as he plainly doth . And with as little success doth C.M. seek to defend his false Gloss on Christs words , as if Christ had taught , That Sathan is not divided against Sathan : Whereas I said , Sathan is divided against Sathan , there being no true unity in his Kingdom ; and therefore it must fall , and not be perpetual ; nor in th●● do I in ●he least wrest from Christs Argument against the Jews , because I did acknowledge , that Christ argued most strongly against them ad hominem . And supposing that Sathan at times , did cast out Sathan , yet that is but that Sathan may enter again some more dangerous way , or fully as dangerous ; but whom Christ cureth , he so cureth , that Sathan by his means doth not again enter , but the holy Spirit of God , as was fullfilled in Mary Magdelen . And whereas he saith , He is mistaken , if he hath not the generality of Interpreters on his side ; he hath not showed who this generality is , and he showeth how little he is versed in Antiquity , ot●●●wise he might have remembred how Origine , above thirteen hund●●● Years ago , do●h contradict him , and say the same with me ; for thus he writeth expresly , in his Comment on John , pag. 424. of his 2d Tom. printed at Basil , 1557. Cum enim admisiss●t esse quendam Beelzebub , et que illias presidio Demonia ejiceret , dissidam ●eluti quoddam Satane ; operari eo quod secum ipse dissideret hec in quit ; i.e. When Christ had allowed , that there was a certain Belzebub , and that he who did cast out Devils by his Power , did work as it were a stri●e against Sathan , because he did strive against himself , he said these things . As for his false Insinuation , of my calling Prayers , Charms and Spells , it ●● easily discovered , I own all true Prayer , both Vocal and Mental , that cometh in the least degree from the inbreathing , i.e. Inspiration of Gods Spirit , and have , through Mercy , found the unspeakable advantage of it to my Soul , and do earnestly recommend true Prayer in the Spirit of God to all , and so do all true Quakers , so called . In his Third Argument , p. 34. wherein he giveth many supposed Contradictions , that I give to myself in my former Books , and upon that false Supposition , as on a false Foundation , raiseth his Argument against me , I think not to spend Time nor Paper to answer them all in particular ; for let but the Reader see my own words in my printed Books , and well consider them , and if he have but a little sound Judgment , he will easily find , I have not contradicted my self in any thing , though I could easily discover many Contradictions of C.M. to himself . But to make me seem to contradict my self he has no better way but to wrest and pervert my words , as in the very first instance he alledgeth , he perverteth my words grosly , as if by their Fathers , whom I did acknowledge to ●ave had some measure of Tenderness , Sobriety and Simplicity ( in a printed Paper of mine ) some time a go , I did mean these , who near ●orty Years a go did put our Friends to Death at Boston : Which is a manifest Perversion , enough to Discredit all he saith , having as little Truth , against me . Whereas by their Fathers I did not mean the present Generation , that taketh in forty Years commonly , at least in vulgar sense , but these that lived sixty , or near seventy Years past , that had some measure of Tenderness and Sincerity , and were not of a persecuting Spirit , as these who put our Friends to Death ; nor had the generality of the People in New-●●●●●nd a hand in our Friends Death ; for many of them disliked it , 〈◊〉 ●ave been credibly informed , and some have acknowledged the hand of God against the Land ever since , for those Murders , and I wish many might see it , and repent of it , that they might be forgiven , and Gods anger quenched towards them , that hath been ( and remaineth to be ) kindled against them . And he is as impertinent in labouring to reconcile his own Contradiction that John Delavall charged upon him , as if it were no Contradiction , either because the Assertions are thirty pages distant , or because he did query , and not affirm ; whereas the manner of his Querying showeth a plain Affirmation , in calling or bringing in their deceased Fathers to expostulate with them for their Degeneration . And this is all the Answer he giveth to John Delavall's sollied and weighty Appendix , with a scoffing airy Spirit , as his manner is , he compareth to a Dutch Womans unintelligible Babbling . And no less doth he bely me , to accuse me , as if I said or suggested in my Book , called , The Presbyterian & Independent Churches brought to the Test , &c. That these Churches of Presbyterians and Independents were false upon all accounts , beyond that of Rome it self : Than which there can be no greater Perversion , and Belying of a mans words . I said no such thing , nor do I think any such thing . I have alwayes judgded , and do still judge , that all these Churches called Protestant Churches , whether Episcopal , Presbyterian , Independent or Baptists , in many , yea , very many things , hold better Doctrine than the Church of Rome , and in many things are nearer to the Letter of the Scripture , and to the Truth , and I have Charity , that some may belong to Christ , as his Members , among them all , even the Church of Rome not excepted ; yet all this will not prove , that any one of them all is the true visible Church , restored to that purity of Doctrine , Worship , Discipline and Government , as was in the Apostles dayes , and was before the Church fled into the Wilderness , and as will be at her full Return , which is approaching . He is as weak and impertinent to charge it on me as a Contradiction to my self , to say , That in some things in speaking or writing , we may err , if we be not duely watchful : And yet , That in many things we have been taught infallibly by the Infallible Spirit of God , to believe them , as to believe That God is , and hath given his dear Son for us , and many such precious Truths ; and if he hath no infallible Belief and Knowledge of these things , and other Fundamental Truths , he is neither Minist●● 〈◊〉 Christ , nor a true Christian , but a meer Sceptick . Any Colledge Sc●●●● Boy knoweth , that Contradictions lie not betwixt two Particu●●●● ▪ nor two Universals , but one Particular and another Universal ; as if one should say , That he is in all things taught infallibly , and yet again say , That in some things he might or did err , it would be a Contradiction ; but this I have not said . Nor is a Contradiction betwixt two Positives , but the one Positive , the other Negative ; and therefore it is no ●ontradiction to say , Some are Elected in Christ Jesus before the Foundation of the World , to be Holy , &c. and yet to deny , That others are eternally or absolutely Reprobated ; for Elected and Reprobated are both Positives , and therefore not Contradictory , no more than White and Black ; as it is no Contradiction to say , Some Colours are White , and therefore all other Colours , ( that are not White ) are Black. It seemeth that Cotton Mather , whom some , as he telleth us , have called , The Colledge Boy of New-England , hath not well learned his Logick , or at least doth not well remember it , since he was a Colledge-Boy ; for he bewrayeth shameful Ignorance ( in the way of right Dispute ) that Colledge Boyes might be ashamed of . Nor is it any Contradiction to say , That the Lord Jesus Christ is the alone and sure Foundation and Ground of Justification , and yet to assert , That Faith , Repentance , and sincere Obedience are necessary Conditions and Instruments thereunto required ; and if he will not believe me , let him ask his admired and revere●d Baxter , as he calleth him , who will tell him the same . But whereas he alledgeth I say , A true Believer may be only in the first Covenant , citing my Book , pag. 147. But this is no Contradiction , when by Believers , I mean such as may have a true Belief that God is , from some true and real inward Conviction and Sense , and yet not have the true Faith in Christ Jesus , as he dyed and rose again ; for such a Faith Cornelius had , before Peter preached Christ to him , also according to Christs Doctrine in the Parable of the four Grounds , some may believe in Christ for a time , and yet fall away , and that Faith is not a false Faith , but true , in some sort . Thus I have given a short hint to demonstrate how groundlesly he would charge Contradictions on me , the other being more obvious to the weakest Capacities . I shall let pass , only minding the Reader , That the nature of a Contradiction is difficult many times to understand , even in Natural things , so that it is reckoned the subt●lest part in Logick or Metaphy●●●●● to understand throughly what are alwayes Contradictions , and 〈…〉 and therefore much more hard it is , to understand in 〈…〉 , that contain many seeming Contradictions ; for tho' 〈…〉 ●cripture containeth no real Contradi●●ons coming from 〈…〉 Spirit of Truth , yet it containeth 〈…〉 seeming , which 〈…〉 and Scoffers use to object . His comparing me to Julian the Apostate , favoureth of the like Spirit of Envy , as formerly , when with no more ground , he accused me of being guilty of the Vnpardonable Sin : It is a part of my Blessing , that being reviled and fully accused , I can patiently bear it , by the Grace of Christ in whom I believe , and to whom , I confess , even to the Crucified Jesus that was nailed to the Cross for my Sins , whom my Soul loveth , and whom Julian openly denyed . But Cotton Mather will gain no credit nor esteem , either to himself or his Cause by 〈…〉 and Extraordinary Revilings , rarely to be parallelled among the greatest Readers . His Fourth Argument hath as weak and sandy Foundation as any of the rest , as namely ( as he saith ) That I renounce both the Religion and the Saviour which the Saints have hitherto ventured their Souls upon , &c. to wit , Christ Jesus . And this he undertaketh to prove , Sathan like , by wresting my words , and omitting some of them , in the very Sentence he citeth , that were altogether essential to make up the intire period and sence ; for I said in my Book , Your Visible Churches 〈◊〉 true Churches of Christ ; for the Religion ye profess is not the true Religion of Christ Jesus , yea , in Fundamentals , and in the very Foundation it self , which is Christ Jesus , on which the true Church is 〈◊〉 , and every Member thereof ; but ye who say , ( note my following words , p. 137. ) all inward divine Revelation is ceased , ye ( to wit , your visible Church ) build not on Christ , but on a meer Hear-say and Historical Report of him ; for how can ye build on him , when ye have no belief , that Christ is nearer unto you , than in some remote place beyond the Skyes . Where the Impartial Reader may see , first , That my words expresly mention their visible Church , that doth not build really on Christ , but on a Profession of him , even by Cotton Mather's Confession , 〈◊〉 nothing is required to make up the Members of a visible Church , but a Profession of him , and of the true Religion : But every judicious le●son will say , it is one thing to profess Christ in words or show , and another thing really to build on Christ , that everlasting Rock ▪ for by Christs Doctrine , none buildeth on the Rock , which is Christ ▪ 〈…〉 that heareth Christ's Sayings , and doth them , and that is much 〈◊〉 than barely to profess him . But yet I did not question , nor ●o , but that ( according to my Christian C●arity , moving me so to believe ) divers among all sorts & Societies call'd Christian in Christendom , that hold the Fundamentals , as many do , do really build on Ch●ist , th●●●●e Foundation ; and because they so do , in due time , the Wood , Hay and Stubble of their Errors , in other things , while they build on the true Foundation , will be burnt up by the divine Fire of the living Word , and living Spirit of God in them ; and their Lord Jesus Christ i● mine , and mine is theirs , and I could be glad that I could entertain that Charity to C.M. but however , I have not that uncharitable judgment of him ( as bad as he is ) that he hath committed that unpardonable Sin ; for though he hath reproached the precious workings and operations of the holy Spirit , both in my faithful Brethren and me , calling them Del●sions of Satan , yet because I judge he doth it ignorantly , therefore his sin is pardonable , upon Repentance , which I pray God may be given him , for that and all his ha●d Speech●● , and all other sins , before it be too late . But because he cannot fix his ●●●se Charge upon me , of denying Christ , he essayeth 〈◊〉 but with 〈…〉 success ) to fix it upon my Brethren , as dear Isaac Pennington , whom I well knew to be a true Believer in the Lord Jesu● Christ , and a sincere Lover of him , even the crucified Jesus , and whose Sou● I believe is in test in Christ , in heavenly Glory . And as to his words , We can never eat the Bodily Garment Christ , but that w●ich appea●ed and dwelt in ●he Body ; it is easie to put a fair and charitable construction on it , as w●●l as on Christs words , when he said , He that 〈…〉 seen 〈◊〉 , hath see● the Father ; and yet many saw Christ's body of Flesh , that never saw the Father : But to clear the thing ▪ I 〈◊〉 spea●e●h ●h●s in opposition to Socinians , and o●hers tinctur●d with 〈…〉 , as if ●he Manhood of Christ , that was born of the Vi●gin , ex●●nd●●g the 〈◊〉 Word ▪ was the only and whole Christ , whereas 〈◊〉 was 〈…〉 his Body of Flesh ; therefore he is said to have come in the Flesh , and to have taken Flesh . And if we consider Christ , as he was before the World was , by whom all things were created , and in respect of his Godhead , the Body was not that , but the Garment of it , when he assumed it . But when we consider Christ as Man , as every other man , 〈◊〉 both Soul & body belonging to his essential Constitution , as Man , 〈◊〉 and Christ , and still hath a mo●● g●orious Soul and Body ; and we 〈◊〉 not , but according to Scripture 〈◊〉 , Christ Manhood , yea , and his Body , i● called Christ , as when the Scripture saith , that he was buried , nailed to the Cross , bu●●ited ; and even his Body was and is a part of his Manhood , and his Soul the other and more Noble part , most wonderfully and incomparably united with the Godhead , and most incomparably filled with all fullness of the Godhead , and of Grace and Truth , out of whose fullness we all receive , and Grace fo● Grace ; and yet we do not judge that the Godhead is circumscribed within the Body of Christ ; for the Godhead is Omnipresent as well as Omnipotent and Omniscient . And whereas he querieth , saying , Let Keith tell us honestly , whether he does not count his own Body to be the Body of Christ , in the same sence that the visible tangible Flesh which hung upon the Cross , was the Body of our Lord ? I Answer , honestly , Nay , by no means , as I have sufficiently formerly declared in my printed Books , and Testimonies on all occasions ; for as the Body of the Head is of far more Dignity than the Body of the inferiour Members , and hath the Soul , or Spirit and Life of man otherwise dwelling in it than the inferiour Members , so much more the Soul and Body of Christ hath the eternal Word living and dwelling in the same , than any other , and that incomparably , as Augustine well demonstrateth , lib. de agon● Christian● , cap. 20. thus concluding , And therefo●e t●e Word doth not so assume that Man ( to wit , the Seed of Abraham ) as the rest of the Saints , but much more excellently and sublimely ; and God dwelleth in the Man Christ so , as there is no Mediator betwixt God and Christ , but God dwelleth in us , by and through Christ , our alone Mediator , and fo● hi●●ake receiveth us to be so 〈…〉 him , that both the Fat●er and the Son , and also the holy Spirit dwelleth in all the Saints , yet the matter of Union , ca●led by s●me of the Antients the Hypostatical or 〈◊〉 Vnion , ) and manner of Inh●bitation in the Manhood of Christ , 〈…〉 and b●yond all humane un●er●●anding , excelling the ma●●er of Gods dwelling in all the Saints ; 〈…〉 the Man Christ only , and none other Man nor Creatur is both God and Man , and is the Object of divine Worship and Adoration , together with the Father , and the Spirit , and none else . And for Hicks quoting some words of mine , out of my Book of Immediate Revelation , recited by C.M. p. 44. on James 5.6 . 〈◊〉 have killed the just One , that is , Christ Jesus in their Hearts , him they crucified . To this I answer ; This I never understood otherwise but figuratively , as when the Scripture saith , That Apostates and Wicked Men crucifie● 〈◊〉 Son of God afresh ; for I affirm expresly in my said Book of Immedia●● Revelation , That the Life of Christ in mens hearts can never be k●lled or crucified in it self , see my Book of Immed . Rev. 2d Edition , pag. 75 . ●● pag , 253 , 254 , 255. at great length , but men by Disobedience may deprive themselves of the Comfort and Benefit of it , as well as of Christs Sufferings on the Tree of the Cross , and so in that figurative sence , according to Scripture stile , may be said to kill him , even as we are all to look to him whom we have pierced , according to Zachariah's Prophecy concerning Christs outward Suffering on the Cros● , and to mourn bitterly because of our sins , which he did bear●● on him , when he was pierced ; and because Christ cannot ( as to himself , properly and strictly , in a strict litteral sence ) be killed nor crucified in men , therefore I do not believe that he can be said to be in us that Sacrifice of Attonement and Propitiat●on that was necessary to be offered up for the Remission of our sins , and appeasing the Wrath of God to us ; and if any think so , I am far otherwise ●inded ; for it derogates from the great worth and value of Christs Sacrifice without us upon the Tree of the Cross ; for the Body that Christ was to suffer in as a Sacrifice for the sins of the World , behoved to 〈…〉 and holy Body , as it was , as a Lamb without S●ot ; and the Death behoved to be a real Death , and not metaphorical or figurative ; and therefore Christ , as in us , could not be that Sacrifice o● Atto●●m●●● ; for at this rate , not only Christ had outwardly dyed in vain , 〈…〉 had offered up himself for a Sacrifice of Attonement , as 〈…〉 were Saints to live in the World , and as many Saints , as many 〈◊〉 ; all which is most absurd to imagine . But yet it m●st 〈…〉 , that the Life of Christ in the Saints is as sweet 〈…〉 God , and is a Sacrifice in another sence , seeing even th● 〈…〉 said to offer up themselves , through 〈◊〉 , a 〈…〉 God ; and also , the Life and Spirit of Christ 〈…〉 Saints to apply Christ's Suffering , Death and ●●ood 〈…〉 on that outward Cross ) to them , doth bring them into perfect Peace with God , so that his Wrath is wholly appeased & quenched towards them , only for the sake and in virtue of the great Sufferings of Christ on the outward Cross ; and if this be the sence of W.S. his words , and that they can be so construed , it is well ; for that is my upright 〈◊〉 and is of many hundreds more , yea , of all my faithful Bre●●●●● , call'd Quakers . And concerning what I.P. and some others 〈◊〉 writ of Christs heavenly Flesh and Blood , and how the Saints fed upon it in all Ages , Christ being that noble Vine Tree unto them , that yeilded them his Grapes for Meat , and the Blood of them for Drink , as Wine is called the Blood of the Grape , and being their Apple Tree , their Fig Tree , yea , their Corn , Bread , Milk and Wine , their Wool and Flax , their Feast of fat things full of Marrow , &c. All these are highly Mystical and Figurative or Metaphorical Expressions , and are not to be litterally or carnally understood , yet so , as the Metaphors hold forth , that these outward things , by which these inward Mysteries are signified , are but the Figures , and the spiritual things are not the Figures of the natural , but the natural are Figures of the spiritual , as the outward Light is bu : the Figure of Christ the spiritual Light , the true Light of the Soul ; but the spiritual Light is not the Figure of the natural ; which is quite otherwise than in vulgar Metaphors and Figures ; and therefore by Christs heavenly Flesh and Blood that he had from the beginning , is not to be understood any created material Body , but the living Word it self , according to its divine Emanations , metaphorically only so called , according to Scripture stile , feeding and refreshing the Souls of the Saints in all ages , with unspeakable Refreshment ; And therefore by Metaphors and Allegories they have given it such Names , according to its various Operations . But that Christ is as much , or after the same manner in the Quakers , or any Saints , as in the Manhood and Body of Christ that suffered on the Cross , or that Christ hath left behind him th●t Body that suffered on the Cross , & was buried , as if that were the Quakers Doctrine , as Faldo alledgeth , and C.M. from him , is a●ominably false : I am sure no Quaker , that doth rightly understand the Quakers Principles and Doctrine , will ever say so , or ever did ; although I shall not deny , but some ignorant Persons that may go under the designation of a Quaker , may have at times spoke very ignorantly and offensively in that and other 〈◊〉 to the Scandal of our holy Profession , and to the stumbling of the weak that could not rightly discern betwixt our true and faithful Brethren , and others falsly so called ; but such there are among all Societies and Professions , that do not rightly understand the Principles of that Profession they pretend to belong unto ; yea , how many Presbyterians and Independents , so called , to my certain knowledge , understand not their own Principles , notwithstanding of their publick Confessions ; and so , possibly some among u● , notwithstanding our publick Confessions , well owned by the generality of our Friends , as especially that noted Treatise by John Crook , called , Truths Principles , &c. that hath had a very general Reception by us , and with which my Doctrine , in all particulars , doth well agree , so far as I know , as also with other faithful and sound Friends and Brethren . In his Fifth Argument , which he grounds upon my supposed marvelous Giddyness , Ignorance and Falshood , he sheweth himself marvelously ( not only ) ignorant , but perverse ; and after he hath perverted my words , and belyed me in many things , then he cryeth out Ignorance , and other things that are Scripture Truths , he calleth my Ignorance ; whereas it is but his Ignorance that doth not understand better : And I doubt not , but Judicious and Impartial Readers , who compare his Books and mine , will have another Judgment concerning me , and acknowledge , to Gods Praise , the Gifts , both of sound Knowledge and Expression , with his manifold other Mercies bestowed on me , for which I desire to praise him forever . And for my saying , That Light being used as a Name of God , is no Figurative or Tropical Expression ; I have already above explained my sense of it , That the Natural Light is the Figure of God , that Divine Light ; but the Divine Light is not the Figure of the Natural , as Figures of Metaphors and Tropes in Natural things , commonly are quite otherwise : And Augustine De Genes . ad Lit. lib. 4. cap. 28. expresly affirmeth , That Christ is Properly , and not Figuratively , called Light ; and yet who will say , that Augustine was not a more knowing Man than Cotton Mather ? and who can deny but Light is immediate , though it comes through a Medium of the Air to our Eyes , and through the medium of the Eye to the sense of sight ; for do we not as immediately see a Candle , as we see a Man , and yet the species or image of both come to our Eyes through the medium of the Air ? So that in this , as in many other things , he showeth his own extream Ignorance , that 's not worth time to mention . And that he reckoneth it my Ignorance , that I say , Christ commanded not these words to be used in Baptism , In the Name of the Father , and of the Son , &c. commonly called the words of Institution . As he can ne●er prove any such Institution , so he hath Zuinglius ( whom he maketh his President in another case ) against him : for Zuinglius saith expresly , Lib. de Bapt. pag. 66. tom . 2. Christus Jesus Baptism , formulam , qua uteremur his verbis non Instituit quem ad modum Theologi bactenus falso Tradiderunt ; i. e. Christ Jesus did not institute the form of Baptism in these words , to be used as the Theologues have heretofore falsly delivered . And he is intoxicated with a Spirit of Ignorance , and not I ( as he falsly alledgeth on me ) to assert , That Exod. 20.8 , 9. so commandeth one day of seven , as that it may be First as well as the Seventh : Whereas if Natural dayes be meant , it cannot be the First , but the Seventh ; for it is not said , Remember to keep the First Day for Rest , and after that labour Six dayes . And that he denyeth and mocketh at an inward and spiritual Day , showeth him extreamly Ignorant of spiritual Things , as well as his Scoffing showeth his frothy airy Spirit , scarcely to be parallell'd . Is not the Day of Gods Power , Psal . 110. an inward and spiritual Day ? And where it is said , Let us walk honestly , as in the Day , Rom. 13.13 . and until the Day dawn , and the Day-star arise in your hearts , 2 Pet. 1.19 . And is not this an inward Day ? And that he reproacheth me with Giddiness , for saying , The Sabbath is Christ , to wit , the thing figured by the Jews Sabbath . In this he reproacheth as well his pretendedly much esteemed Calvin , who saith expresly the same , lib. 2. cap. 8. n. 32. of his Institutes , where he saith , Christ is the Truth , at whose Presence all the Figures evanish ; the Body , by whose sight the Shadows are left , He I say , is the fullfilling of the true Sabbath . And a little after he chargeth it as Superstition upon them that would make the Observation of the First Day of the Week , for a Sabbath , to be a Divine Institution ; and doth fully agree with us , That it is to be kept by choice , for good Order , and assembling together for divine Worship , and other good Reasons , but not by divine Precept , injoyning the strictness of the Jewish Sabbath . As for that silly Jest of Baxters , that C.M. pleaseth his airy mind with , telling the Quakers , That their ( to wit , Presbyterian ) . Bells are not carnal , else they would not sound so high , he might have used it as much against Paul , for saying , Our Weapons are not carnal , as implying , that the Sword was a carnal Weapon ; but according to Rich. Baxter there can be no carnal Sword , for then it could not cut ; whereas things are called Carnal from the hand that useth them , as for other causes ; and the Levitical Laws were called Carnal Ordinances in Scripture . And whereas he saith , None preach the most intimate Vnion and Communion with the Lord Jesus Christ , more than he and his Brethren , is a most bold and impudent Untruth , seeing , 1 st , they say expresly , That Christ is not at all within us , but only without us in Heaven , and no wise in us , but by ●is Operations ; as if he and his operations could be divided : 2 dly , That they deny the Working or Operations of the Spirit of God in the Saints , to be Objective , or that the Spirit worketh as any sensible Object upon the inward and spiritual Senses of the Saints : Hence with Jesuits and Papists , from whom they have borrowed that Distinction , as I can prove , as namely from Sacroboscus , a Jesuit , Def. decret . trident . p. 93 , 94. they say , The Spirit worketh Effectively and Subjectively , but not Objectively : And therefore do they not one whit more preach any nearer Union and Communion with Christ , than the darkest Papists ; yea , some Papists that own sensible Workings of the Spirit , as some do , go far beyond them , ( viz. C. Mather and some of his Brethren ) in that particular . But that I have slandered the Assembly , in their saying , The Souls of the Righteous are not perfected in Holiness till after Death , which C.M. hath twice cast upon me ; I desire the Reader , for his Satisfaction , and my Vindication , but to read the place that I cited , viz. cap. 32. n. 1. where they say expresly thus , The Bodies o● men [ after Death ] return to Dust , and see Corruption , but their Souls , which neither dye nor sleep , having an Immortal Subsistence , immediately return to God , who gave them , the Souls of the Righteous being THEN made perfect in Holinss , &c. Where it is plain , that the Adverb of Time [ Then ] refers to the word , in the first line , viz. After Death ; yea , and as would seem then , when the Bodies return to Dust , and see Corruption , that sometimes is a considerable time after Death , where dead Bodies are Embalmed ; but this last part I suppose is an oversight in them . And seeing they plead for sin for term of Life , yea , to the last instant , what difference there is , that they can make betwixt dying in their sins , and living in their sins for Term of Life , is not intelligible ; for in Scripture-phrase , Not to have Iniquity purged away till men dye , and to dye in Iniquity , is all one ; for the instant of Death is quick as a Thought . That I said , Notoriously Scandalous Persons , Lyars , Deceivers , Drunkards , &c. are qualified Members of your Church ; I said it , according to what I found in your Confession , that requireth no more than an outward Profession of Religion , and that such scandalous Persons may have ; for if no scandalous Persons could make a Profession , but that the very Profession it self did exclude all scandalous Walking , then there could be no scandalous Profession , nor Professors that are scandalous ; but if ye deny that , Baxter will better inform him , in the Treatise above mentioned ; beside that , I have proved C. Mather a notorious Lyar , and yet he is a Member of their Church ; and it is but too well known , how many scandalous Persons of all sorts , belong to the Presbyterian Church , as much , at least in some places , as to the Episcopal , and as when the Presbyterian Church was National in Scotland , and is now lately again become National in Scotland , can it be imagined , or was it ever known , that any Church in Christendom , that was National , or did take in the whole Nation , ●ut had many scandalous Persons in it . His last instance of my Ignorance , is , That I denyed that Baptizing of Infants , was the Practi●e of the Church during the first Century : But all that he saith here against me , is a bewraying his own Ignorance , and withal , his Perversion . For to prove that Baptizing of Infants was the Practice of the Church in the first Century , he citeth Origine and Cyprian , none of which lived in the first Century , and Agustine , that lived not till about the end of the fourth Century , and Calvin , that lived not till at least fourteen hundred Years after the first Century , and they might be mistaken in their thinking that baptizing of Infants was practised in the first Century , as well as in other things they did too much take upon trust ; and suppose some small matte●s to be found in Origine , concerning Infant Baptism , yet that is not Church History , and so contradicts not my Assertion ; for Origine had some private Opinions that were not generally received in ●h● Church ; beside that , wiser men that C.M. have thought , that Ru●●●●us , Origine's Interpreter , hath incerted that of Infants Baptism , as well as some other things , into Origine's Works , that were not really his , and did not ag●e● to his Time ; and Erasmus , much better versed in Antiquity than either C.M. or all his Brethren , hath plainly acknowledged , that R●●●●nus did take too much liberty in addi●g things of his own , as could be easily proved ; and according to the best Chronology , Origine and Cyprian lived together , to wit , about the middle of the third Century , as A●st●dius showeth in 〈…〉 C●ronologiae . And as for Tertulians Authority , whom he citeth for infants Baptism , while their innocent Age was yet upon them ; it is a manifest Falshood , if not a willfull Perversion , if ever C.M. hath read Tertullian upon the place , and proveth him ei●her Ignorant , or Forgerer ; and to show this , I shall faithfully recite Tertullians words , from my own reading ( I having well read in Tertullian , Cyprian and Origine , and divers others , I suppose befo●e Cot. Mather could well read in his Accidence or Grammer ) in his Book , De Bapt●s●o adversus Q●●tuti●●am , cap. 18. he saith , Ait quidem Dominus not●● 〈◊〉 prohibere ad me venire , ●en●●ut ergo dum adolescunt , &c. In English thus , Indeed the Lord saith , forbid them not to come unto me ; let them therefore come , when they grow up to Youth let them come ; when they learn , when they are taught whither they come ; let them be Christians when they can know Christ ; why doth ●●nocent Age hasten to the Remission o● Sins ? ●●●n will be more wary in secular things , that to whom Eart●ly Substance is not trusted , that which is divine should be trusted ; let them know to ask Salvation , that thou mayest seem to give to him that asketh . Than which , nothing can be more clear , that Tertullian was not for , but against Infants Baptism . But perhaps he thinks to excuse himself , that he brings Tertullian's Authority by way of Query . And for his citing Ireneus's saying , Infantes renascuntur , i.e. Infants are born again ; either it is to be understood of Water-Baptism , or it is against C.M. who doth not believe that Water-Baptism is our Regeneration , as the Papists commonly call it ; and seeing nothing o● Wate● is mentioned , it is no clear Testimony . But seeing he hath mentioned nothing of Church History , he hath not proved me guilty of Ignorance , for saying , They can gi●e no Evidence in Church History for Infant Baptism . For his citation of Church History , concerning Hyginus , to prove Infant Baptism , he should have named who the Writer of that Church History is , and whether approved by true Protestants , seeing many fabulous things are alledged by Papists concerning Antiquity . That cal●ed , 〈…〉 is generally denyed to ●e Justine's , by all judicious Protestants ; and that Justine saith , in his Dialogue with Tryph. That all alike might then receive Baptism , which is the spiritual Circumcision : As it saith nothing of Infants , so it is plainly against C.M. and his Brethren , if he mean Water-Baptism , who do not think that all who receive Water-Baptism , are spiritally circumcised , which is a Popish Opinion , and a manifest Error , contradicted by daily experience . And his charging me with Hypocrisie , for commending the dead Saints , but condemning the living Ones ; classing W. P with me ; he showeth his Folly and Rashness in that , as in other things ; let him tell us what living Saints do we condemn ; we do believe that God hath his living Saints now in the World , as he hath had in all Ages of the World , even in all Professions in Christendom , that hold the true Foundation , though upon it too many build Straw and Stubble , which God will in due time burn up , as I have abovesaid . Moreover , that Infants Baptism was not practised until the third Age or Century , and was not brought in by the Commandment of Christ , there are many men of great Note for Learning , and Skill in Antiquity , far more famous for Learning than Cotton Mather is like ever to be , that assert the same , as well as I , and contradict Calvin's mistaken Judgment in that particular ; for Curcellaeus saith , in his Dissertations of Orig. Sin , That the Custom of Baptizing Infants , was brought in without the Commandment of Christ , and did not begin before the third Age after Christ was born ; In the two former Ages ( saith he ) no sign of it doth appear . And th●t the Antients were of opinion , That only the Adult are capable of Baptism , Valefridus Strabo , that lived in the ninth Century , Ludovicus Vives , and Erasmus in the Church of Rome , and Grotius and Salmasius , great Protestant Authors , do plainly acknowledge , and Berengarius , and the Albigenses were of the same mind , as that learned & judicious Protestant Writer C.M. Du Veil , in his Explanation of the Acts of the Apostles , doth show ; see his Explanat . on cap. 2. v. 14. and cap. 8. v. 12 , 31. and cap. 18. v. 8. And notwithstanding of his Insinuations to the contrary , I challenge C.M. to give any one instance wherein I have not faithfully quoted the Antient Writers named by me , whether in my former Book , called , The pretended Antidote , &c. or in this , in each particular . And were I so minded , and saw a service in it to the People of New-England , I could easily produce sufficient plain Testimonies , from Antient Fathers , so called , and Writers both Greek and Latine , to confirm the Doctrine of the People call'd Quakers , in all the principal and most material things wherein they differ from C.M. and his Brethren ; but the Scripture Authority being that of greatest weight , in respect of any outward Testimony , I have chosen rather to make use of that . Nor will it serve to justifie C. Mat●er , his Exclamations against me , that seeing the Quakers hold all these Doctrines which Baxter , and some other Protestant Writers hold to be Fundamental , that therefore I should not have so charged them , as I have done in my first Book , called , The Presbyterian and Independent visible Churches brought to the Test ; for if they and we agree in Fundamentals , then why are we so uncharitable to them , as not to judge them a true Church ? — To which I Answer ; Although we hold all their Fundamentals , according to what Baxter has delivered , as I have above showed , yet they hold not all our Fundamentals ; so it is a Fundamental Doctrine and Principle held by us , to wit , The inward Revelation of Christ in all true Believers , and That God teacheth all true Believers by his inward Voice , Word and Teachings , or inward divine Inspiration and Revelation , properly so called , that is as well Objective as Effective , and by way of Object , working sensibly and infallibly upon the inward and spiritual Senses of their Souls , and which their Souls and Minds , if onely and fitly disposed and qualified , do infallibly apprehend ; but yet this Fundamental held by us , is plainly denyed by C.M. and his Brethren ; and it is a Fundamental Error in them who hold it , as the generality of their visible Church Members do , That all s●ch divine inward Objective Revelation and Inspiration is ceased ; and from this Fundamental Error , divers other very great Errors flow , as so many unclean streams from an unclean Fountain ; for if all true and saving Knowledge of God and Christ , and all saving Faith require true divine inward Revelation and inspiration , properly so called ; and the true and real inspeaking of God , and his internal Word and Voice that doth as sensibly and perceptibly operate , by way of Object , upon the inward and spiritual hea●ing , or discerning Faculty of the Soul , as any outward Voice or Wo●d of a man doth upon the outward Hearing ; then , if that be ceas●d , all true and saving Knowledge and Faith , are ceased , and all true Love , Hope and Repentance , and all other Fruits and Virtues of the Spirit , because all these have a necessary connexion with the true saving Knowledge and Faith ; also , all true Preaching , Praying and Worship , and all true Obedience and Service unto God , and all real and true Religion , all depending upon the inward Principle of inward divine Revelation and Inspiration , properly so called ; and yet we do readily acknowledge , a distinction betwixt these extraordinary divine Revelations and Inspirations , that the Apostles and Prophets had , 〈◊〉 they were Apostles and Prophets , and these other that they had common ●o them , and ordinary with all Christians ; and for the latter we contend , that were and are ordinary and common to all Saints in all Ages of the World , but not for the former that were extraordinary , whereby they not only wrought Miracles , and spoke with Tongues , but had Doctrinal things of Faith revealed to them , without all outward teaching of Men or Books ; whereas we do not say , any peculiar Doctrine of the Christian Faith is made known to us without all outward Teaching , but by it , Instrumentally , and by the immediate Revelation and Inspiration of the Spirit , Principally ; and we are sufficiently charitable , that we judge , there are true Believers among them ( though we cannot own their visible Church ) that either hold not these Errors with them , or if some hold them in words , or Notion , and Theory , yet as in respect of their Experience and inward sence and feeling , hold them not , but the contrary ; and such have better Hearts than Notions ; and though they err in holding an unsound form of Words ▪ through too much relying upon their Teachers , yet their inward sence and experience doth contradict them . And in all these twelve Particulars I first charged upon them , I still affirm , they do grosly err , and they are such great matters of Difference betwixt them and us , although they are not all Fundamentals , that no Society holding such Errors , deserve to be esteemed the visible Church of Christ , restored to that purity of Doctrine that the visible Church ought to have , and had in the primitive Times , and yet will have , as she cometh to be fully restored to her primitive Purity . And though it seem a strange and new Doctrine to C.M. and his Brethren , to distinguish betwixt the Scripture , called by some the external or outward Word , and the inward living Word of God that proceedeth from the Mouth of God immediately , as every mans word that proceedeth from his Mouth , and goeth into the Ears of the Hearers , is his immediate Word ; yet not only antient Writers and Fathers , so called , did so distinguish , but even these called the Reformed , who began the Reformation from gross Prop●ry . And for the antient Writers I shall give but one , ( though I could give divers besides ) to wit , Augustine , of great esteem and fame with Protestants , and particularly with Calvin , whose Authority he more useth in his Institutions , than any of all the Antients : In his 5th Book de Trinitate , cap. 11. Augustine saith expresly , Proinde Verbum quod foras sonat , signum est verbi , quod intus lucet , cuj magis verbi competit nomen , nam illud quod prosertur caruis ore vox verbi est verbumq : et ipsum dicitar propter illud , a quo ut foris appareret assamptum est : In English thus ; Therefore the Word that soundeth outwardly , is a sign of the Word that shineth inwardly , to which the Name of the Word doth more agree ; for that which is pronounced with the fleshly Mo●th , is the Voice of the Word , and it is called the Word , because of that from which it is taken , that it might outwardly appear . Where I desire the Reader to Note these two things , 1 st , That Augustine doth acknowledge the Word within , or internal Word . 2 dly , That the Name of the Word doth more belong to the internal Word , than to that which outwardly soundeth in our fleshly Ears ; in both which he doth contradict C.M. and his Brethren , who do not acknowledge any inward Word in the Saints , since the Apostles dayes , and hold , That the Scripture is the only Word that is the Object and Rule of our Faith. And that famous Reformer Zuinglius ( whom 〈◊〉 the rather cite , because C.M. maketh him his Pre●●dent for his zeal against the Quakers , in the end of his Address ) in his Commentary De vera et falsa Relig. de Verbo Dei , cap. de Ecclesia contra Emserum , saith , Qui in Ecclesia Scripturam Caelestis Verbi explicari , audit , &c. In English thus , Who in the Church heareth the Scripture of the heavenly Word explained , judgeth what he heareth ; but that which is heard is not the Word it self whereby ( to wit , chiefly ) we believe ; for if we did believe by that Word which is heard or read , then all should become Believers ; and after , he saith , It is therefore manifest , that we are made faithful by that Word which the heavenly Father preacheth in our hearts , whereby he doth also enlighten us , that we may understand , and draweth , that we may follow . And again , Who are instrusted with that Word , judge the Word that soundeth in the Preaching , and striketh the Ears ; but yet , the Word of Faith , which is seated in the Minds of the faithful , is judged by none , but by it the external Word is judged , which God hath appointed to be preached , although Faith cometh not ( to wit , chiefly ) by the external Word . Both which Testimonies of Augustine and Zuinglius , do manifestly confirm the Quakers Doctrine against C.M. and his Brethren , who acknowledge no inward Word in the hearts of the faithful ▪ by which their Faith is wrought , and will have the Word of Faith to be only the written or outward Word , contrary both to Paul and Zuinglius , who give the preheminence to the inward Word , and call it the Word of Faith. And as Zuinglius holdeth for the Quakers in asserting the inward Word , against C.M. and his Brethren , so in that called Original Sin , for thus he saith expresly , lib. de Baptismo , Paul , cap. 3. to the Romans saith , That the knowledge of sin cometh by the Law ; where , therefore there is no knowledge of the Law , ( as in Infants , ) there can be no knowledge of sin ; but where no knowledge of sin is , there is no Prevarication , and so Damnation cannot be . And after , Because Paul saith , That Death is come upon all men , because all have sinned ; Theologues from these words judge , That that Disease and Contagion that is Hereditary unto us all , and is naturally lodged in us , is sin , that bringeth to us Damnation , but they Err the whole Heavens wide : Where it is to be noted , That Zuinglius doth acknowledge , That there is a sinful Disease and Contagion conveyed from Parents to Children , but yet it is not imputed unto them to bring Damnation upon any Infants ; plain contrary to C.M. and his Brethren , who affirm , That many Infants , both of unbelieving and believing Parents , are eternaly Reprobated and Damned , only for Adams Sin imputed to them ; Which is most horid Uncharitableness , and horridly reflecting upo● the Mercy of God. And the same Zuinglius , in his Chapter of the Eucharist , plainly asserteth , That Christ by his Flesh and Blood , with which he feedeth the Souls of the faithful , doth understand a spiritual thing , which only the Spirit giveth , and not any Flesh consisting of Veins and Nerves ; withal affirming , with Origine and Augustine , That Christs Flesh and Blood , which he feedeth the Saints with , is called so by an Allegory and 〈◊〉 , but is really the Word it self , called also by an Allegory Bread , Wine , Milk , Honey , Marrow , Fatness , &c. Again , the same Zuing●ius in his Commentary de vera & falsa Relig. doth thus comment on Pauls words , Rom. 1.19 . The knowledge of God is manifest in them ( so doth he translate the place , & so doth the old English Translation ) for God hath showed it unto them . We see here openly ( saith he ) that 〈◊〉 knowledge , concerning God , is of God , which we ascribe to ( I know man what ) Nature ; for he saith God hath manifested it ; and what other thing is Nature , but a continuing and perpetual operation of God , and disposition of all things ? And again , in his Cap. of God , he saith , If any of the Philosophers have spoken truly of God somethings , it was from the Mouth of God , who hath scattered some Seeds of his Knowledge even among the Gentiles , although more sparingly , and more obscurely . So that Zuinglius had far more Charity towards honest and conscientious Gentiles , than C.M. who differeth f●om him very widely , as in the 〈◊〉 particulars mentioned , so in this last , that he affirmeth , That what knowledge of God the Gentiles have ought to be attributed to God , and not to Nature ; and therefore not to mans Reason ( as C.M. would have it ) which is nothing but a natural Faculty of the Soul. And Thomas Shepherd , that had been a Preacher at Cambridge in New-England , in his Exposition of the Parable of the Ten Virgins , saith plainly , That that inward Law given to the Heathens , is falsly called the Law of Nature ; for it is of God ; and so saith Buchannan , in his Book , De jure Regni apud Scotos ; and a large Volumn might be printed of Testimonies both out of antient and latter Authors , all of good esteem for Piety and Learning , yea , and even divers Protestants , that do acknowledge , That the Illumination that is generally in men , that teacheth them that there is a God , and showeth them good and evil , is a Principle above Humane Reason : As among English Protestants , Henry Moore , cited by Increase Mather against the Quakers , and praised by Baxter , as above , who saith expresly , in his Moral Cabbala , cap. 1. v. 1 , 2. of Genesis , By the Will of God every man living on the face of the Earth , hath these two Principles in him , Heaven and Earth , Divinity and Annimality , Spirit and Flesh ; but that which is Annimal or Natural operates first , the spiritual or heavenly Life being for a while closed up at rest in its own Principle , &c. but by the Will of God it is , that afterwards the Day light appears , though not in so vigorous Measure , out of the heavenly or spiritual Principle . And carrying on the Process of Gods work in mens hearts , by way of Analogy , from the First Day to the Seventh , concerning the Seventh , he saith , Gen. cap. 2. v. 3. of his Mor. Cabb . So the divine Wisdom in the humane Nature celebrated her Sabbath , having now wrought through the Toil of all the six dayes Travel ; and the divine Wisdom looked upon the Seventh Day as blessed and sacred , a Day of Righteousness , Rest and Joy in the holy Ghost . And thus if C.M. had but some ordinary Reading in English Writers , and did but understand what he reads , he might have found an inward and spiritual Sabbath , or Day of Rest , not only in the Scriptures , and the Quakers Books , but in Henry Moore , a man of far more Sense and Learning , than I suppose C.M. will pretend unto : Also , he might have found it in Calvin , lib. 2. Instit . cap. 8. n. 30. So that he showeth his Ignorance sufficiently , in comparing the finding of a spiritual or inward Seventh Day , to the difficulty of finding the Quadrature of the Circle ; which if it were found , it is probable the Penury of his Learning would not suffer him to understand . And what H. Moore saith of the spiritual or heavenly Life lying for a while closed or shut up at rest in its own Principle , is but the same , in other Terms , with what we say , That the Life of Christ is crucified in Vnbelievers , viz. not in it self , but to them . And why should C.M. find so great fault with this manner of Expression , that is according to Scripture , when his reverend Baxter ( as he designeth him ) writeth in a phrase that must have a charitable Construction put upon it , otherwise it would look as odd as any thing C.M has quoted out of any of the Quakers ; for R. Baxter ●ai●h , concerning God , in his Treatise above-said , called , Directions to the Converted , motive 12. pag. 34. Doth it not wound you to think , that even there , He , ( viz. God ) should be so straitned , and t● r●st into Corners by a 〈◊〉 En●my , as if that simple Habitation were too much for him , and 〈…〉 were too good for him ( meaning the heart defiled with sin . ) Now if any should accuse Baxter with Blasphemy , he●e , in saying , 〈◊〉 c●n be straitned , & thrust into Corners by a hellish Enemy , would no● C.M. excuse him , and say , it is a Catachrestical or improper manner of Speech , and is not to be strictly taken ? and then , if he were not very partial , why doth he not excuse such Expressions in the Quakers Writings , that are capable of the same charitable Construction ? And it were an easie thing to gather may Phrases and Expressions out of Presbyterian & Independent Books , that might seem very offensive , to a degree of Blasphemy , if they were not charitably cons●rued ; yea , I find an Expression in Calvin , which if C.M. could have found in a Quakers Book , we should have had him cry out aloud , Blasphemy ! for he saith expresly , lib. 3. cap. 2. n. 24. Quia Christus non extra nos est , sed in nobis habitat : In English thus ; Because Christ is not without us , but dwelleth in us ; but if Cotton Mather say , Calvi●s 〈◊〉 is , That Christ is not only or wholly without us , but also dwelleth in 〈◊〉 , as this is a charitable Construction , so let it be given to such , or the like words , that may be found in the Quakers Books , unless he could find , that their words could not bear such a favourable Construc●ion . But since C. M. findeth so much fault with me for saying , That not only Conscientious Gentiles , but 〈…〉 Chri●tians shall know more of 〈◊〉 , and Christ after Death ( which is the general Expectation and Consolation of all Saints , who know now but in part , but then shall know fully ) and thereupon su●mizeth , That a Qu●kers new Purgatory 〈…〉 be erected : what saith he to his much esteemed Calvin , 〈◊〉 on these words of Peter , 1 Pet. 3.19 . By which also he went and 〈◊〉 〈◊〉 the Spi●i●s in Prison , &c. plainly affirmeth , concerning the Souls of the deceased before the Death of Christ , Indeed I willingly grant , ( saith Calvin ) that Christ did shine unto them by the Virtue of his Spirt , that they might know , that the Grace which oft they had only tasted , was then given unto the World ; and by a probable Reason , that place of Peter , 1 Pet. 3.19 . may be applyed to this , where it saith , That Christ came and preached to the Spirits which were in Custody , or place of Expectation ( the commonly translate it Prison ) for even the Context leadeth us thither , that the faithful , who before that time were deceased , were made partakers of the same Grace with us , because he doth amplifie the Power of the Death ( o● Christ ) from thence , that it ●id penetrate even to the dead , while pious So●I● did enjoy the present sight of that Grace , which they earnestly expected ; and on the other hand , it was made more manifest to the Reprobate , ●●at they were excluded from all Salvation . But if C.M. think , that Calvin words doth not infer a Purgatory , why should he surmize any such thing from mine ? And though C.M. ignorantly in his airy fantastical Mind mocked at some called Quakers , for calling the Flesh , by way of Allegory , the Woman that should not speak in the Church , ( although we deny not but Women are there also to be understood litterally , but yet not all Women , nor in all respects ) alledging , That the Devil is the Fleshes Husband ; yet if he had been well read in Origine or Augustine , he might have found a better account ; but not to go so far backward , let his Reverend Baxter answer him , who saith , in the Preface to his Directions to the Converted , In a weak Christian the Spirit is Master , but the Flesh is Mistriss . And notwithstanding that the said R. Baxter is too uncharitable to the People called Quakers , yet I find in the said Book , he is much more charitable to them , than C.M. is , who will not allow them the lowest degree among true Christians , Because , as he will have it , they deny almost all the Fundamentals of the Christian Faith ; for thus Rich. Baxter expresly writeth concerning Quakers , B●hmenists , and some of the Religious Orders of the Papist , in his 23d Character of a confirmed Christian , pag. 66. But those of them that place their chiefest Happiness in the Love of God , and the eternal Fruition of him in Heaven , and seek this sincerely , according to their Helps and Power , though they are misled into some superstitious Errors , I hope , I may number with those that are sincere , for all their Errors , and the ill Effects of them : And truly I have that Charity for Rich. Baxter , that if he had known the Quakers better , and had had that occasion of some more inward acquaintances with them , he would have been still more charitable to them , in his judgment of them ; for the things he hath judged to be Errors in them , either they do not hold them , or they are not Errors , but sound things of Truth , and many of them possibly owned by himself , but in other Terms : It is the great Calamity of these Age , that men are oft confounded in their Languages , and contradict one another in Words and Terms , when they agree in one Sense of the same things : It may be hoped , and is earnestly to be prayed for unto Almighty God , that all that are sincere Lovers of the Truth in all Societies in Christendom , may have more Charity one towards another , and they may acknowledge whatever is of Truth and Virtue one in another ; and this would prepare the way to bring them all to one Sheep sold , and to have one Shepherd , as the Lord hath promised , and which he will in due time fullfill , and that Time is at hand , Amen . CHAP. IV. ANd thus having sufficiently answered what was needful , to the First Part of his Address , which is the largest , I shall answer some things , but very briefly to his latter part , partly because almost the whole of it is answered in my former printed Books , directed to the People in New-England , and partly because very much of it is answered in the fore going Sheets . In the latter part of his Address , he hath greatly changed the matter of Debate betwixt us , in most things wrongly stating things , and calling things our Principles which are not ; whereas he should have kept to the Twelve Articles I charged them with , eleven of which they did fairly own , and the Twelfth I have sufficiently proved to belong to them , as much as the eleven ; and he should have given an Answer to my former Book , called , The pretended Antidote proved Poyson ; which he hath not so much as essayed , but instead thereof he goeth to cha●ge the matter of Debate betwixt us , in the things I had cha●ged them with in most particulars , and by most gross Perversions of our Friends words , would fix on them Principles which they do no wise hold . And in this New 〈◊〉 he sets down Sixteen Assertions , wherein he pretendeth to contradict our Principles ; but in most of them he doth prevaricate , and goeth from the 〈◊〉 of the Question ? as in the First , where he granteth , That he doth not mean , that the Paper or Letter of the Scripture , but the heavenly Matter of it , is the Word of God ; and thus he doth not contradict us , for I have told him and his Brethren more than once , Thas we readily grant , the heavenly Matter , and true divine Sence of the holy Scripture , is the Word of God : But the true state of the Controversie is , Whether the Scripture is either princ●pa●y or only the Word of God , excluding any inward Word or Voice of God in mens hearts ; we say , there is an Inward Word and Voice of God in mens hearts , which , as it doth not contradict the Scripture , but agreeth with it , so it is another th●●g , and is of the greatest Efficacy , and giveth or se●●e●h to us , the assurance , that the Scriptures are of God , and divinely inspired . 〈…〉 2● Assertion , he doth no less prevaricate , and 〈…〉 the 〈…〉 , ●or I did grant in both my former book● , 〈…〉 Ex●●a●rdinary and O●●●nary Revelations and 〈…〉 our Lord , and that we did not say , t●at 〈…〉 had t●e●e Extraordinary , but the Ordinary , that were common to them with all Saints ; the which ordinary are nevertheless true divine Inspirations and Revelations . And as to what I said out of some antient Writers , tending to open the Distinction of Extraordinary and Ordinary Revelations , the extraordinary being of a more high and sublime Nature , as proceeding from a more high and excellent measure of the divine Light or Spirit , that is well warranted in holy Scripture , and well approved by Christian Writers of great esteem for Piety and Learning , that he and his Brethren call Rabbinical Fopperies , in that they show their great Ignorance in good Learning ; for it is generally acknowledged by Christians , as well as Jews , yea , and by Protestants of good Note , That the Hebrew Names of God , mentioned in Scripture , being various , some of them are greater than others ; and the greater Names do answer to the greater Measures of the divine Light , and that Name commonly pronounced Jehovah ( which the most learned in the Hebrew Language among Christians do confess , they know not how to pronounce , it consisting of quiescent Letters , and having no proper Vowels of its own , as is acknowledged by the most learned , and as Buxto● ; in his Hebrew Lexicon saith , the first that presumed to pronounce it , was Petru● Galatinus , ●one of all the Greek and Latine Fathers , so 〈◊〉 , did presume to pronounce it or read it , for the●e is no Tract of it in any of their Writings , though divers of them were well skilled in the Hebrew Language ) is generally acknowledged to be one of the greatest Names of God , by which God made himself known to Moses , Exod. 6.3 . but not to Abraham , Isaac and Jacob ; and though it be granted , that the Letters of that Name are recorded by Moses in many places of Genesis , and is to be found in Hebrew , Gen. 2.4 . and that possibly and very probably Abraham might have known the outward Letters or Sound of that Name , yet that doth not infer , that either Abraham or any of these Fathers knew the inward force and efficacy signified by that Name , and that so high Revelation belonging to it , that Moses did know ; for that would contradict Exod. 6.3 . And though I do no wise approve Rabbinical Fopperies , or Jewish Fictions or Fables , yet what I find either in Jewish or Gentile VVriters , that doth well accord with the divine Oracles of the holy Scripture , I do well receive it and relish it . In his 3 d Assertion , he doth no less mis-state the Question ; for we deny not , but affirm , That the will of God expressed in the Scripture , is a perfect Rule for the Belief and Practice of every Christian , as to all Doctrinals and Practicals of Religion in general ; but we say , it is not the only Rule nor the principal ; for the Will of God and his Law is writ in the fleshly Tables of the Hearts of all the faithful , and as so writ , is greater , and of greater virtue and efficacy than to have it writ in Paper ; and though no new Doctrinals or Morals are to be revealed to us , but what are sufficiently declared in the Scriptures , yet that doth not hinder , but that particular Calls , to Places , Persons and Nations , and particular Prophesies or Predictions of things to come , may be newly revealed , as is granted by divers Protestants , and by For in his Book of Martyrs , yea , even Presbyterians , and Calvin doth acknowledge , That even in his Time God did raise up extraordinary O●●●cers to restore the Church , if not Apostles , yet at least Evangelists , lib. against . cap. 3. ● . 4. And true Believers may have it witnessed to them ( as many have had and daily have ) by the inward Testimony of Gods Spirit , That their sins are forgiven them , and that they belong unto God , and that without all logical and argumentative way of Syllogisms , that as many faithful Souls have not skill to form , so many Hypocrites deceive themselves with such a way of arguing themselves to be sincere . But some Presbyterians have acknowledged , That there is another far more evident , clear and satisfactory way that some have , whereby to be assured , that their sins are forgiven , without any such way of Syllogysm , as particularly my Country-man William Guthergy , in his his printed Book concerning Personal Covenanting with God , and he calleth it A felt Arms full of the holy God , filling the Soul with God , as he is Love , Life and Liberty ; and though it is no audible Voice ( viz. to the outward Ear ) yet it doth countervail that of God to Daniel , O Man ! greatly beloved ; and is like to that which passed from Christ to Mary , when he said , Mary , and she answered Rabboni : And surely here was no way of syllogising . In his 4 th Assertion he doth also fail in stating the Question ; for , first , we grant , That the Day of Salvation is expired towards many men now alive , and they are left without any saving Light in them : 2 dly , we grant , That the clear and bright Day of Salvation hath not yet appeared unto many , but it is as yet Night unto them ; and to others it is as a little dawning ; but to others clear Day ; which answers to that of Paul , Now is the accepted Time , now is the Day of Salvation , to wit , to such who had Christ crucified and raised again , livingly and effectually preached to them by Christs faithful Messengers ; but yet even to such who are in the Night state , and are in Darkness , to whom the clear Day of God hath not appeared , some divine Light shineth in their Darkness , and that Light , though ever so small , is of a saving tendency , and doth prepare the way of the Lord inwardly , as John's outward Ministration prepared the Way of the Lord , as he came outwardly ; and even inwardly , the Law and the Prophets go before the clear Manifestation of Christ and his Gospel ; so that the Law even inwardly ( as well as outwardly ) is a Schoolmaster to bring them who are under it , to Christ . Nor do we say , That the Light doth reveal in every man all that we must know , in order to Salvation , upon its first appearance , or in its first Ministration ; for we distinguish betwixt the various inward Ministrations of the Light and Spirit , and teach , That the former makes way for the latter , as it is well improved ; and as he that goeth up a Stair or Ladder , must begin at the lowest Step or Round , and so by degrees , and in process of time , getteth up higher , untill he come to the place where he would be ; and as the sojourning of the People of Israel in the Wilderness , had its several Removes , which were Typical , of the Souls inward progress , from spiritual Aegypt to the spiritual Canaan , so the Souls of men have their several inward and spiritual Sojournings from one degree to another , until they receive the end of their Faith , which is the Salvation of their Souls , as it is written in the Psalms , They go from strength to strength , &c. And it is a great Perversion in C. Mather , that because I blame them for denying , That there is any Light in men generally , that is sufficient to enable them to do any Work acceptable to God , as if therefore I did hold , That every man hath so much Grace & Illumination , as doth enable him to do any ( i.e. whatsoever ) Work acceptable to God : For , All men Not to be able to do any work acceptable to God , And All men To be able to do any or every VVork acceptable to God , are not Contradictory , as being both Universal ; and therefore they are both false , and as two Universals are not Contradictory , and are both false , so two Particulars are not Contradictory , when the one is Positive and the other Negative , and therefore may be both True ; As it is true , That some men are good , and That some men are not good ; so it is true , That some good Works may be done by some men , and yet it is as true , That they cannot at that time do some other good VVorks ; for it is a good Work to believe in Christ crucified and raised again , and to love him as such ; and yet we do not say , that the Light in every man doth either teach or enable every man at first so to do , for that cannot be done without some special Revelation or Illumination ; but yet that more common and general Illumination , where it is well and duely improved , doth enable men to do some other good things , that prepareth the Souls of men to receive that more special Illumination that cometh from the same Author and Fountain , and so is Introductory to that more special ; for the Law is Introductory to the Gospel ( and yet hath the Gospel hid in it , as in a Seed ) as one Natural Science is introductory to another , as the Science of natural Physick is introductory to the Science of Medicine , and common Arithmetick is introductory to the more abstruse and recondite parts of Mathematical Learning ; for the Operation of the Law inwardly doth so convince the Soul of sin , and doth so discover to the Soul its weakness and shortness in Obedience , notwithstanding of some things that it doth , which are good , after a sort , that it maketh the Soul sick , and so to need the Physition , which is Christ , even crucified and raised again , as the Mystery of him is inwardly revealed and applyed to the Soul by the Spirit . In his 5 th Assertion , he doth also grosly prevaricate , and pervert the state of the Question ; for we do not say , That Christ is so in the Wicked or Unconverted as he is in the Saints , but after a far other manner ; for he is in the Saints by Vnion and Communion with them , and giveth great and glorious Manifestations of his Glory ; whereas in others , he is not in them by any Union or Communion , yet he is so in them , as to operate in them , and to reveal and discover some things in them , that are suitable to their present state , in order to their Conversion : Nor do we say , That Christ is personally in the Saints , as some imagine . And as to his Question , How we shall know Light within from Thought within ? I Answer ; If he mean by Thought within , a good Thought or Thoughts , they are distinguished as the cause and effect ; for the divine Light within is the cause of every good Thought and Desire , as of every good Word and Work ; but all evil Thoughts proceed not from the Light , but from the Darkness ; and the Light within doth as plainly distinguish betwixt good and bad Thoughts , and other Motions , as the outward Light of the Sun helpeth us to distinguish betwixt things white and black , or straight and crooked ; but as blind men cannot judge of Colours , so who are greatly blinded with Prejudice and Unbelief against the Light within , ( as C.M. is ) can but very little distinguish or know good from evil , except in things notoriously gross ; nor was it the true Light in Saul , that approved him in his Persecution , but pricked him in his Conscience , and witnessed against him , if he had hearkned to it ; but as a man in his heat of Passion hearkeneth not to true Reason , but is Deaf to it , though it be in him ; so men being blinded and hardened with sin , doth not give due regard either to true Reason , or the true divine Light , which are both in them notwithstanding ; and yet even those men when they become more cool and calm , may , and do hearken to the dictates of both . And for his other Question , Whether their Magistrates ( viz. the Quakers ) ever had a Light which directed them to punish a filthy VVoman for exposing her self stark Naked before their Eyes in a publick Assembly , to prove her Attainment of that Innocency which is without shame ? I Answ . I remember no such thing that ever I heard tollerated by the Quakers Magistrates ; for we all judge , that any such Practice doth really deserve corporal Punishment ; and I suppose the Passage he mentioneth , was that which happened some time ago , where the Magistrates of that place , ( though no Quakers ) did punish her , as I was informed , with Imprisonment , which the Quakers ( I believe in general ) that heard of it , did judge , was too little , and that she deserved much more . In his 6 th Assertion , he doth not fairly state the Question , and upon his unfair ●●ating it , doth seek to fix upon us Blas●h●mies , and then cryeth out , 〈…〉 such Blasphemies as 〈◊〉 that according to us , The Counsel ( or Decree ) of God , and consequently the very Essence of God , being one therewith , doth depend on the free will of man ; Which is a most gross and wretched Perversion ; for we say , the Decree and Counsel of God , doth extend to all evil Actions of men permissively , but not effectively , i. e. so as not to be the Cause and Determiner of them ; and Gods Decree and Counsel hath no Cause to depend upon , without God himself , as he doth falsly insinuate against us : Nor is Gods Permission , as concerning Evil Actions , as Judas betraying Christ , and the Jews crucifying him , a bare Permission , as if God only did look on , as an idle Spectator , which is most absurd to imagine ; but he most justly , most wisely and most soveraignly bounds and limits all evil Actions of men , that they neither do , nor can do any thing but what is for the glory of God , and the good of his chosen , as it is written , The Wrath of Man shall praise thee , and the remainder of it thou wilt restrain . But C.M. and his brethren are too guilty of Blasphemy , that affirm , That all evil Actions of Men and Devils , come to pass by the Effective Decree of God , that doth infallibly and inevitably determine and move them to the same ; and so say the Ranters , fathering all their wicked Actions upon God. And it is a gross Contradiction in C.M. to himself , to say , That God doth determine all evil Actions by his effective Decree , and yet is not the Author of them ; for to effect a thing , so that it m●st be done , and to be the Author of it , is all one , to all of common sense . In his 7 th Assertion , he proceedeth in the like gross Perversion , and mis-stating of things ; and as to the first part of it , fighteth against his own shadow , and not my Assertion ; for I granted , That God hath chosen all the Heirs of Salvation unto Faith and Holiness , as the means , and unto Eternal Salvation and Glory , as the end , in Christ Jesus , before the Foundation of the World ; and also , I have granted , That all are not elected , nor are any elected who perish finally ; and yet this doth not infer eternal Reprobation , because Elected and Reprobated are not Contradictory Terms , as I have formerly declared ; and yet he hath not proved that they are ; but maketh a noise strongly asserting what he doth not prove . Nor doth it follow that Reprobation is before the Foundation of the World , because Gods Decree and Purpose to destroy all finally Impenitent Sinners , is before the Foundation of the World ; for though Gods Decree be before all Time , yet it doth respect all Reprobates , as it doth consider them in Time , having refused all the tender Offers of Gods Grace and Mercy unto the very last . And as Gods Decree of creating men , doth not infer , that men were created from Eternity , or that mens Creation is co-evous with Gods Decree , so nor doth it follow , that the Reprobation of men finally Impenitent is co-evous with Gods Decree ; for Reprobation is not the Decree of God , as C.M. doth strongly assert , but doth no wise prove . And if some should say , ( as I know some do say ) That Election , though in being before the Foundation of the World in Christ , is not simply or only the Decree of God ( as it is an Immanent Act of God ) but is some-what by way of an Effect , resulting or flowing from Gods Decree , existing in Christ the Head and Mediator of all Gods Elect , before the Foundation of the World : For as C.M. cannot disprove it , as contrary to Scripture , so it is not inconsistent with what divers so●er Protestants have favoured , to wit , That Christ was Mediator from the beginning ; and consequently had somthing to be as a cloathing to his Godhead , altogether necessary to his being Mediator from the beginning , although he was not incarnate , or cloathed with flesh , until the fullness of time , that he took flesh in the Virgins Womb ; and if Christ was Mediator from the beginning , partly invested with his Mediatory Nature , though not with Flesh till the fullness of Time came , it is both very easie and very comfortable to the Saints , to understand , how they were elected in Christ their Head before the Foundation of the World , and that this Election had its being , as the Effect of Gods eternal Love and Counsel , in Christ , the head of his Elect Members . In his 8 th Assertion he is wholly idle and impertinent ; for we own as much as he , That there is in God , the Father , the Son and the Spirit , and that they are One in Being , and Three in relative Attributes and Properties ; and we dislike nothing but the unscriptural invented Names of [ Three Persons ] for which Calvin hath sufficiently excused us , as I have above showed . In his 9 th Assertion he wholly fighteth with his own shadow , and giveth up the Cause , acknowledging , That the Price paid by our Lord in his Death , was indeed sufficient for all Mankind , and that the benefit of it is tendered and proffered unto all Indefinitely , if they will believe ; but he should have told us how the benefit of it is tendered unto all , seeing many Millions of men never had it outwardly preached to them , nor ever had any outward Testimony of it by men ; and if he would stand to this , the Controversie in this Particular would be at an end . But for his Inferences and Consequences , which he would fix upon us , most perversly , we utterly deny them to flow justly from our innocent Faith , according to Scripture , which is , That Christ dyed for all men , &c. As that , First , The Virtue and Success of our Lords Death depends upon the Free VVill of Man : 2dly , That man in the principal in his own Salvation : 3dly , That the Number of Persons interested in our Lords Death , is not certain ( for we say , none have a true and real Interest in Christ , or in his Death , but sincere Believers ) 4thly , That Simon Peter was no more beholden to the Merit of our Lord , than Simon Magus , or any that perish ( Though it will be hard for C.M. to prove , that Simon Magus was a Reprobate ) And 5thly , That God in sending his blessed Son to dye , had as full a purpose to save them that Perish , as them that shall be saved : These , and the like absurd and Illogical or unreasonable Consequences we altogether deny , they being only C. M's Perversion . In his 10 th Assertion he doth as grosly pervert the state of the Question , as in any of the former ; for we deny not , but affirm , That our Justification is by the Righteousness or Obedience of the Lord Jesus Christ imputed unto us ; but we also say , It is imputed to none but such who have Faith , Repentance and sincere Obedience ; and that is true inward Righteousness , wrought in them by the Spirit of Christ ; and though Faith , and Repentance , and Obedience are not the Foundation of our Justification , yet they are the Terms and Condition of it , as I have sufficiently showed in my former printed Treatises ; nor doth Edward Burrough and VV. Penn , if their words be duely construed , contradict what I have affirmed . But the true state of the Question is , VVhether men are just●●●●d by Christs Righteousness imputed to them , without any inward Righteousness , as the requisite Condition and Terms , in order to that imputation ? And whether David , lying in his sins of Adultery & Murder , remained Justified ? Which we deny . In his 11 th Assertion , although he states the Question in the Title , so as we can own it , to wit , That a sinless Perfection is not attainable in this VVorld , as their Principle , but not ours ; yet he miserably wresteth , perverteth , and mis-applyeth , and jumbleth things in the Explication ; for that Scripture in Philip ▪ cap. 3 v. 12. doth nothing contradict our Assertion , who affirm no such degree of Perfection as wherein a man may sit down and make no furder progress , which Paul 〈◊〉 not to do , but still to go on more and more to Perfection : And for that place in Rom. 7.19 . &c. it is not to be understood of the best Condition of the Saints , when they are farthest advanced , but of their struggling Time and State , before they obtain the Victory and Freedom , which Paul doth acknowledge in the same Epistle . And for any of the Quakers saying , They have no sin in them , I know not any that is generally owned and approved by us , that have said so ; it is common to Ranters , and such as Tho. Cases Crew that say so , but for the honest and sober People called Quakers , they do not boast of their Perfection , but had rather by their innocent Walk and Conversation , demonstrate their growth and progress in Sanctification , than by a Talking of it . CHAP. V. IN his 12 th Assertion he doth not fairly state the Question , especially in the Explanation of it ; for he should have distinguished betwixt the state of Servants and Sons of the Free Woman , and so betwixt Saints by way of Inchoation or Initiation , and Saints by way of Confirmation , as betwixt Corn in the Bud or Blade , or green Ear , when it is in danger of blasting , and ripe Corn that is past all danger of blasting ; for as to this latter , I did grant in my former printed Treatises , in unity with my faithful Brethren , that there is a confirmed state in Faith and Sanctification , wherein the Saints persevere to the end of all Tryals , and from which they cannot fall away ; and the Faith of such is more precious than Gold that perisheth , & endureth all Tryals and Tentations , even as true Gold endureth the Fire , and looseth nothing in it ; but all have not attained to this State , which is indeed the only proper state of Salvation , that is as the Harbour or Port of Safety to the tossed Marriner ; and till the Soul arrive to this state , it is but as a Ship exposed to the Waves of the Tempestuous Sea : Also , I readily grant , that none of Gods elect can finally fall away ; for his 〈◊〉 is over them , so to preserve them , as that they do not fall , or if they do fall , as in the case of David , to restore and renew them again by Repentance . And C M. and his Brethren have granted , in that Book call'd their Antidote , or The Principles of the Protestant Religion , 〈◊〉 That the temporary Faith that may be lost , is not false ; and if not false , then true after a sort ; although I grant , it is not that Faith of Gods Elect that 's more precious than Gold , that endureth all fiery Tryals , yet is of a saving tendency , and such who have it , it they did well and duely improve it , might in due time arrive to that Confirmation in Faith and Holiness , that cannot be totally & finally lost : But whether the Faith that may be lost , and the Faith that cannot be lost , differ in Kind or Specie , or only in Degree , it being too Nice , and rather Philosophical , and too Logical , I did not ( as I said in my former printed Book ) see cause to enquire , seeing it is a very great dispute , among Schollars , what maketh a Distinction of things , in Kind or Specie , some affirming , That the Mettles and Elements differ not in Specie , others contradicting , and saying they do . In his 13 th Assertion , concerning Infant Baptism , or rather Rantism or Sprinkling , and in his 14 th Assertion concerning the Supper , he bringeth no new matter , but what I have sufficiently answered in my former Books , and therefore shall say no more here as to them . But that he chargeth it upon us , as if we did not believe Christs coming again and appearance without us , in his glorified Body to judge the quick and the dead , is that he cannot prove any of us guilty , that is generally own'd and received to be of our Faith , only we have denyed the gross and ca●nal Imaginations that some have vented , as concerning Christs ●●dy , c●lling it Natural and Earthly , which we believe is spiritual and heavenly ; and if any call it spiritual and heavenly glorified Flesh , as well as Body , we shall not contend against them ; for we do acknowledge , it is the same in Being and Essence that it was on Earth , but wonderfully changed in Manner and Condition ; see our printed Sheet called ; The Christian Faith , &c. In his 15 th Assertion he doth most grosly prevaricate abusing and ●e●verting our words , as because we own an inward quickening , and 〈◊〉 ●aised with Christ , in our Souls and inward Man , that therefore we deny any future Resurrection of the Body a●ter Death , which we deny no● , but affirm , against Ranters and vain Norionists ; and we believe , T●●t the Resurrection of the Body is not attained immediately after Death , ( altho' the Souls of the faithful immediately after Death go into Heaven , or Paradise ) but at Christs coming and Appearance to judge the quick and the dead ; and the same Body that dyeth is raised ▪ in 〈◊〉 true sense , being freed and refined from all Dross of Corruption , ( even as Gold is the same when it lieth in the course Oar or Miniral , and when it is refined ) but wonderfully changed in Manner and Condition . In his essaying to prove his 16 th Assertion , he showeth himself extreamly weak , as if because God commanded the Jews to keep the Seventh Day for a Sabbath , from the beginning of the World , in the fourth Commandment , therefore he commandeth the Christians in the same fourth Commandment to keep the first Day . But I need say no more on this Head , but refer him to his much esteemed Calvin , for his Refutation , who in that doth fully agree with us , as generally do all the Protestants in France , and the Low Countries , and many in England and Scotland . In his 17 th Assertion he is as weak and abusive as in any of the former , That he & his Brethren cannot own true Piety to be essential to a true Minister of Christ , to make a necessary Provision for the everlasting Peace of renewed Souls , which cannot be saved without their Assertion , viz. That true Piety is not essential to a true Minister , for this would make their Conversion or Peace wholly depend upon Grace in the heart of a Minister . But this is a most gross Abuse and Pervertion , and a most silly trick or cheat , to palliate or excuse their absurd Doctrine , which a Child may discover ; for the Contradictory Assertion , viz. That true Piety is essential to a true Minister of Christ , doth not make , that the Conversion of the Souls dependeth on Grace in the Minister , because many Thousands of Souls have been and are daily converted without any Minister , good or bad , by reading or hearing the holy Scriptures , the holy Spirit aiding and concurring therein , and this is generally confessed by all Protestants . And if some think they were converted by means of some Ministers that were afterwards sound to be Hypocrites , all that this can prove , is , not that they are not converted , but that they are in some mistake about the man whom they thought was the Instrument of it , and was not . And for my saying , It is no wonder that New-England abounds with such Impious Ministers ; I did argue ad hominem , according to your Principle ; for , to say , True Piety is not essential to a true Minister of Christ , openeth a door to let in a stood of Impious Ministers upon the People of New-England ; and it is to be feared , this absurd Principle hath too much open'd a Door unto them : And for all your strict pretended Tryal of men , before they enter into the Ministry , do ye try them concerning their Piety ? if nay , then ye open a door to them who may be really Impious , if they have but wit enough to be Hypocrites , and only seemingly Pious , if Yea , this contradicts your Doctrine , who say , ye have no certain way to try whether men be really Pious or not ; for ye reject all pretence to a discerning of Spirits , whereby to know who are really Pious , and who not ; and the Marks given by Paul , whereby to try men , before they be owned to be either Bishops ( i. e. Overseers , or Pastors ) or Deacons , were not out-side Marks of Holyness only , that Hypocrites may have , but to be really sober , just , holy , temperate ( Tit. 1.8 . ) and where these Virtues are , they do as certainly and infallibly discover themselves in words and works , to the spiritual Discerners , as Spices and precious Oyntments or Perfumes , discover their sweet smell and odour to them who have the right use of their natural smelling . And as to his Question , How People may know whether we have an Immediate Call to the Ministry ? To this I Answer ; There must be some spiritual Ability or Gift of Discerning in such , who are able to know such a thing ; for it is only the spiritual Man that is able to judge of spiritual things ; and whomsoever God calleth to the Ministry by his Power and Spirit inwardly revealed ( that is immediate ) his Power and Presence , according to his faithful Promise , doth go along with them , so that some that hear them , though not all , are the Seal of their Ministry , and the Blind are made to see , the Deaf to hear , the Lame to walk , the Dumb to speak , and the Dead to live , to wit , spiritually . And as this was Luther's answer to the Papists , that asked for some Signs to prove his and his Brethrens Call , who did commonly upbraid them , That they never so much as cured a Lame Horse ; so it may suffice for our Answer ; for whether C.M. believe it or not , we have had the Seal of our Ministry , that many by means of our Testimony have had their inward Eyes opened , and have been turned from Darkness to Light , and from the Power of Sathan unto God , and this inward Change hath had its evident Effects of Christian Piety , Sobriety and Justice in their outward Conversation . But such who were blinded and hardned against the Spirit of Truth , did not know Christ nor his Apostles and Ministers , and therefore we cannot expect that such can know us . And this Question of C.M. may be easily retorted upon him , that doth so confidently affirm . That there are so many Ministers in New-England , that have and use all true Piety ; let him tell us , how he or they can prove , that they are really Holy , and that their Holyness is not a meer outside Holiness , that Hypocrites may have ? If he ●●y , they may be known by their Fruits , I query again , By what Fruits ? Are these Fruits only outward words and works , that Hypocrites may have ; for there is nothing barely outward but Hypocrites may have ? But if by Fruits , he mean , that which hath some inward Virtue and savour of Life and Grace with them , that do infallibly demonstrate themselves to be the Fruits of the Spirit , to such as have a spiritual savour and discerning ; as this would contradict their Principle , so it maketh for us , to answer his Question . Nor are there sufficient Testimonies of antient Christian Writers wanting , who did agree with us in our Assertion , viz. That Hypocrites and Vnholy Men , who have not the Spirit of Christ , are not true Ministers of Christ , as not only Luther ( whom I cited in my former Book ) who calleth them Sectaries and Seducers , who know to preach much of Christ ; but seeing they feel him not in their Hearts , ( as to be sure , such do not who have no true Piety ) they leave the right ground of the Mystery , cap. 11. Luth. Mensal . But of the Antients backwards , of above 1200 Years ago , I shall cite two short Testimonies for this Assertion held by us , viz. Cyprian , who lived about the middle of the 3d Century , and Athanasius who lived in the 4th Century ; for Cyprian , in his Epistle to Januarius saith , How can he who is unclean himself , and who hath not the holy Spirit , cleanse or sanctifie the Water ( viz. in Baptism ) seeing the Lord saith , Numb . 19. All that the unclean toucheth shall be unclean — And after , What Prayer can a sacriligous Priest , and who is a Sinner , make for the Baptized , seeing it is written , God heareth not a sinner , but he that worshippeth him , and doth his Will , him he heareth ; but who can give what he hath not , or how can he do spiritual things , who hath lost the holy Spirit ? And in his Epistle to Stephen , Bishop of Rome , he with his Collegues , gathered in Council , in Africa , writeth , saying , It behoveth that Priests and Ministers , who serve at the Altar and Sacrifices , be sound and immaculate , seeing the Lord saith in Levit. cap. 21. The man in whom there is any fault , or vice , shall not approach to offer Gifts to God ; and in Exodus , the Priests who approach to God , let them be sanctified , lest the Lord forsake them , Exod. 19. And again , When they come to minist●● at the Altar , let them not bring a blemish , lest they dye . Which wo●●● of Cyprian , and his Collegues are as much against Impious as Heretick Ministers ; and yet Protestants , who judge Popish Priests to be great Hereticks , allow of their Baptism , so far that they do not baptize any that leave Popery , and joyn to them . And Athanassus , in his Interpretation of the Parables , saith Who 〈◊〉 will do the Work of God , who will teach others , or be profitable unto 〈◊〉 is behoveth him to be in the first place Virtuous , and to receive the Gif●● 〈◊〉 Grace from God , and to possess the Fruits of the holy Spirit , and the Treasures of the Knowledge of the good things of God , and then he can impart Gifts to others ; for if any go with his hands to anoint another with Oyl , and have no Oyl , how can he give to others , what himself hath not ; and after the same manner we must judge of a Teacher . As for C. M's great Clamour for Maintenance , to him and his Brethren , for preaching , from 1 Cor. 9.14 . and Gal. 6.6 . Let them first prove that they are true Ministers of the Gospel , and have a divine and spiritual Gift and Ability to preach it , and we should allow to such that Maintenance which the Scripture mentioneth , which to be sure is neither any stinted Sallary , nor forced , which yet many of the Priests of New-England have had , and yet would have , if they knew how , and which C.M. doth plead for . Nor is he less Impertinent in his seeking Shifts and Evasions to excuse their putting to Death our four Friends in New England , one time telling us , There are Laws for i● , against the Quakers , for speaking and writing Blasphemous Opinions , despising of Government , &c. And so had the Jews a Law , as they said , against Christ , and so had the Papists against the Martyrs , that they burned in Queen Mary's time . But what the blasphemous Opinions were , that these were guilty of , who were put to Death at Boston , hath not yet been made appear , nor any other thing worthy of Death or Corporal Punishment . And suppose ( which yet I never heard sufficiently proved ) that some called Quakers said to People in New England , things that were blasphemous , as , Thy Bible is the Word of the Devil , we deny thy God , &c. as C.M. saith , but doth not prove ; must the innocent suffer for the guilty ? if these that were put to death said no such thing , as ye can never prove they did , they were unjustly put to Death , and their Blood yet lieth upon them that either shed it , or doth justifie the shedding of it ; and it were far better to C.M. not to take innocent Blood on him , if he were wise . Another while again , These Laws were but begun to be executed , before the New-Englanders grew sensible of their Error in making them , &c. But then , if it was their Error to make them , why should C.M. use so many Evasions to justifie their executing them . Another while , The Quakers would not have born New-England men to have done the like , &c. But the Quakers have suffered a great deal more disturbance , even in their ●ublick Meetings , and never used any such Violence , even where they 〈◊〉 Power . And his Example of a mans entring into another mans Horse 〈◊〉 Plague upon him , without that others Consent , is altogether im●●●per ; for the wide World , or any wide part of it , as New-England , ●●●ereth far from a mans private Dwelling ; and if this Example had ●ny force in it , it hath the same for the Papists in France and Spain , ●●nishing and putting to Death the Protestants there . But it seems C.M. is not of our Saviours mind , who bid , suffer the Tares and the Wheat to grow together in the Field ( which he expoundeth to be the World ) until the Harvest . And this Example of C.M. is like that which I heard , that a New-England Preacher gave , to move the People to put the Quakers to Death , though they could not prove them guilty of any fact worthy of it , That men use to kill the Wolves they catch , as well these who have done no harm to the Sheep , as others who have done harm , because it is the Nature of Wolves to do harm ; and the way to prevent their Harm is to kill them . And for all C. M's fair Pretensions of Lenity to the Quakers now-a-dayes , yet seeing he calleth us , at least the Speakers among them , grievous Wolves , it showeth his envious Mind , and how he would have us treated , if his Perswasion could prevail ; nor ought we to believe his Protestations to the contrary , seeing he doth so much contradict them , in his so much justifying the putting our Friends to Death . But it is no new thing that the Sheep should be put into Wolves and Bears Skins , as C.M. doth to us , in the Title page of his Book , calling it , Little Flocks guarded against grievous Wolves , but the Title of his Book had been most true and proper , Cotton Mather proving himself a grievous Wolf against the poor innocent Sheep of Christ , called in scorn Quakers ; for his fierce and ravenous Spirit against the Quakers , is more like to a Wolf , than any thing that ever appeared in any of us against him or his Brethren ; and he can never prove , that ever one of us stirred up the Magistrate to Persecution , against any that differed from us , in any part of the World : But we can prove , that his Brethren , the Priests in New-England , did most earnestly stir up the Magistrates in New-England , to persecute our Brethren , and did prevail with them to do it ; and if C.M was too Young , or not born , in those dayes to joyn with his Blood thirsty Brethren , it is well if his Father Increase Mather was not equally guilty with others of them ; and I find not as yet , but that C.M. doth approve their deeds , and so bringeth their sins upon him , as Christ said to the Pharisees , who in the like Hypocritical Spirit , said , If 〈◊〉 had lived in our Fathers dayes , we would not have killed the 〈◊〉 Mat. 23.30 . And seeing , according to C.M. the Quakers that 〈◊〉 put to Death , were Mad , and fitter for Bedlam , than to be put to D●●●● ; on which Concession John Delavall , in his Appendix to my Bo●● , proveth by the Law of England , That these who put them to Death 〈◊〉 Murtherers , and deserved Death for so doing : What saith C.M. to this ? Surely nothing at all . CHAP. VI. HIs Apology for using You to one , and saluting with the Hat , is very weak and silly , viz. Because to say you to a single Person , became a Custom when the Common Wealth of Rome was turned into a Kingdom , first to treat Persons of Quality in the plural Number with You , and so by degrees , it s descended unto all particular men : But if 〈◊〉 be a sufficient Reason to justifie a 〈◊〉 then all the 〈…〉 and vain Inventions of Heathens and Papists may be allowed , but the Scripture saith , The Customs of the People are 〈…〉 10.3 . And that he saith , it s descended into all 〈…〉 i● false ; for as I am informed , it is not used in 〈…〉 other Countries in the World. And for his ●●●ing 〈…〉 some of us saying , Thou writes , Thou 〈…〉 Case of the Second Person to a Verb of the 〈…〉 , It is not so much the Incongruity with a 〈…〉 fault , in using You 〈◊〉 one as the 〈…〉 and the gratifying a proud Spirit , and bowing to 〈…〉 be pleased with Thou , altho' they give it to God in Prayer● 〈…〉 or other that they despise ; also , to say You to 〈…〉 more in company , maketh Confusion in the sence , 〈…〉 uncertain , whether one or more are intended ; but to say , Thou 〈◊〉 , hath no such inconveniency , nor argueth no vain Respect o● Person● . Nor hath he any better Argument for Sal●●ing with the Hat , 〈◊〉 Custom ; but seeing uncovering the Head , as well as bowing the 〈◊〉 , are Religious significations of our Reverence to God in Prayers ; we should not give them to the Creature , for it is very proper that some what of Distinction be made externally betwixt our Reverence to our Maker , and our Re●●●ct to Magistrates , Parents , Kindred or Neighbours : But he con●●●deth with a rare way to deal with us at last , viz. To throw their Caps 〈◊〉 us ; which bespeaketh a very airy and frothy Spirit , very unbecoming a Minister of Christ ; yea , not well becoming any Colledge-Boy of New-England . When the Preachers are thus light and vain , what may be expected , but that in Jeremiah is fulfilled , Jer. 23.32 . They cause thy People to Err by their Lyes , and by their Lightness , &c. And another Instance of his Lightness and Airyness , is , as because one of us said ( as he doth alledge ) in a Catechism , Let none reason about us , for there they can never know us , nor com unto us , that is , in Reason : But nothing but a meer Spirit of Perversion would turn the sence of this , as if the Quakers did renounce all true Reason ; whereas the sence that is obvious to all impartial men , is , Reason falsly so called , or carnal Reason , that is certainty a great Enemy to all true divine and spiritual Knowledge ; for what is the Wisdom of the World that is foolishness with God , as the Scripture declareth , but carnal Reason & Reasonings ? and therefore sa●●● the Scripture , If any will be Wise , let him be a Fool ; and again , 〈◊〉 ●ot to thy own Vnderstanding : And C.M. might as well mock at 〈…〉 saying Cor. 10. 4 , 5. The Weapons of our Warfare are not 〈…〉 Mighty , and to throw down Reasonings ; the Greek word being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is plain , that tho Paul expresseth no distinction betwixt Reasonings and Reasonings , more than that Catechism , yet he doth not mean all Reasoning of all sort , as to exclude or destroy the use of it , even in divine Matters ; for Paul maketh most excellent use of it , in proving Justification by Faith in Christ Jesus , and the Resurrection of the Dead , and other divine things ; also , Christ and the Prophets did make most excellent use of true and right Reason , to wit , 〈◊〉 enlightned by the divine Spirit , and governed thereby , and in due 〈…〉 thereto ; and this use of it the People called Quakers approve , and according to their measure have made , and do make good use of , even in divine matters ; and through Gods Mercy , many can say , their Reason , or reasonable Understanding , as men , is greatly improv'd and perfected , by their acquaintance with that divine Light of Christ in them , and no wise impaired . But if C.M. think , that bare humane Reason alone , without all divine internal Illumination , can enable a man to understand divine Things and Mysteries , he is more a Socinian than Presbyterian or Independent . And the like silly and airy Jest he slingeth at Isaac Pennington , withal grosly perverting his words , pag. 45. as because I.P. would have them stript of all their fleshly knowledge of the Scripture ( which according to Paul , he calleth Knowledge after the Flesh , or to be wise after the Flesh , which 〈◊〉 Death , Rom. 8.6 . That therefore he would have them stript of the Scriptures . All which Perversions , and many more in his Book , with many gross Lyes that C.M. useth , show plainly how weak he is , when he has no better Weapons to defend himself , and render us odious . And whereas he would in the Conclusion , fix it upon G.F. That he thought himself equal with God , and that the Soul of man were God , or a part of him : But seeing he bringeth not this from G.F. but from Faldo , a most partial and envious Adversary , it is not to be regarded ; and VV. Penn hath sufficiently vindicated G.F. and also G.F. hath cleared it in his Book , That he did witness both the Son and the holy Spirit revealed in him , who ( as he taketh notice by the Westminster Confessions acknowledgment ) are equal to God the Father . And what G.F. speaketh of the Soul , its being a part ( but more properly a measure of the Spirit ) of God ; he doth not understand it of the Soul of many that is essential to man , but of the divine Soul or Spirit in man , or to speak with the Scripture , the Soul of God , as it is written , If 〈…〉 back ●●ith God , my Soul shall have no pleasure in him . And again , Shall not my Soul be avenged ? &c. and though part or portion , with respect to God , be not so proper , yet by a tollerable Catachresis , even in Scripture , it is used , Job 26.14 . How little a portion is heard of him ? But to speak properly , God has no parts or portions , as he hath no Bodily Members , which yet by a figure in Scripture , are assigned to him , in condescention to our low Capacity . But for his saying , That Souls that can digest Quakerism , serve but as the Salt of the Flesh they live in ; showeth sufficiently , he has no Salt in him to savour with the things of God. Indeed if Quakerism were such a thing as he doth represent it to be , and would fain have People believe it to be , or that the 20th part that he saith of it , were true , it were most abominable , and such who hold it would be most unworthy , and not fit to be esteemed Men , for less Christians ; but blessed be God , our Religion is not that which he would make it to be , nor are we such as he describeth ; and it is a great Questions to me if he do●h really think these things , that he saith of us , to be true , either in general or in great part ; and if he doth not think so , the greater is his sin . The other things , in the last two or three Pages of his Book , are so notoriously false , as that The main design of Quakerism is to advance and exalt Man , and that they do in effect every one make himself a Christ , and such like Lying stuff , I shall not need to Refute , seeing every one that hath the least knowledge of us , knoweth them to be scandalous ●yes : And for the advancing man into Pride or vain Glory , it is so far from being any design of our Religion , that it more than any tendeth to humble the Creature ; for man can never be truly humbled , until he see himself in the Light of God shining in his heart , and that will greatly humble him , as it did Job and Isaiah , and all the holy men of God were humbled , and kept humble , by bowing down and subjecting th●●r Minds and Thoughts , with all their Desires and Affections , to that divine Spirit , Light and Life of Christ in them , that bringeth men to the true Denyal of Self , and to cease from all Self-Actings , Willings and Runnings , that only proceed from their meer Natural Pa●ts and Abilities , whether in Prayer or any other Religious Performance ; and however such Prayers and Devotions , that are performed without the Spirit of God , may please mans carnal Mind , and give 〈◊〉 false and carnal ease and peace , and exalt Self in Man , yet they can ne●●●●● profit them , who use them , nor please God ; for God who is a Spi●●● , will be worshipped in Spirit and in Truth . And whereas in his 8th page he accuseth the Quakers for their horribly Prayer-less Lives , withal asking , how many Prayer-less Houses and Prayer-less Tables are to be found among the best of them ? I Answ . In that he is very uncharitable , as that the best of us had neither Prayer in our Houses nor at our Tables , which is false ; for not only the most grown up in the Truth , but even the least Babes in the Truth , are not without frequent Prayer both in their Houses and at their Tables , altho' not so very frequent vocally , yet sometimes vocally , as God is pleased to give an utterance , and at other times only with our Hearts , which God accepts ; for vocal and external words of Prayer , are not so essential to Prayer , but that true Prayer may be , and is most frequently without it ; yea , Samuell Rutherford , a great Presbyterian , saith in his Epistles , Words are but the Accidents of Prayer ; yet Prayer with Words , uttered with the Mouth , as God is pleased to enable us , we gladly own , both in our Assemblies and Families ; and if any be wanting , in their Families in Prayer , or any other part of Devotion , it is their own fault , for which they must answer , and ought not to be charged upon the innocent ; And we believe Gods holy Spirit will be wanting to none , duely to move them , and that most frequently to Prayer , who watch thereunto , both with words or without them ; And if they watch not unto Prayer , their Neglect of watching , and likewise of Prayer is their sin , and chargeable upon them , and they will bear their burden for it ▪ But that any faithful man , owned by us hath said ( as C.M. alledgeth ▪ not from any Quaker , but from a partial Adversary ) That in many Years they have not had a motion to Prayer ; we do not believe ; if any feel not their hearts moved to Prayer , and that most frequently , it is their own fault and sin ; for indeed every faithful Soul his Life is a Life 〈◊〉 Prayer , and he prayeth in his heart as frequently as he breatheth in the air ; for true inward Prayer , rightly understood , is the ●●●●inual Motion of the heart towards God , The Spirit helping our 〈◊〉 , with Groans that cannot be uttered ; for even Paul said , We know not what to pray for , as we ought , Rom. 8.26 . And also , he hath solemn Times and that frequently , for solemn Prayer , and Meditation , and Thanksgiving ; but the most sincere Christians do not always make the greate●● show or outward appearance to pray , as the Pharise● did of 〈◊〉 : And I might easily retort this Question , How many 〈…〉 and Independents have either Prayer les● Houses and 〈…〉 very formal and Hypocritical , and are wholly Strangers in the 〈…〉 , Life and Mystery of Prayer ? Though we have Charity 〈◊〉 some of all sorts ; and as we judge neglect of Prayer a great 〈◊〉 , so we judge 〈◊〉 Formality and Hypocrisie to be no less ; both which Extreams are to be avoided . Some Collections of Passages out of Jer. Taylors Book , 〈◊〉 The History of the Life and Death of the holy JESUS , Part 1. Sect. 9. of Baptism , N. 29. JVst as we use to deny the Effect to the Instrumental Cause , and attribute it to the Principal , in the manner of speaking — So we say , it is not the good Lute , but the skillfull hand that makes the Musick ; it is not the Body , but the Soul that is the Man , and yet he is not the Man without both . [ Note , And so the Quakers commonly say , It is not the Scriptures , but the Spirit that revealeth to us divine Mysteries ; yet by so saying , they deny not that the Scripture is an Instrument of the Spirit , to reveal the Doctrinal Principles peculiar to the Christian Faith , as Christs Birth of a Virgin , his Crucifixion , &c. as much as the Lute is the Instrument of the skillfull hand that makes the Musick . ] Infants Baptism , Part 2. N. 8. No man can conclude , that this Kingdom of Power , that is the Spirit of Sanctification , is not come upon Infants , because there is no sign nor Expression of it ; it is within us , therefore it hath no signification ; it is the Seed of God : And it is no good Argument to say , here is no Seed in the Bowels of the Earth , because there is nothing green upon the face of it . And N. 19. For as the reasonable Soul and all its Faculties , are in Children , Will and Vnderstanding , Passions , and Powers of Attraction , and Propulsion , yet the Faculties do not operate or come abroad till Time and Art , Observation and Experience have drawn them forth into Action ; so may the Spirit of Grace , the Principle of Christian Life be infused , till in its own day it is drawn forth ; for in every Christian there are three parts 〈◊〉 to his integral Constitution , Body , and Soul , and Spirit ; and all these have their proper Activities and Times , but every one in his 〈◊〉 Order ; first , that which is Natural , then that which is 〈…〉 what Aristotle said ▪ A Man first lives the Life of a Pla●● , then of 〈◊〉 and lastly of a Man , is true in this sence ; and the 〈◊〉 spiritual the Principle to , the longer it is before it operates , because ●●re things concur to spiritual 〈◊〉 , than to Natural ; and these are 〈◊〉 , and therefore first , the other are perfect , and therefore last . 〈…〉 who is he that so 〈◊〉 understands the Philosophy of this third Principle of a Christians Life , the Spirit , as to know how or when it is infused , 〈◊〉 how it operates in all its Periods , and what it is in its Being and proper 〈◊〉 and whether it be like the Soul , or like the Faculty , or like a 〈…〉 to what Purposes God in all varieties doth dispense it ; tha● which is 〈◊〉 is , that the Spirit is the Principle of a new Life or a new Birth — 〈…〉 the Seed of God , and may lie long in the Furrows , before it springs up ; that from the Faculty to the Act , the passage is not always suddain and quick — And a little after , Now what was lost by Adam , is 〈◊〉 by Christ , the same Righteousness , only it is not 〈◊〉 , but super-induc●● nor Integral , but interrupted , but such as it is , there is no difference , 〈◊〉 that the same , or the like Principle , may be derived to us from Christ , as there should have been from Adam , that in a Principle of Obedience , a Regularity of Faculties , a Beauty in the Soul , and a state of Acceptation with God. And we see also , in men of Vnderstanding 〈◊〉 Reason , the Spirit of God dwells in them , w●ich Tatianus describing , 〈◊〉 these words , The Soul is possessed with the sparks of the Power of the Spirit ; and yet sometimes it is ineffective and unactive , sometimes more , sometimes less , and does no more do its work at all times , than the Soul does at all times understand . Add to this , that if there be in Infants naturally an evil Principle , a Proclivity to sin , an Ignorance and Pravity of Mind , a Disorder of Affections ( as Experience teacheth us there is , and the perpetual Doctrine of the Church , and the universal Mischiefs issuing from Mankind , and the sin of every man does witness too much ) why cannot Infants have a good Principle in them , though it works not till its own season , as well as an evil Principle ? If there were not by Nature some evil Principle , it is not possible that all the World should chuse sin : In free Agents it was never heard , that all Individuals loved & chose the same thing , to which they were not naturally inclined ; neither do all men chuse to Marry , neither do all chuse to abstain ; and in this Instance , there is a natural Inclination to one part ; but of all the men and women in the World , there is no one that hath never sinned ; If we say , we have no sin , we deceive our selves , and the Truth is not in us , said an Apostle ▪ If therefore Nature hath in Infants an evil Principle , which operates when the 〈…〉 out is all the while within the Soul , eith●● Infants have by Grace 〈…〉 into them , or else sin abounds where Grace does not 〈…〉 against the Doctrine of the Apostle . [ No●● All this doth most manifestly agree to what I have said both concerning the Seed of Sin , and the Seed of Gods Grace being in all men , in my printed Book , 〈◊〉 The Presbyterian and Independent Visible ●●●rches brought to the 〈◊〉 pag. 90 , 91 , 92. Concerning certainty of Salvation , pag. 3. sect . 13. n. 9. The sum 〈◊〉 this , All that are in the state of Beginners and Imperfection , hav● 〈◊〉 ●●●tinual Certainty , changeable and fallible , in respect of us ( for we 〈◊〉 not with what is in Gods secret Purposes ) changeable , I say , as their Will and Resolutions : They that are grown towards Perfection have more reason to be confident , and many times are so ; but still , although the strength of the habits of Grace , adds degrees of moral Certainty to their Expectation , yet it is but as their Condition is , hopeful and promising , and of a moral Determination . But to those few , to whom God hath given Confirmation in Grace , he hath also given a Certainty of Condition ; and therefore , if that be revealed to them , their Condition is in self certain , but their Perswasion is not so , but in the highest kind of Hope , an Anchor of the Soul , sure and stedfast . [ Note , This doth manifestly agree to what I have said on that subject in my foresaid Book , pag. 136. ] Concerning Faith , Part 2. Sect. 10. N. 4. For the Faith of a Christian hath more in it of the Will than of the Vnderstanding : Faith is that great Mark of Distinction which seperates and gives Formality to the Covenant of the Gospel , which is a Law of Faith : The Faith o● a Christian is his Religion , that is , it is that whole Conformity to the Institution or Discipline of Jesus Christ , which distinguishes him from the Believers of false Religions . And N. 6. It ( viz. Faith ) is of the same Condition and Constitution with other Graces , all which equally relate to Christ , and are as firm Instruments of Vnion , and are washed by the Blood of Christ , and are sanctified by his Death , and apprehend him in their Capacity and Degrees , some higher , and some not so high ; but Hope and Charity apprehend Christ in a measure and proportion , greater than Faith , when it distinguishes from them : So that if Faith does the Work of Justification , as it is a meer Relation to Christ , then so also does Hope and Charity , or if these are Duties and good Works , so also is Faith ; and they all being alike commanded , in order to the same end , and encouraged by the same Reward , are also accepted upon the same Stock , which is , that they are Acts of Obedience , and Relation too , they obey Christ , and lay hold upon Christs Merits , and are but several Instances of the great Duty of a Christian , but the Actions of several Faculties of the New Creature . But because Faith is the beginning Grace , and hath Influence and Causalty in the production of the other , therefore 〈◊〉 others , as they are united in Duty , are also united in their Title and Appellative , they are all called by the Name of Faith , because they are parts of Faith , as Faith is taken in the largest sence ; and when it is taken in the strictest and distinguishing sence , they are Effects and proper Products by way of Emanation . — N. 8. So that Faith and Charity , in the sence of a Christian , are but one Duty , as the Vnderstanding and the Will are but one reasonable Soul , only they produce several Actions , in order to one another , which are but divers Operations , and the same Spirit . [ Note , This doth manifestly agree to what I have said in my foresaid Book , pag. 129 , 130 , 131. ] Dr. Cave concerning Justification , in the Life of Paul , Sect. 9. N. 15. Works of Evangelical Obedience , are not opposed to Faith in Justification in that Faith , as including the New Nature , and the keeping Gods C●●mandments , is made the usual Condition of Justification ; nor 〈…〉 otherwise , when other Graces and Virtues of the Christian Life are made the Terms of Pardon and Acceptance with Heaven , and of our Title to the Merits of Christs Death , and the great Promise of Eternal Life ; citing Acts 2.38 . cap. 3.17 . Mark 11. 25 , 26. 1 John 1.7 . [ Note , And so doth this well agree to the Contents aforesaid . ] Joseph Glanvel , Fellow of the Royal Society , in his Treatise of Witchcraft , Part 1. § 13. pag. 49. saith , Gods more near and immediate imparting himself to the Soul that is prepared for that Happiness by divine Love , Humility and Resignation , in the way of a vital Touch and Sence , is a thing possible in it self , and will be a great part of our Heaven . That Glory is begun in Grace , and God is pleased to give some excellent Souls the happy Antepast . That holy men in antient Times have sought and gloried in this enjoyment , & never complain so sorely as when it was with-held & interrupted . That the Expressions of Scripture run infinitely this way , and the best of Modern good men , do from their own Experience attest it . That this spiritualizeth Religion , and renders its enjoyments more comfortable and delicious . That it keeps the Soul under a vivid sense of God , and is a grand security against Temptation . That it holds it steady amid the flatteries of a prosperous state , and gives it the most grounded Anchorage and support amid the Waves of an adverse Condition . That 't is the Noblest Encouragement to Virtue , and the biggest assurance of an happy Immortality . I say , I considered these weighty things , and wondered at the carelesness and prejudice of Thoughts that occasion'd 〈◊〉 suspecting the reality of so glorious a Priviledge ; I saw how little reason there is in denying matters of inward sense , because our selves do not feel them , or cannot form an apprehension of them in our Minds . I am convinced , that things of Gust and Relish must be judg'd by the sentient and vital Faculties , and not by the poetical Exercises of speculative Understandings : And upon the whole , I believe infinitely , that the divine Spirit affords its sensible Presence , and immediate beatifick Touch to some rare Souls , who are divested of carnal Self , and mundane Pleasures , abstracted from the Body by Prayer and holy Meditation ; spiritual in their Desires , and calm in their Affections , devout Lovers of God , and Virtue , and tenderly affectionate to all the World ; ●●ncere in their Aims , and circumspect in their Actions ; inlarged in 〈◊〉 Souls , and 〈◊〉 in their Minds : These , I think , are the Dispositions that are requisite to fit us for divine Communion ; and God transacts not in this 〈◊〉 way , but with prepared Spirits , who are thus disposed for the manifestation of his Presence , and his Influence : And such , I believe , he never fails to bless with these happy fore-tastes of Glory . John Norris , M.A. and late Fellow of All Souls Colledge in Oxford , in his Treatise , Reflections upon the Conduct of Humane Life , Reflect . 2. N. 9. pag. 69. saith , The Right and only Method of Inquiry after that Truth which is Perfective of the Understanding , is to consult the divine Logos , or Ideal World ; for this is the Region of Truth , and here are hid all the Treasures of Wisdom and Knowledge : This is that great & universal Oracle lodged in every mans Breast , whereof the Antient Vrim and Thummim was an expressive Type or Emblem . This is † Reason , this is Conscience , this is Truth , this is that Light within so darkly talk't of by some , who have , by their aukward , untoward and unprincipled way of representing it , discredited one of the Noblest Theorys in the World : [ Note , If perhaps some have been short in that thing , yet it hath been well demonstrated by many or most of that People here by him reprehended . ] But the thing in it self , rightly understood , is true ; and if any shall call it Quakerism or Enthusiasm , I shall only make this Reply at present , That 't is such Quakerism as makes a good part of St John's Gospel , and of St Austin's Works . But to return ; This , I say , is that divine Oracle which we all may , and must consult , if we would inrich our Minds with Truth , that Truth which is Perfective of the Understanding : And this is the true Method of being truly wise ; and this is no other Method than what is advised us by this divine Logos , the substantial Wisdom of God ; Blessed is the man that heareth me , watching daily at my Gates , waiting at the Posts of my Doors , Prov. 8.34 . And again , says the same substantial Wisdom , Whoso is simple , let him turn in 〈◊〉 . And again , I am the Light of the World , he that follows me ( or as the word more properly signifies , he that consorts , or keeps company with me ) 〈…〉 in Darkness : This therefore is via Intelligentiae , the way and 〈…〉 of true Knowledge , to apply our selves to the divine 〈…〉 felt the Ideal World. [ † i. e. not Humane , but Divine 〈…〉 THE END . 
A47180	----	Some of the many fallacies of William Penn detected in a paper called Gospel truths signed by him and three more at Dublin, the 4th of the 3d month, 1698, and in his late book called A defence of Gospel truths, against the exceptions of the B. of Cork's testimony concerning that paper : with some remarks on W.P., his unfair and unjust treatment of him : to which is added a synopsis or short view of W. Penn's deism, collected out of his book called A defense of the general rule of faith, &c. / by George Keith. Keith, George, 1639?-1716. 1699 Approx. 146 KB of XML-encoded text transcribed from 53 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47180 Wing K214 ESTC R2685 13663454 ocm 13663454 101140 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47180) Transcribed from: (Early English Books Online ; image set 101140) Images scanned from microfilm: (Early English books, 1641-1700 ; 792:12) Some of the many fallacies of William Penn detected in a paper called Gospel truths signed by him and three more at Dublin, the 4th of the 3d month, 1698, and in his late book called A defence of Gospel truths, against the exceptions of the B. of Cork's testimony concerning that paper : with some remarks on W.P., his unfair and unjust treatment of him : to which is added a synopsis or short view of W. Penn's deism, collected out of his book called A defense of the general rule of faith, &c. / by George Keith. Keith, George, 1639?-1716. [4], 100 p. Printed for Benj. Tooke ..., London : 1699. Running title: The fallacies of William Penn in his Gospel truths, &c. detected. Reproduction of original in Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Society of Friends -- Controversial literature. 2005-05 TCP Assigned for keying and markup 2005-06 Apex CoVantage Keyed and coded from ProQuest page images 2005-07 Emma (Leeson) Huber Sampled and proofread 2005-07 Emma (Leeson) Huber Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Some of the Many FALLACIES OF WILLIAM PENN DETECTED : In a Paper , called , GOSPEL TRUTHS . Signed by him , and Three more , at Dublin the 4th of the 3d Month , 1698. And in his late Book , called , A Defence of Gospel Truths , Against the Exceptions of the B. of Cork's Testimony concerning that Paper . With some Remarks on W. P. his unfair and unjust Treatment of him . To which is added , A Synopsis , or short View of W. Penn's Deism , Collected out of his Book called , A Discourse of the General Rule of Faith , &c. By GEORGE KEITH . LONDON , Printed for Benj. Tooke at the Middle-Temple-Gate in Fleet-street , 1699. THE PREFACE . Christian Reader , THE following Treatise is not intended to be any direct or compleat Answer to the Book , called , A Defence of a Paper , entituled , Gospel-Truths , against the Exceptions of the Bishop of Cork 's Testimony . By William Penn. Printed 1698 , that Work belonging not to me , but to the Bishop of Cork , who , as I am certainly informed , doth intend to give him a meet Answer to his Book : In the mean while I hoped it would be acceptable both to the Bishop , and to many good Christians , thus far to interpose in the Defence of the Common Cause of the Christian Faith ; especially in the detecting of some of the greatest Fallacies W. P. hath used in his Book , under a seeming Disguise and Vizard of Christianity , really to undermine and destroy it ; I being of late Years better acquainted with W. P's Fallacious way of Writing than probably the Bishop of Cork is . If this small Treatise comes to the Bishop's Hand , before he publish his Answer to W. P. he will find that he hath been more charitable to him , than indeed he deserved ; and that he had in his large Charity , judged him more Orthodox than he really is , although W. P. has made but an ill use of his Charity , and has badly requited him , with many uncivil as well as unjust Reflections , some of which I thought it was but Justice that I should vindicate the Bishop from ; and the rather because I suppose , the Bishop's Innocency and Station may lead him in great part to neglect them , as not being so proper for him to notice , as for another that stands by , and beholds their mutual Treatment of each other , which according to my best understanding and observation , as fair as it hath been on the Bishop's part , hath been as unfair on the part of W. P. who as he treats him not with the least due respect to his Station , so nor indeed as a Christian . Some of the many Fallacies of William Penn , detected , in a Paper called Gospel Truths , &c. Section 1. W. P 's Fallacy , in calling the Illumination of the Holy Ghost , which to him is nothing but the common Illumination given to all Mankind , together with the Scriptures a double and agreeing Record of true Religion . His false Notion of Heaven and Hell , denying the Locality of them . His abusive Reflection on the Bishop of Cork , his keeping the true Hell to himself . His Fallacy in pretending to the Bishop , that he owned the Holy Trinity ; where as in his Sandy Foundation he hath expresly denied it , and argued against it . His denying that outward Person that suffered at Jerusalem , to be properly the Son of God. His denying that the Body of Christ , was any part of Christ ; and his agreement with G. W. and other Quakers , in denying the Humanity of Christ , to be any part of the true Christ . Page 1. HE saith , The Testimony of the Scriptures of Truth , and the Illumination of the Holy Ghost , are the double and agreeing Record of true Religion . In this he is very Fallacious in the very entrance , this Illumination of the Holy Ghost , he will have to be that which is given to be a general Rule to all Mankind , ( see his Discourse concerning the General Rule of Faith and Life , Printed by T. Sowle 1699. ) But how is that , together with the Scriptures , a double and agreeing Record ? whereas that general Rule that he contendeth is given to all Mankind [ to wit , that general Illumination , as given to Infidel Jews , Mahometans , and the Heathen World ] is no Record to any one Article of the Apostles Creed , or any one peculiar Doctrine of Christianity , but only to some few Precepts of Morality , and general Piety towards God. Yea , W. P. hath confessed ( see his Page 32 of that Discourse ) That neither he nor his Brethren have any new superadded Revelation concerning Adam's Fall , and Christ's Birth , Death and Sufferings , &c. and saith , It is not necessary . Therefore the Illumination that he sets up for the General Rule to Quakers and Heathens , is not any Record agreeing with the Scriptures in any one particular Article of the Christian Faith , or positive Precept of the Gospel , peculiar to the Christian Religion , as distinct from Deism and Heathenism . Page 2. In his first Section the makes the eternal Reward of Happiness to be given to all them that fear God ; without the least mentioning of any Faith towards the Lord Jesus Christ , considered as both God and Man , towards the obtaining the eternal Happiness ; nor is there the least hint of any such Faith being necessary in all his Sections . And whereas he saith , They that fear him not , shall be turned into Hell , as the Bishop of Cork did well observe : What W. P. means by Hell , by that Paper no one knows ; but elsewhere what he means either by Heaven or Hell , he hath sufficiently told us in his Rejoinder to J. Faldo , p. 179. viz. To assert the Locality of Heaven and Hell is too Carnal , indeed Mahometan . Seeing them W. P. doth not own any place without us , to be either Heaven or Hell , it is easie to understand what Heaven or Hell W. P. is for , to wit , the Light within that 's his only Heaven , and Darkness within his only Hell , which is the old Ranters Notion , that is destructive to the great Fundamentals of Christianity , such as , that Christ is bodily ascended into a real Local Heaven without us , which Heavens all the Saints shall after the Resurrection , in their glorified Bodies he taken up into ; and the Bodies of the Wicked together with their Souls , shall be cast into Hell , that is , a place of Torment , as really as the other is a place of Joy and Felicity . It is prodigiously Shameful and Astonishing in W. P. that though he knew in his Conscience he did not mean Hell in the common sense of Christians , which without doubt is the Bishop's sense , to wit , a real place of Torment without us , yet that he should so treat , the Bishop , and so rudely and unchristianly reflect upon him by a consequence as false as it is foul and dirty , saying in his Page 40 , either one of these is an Article of his belief , or else he keeps the true Hell to himself . Page 2. In his second Section , though he professeth to express his and his Brethrens Faith in Scripture Words , that there are Three that bear record in Heaven , the Father , the Word and the Spirit , and these three are really one ; yet in his former Books , particularly in his Sandy Foundation , never yet retracted by him , he hath sufficiently discovered his gross and vile error , in that fundamental Doctrine of the Christian Faith , thus arguing not only against their being Three Persons , but their being Three , ( otherwise than Nominally , which was the Sabellian Heresie ) since the Father is God , the Son is God , and the Spirit is God , ( which their opinion necessitates them to confess ) then unless the Father , Son and Spirit are three distinct nothings , they must be three distinct Substances , and consequently three distinct God's . And he bringeth Five Arguments against their being a Holy Three , P. 12 , 13 , 14. In his Third Section , he seemeth to profess his and his Brethrens Faith in Scripture terms . But this his professed Faith is quite inconsistent with what he hath delivered in his other Books , here he saith , That the Word was made Flesh and dwelt among Men , and was and is the only begotten of the Father , full of Grace and Truth his beloved Son , &c. who tasted Death for every Man , and dyed for Sin , that we might dye to Sin. But as it hath been above shewed , out of his Sandy Foundation , he hath argued against any such distinction as of the Father and the Son in the God-head , as inferring a plurality of God's , and though here he professeth to believe that this only begotten Son , dyed for Sin , yet in his Serious Apology Page 146 he saith , That the outward Person that suffered was properly the Son of God , we utterly deny . And in his guide mistaken P. 25. Christ Co-essential and Co-eternal with his Father &c. of being made Man , of his Dying , Rising and Ascending into Heaven , &c. [ he saith of all this , that it is ] confused Babble , and by Rote Canting , by paths of vain Tradition , and Invention , results of Factious and corrupted Counsels . And in his Rejoinder to John Faldo Page 299. he plainly denyes , that the Body of Christ was any constitutive part of Christ , and for seven leaves together contends against John Faldo , That Christ did not Dye , nor hang on the Cross , but only the Body , which he will not have to be any part of him . To this Doctrine of W. P. doth that of G. Whitehead agree ( a Man as great , or rather much greater , among the Quakers as W. P. ) who saith in his Dipper Plunged P. 13. Jesus Christ God-man is not Scripture Language . And in his Christian Quaker P. 140. 141. though he grants that Christ had a humane Body of Flesh and Bones , yet he denys , that he consisted of it , and saith , he distinguisheth betwixt Christ's having a Body , and consisting of it . And in a Book given forth by the Quakers , from their second days Meeting , ( whereof G. W. is supposed the Author ) called , A Testimony for the true Christ ; and his Light in confutation of R. Cobbet printed 1668. They deny the Humanity of Christ , as Humanity signifieth the Earthly Nature of Man's Body , as coming from Humus the Ground ; but as Humanity signifies Meekness , Gentleness , Mercifulness ; as opposite to Cruelty , in this last sence , they own Christ's Humanity , but deny it in the former , which yet is the true sense of Scripture , and of all true Christians . Section 2. His Fallacy in pretending to own Justification by Christ the Propitiation , in Contradiction to what he hath delivered in his Serious Apology , and Sandy Foundation , and his fallacious way of stating the Doctrine of Justification , wherein he misrepresents his Opponents . IN his fourth Section , as seemingly Orthodox as he professeth himself to be , as fallacious and insincere he is , seeing he knoweth in his own Conscience , that what he hath here delivered , is utterly inconsistent with what is extant in his other Books , never as yet retracted by him ; nor doth either he , or his Brethren , own any change of perswasion from what they had , ever since they came under the profession of Quakers ; but as one of them hath lately said in Print , As God is the same , and Truth is the same , so his People are the same , viz. the Quakers . I shall first set down his present profession of what he believes concerning Justification , as followeth , That as we are only Justified from the guilt of Sin by Christ the Propitiation , and not by works of Righteousness that we have done , so there is an absolute necessity that we receive and obey to unfeigned Repentance , and amendment of Life , the Holy Light and Spirit of Jesus Christ , in order to obtain that Remissionand Justification from Sin , &c. But in contradiction to this , see what his Doctrine is in his Serious Apology , P. 148. And indeed , says W. P. this we deny , viz. Justification by the Righteousness which Christ hath fulfilled in his own Person for us , ( wholly without us ) and boldly affirm it in the Name of the Lord to be , the Doctrine of Devils and an Arm of the Sea of Corruption , which does now deluge the whole World. Note Reader , If according to W. P's former words , we Only are Justified from the guilt of Sin by Christ the Propitiation , and not by works of Righteousness that we have done ; then it is plainly evident , by the same Doctrine , that we are Justified by the Righteousness which Christ hath fulfilled in his own Person for us , wholly without us , for these two manners of Speech , are perfectly equivalent , viz. That we are only Justified from the guilt of Sin by Christ the propitiation , and that we are Justified by the Righteousness which Christ hath fulfilled in his own Person wholly without us . The word Only plainly importing the Righteousness of Christ Wholly without us , unless there be some great fallacy in W. P's words , as the sequel will make appear a little after . But if we take these two quotations in their genuine Sense , the one , that we are Justified by the Righteousness of Christ Only , i. e. Wholly without us , from the guilt of Sin ; and the other that this we deny , i. e. that we are Justified by the Righteousness which Christ hath fulfilled in his own Person for us , wholly without us ; and boldly affirm it in the Name of the Lord to be the Doctrine of Devils , &c. it is a perfect inconsistency and contradiction . And yet now W. P. doth teach the same Doctrine , which formerly he called the Doctrine of Devils , without any change of his perswasion ; as he plainly tells in the conclusion of his Paper , This ( saith he ) hath all along been the general stream and tendency both of our Ministry . and Writings , as our books will make appear . But what a Forehead of Bras must W. P. have , with so great confidence to assert so known an untruth ! Again , the same W. P. in his forecited Serious Apology thus argueth ( P 148. ) against Christ's imputative Righteousness . Death came by actual Sin , not imputative , therefore Justification unto Life , came by actual Righteousness not imput ative . Note Reader , If we are not Justified by Christ's imputed ( which he calls imputative ) Righteousness , as here he asserts , how can this consist with his now saying , that we are Justified from the guilt of Sin , by Christ the Propitiation . Again in his Sandy Foundation , from P. 24 , to P. 32. he pretends to bring arguments from both Scripture and Reason , to refute the Justification of impure Persons by an imputative Righteousness : I shall quote a few passages out of many , to shew the inconsistency of his late and former Doctrine about Justification from the guilt of Sin. P. 25. from . Ezek. 18. 20 , 26 , 27 , 28. He draws this Argument , That the Condemnation or Justification of Persons , is not from the imputation of anothers Righteousness , but the actual performance , and keeping of God's Righteous Statutes or Commandments , otherwise God should forget to be equal . Again in P. 26. he saith , Christ is so far from telling them of their being Justified , abiding in his Love , by virtue of his Obedience imputed unto them , that unless they obey his Commandments , and obey for themselves , they shall be so remote from an acceptance , as wholly to be cast out , in all which Christ is but our example . Where note Reader , the words BUT our example . Again in the same Page , Nor let any fancy ( saith he ) that Christ hath so fulfilled it for them , as to exclude their Obedience , from being requisite to their acceptance , BUT only as their pattern . Where note again Reader , these words but only as their pattern . This is plain Socinianism . Again in P. 27. he thus argueth , If rejoycing and acceptance with God , or the contrary , are to be reaped from the Works , that a Man soweth either to the Flesh , or to the Spirit , then is the Doctrine of acceptance and ground of rejoycing from the works of another utterly excluded , every Man reaping according to what he hath sown , and bearing his own Burden . Thus Reader , thou seest how earnestly he hath contended against all Justification from the Righteousness of Christ , wrought in his own Person without us , though in this late Paper of Gospel Truths he seems fully to assert it . I shall not need to insist at large , to shew his fallacious way of stating the question , about Justification by Christ's Righteousness without us , and of his reasoning against it . As if these against whom he argueth did plead for a Justification , or Righteousness of Christ actually imputed to Men , wholly unsanctified , and remaining altogether in a state of disobedience , wherein hemost unfairly represents them . But whereas he pleads at such a high rate , that none are Justified , while having the least Sin or impurity , so as that none are Justified , but who perfectly , in all points , without the least sinful defect or imperfection , obey the Law of God , and come up in their Obedience to the outmost demand of the Law , as the whole strain of his Arguments run : by this rate of arguing , either W. P. and all his Brethren , are under a state of Condemnation , and the Curse of the Law , If they have the least impurity , or sinful defect , and have not attained a sinless perfection , which yet can be proved sufficiently they have not attained ; and some of them , have so much ingenuity in them , as to confess they have not yet arrived unto . And W. P. would do but equally in the case , to tell us , whether he is such a Sinless Person , that answers every demand of Justice , and who in his obedience , comes up to the highest perfection of Holiness , that the most Holy Law of God doth now at this present require of him . If he thinks he is , he is miserably mistaken , while his sinful Imperfections in his asserting such gross Untruths for Truths , and some of them against the Conviction of his Conscience , are so manifest , that he who runs may read them ; besides a great vein of Pride , Levity and Vanity of Mind , and Scornful Disdain , that appears running through his pretended Answer to the Bishop of Cork his modest Observations ; and his most uncivil Language and Epithets he hath used in his former Books , never to this day repented of , so far as we can understand , given by him to his Opponents in his several Books of Controversie , whereof the Author of The Snake in the Grass , hath given a large Catalogue . Section 3. His Fallacy , in seeming to own Justification by Christ the Propitiation ; whereas by Christ the Propitiation , he doth not mean the Man Christ without , but the Light within . His bold attempt in his Sandy Foundation , to throw down three great Fundamentals of Christianity , viz. The Doctrine of the Holy Trinity , The Doctrine of Christ's Satisfaction , and the Doctrine of Justification by Christ's imputed Righteousness . His excluding Faith in Christ Crucified , from being necessary to Justification , and placing it wholly on Repentance and Obedience ; his agreement with G. W. therein . BUT under this seemingly fair acknowledgment of W. P. that we are only justified from the Guilt of Sin by Christ the Propitiation , let us search , whither there be not even in this acknowledgment , The Snake in the Grass : If W. P. remain in his former Perswasion , as he affirmeth he doth , by his former Books I shall clearly prove , that by Christ the Propitiation , he doth not mean the Man Christ Jesus , as he outwardly suffered Death , and the shedding of his Blood outwardly for the Remission of our Sins , being the great and only Propitiatory Sacrifice for the Sins of Men ; and thereby by his most perfect Satisfaction , paying to Divine Justice the Debt of our Sins . In his Christian Quaker , p. 97. he contendeth , That the Sacrifices and Lamb in the Passover ( under the Law ) were not proper Figures of Christ without , but of Christ the promised Seed within : One outward thing ( saith he ) cannot be the proper Figure of another ; nor is it the way of Holy Scripture so to teach , the outward Lamb shews forth the inward . And in Page 145 , he saith , As the outward Jew had an outward Priest , at whose mouth he ought to seek the Law , so the Jew inward and Circumcision in Spirit has an inward and Spiritual High Priest , the King , Ruler , Judge , Law-giver , High Priest , Law , Rule , Temple , are all Spiritual , i. e. Inward . And in his Rejoynder to J. Faldo , p. 284. he affirmeth , That Christ offers himself in his Children , in the nature of a mediating Sacrifice to appease the Wrath of God. Again in his Sandy Foundation , from p. 16 to p. 24. he disputes against the Satisfaction of Christ , giving this Title to his Disputation , The vulgar Doctrine of Satisfaction , being dependent on the second Person of the imagined Trinity refuted from Scripture , to p. 20 , and from p. 20 refuted from right reason to p. 24 , where p. 17. arguing from Jer. 31. 31 , 33 , 34. he saith , Here is God's meer Grace asserted against the pretended necessity of a Satisfaction to procure his Remission . And p. 18. he argueth thus , And forgive us our Debts , as we forgive our Debtors . Where nothing can be more obvious ( saith he ) than that which is forgiven is not paid . And if it is our Duty to forgive without a Satisfaction received , and that God is to forgive us , as we forgive them , then is a Satisfaction Totally excluded . And from Acts 10. 9. he concludes , so that Remission came by believing his Testimony , and obeying his Precepts , and not by a Pretended Satisfaction . Thus Reader do but observe , how Proteus like he changes his shapes , one while to argue against any Satisfaction of Christ to God , for the Debt of our Sins , by which the nature of Christ's propitiatory Sacrifice is wholly destroy'd . Another while after he has thrown down Christ's being our Propitiatory Sacrifice without us , he sets up an Imaginary Sacrifice of Christ , the Lamb slain within , the high Priest within : Whereas were his Arguments of any force ( as they are not ) they would be as much against Christ's being a Propitiation ( by his Satisfaction to Divine Justice for our Sins ) within Men as without them . In one thing his Cunning is observable , though mix'd with horrid Ignorance and Folly , and bold Presumption , that he makes the Doctrine of the Holy Trinity , that distinguisheth betwixt the Father and the Son , and the Holy Ghost , the Doctrine of Christ's Satisfaction , and the Doctrine of Justification by Christ's imputed Righteousness , so closely joyned together , that they fall together if the first of them falls ; and so he makes his bold attempt against the first , that by throwing down the first , he may throw down the second , and by that means the third ; and having , as he thinks , effectually done the business , he entitles his Book , The Sandy Foundation shaken ; which is in effect to say , The Foundation of the Christian Faith and Religion shaken , in order to introduce Deism and Heathenism into Christendom . But he shall one day know ( if he know it not before he dye , which God grant that he may ) that the Foundation , he calls The Sandy Foundation , is not Sandy , but stands on that Rock on which the Church of Christ is built , that the Gates of Hell shall not prevail against ; and if he repent not of this Blasphemy , which I pray God he may , this Rock will grind him to powder . There is yet one main thing further , that is needful to be noticed , in this fourth Section , before I leave it , and that is , That whereas he asserts , there is an absolute necessity , that we receive and obey to unfeigned Repentance and amendment of Life , the Holy Light and Spirit of Jesus Christ , in order to obtain that Remission and Justification from Sin , for which he cites Rom. 3. 22 to 26. 8. 1 , 2 , 3 , 4. 1 John 5 7. he mentions not one word of the absolute necessity of Faith in Jesus Christ , as he outwardly suffered Death for our Sins , and thereby became the Propitiation for Sin , though he expresly asserts the absolute necessity of Repentance , Obedience , and amendment of Life ; and though one of the Scriptures quoted by him in Chapter and Verse , viz Rom. 3. 22 to 26. expresly mentions Faith in his Blood for Remission of Sin ; yet he knowing himself in his own Conscience , that he was not for any such necessity of Faith in Christ , or in his Blood , as above express'd , he did purposely omit it . And if he , or any for him , shall say , he implied it , though he did not express it : I say , as he did not express it , so he did not imply it , which I prove from the following Reasons . 1. Seeing he not only express'd Repentance , but asserted it to be absolutely necessary to Remission of Sin ; had he thought Faith in Christ , as he outwardly died , absolutely necessary to our obtaining Remission of Sins , no doubt he would have expressed that too , either there , or some where at least , in some of his Books ; but upon all the search I have made , I have not found it any where in his books , and indeed very rarely in any of the books of his Brethren . 2. But on the contrary , I have found , that both he and G. W. especially , ( and diverse others , as I have proved by Quotations out of their books in my third Narrative ) have expresly opposed this Faith , to wit , in Christ as outwardly Crucified , and in his blood as outwardly shed , by way of Propitiation , and satisfaction to Divine Justice for our Sins . W. P. in his Quakerism a new Nick-name for old Christianity , p. 6. saith , Faith in the History of Christ's outward Manifestation , is a deadly Poyson these latter Ages has been infected with . And in his Rejoynder to John Faldo , p. 333. he saith , Christ in the Gentiles is a greater Mystery , than Christ as he was made manifest in the Flesh . It 's strange ( saith he in opposition to J. F. who asserted like a true Christian , That Christ , as he was made manifest in the Flesh , was a greater Mystery than Christ in the Gentiles ) that should be counted most mysterious , which was the Introduction to the Mystery ; and these Transactions counted most difficult , that were by the Divine Wisdom of God , ordained as so many facile Representations of what was to be accomplished in Man. And page 335. In short ( saith he ) it is to exclude the true Mystery of Godliness , which is Christ manifested in his Children . Thus we see he makes Christ's Death and Sufferings without us ( which he calls Transactions ) as so many facile Representations of what was to be accomplished in Man , i. e. of his being Crucified within , and his blood inwardly shed ; and his offering himself inwardly in his Children , in the nature of a mediating Sacrifice , to appease the Wrath of God. Thus also we see how he hath destroyed the great Object of the Christian Faith , which is Christ as he was outwardly Crucified , being the great Propitiation for our Sins . And G. Whitehead , his elder Brother in Ignorance and Error , hath given him a Copy to write after , in his Truth defending the Quakers , p. 65. he saith , Faith in Christ without Men , is contrary to the Apostles Doctrine . And p. 66. he saith , The Blood of Christ's Humanity , the Apostle doth not tell us of , Christ's Blood is Spiritual . And in his Light and Life , p. 56. he saith , The Blood of the Covenant is inward and Spiritual . P. 59 , 60. Christ's Blood that was outwardly shed , not the Antitype or Substance signified by the Blood of Beasts shed under the Law. And p. 8. he saith , To look to Christ Crucified at Jerusalem , and in Heaven , and to be revealed in us by his Spirit , is a Contradiction . 3. According to that Fundamental Principle laid down by W. P. in his Discourse of the General Rule of Faith and Life , he must needs exclude Faith in Christ , as he was outwardly born , died , and rose again , not only from being absolutely necessary to our Salvation , but from being given to us at all , ( otherwise than barely historically , ) for seeing according to him the Light in every Man , only as giving the ordinary Discoveries , that all Mankind have , is the Rule of Faith to every Man , no Man either doth or can believe ( otherwise than barely historically ) what the Light within hath not revealed ; but the Light within , as it hath not revealed the Birth , Death and Sufferings of Christ to every Man , so by W. P's Confession , it hath not revealed these things to him , or his Brethren , for he grants , they belong to extraordinary Revelation , and fall not within the ordinary Discoveries given to Mankind , and are none of the absolute Necessaries of Religion , and that such Revelation is not necessary ; and yet without such internal extraordinary Revelation of these things , they cannot have the certain Faith of them , as he confesseth . Section 4. His Fallacy , in pretending to own the Doctrine of Justification by Christ the Propitiation , the Doctrine of the Holy Trinity , the Doctrine of the Resurrection of the Dead , to be Fundamentals of Christianity , whereas he doth not in truth own any one of them . His ill use of the Bishop's Charity , by his own Argument retorted on himself , it is proved , he hath denied all the Fundamental Articles of Christianity . The chief reason why W. P. and his Brethren believe not the Fundamentals of Christianity is , That they deny the Holy Scripure to be the Rule of their Faith , and set up the Light within to be the Rule , which yet they confess , doth not reveal to them any of those Fundamentals . BY all which it plainly appeareth , how disingenuous and fallacious W. P. hath been , not only in the Paper called Gospel Truths , published by him and his three Brethren , but in his Answer to the Bishop of Cork on that Head ; [ yea , and on all the other Heads , it were easie to shew his Shuffling and Equivocation , as well as his unfair and uncivil Treatment of him . ] To detect which a little further , let us consider W. P's words in answer to the Bishop of Cork , p. 25 and 26. I am of opinion , ( saith W. P. ) If he ( viz. the Bishop ) had well considered the Force and Comprehensiveness of our Belief concerning Christ , That pleaseth him so well , he might have saved himself the trouble of what he has published to the World upon the rest of them ; for whoever believes in Christ , as a Propitiation in order to Remission of Sins , and Justification of Sinners , can hardly disbelieve any Fundamental Article of the Christian Religion . Since every such Person must necessarily believe in God , because it is with him alone Man is to be justified . To be sure he must believe in Christ , for that is the very Proposition ; he must also believe in the Holy Ghost , because he is the Author of his Conviction , Repentance and Belief , he must believe Heaven and Hell , Rewards and Punishments , and consequently the Resurrection of the Just and Unjust . For why should he be concerned about the being freed from the Guilt of his Sin , if he were unaccountable in another World. So that acknowledging the necessity of Christ , as a Propitiation , in order to the Remission of Sin , comprehends the main Doctrine of the Christian Religion . And as so many Lines drawn from the Circumference to the Center , they all meet and center in Christ : And indeed it is as the Navel of Christianity , and Characteristick of that Religion . Were this confession of W. P. as sincere as it is seemingly fair , it would prove that his Doctrine were indeed Christian , and no doubt might , and ought to give to the Bishop or any other that were doubtful in the case , good Satisfaction , of the Christianity of his Doctrine . But that all this is meer paint and equivocation , what I have above quoted out of his Books , fairly and fully , doth sufficiently prove , That the profession W. P. made of his belief , in his Gospel Truths , pleased the Bishop so well , [ whereof W. P. takes such particular and great notice , and thereby takes occasion to blame his disingenuity , as well as his troubling himself , with publishing what he hath done to the World. Yea , W. P. makes it next to impossible , that it was the first time the Bishop hath heard of that Doctrine among them , viz. the acknowledging the necessity of Christ , as a propitiation , in order to the remission of Sins , and Justifying them as Sinners from Guilt . ] I say , that this his profession pleased the Bishop so well , did proceed from the Bishops great Charity , and Moderation , Charitably believing that W. P's Heart and Pen did go along together ; but as W. P. hath made an ill use of the Bishop's Charity and Judgment , thus impertinently to reflect on him , so it is fit , the Bishop should be better acquainted with W. P's equivocations , and double dealings with him , which he may easily find out by an indifferent search into his former Books . W. P. in his above mentioned confession , professeth his belief in Christ as a propitiation ; and this he would seem to make the Navel of Christianity and Characteristick of that Religion . But what doth W. P. mean by Christ the Propitiation , and Faith in him as such ? doth he mean the same that the Bishop meaneth , and all sincere Christians ? Nay , nothing less , Christ within as he is the Light and Life , as he offers up himself within his Children , in the Nature of a Mediating Sacrifice , the Lamb within but not the Lamb without , the High-Priest within , is the Propitiation , and his blood as shed within which is the Life , and the Life is the Light within , ( as he hath both printed and preached , ) is that Propitiation , And certainly , did he mean that Faith in the Man Christ without us , as he outwardly was crucified , was necessary to Christianity , and the Characteristick of that Religion , and that the acknowledgment of Christ as such , was necessary to constitute a Christian , he would not plead , that a meer Just Man , who has no Faith in Christ , as the Word Incarnate , is a Christian ; and that he who believes in God believes in Christ , because Christ is God , as he has argued in his address to Protestants . And did he really think , that to believe and acknowledge Christ , to wit , as outwardly crucified , and raised again , to be the Propitiation , was the Navel of Christianity , and the Characteristick of that Religion , he would not have excluded that Faith from the absolute necessaries of Religion , as he hath plainly done in his discourse concerning the general Rule of Faith and Life . Nor would he have set up the Light within every Man , with respect to its ordinary discoveries of Moral Piety and Justice without any Revelation of Christ , as he came outwardly in the Flesh , to be the general Rule of Faith to all Christians , as well as to all Heathens ; which is making Deism and Christianity but one and the same thing ; tho' now he seems to distinguish them , by calling Christianity that Religion whereof the Faith and acknowledgment of Christ the Propitiation is the Navel and Characteristick . But seeing W. P. doth so Grosly prevaricate and equivocate , about Christ the Propitiation and Faith in him as such ; and that it hath been proved , he hath not the true Faith of Christ the Propitiation , nor so much as a true notion of it ; 't is fit to apply W. P's words against himself , and to Argue from his words by the Rule of contraries . As whoever believes in Christ as a Propitiation , in order to remission of Sins , can hardly disbelieve any Fundamental Article of the Christian Religion ; so by good consequence contrariwise , whoever believes not in Christ , as a Propitiation , ( in the true sense of Scripture generally received by all true Christians , ) to wit , as outwardly Crucified , Dead and Raised again , &c. can hardly believe any Fundamental Article of the Christian Religion ; but W. P. believes not in Christ as a Propitiation , in order to remission of Sin , &c. in the true sense of Scripture , generally received by all true Christians ; therefore W. P. hardly believeth any fundamental Article of the Christian Religion , to wit , as peculiar to the same . The first proposition is proved , by the Rule of contraries from W. P's assertion , as I think he will readily confess , the second proposition , which is the Assumption , is fully proved from what is above at large quoted by me out of his former Books , never to this day retracted by him . And though he reckoneth up , the Doctrine of the Trinity , viz. of the Father , of Christ the Son , and of the Holy Ghost , the Doctrine of Heaven and Hell , the Doctrine of the Resurrection of the Just and Unjust , to be Fundamental Doctrines , yea , and the main of Christian Doctrine ; yet from what is above proved out of his Books , he hath plainly opposed the true Christian Doctrine both of the Holy Trinity , and of Heaven and Hell ; and as plainly he hath opposed the Doctrine of the Resurrection of the Just and Unjust , in their respective Bodies , as I have fully proved in my third Narrative ; and so have his Brethren , G. Whitehead , Richard Hubberthorne and others , only at present I shall quote these following passages out of some of his former Books , in his Reason against Railing , in answer to Tho. Hicks , P. 138. he thus plainly argueth against the deceased Saints looking for any future Resurrection of the Body , which Tho. Hicks argued for . Is the Joy of the Ancients ( saith W. P. ) now in Glory imperfect , or are they in Heaven but by halves ? But why must the Felicity of the Soul depend upon that of the Body ? Is it not to make the Soul a kind of Window , to be without its beloved Body , a better sort of Purgatory Again P. 134. If a thing can be the same , and notwithstanding changed , for shame , let us never make so much stir against the Doctrine of Transubstantiation , for the absurdity of it is rather out-done than equalled by this carnal Resurrection . Again in his answer to J. Faldo , called the Invalidity of J. Faldo's Vindication , P. 369. It 's sown a Natural Body , It 's raised a Spiritual Body , and I do utterly deny ( saith he ) that this Text is concerned in the Resurrection of Man's carnal Body at all , but the States of Men under the First and Second Adam : Men are sown into the World Natural , but they are raised Spiritual , through him who is the Resurrection and the Life , and so they are Sons of the Second Adam . Nor need any to wonder why W. P. and his Brethren should disbelieve all these fundamental Doctrines of Christianity , ( which now he professeth to own , and that as Fundamental , but still quite in a most differing Sense from all true Christians ) for with what certainty can he or they believe them , they acknowledge not the Holy Scriptures to be the Rule of their Faith in any of these things , or indeed of any others , they have no certainty of the Truth of any of these he now calls Fundamentals , from the Rule of Faith set up by them , which is the Light within them , with respect to its ordinary Discoveries given to Mankind ; but none of these Fundamental Doctrines above mentioned , fall within these ordinary Discoveries , as W. P. hath confessed for they belong to extraordinary Revelation : And if he should affirm , they did belong to the ordinary Discoveries given to Mankind , he cannot prove it : What obscure Knowledge any of them , called Heathen Philosophers , had of any of these great Mysteries : W. P. cannot prove they had it from the Light within , but Traditionally either from the Jews , and ancient Patriarchs and Prophets , or from some among themselves prophetically inspired , as it is reported of the Sybils , the which report , were it true , doth not prove , that the Knowledge and Faith of these great Fundamentals did fall within the ordinary discoveries of the Light within given to Mankind in general . Section 5. His uncivil Treatment of the Bishop , as if he did render the Text 1 John 5. 7. defective , whereas the Bishop only charg'd the Defect on W. P 's Confession , which though given in Scripture words , yet not in the true Sense of Scripture . His Fallacious Argument against the Holy Trinity answered . His Fallacy and Equivocation , about his calling him who was born of the Virgin Mary , Jesus Christ , and the Son of God ; whereas he hath denied him to be properly so : And his abusive Treatment of the Bishop on that Head. IN his Page 30 , he proceeds in his unchristian and uncivil Treatment of the Bishop , unjustly charging him , as if the Text 1 John 5. 7. were defective with the Bishop , and as if he did render the Text it self short ; which ( saith W. P. ) with submission , I think is a bold Attempt in one of his Station , If he believes the 39 Articles . But all this is nothing but a Scandalous Reflection on the Bishop , and a Shuffling and Cover , wherewithall to hide his own Error and Incredulity . The Bishop might well enough , without charging any defect on the Text ( as he doth not in the least ) charge a defect on this Confession of W. P. and his Brethren , because though given in one Scripture Text , yet he had just cause to question not to be given in the true sense of that Scripture ; for most that are unsound , as touching the Doctrine of the Holy Trinity , even Socinians as well as others will profess , yea , and have professed to give their Faith in the Text , yea , and all other Texts of the like nature , who yet are professed Unbelievers of the true Doctrine of the Holy Trinity : And though W. P. and his Brethren will frankly confess , they believe that the Father , the Son and the Holy Ghost , are one God , one in Substance and Essence ; and thus think to clear themselves of Sociniansm , yet he and they at the same time are grosly guilty of Sabellianism , acknowledging no distinction betwixt Father , Son , and Holy Ghost , other than Nominal , or at most in Manifestation and Operation , ad extra , and with relation to the Creatures . So that W. P's Notion and Faith of the Holy. Trinity , which he calls the Scripture Trinity , but it is not the Scripture Trinity , but the Sabellian Trinity , is no other than this , that as the Father , the Son , and the Holy Spirit , are one God , one Essence , and Being ; so the Father is the Son , and the Son is the Father ; and the Holy Ghost is the Son , and the Son is the Holy Ghost ; for as I have quoted him above in his Sandy Foundation , he disputeth not only against their being Three Persons , but against their being Three , or Three He 's ; arguing , That if the Father be God , the Son God , and the Holy Ghost God , then unless they are Three distinct Nothings , they are Three distinct Substances , and consequently Three distinct God's : Which is as weakly and Sophistically argued by W. P. as if he had argued , If the three Dimensions of a Body be three distinct Dimensions , then unless they are three distinct Nothings , they are three distinct Substances , and consequently three distinct Bodies ; which I only bring to shew the silly Sophistry of his Argument ; but not that I think this glorious Mystery of the Trinity can be duly represented by this Similitude , or any other natural Similitude whatsoever ; though it is a certain truth , that the distinction of the three divine relative Properties in the divine Essence , prove them no more to be Three Gods , than the distinction of the three Dimensions in a Body , prove that they are three Bodies . And had W. P. given the Profession of his Faith in all the other Texts of Scripture , that are commonly understood by true Christians , to prove the true distinction of the Father , Son , and Holy Ghost , in their relative and personal Properties : Yet seeing , as hath been fully proved , W. P. hath quite another sense of all those Texts , than the true Scripture sense received by all true Christians , the Bishop might well enough charge W. P's Faith with being defective , for his imposing a wrong sense on the sound Scripture words , as he hath done , and which it is like the Bishop had just occasion of suspicion he had done in some of his books . Doth W. P. think , that if a suspected Papist , to clear himself of being free of that Popish Error of Transubstantiation , should profess his Faith in that one Text of Scripture , Take , eat , this is my Body ; would this justly clear him of that Suspicion , seeing he may be guilty of that Error , for all his Scripture Confession ; it being the common Policy of the greatest Hereticks , to profess their Faith in Scripture words , while by their other words they have made it appear , that they have a Heretical Sense , as in the present case is fully evident . In Page 31. To excuse his Equivocation , about his owning Jesus Christ to be the Son of God , he tells the Bishop , we call him the beloved Son of God , the only begotten of the Father . And in Page 32 and 33 , he tells , they have called him Christ , who was born of the Virgin Mary , and Conceived by the Holy Ghost , again and again , yea , that they have not confessed his Name less than nine times in that Paper . And from this takes occasion to blame the Bishop with uncharitableness , and being beside the business . And if we have said so ( saith W. P. ) must not the Bishop be extreamly beside the business ? His uncharitàbleness is as obvious , I will not say his Untruth . What shall I say to his Story of some of our Friends , whom he makes to affirm , that Christ is not ascended into Heaven , he is in us . Can it touch us , or should he have said it , and not have proved it ? Is that fair and candid ; Is it charitable , supposing it were true , which does not appear ? Or is it just to insinuate upon the People as dubious ? But let it be never so true ( saith he ) it cannot conclude the People , if not the Act of the People . The Church of England has Doctors of very different Sentiments , would the Bishop think it fair , the common Belief of the Church should thereby be concluded . And in Page 35 , he saith , So that though we did not dwell upon Points , but were concise in our Expressions , yet whatever is implied , or is implicable from any Assertion , Justice as well as Charity always grants ; and so would the Bishop have done , had they been uppermost in his Mind when his Pen run so fast against us . It is prodigious Fallacy and Presumption in W. P. thus to treat the Bishop , or any Christian Man , when he did know in his Conscience , how far both he and his Brethren , for all his seeming fair Confessions , were and still are guilty , in both these things , in which the Bishop very modestly doth but blame them , for not expressing those Matters more fully and clearly , to take away Suspicion out of the Minds of some who might be jealous of their Sincerity , as they have but too great ground so to be . For as to the first , viz. Whither he that was born of the Virgin Mary , and dyed , &c. was the Christ and the Son of God truly and properly ? To this W. P. hath expresly opposed , in his Serious Apology , p. 146. That the outward Person that suffered , was properly the Son of God , we utterly deny . It 's true , W. P. hath called him that was so born , Christ , and the Son of God ; yet that will not prove that he believed him so to be truly and properly : The Socinians call Christ the Son of God , and yet deny his eternal Generation . And so W. P. and G. W. and others of them , call the Man that was born of Mary , Christ and the Son of God , by some Figure , because the Son of God , the true Christ , was in that Man ; as the thing containing gets the Name of the thing contained , by a Metonimy : But still they deny that that Man was properly the Son of God , or that he was God : And accordingly G. W. hath found fault again and again , with that Expression of Christ his being God-man , calling it unscripture Language , and alledging it is no where to be found but in the Pope's Canons : Hence it is that they deny that Christ hath our Nature in Heaven , or that he consisteth of a Humane Nature or Body ; though they grant he had a Body , but deny that he consists of it as any part of him ; as a Man may have a Coat or Garment , but doth not consist of it : The Foundation of which Error is , that they do not believe the Hypostatical or Personal Union of the two Natures , so as to constitute one Christ , they will have Christ to be nothing properly but the Godhead , and that is the Father , and the Holy Ghost , as well as the Son ; as I have plainly proved in my third Narrative especially . And as concerning their denying Christ's Ascension into Heaven ; first , seeing W. P. denieth the Locality of Heaven , as well as of Hell , he must needs grant that Christ's Body is either no where ascended , or is every where , which last he seems to be for , p. 35. quoting Eph. 4. 10. that he ascended far above all Heavens , that he might fill all things . Then ( saith he ) he is in Man certainly . But as he was the Divine Word , he did fill all things , and was in Man before he ascended ; but this Text doth not prove that his Body filleth all things , for the Question is not , Whither the Godhead is present in all things ( which yet is well known some of the Quakers have denied , and some of them in Pensilvania charged me in a publick Meeting with Blasphemy for asserting it ) but whither the Body of Christ , now since his Ascension , is in all things , and every where ; If not every where , then but some where ; and that some-where is a Local Heaven , which W. P. hath said is Mahometan ; E. Burrough charg'd John Bunnion with Wickedness , for saying , Christ was in Heaven in our Nature : And for the same did G. Whitehead blame John Horn , as I have shewn in my Narratives . And saith G. W. in his Nature of Christianity , p. 41. That Christ existeth outwardly bodily without us at God's right hand . What Scripture hath he ( viz. his Opponent R. G. ) for these words ? W. Bailey will have it , That Christ ascended into Heaven in no body but what came down from Heaven . All which , and much more is proved out of my three Narratives , the third especially . And whereas he saith , Let it be never so true , it cannot affect the People , if not the act of the People , the Church of England has Doctors of very differing Sentiments , &c. I answer , what any one of your Teachers have asserted , in Print especially , it affects your Second days Meeting , that licenseth all your Teachers Books , and yet profess to be all one and the same in all that ye believe , as God and Truth is the same : And if the Church of England hath Teachers of different Sentiments in lesser Matters , yet not in Fundamentals , so far as she knows ; and if they had , and she should know it , and not censure them , it would affect her : From all which it appears , that W. P. and his Brethrens Conciseness in their Gospel Truths , was on purpose in general Terms , to cover their gross Errors : And where Men are sound in the Faith , and of known Sincerity , what is implied in their words , may in Charity and Justice be granted ; but not if they be Insincere and given to equivocate , as is the present Case . Section 6. His Fallacy in asserting , that his owning future Rewards and Punishments , in his Sense , doth imply his owning the Resurrection of the Dead , which it is proved he hath disowned . His unjust Offence : at the Bishop's Censure of his unsound Notion of the Light within , and his uncivil Treatment of the Bishop on that account , as if he were a meer Natural Man , a Persecuter , a Nicodemus in the Knowledge of Regeneration . The Bishop's Doctrine of the Light within , more sound and intelligible than that of W. P. By W. P 's Definition of Light within , and Sight within , a Natural Man is capable to understand it , though in contradiction to himself . W. P 's Ignorance in making the natural rational Faculty to be all the Spiritual Sight , even in Regenerated Persons . The Bishop's Doctrine of the Light within , and Spiritual Sight of regenerated Persons , as more sound , so more sublime than that of W. P. IN Page 43 he proceeds in the like Fallacy and Equivocation , alledging , That their acknowledging the future state of the Just and Unjust , implys the resurrection of the Dead , which as it is true in a Scripture sense , it is as false in his sense , and in the sense of all others of his Heathen Brethren , many of whom professed to believe the immortality of Men's Souls , both Greek and Latin ; yet that profession did not imply they believed the resurrection of the Body either of the Just or Unjust , for they generally disbelieved it , and opposed the Christians for asserting it . And that W. P. himself hath opposed the Resurrection of the Body , is above sufficiently proved . In his Page 51. and 52. W. P. seems not a little moved with the Bishops saying , their discourse about the Light within , as far as he can see , is perfectly such as we usually call Banter , that is , when Men have a faculty to speak things seemingly profound , but in the end neither themselves , nor others can make any distinct Sense of what they have said . This Modest Censure of the Bishop , upon his discourse of the Light within , in his 5th 6th and 7th Sections , W. P. calls one of the severest Persecutions , This to me ( saith he ) is one of the severest Persecutions , because Spiritual things are only to be Spiritually , discern'd and understood . I would fain know ( saith he ) how a regenerate Man can possibly make a Carnal Man understand the new Birth , yea , he chargeth it to look Antichristian , as well as unreasonable , and he quotes diverse places of Scripture , which he at least implicitly levels at the Bishop , as if the Bishop were the Unregenerate and Natural Man ; that because he is so , he cannot understand W. P's profound Doctrine of the Light within . And the Bishop is he that is born after the Flesh , who persecutes W. P. ( that 's born after the Spirit , ) and his Brethren , with Tongue and Pen , when he and others , such as he can no longer commit violence upon their Persons and Estates ; and as if the Bishop were a very Nicodemus in the Doctrine of the new Birth . All which ( it plainly appears ) and much more , W. P. indirectly and implicitly levels at the Bishop , otherwise why quotes he such places of Scriptures , with such large discourses on them , if not to point to him ; and that his want of the new Birth , and being but a Natural Man , tho' not wanting Academical Learning , made him uncapable of understanding W. P's Spiritual Doctrine about the Light within ; and after his instance of the blindness of the Scribes and Pharisees , and the High-Priest of the Jews , in not discerning the Messiah when he came , he infers , let the Bishop also have a care : and he further tells the Bishop , he should be glad to see the Bishop's evidence , for the knowledge of God , by the Revelation of the Son of God in his own Soul. To give my sense freely , so far as I am able to understand , the Bishop hath given a better account and evidence of his knowledge in the Mystery of God , and of Christ , by his Christian Scriptural and sound expressions , than W. P. and I suppose , in his manner of Life , is nothing inferior to him . And what evidence of his true knowledge by Internall Illumination or Revelation can W. P. give , or has given , that the Bishop cannot give , yea hath not given in this very case ; Is it enough for W. P. to say , he has it , and the Bishop has it not ? Or wherein do W. P's fruits of a holy Life , give more evidence of his knowledge and experience of the new Birth , than these of the Bishop ? I shall first take notice of the Bishop's sound words , in giving his sense , how the Conscience of Man is enlightned to know and believe aright , the Doctrines and Articles of Faith , necessary to Salvation . Conscience ( saith the Bishop ) opened by the holy Spirit , under the Ministry of the word ( Acts 16. 14. ) does and must take in its Light from holy Scripture , quoting Psal . 19. 8. Eph. 1. 18. Psal . 119. 105. Isaiah 8. 20. Now these things ( saith he ) are intelligible , this Rule is fixt and certain , nothing of which can be said of your Light within . This short discourse of the Bishop , gives a more true and intelligible account of the Light within , as it is in every true Christian , which the Bishop has contained within three lines , than W. P's ramble in his Ten pages of his Book , and in the many hundred pages of his other Books , that he hath scribbled about it , to render it intelligible , even to natural and unconverted Men , for to such he did write as well as unto others ; and yet now he affirms it is not intelligible to natural Men , ( such as he thinks the Bishop is ) for want of experience of the new Birth . And positively asserts P. 49. that our Natural Rational Faculty is our sight but not our Light , that by which we discern , and Judge what the Divine Light shews us . And in P. 50. he saith , The Bishop's Natural Conscience , must only mean a Capacity that Man has by Nature , that is in his Creation , of making a Judgment of himself , his Duty and Actions , according to the Judgment of God manifested to him by the Light of Christ within . Now since W. P. must needs grant , that the Bishop ( suppose but a natural Man , as W. P. most uncharitably will needs have him to be ) has a Natural Conscience , and the Natural Rational faculty of the Soul , which is the Sight , or Eye by which he can discern and Judge what the Divine Light shews him ; and also that W. P. strongly asserts , that all Men have the Divine Light in them ; and consequently the Bishop must have it also , what hinders but that the Bishop should understand W. P's Doctrine about the Light within , were it really intelligible , seeing by W. P's confession the Bishop has not only the Light within him the same that W. P. hath , but the same Sight within him also ; that is , as W. P. defines it , the same Natural Rational Faculty , and the same Natural Conscience , which is the Capacity , whereby to see or discern what the divine Light shews . Besides it were all to no purpose for W. P. and all the Teachers among the Quakers , to preach so frequently to Natural and Wicked Men , exhorting them to mind the Light within , obey it and give up to its Leadings , if they were not capable to understand it , as W. P. here saith they are not , though in contradiction to his and his Brethrens daily Practise . But according to the Doctrine of the Holy Scripture , the Spiritual or inward Eye of the Mind of regenerate Persons , whereby they discern Spiritual and Divine Objects , is not the Natural Rational Faculty , or Natural Conscience , which all Men ( though vicious ) generally have , but some more excellent Spiritual Faculty in the Soul , superior to the Natural Rational Faculty , as the Natural Rational Faculty is superior to the imaginative Faculty , the which superior Spiritual Faculty of the Soul , above the Natural Rational faculty is shut up , or as it were extinct , in meer Natural Men , until it be opened and awakened in them by the Spiritual Regeneration and new Birth , according to Eph. 1. 18. ( above quoted by the Bishop ) and Acts 26. 18. and Eph. 5. 8. And how much more agreeable is it to the Holy Scripture , to say , that true Divine Faith is the Sight of regenerated Persons , whereby they look to Christ the great object and Author of it , Heb. 12. 2. than that the Natural Rational Faculty is it , as W. P. saith it is . But by W. P's discourse both here and elsewhere , he seems to be as ignorant of the Spiritual Sight of the regenerated Soul , as of the Spiritual and Divine Light whereby it is enlightned ; and the Bishop has given a far more true account of both in three lines , than W. P. has done either in this or all his other Books , in which succinct and comcomprehensive definition of the Bishop , these two things are worthily to be observed , the first is , that that which makes the Conscience of Man capable to know and believe aright , the Doctrines and Articles of Faith necessary to Salvation , is , that the Conscience be opened by the Holy Spirit , for which he citeth Acts 16. 14. How the Lord opened the Heart of Lydia , that she attended unto the things which were spoken of Paul. And as by opening of the Heart , in Acts 16. 14. is understood a special Illumination of the Holy Ghost , by the Lord Jesus Christ , given to Lydia , whose Heart the Lord thus opened ( which she had not before , notwithstanding of the common Illumination , which she had before ) so no doubt the Bishop hath the same sence of it in agreement with the Doctrine of the 39 Articles of the Church of England , that asserteth the necessity of a special Illumination of the Holy Ghost ( above and beyond the common Illumination given to Mankind in general ) to give the saving Knowledge and Faith of Christian Doctrine to any who have it . But this special Illumination given to Believers only in . Christ Crucified , W. P. doth not acknowledge , he thinks the common Illumination given to Infidel Jews , Mahometans and Heathens , is sufficient without any thing else , or without any superadded Illumination in special ; for to grant any such superadded special Illumination being necessary to the Faithful , would quite overturn W. P's Fabrick of the General Rule of Faith and Life to all Mankind : And by this it appears , that the Bishop's Doctrine about the Internal Illumination , or Manifestation of Christ by the Holy Ghost , as it is much more true than that of W. P's , so it is much more excellent and sublime , plainly distinguishing Christianity from Deism ; whereas W. P's Doctrine about the inward Illumination doth confound them , and make them one and the same thing . The second thing that is worthy to be noticed in this succinct and comprehensive Definition given by the Bishop , is , that the Conscience is thus opened , i. e. illuminated and inspired by the Holy Spirit under the Ministry of the Word , and so does and must take in its Light from Holy Scripture , to wit , the Light of the Christian Doctrine , which the Conscience receives from the Scriptures instrumentally , the Holy Scripture being the Instrument of the Spirit , and of his preparing , whereby he doth enlighten the Hearts of true Christians , both to believe the Truth , and understand the depth of the Christian Doctrine . Section 7. A further account of W. P 's unsound Notion of the Light within , and of the Bishop's sound Notion of it in all the Faithful , the Spirits Light within , and the Scripture Light without , both necessary and well consistent ( in God's ordinary way of working ) to beget true saving Knowledge and Faith in Men. W. P. his various and equivocous Sence of the Light within . Christ considered as the word God , is in and to himself Life and Light essentially , but to Men , even the best of Men , he is Light effectively by his Operations , and is so called by a Metonimy . We have no immediate Knowledge of the Essence of any Creature , nor of the Creator , but by his various Operations and Illuminations . BUT this manner of receiving Light by means of the written word preached or read , which is the Rule of Faith , appointed and given us of God for that end and purpose , W. P. doth not acknowledge , but will needs have it , that we receive all our Light from the inward Principle , which sometimes he calls Christ , at other times the Light of Christ , otherwhile , as in page 49. a Manifestation in the Soul of Man of Christ , the word God , the Light of the World , &c. without all Instrumentality of either the Holy Scriptures , or Ministry of Men : For to grant any such Instrumentality , would quite marr his Notion of the Light within being not only the Guide and Ruler , but the Rule it self of Faith and Life to all Mankind ; and he earnestly opposeth that Faith which is wrought by the outward Ministry of the Word , in Preaching or Reading , concerning Christ's Death and Sufferings , Resurrection and Ascension , &c. as being but the Historical Faith , that must pass away as the old Heavens . For if he did grant the necessity of Scripture-Doctrine-Light , received from without , as well as the necessity of the Spirits internal Light or Illumination ( in God's ordinary way of working ) going along with the Doctrine-light of the Scripture , there would be no Controversie betwixt the Bishop and him , provided he did also grant , that there is necessary a special Illumination of Christ by the Holy Spirit , to be infused or inspired into the Souls of the Faithful , to enable them to take in , and understand the Light of the Doctrine of Salvation delivered in the Holy Scriptures . Should W. P. own these two great things asserted here by the Bishop , the Controversie should be none at all betwixt them ; but seeing he denies them both , and the Bishop affirmeth both , the Controversie remaineth great betwixt them , and the Bishop hath far the advantage of W. P. that he hath proved his Doctrine from Scripture ; and thus he fairly distinguisheth Christianity from Deism , neither of which W. P. hath done , nor ever can do : It hath been ordinary in the People called Quakers , even their chief Teachers , as to deny the Scriptures to be the Word of God , so to deny them , [ that is , the Doctrine delivered in them ] to be Light in any Scripture Sense ; turning all these places of Scripture , that mention Light , as with respect to Mens Knowledge and Faith , to Light within only , exclusive of all doctrinal Light of Scripture without , as being the Rule of Faith , or any necessary means of our Instruction , in God's ordinary way of working ; though it has been God's ordinary way in all Ages , by outward means of Doctrine delivered by Men , as well as by the Spirits inward Illumination , to beget in Men the saving Knowledge and Faith of the things necessary to Salvation , the extraordinary Revelation of these Truths , without all outward means of Instruction , being given only to some singular Persons , as the Prophets and Apostles , but was never given in any Age to all Mankind , nay , nor to all the Faithful in any Age , for even in the days of the Apostles , when Prophetical Inspiration , and extraordinary Revelation did most abound in the Church , it was not given to all the Faithful , but only to some , as the Apostle Paul said , Do all Prophesie ? Intimating they did not , though a Manifestation of the Spirit was given to every one to profit withall , yet that was not the extraordinary Revelation given to the Apostles and Prophets , but the ordinary given to the Faithful , to enable them to believe and understand what was outwardly taught them , by the Apostles and Prophets Words and Writings . Having thus taken a view of the Bishop's Christian sound Scriptural Doctrine , both of Christ's Light within by the Illumination of the Holy Spirit , and of the Scripture Light without , as joyntly necessary ( in God's ordinary way of working ) to the Faithful , the which Scripture Light , as in respect of the Doctrine , Laws , Commands , Precepts and Promises of God delivered therein , the Bishop hath well proved from Psal . 19. 8. Psal . 119. 105. Isa . 8. 20. and which Scripture-light may in a true sense be called ( though more remotely ) the Spirits Light. In the next place , let us take a view of W. P.'s unchristian and unscriptural Doctrine of the Light within , which he saith in his page 48 , is with him and his Brethren a Fundamental , which one while he calls Christ , the Word God ; another while the Light of Christ , a Manifestation in the Soul of Man , of Christ , the Word God. This Light within , his great Fundamental , as given to all Mankind , even to them who have not the Scripture , nor any external Revelation of Christ , as he outwardly came in the Flesh ; he will not have it to be the Law of God in the Heart of Man , nor the Impressions and Principles which are born , and come with us into the World , page 50. As the Work is not the Work-man , so they are not properly the Light of Christ , but the blessed Fruit and Effect of the Light of Christ , the word God in Man , which shines in the Heart , and gives him the Knowledge of God , and of his Duty to him ; so that the innate Notions , or inward Knowledge we have of God , is from this true Light that lighteth every Man coming into the World , but is not that Light if self . But why then doth he so confound the Work with the Work-man , as one while he tells us , the Light within is Christ ; another while a Manifestation in the Soul of Man of Christ , the Word God. Is not the Manifestation of Christ in the Soul of Man , a Work of Christ ? How then is it Christ himself the Word God ? W. P. may remember how his Brother G. W. in his Light and Life recommended by him , hath argued against the Body of Christ being Christ , for if it were , it would have this Sense , the Christ of Christ , or the Jesus of Jesus , which to him is Nonsence : Is it not great Nonsence to say , The Manifestation of Christ , to wit , the Act or Effect of his Illumination in the Soul , is Christ himself ? The Body of Christ , together with his Soul , are constitutive parts of his Manhood Nature , personally united to his Godhead ; and may and do receive the Name of Christ and Jesus , as the parts do receive the Name of the whole ; but the Manifestation of Christ in the Soul of Man , is no part of Christ's Manhood , nor of his Godhead which hath no parts , but is only a Work of Christ in the Soul of Man , by which it is enlightned And as the Work supposeth the Work-man , or Worker , to be present in the Soul , to wit , Christ considered as the Word God , which the Bishop to be sure , in the true Sence , will acknowledge , so the Work-man supposeth the Work as necessary to be wrought in the Soul ; for Christ , as he is the Word God , considered simply , whither as in himself , or as in Men , is no Light to Men ; but as he hath his Work and Operation in them to enlighten them , though in and to himself , he is Light and Life essentially , but to Men he is so , by his Operations in them , and so is called Light to Men , by a Metonimy , of the Name of the Effect given to the Cause . Such is Mens weakness , at least in this Mortal State , that we have no immediate Knowledge of the Essence of any Creature , we know their Essence but by their Operations ; nay , we have no immediate Knowledge either of the Essence of our Bodies , or of our Souls , but only by their Operations : Hence it is that the greatest Philosophers are at a loss to define the Essence of any thing , because our Knowledge doth not immediately reach their Essence , but only by their Operation ; when we see the Body of a Man , Beast or Tree , we see not the Essence of these Bodies , but the outward Forms , and Shapes , and Colours of them , all which are but their accidents , and not their Essence or Substance ; and if we have no immediate Knowledge of any Creatures Essence or Substance , great or small , how can or dare we presume to say or think , we see even with our inward Eyes or Sight ( what W. P. calls the natural rational Faculty , for that 's all the inward Sight even of the Light within , that he acknowledgeth in the best of Men ) the Essence of the Divine Word , the Word God , by whom all things were created , by immediate Sight or Perception ; for as John said , John 1. 18. 1 John 4 12. No Man hath seen God at any time , [ to wit , as in himself , in his own infinite Essence and essential Glory . ] And as Paul said , He dwelleth in the Light , which none can approach unto , whom no Man hath seen , or can see , 1 Tim. 6. 16. If then we see not , or know not this Divine Work-man , ( who is in us , and in all things , because he is omnipresent ) by any immediate Perception , Sight or Knowledge of him , it is only by some inward Manifestation and Operation of him in us , which is only and alone what he pleaseth to give us as a most free Agent . Section 8. W. P 's equivocating way , of giving his Sense of the Light within . His Contradiction to G. F. who affirm'd that whole Christ God and Man , was in Men both Flesh and Spirit . His and G. F 's and G. W 's Ignorance and Error , as if God had parts , and did suffer in his Godhead by Mens Sins He denieth the special Illuminations of the Holy Spirit given to all the Faithful concerning Christ . His and his Brethrens Fallacy , in stating the Question about the Sufficiency of the Light within to Salvation , the Question truly stead and resolved . His Fallacy in affirming the Doctrines of God , of Christ , of the Holy Ghost , Remission of Sin , Justification from the Guilt of Sin by Christ the Propitiation , the Resurrection of the Dead , to be Fundamentals of the Christian Religion , seeing in his Discourse of the General Rule , be hath excluded them from the absolute Necessaries of Religion , in order to eternal Salvation . IN the next place let us consider , whither the common Illumination , that Christ giveth to all Men , as he is the Word God in all Men , be a sufficient Medium , or means to furnish us with all necessary saving Knowledge and Faith , and other Evangelical Virtues , without all special and peculiar Illuminations of Christ by the Holy Ghost , in the use of the ordinary outward means , as the Holy Scriptures especially , preached or read to us or by us , which is the proper and true state of the Question , which W. P. seeks to jumble , by shifting the terms of the Question , and his equivocating way of his giving the Sence of the Light within , as one time to be Christ the word God , the Work-man , another time the Manifestation of Christ , which is not the Work-man , but his Work and Operation in the Souls of Men universally . And W. P. to hide his Fallacy , will rather have to be understood by the Light within every Man , Christ himself the word God , than his Illumination in every Man , though contrary to what both himself and G. W. hath professed elsewhere , who have affirmed , that they are wronged by their Adversaries charging them , with holding that Christ is in every Man ; Which ( say they ) we never affirmed that Christ was in every Man , but a Light from Christ was in every Man ; and since that they vary it thus , that they do not affirm , that whole Christ is in every Man , or in any Man , though contrary to the Doctrine of their great A postle G. F. who hath affirmed , ( Great Myst . p. 249. ) that they ( i. e. the Quakers ) have whole Christ in them , Christ-God , and Christ-Man , Flesh and Spirit , which W. P. hath desended , arguing , that seeing they eat his Flesh , it must be in them ; falsly reasoning from a Metaphorical eating to a literal : Now if the by the Flesh of Christ ; which W. P. saith they have in them , they mean not Christ's Body of Flesh , which was Nailed to the Cross , and yet have whole Christ in them , both God and Man , Flesh and Spirit , it evidently followeth , that that outward Flesh was not part of him ; for they have whole Christ in them , God and Man , Flesh and Spirit , and yet they have none of that Flesh in them which was Nailed to the Cross ; besides how improper , or rather absurd it is for W. P. to talk of whole Christ , considered as the word God , and measures or parts of Christ , seeing the Godhead of the Word , which is one and the same Godhead of the Father , hath no parts nor passions , as both the Doctrine of the Church of England , and of all true Christian Churches doth hold ; though G. F. hath made the Godhead to have parts , and that the Soul of Man is a part of God ; and G. W. hath affirmed , that Christ suffereth by Mens Sins , as he is God , or in his Godhead . See his Divinity of Christ , Page 56. And let W. P. shift and shuffle and wind and turn ever so much , he can never make it intelligible to any Man , that the Light within , simply as the word God and abstractly considered , without all special Illumination , and without the Doctrine of the Gospel as outwardly delivered us in the Holy Scriptures doth teach us and all Men , all things necessary to Salvation ; seeing by his plain confession in his discourse concerning The general Rule of Faith and Life , he acknowledgeth that the Light within by its common discoveries , giveth not to Men the knowledge of Christ's Incarnation , Birth , Death and Sufferings , but that they belong to extraordinary Revelation . And therefore that knowledge and Faith , to wit , of Christ's Incarnation , Birth , Death and Sufferings , by W. P's Doctrine , is not necessary to his Salvation , though he has a Historical Knowledge and Faith of it , yet that is not necessary , for it is not certain to him whither true of false , he has no extraordinary Revelation of it , and that in common to all Mankind teacheth nothing of it . And W. P. and his Brethren are guilty of a great Fallacy and piece of Sophistry , to cry out against all their Opponents , as guilty of Blasphemy , for denying the sufficiency of the Light within to Salvation , without any thing else . Seeing that Light within is Christ , for it is as much as to say , Christ is not sufficient to Salvation . And thus some of them have charged me in particular , to whom I have answered , that seeing Christ is truly Christ without us as well as within us , and much more gloriously manifested in the Flesh without us , If it is no blasphemy to say , Christ without us cannot save us , without his being in us , as they will readily grant , so nor is it Blasphemy to say , Christ within us cannot save us , without Christ without us . And with respect to Christ's inward Teaching and Illumination , they grosly and fallaciously prevaricate in stating the question , as whither the Light within , to wit , the Word God is a Light sufficient to Teach or Guide every Man the way to Eternal Salvation : Thus they think to have their Opponents every way at a disadvantage , and to catch them in their Dilemma , if they say , Yea , the Quakers have gained the point , as they imagine : If they say Nay , they are guilty of Blasphemy against Christ the word God within them , as not being sufficient . But this Sophistical Dilemma is easily discovered and answered , for by the sufficiency of the Light within every Man to guide to Salvation , is not meant what Christ the Word God can reveal , to and in every Man ; for who questions that , that he can do it abundantly ; but the true state of the question is , What he doth reveal to and in every Man , that is or may be a sufficient discovery to him , for his eternal Salvation , W. P. and his Brethren hold the affirmative , the Bishop , and all true Christians , Yea all but meer Deists , hold the Negative , viz. That Christ considered as the word God , doth not reveal to and in every Man : As for example , not to any of the Quakers , or any others here here in England , all that is sufficient to their Salvation , by the common Illumination , without special superadded Illuminations of Christ by the Holy Spirit , that is more excellent than the common , in the use of the outward means , to wit , the Doctrines of the Holy Scriptures , outwardly Preached , or at leastwise read to us or by us . If they say it doth , then let them not only tell us , but prove to us , intelligibly , to convince our Natural Rational Faculty , ( which W. P. calleth the Eye or Sight , whereby the Soul of every Man is capable to discern , what the Light within sheweth , ) that the Light in them , by its common Illumination , without all outward means of Instruction , from or by the Holy Scriptures hath taught them , one or more of the Twelve Articles of the Apostles Creed , according to the true sense of Scripture , and generally received by all true Christians ; If they confess it hath not taugh : them any one of them , it evidently follows , that they think not any one of them is necessary to their Faith or Christianity , i. e. their Deism for Salvation . And yet it is strange , that W. P. should be so fallacious as as to affirm , that the Doctrines of God , of Christ , of the Holy Ghost , of remission of Sin , and Justification from the guilt of Sin , by Christ the Propitiation , the Resurrection of the Dead are Fundamentals of the Christian Religion , none of which the Light within them , without Scripture , hath taught him to believe as I think he hath plainly confessed ; and yet it hath taught him all that is necessary to his Salvation without Scripture , he having denyed that the Scripture is the Rule of his , or their Faith , as touching any of these matters , and consequently not so much as the Instrument , whereby the Holy Spirit has wrought that Faith in him ; therefore what Faith he or they have of these things , is but Historical and Uncertain ; and as the old Heavens that must pass away , and which hath already passed away from them , seeing they pretend they are come to the new Heavens already . And yet he is so fallacious to say P. 97. It is generally thought that we do not hold the common Doctrines of Christianity , but have introduced new and erroneous ones in lieu thereof . This I have sufficiently proved to be true , here and elsewhere , and so have others done the same . But what followeth , Whereas ( saith he ) we plainly and entirely believe the Truths contained in that called the Apostles Creed . Yes say I , just so , as he may say , they plainly and entirely believe the Truths in the Turks Alcoran , which may be supposed to have some Truths , though many more falsities . This saying of his seems to have a mental Reservation , as if there were some things in that Creed that were not Truths . W. P. would do well to tell us plainly what they are . Section 9. Several places of Scripture rescued from his Perversions None are saved by the common discoveries of the Light within , without special Revelation and Illumination , which yet renders not Salvation impossible to virtuous Gentiles . His Ignorance and Error , about the Nature of the Light within , considered as the Word God. In his shewing what the Light within teacheth every Man , he leaves out the chief matter that was necessary to his Argument , to prove it sufficient without any thing else . AND as for the places of Scripture which W. P. hath brought , to prove the sufficiency of the Light within , with respect to the common Illumination for every Man's Salvation , without any super-added special Illumination , and all external Light of the Holy Scripture , which are these following , John 8. 12. John 1. 9 , 14. Titus 2. 11 , 12. Eph. 5. 13. John 16. 7. Prov. 1. 20 , to 24. John 8. 24. they are all ( one or two at most excepted , that may be understood of the common Illumination , as John 1. 9. ) to be understood of the Special Illumination given to Men under a Gospel-Ministry , as is evident by the due consideration of them , as for John 1. 9. allowing it to be meant of the common Illumination , and diverse other places of Scripture , that might be brought to prove that there is such a common Illumination , from the word God in all Men , as a preparatory Ministration , this doth not prove that that common Illumination is sufficient , without the special that is given to the Faithful . And whereas he saith in his 6th Article or Section of his Gospel Truths , They that turn not at the reproofs thereof , ( to wit , the Light within , with respect to its common Illumination ) and will not repent , and live and walk according to it , shall dye in their Sins ; and where Christ is gone , they shall never come . Tho' there be a Truth in the words he has here set down , yet he quite misapplies that place of Scripture , John 8. 24. and fallaciously leaves out the foregoing words which are these , For if ye believe not that I am he , ye shall dye in your Sins and as it is in v 21. And whither I go ye cannot come ; by which words it is plainly evident , that for their Sin of not believing in Christ God-man without them , especially , they were to dye in their Sins . And as fallacious he is in interpreting John 16. 7. that the Comforter which Christ promised to send , was the Light within , or the Word God , with respect only to his common Illumination , reproving for common Sins ; whereas it 's plain from v. 9. that the Sin of which especially the Comforter , viz. The Holy Spirit should convince Men , should be the Sin of unbelief , viz. For not believing that that very Man that spoke unto them , was the Christ of God the promised Messiah , the Redeemer and Saviour of the World. Now unless W. P. can show that the Light within , allowing it to be the Word God , with respect to the common Illumination , and by the said common Illumination universally given to Mankind , without any superadded special inward Illumination of the Divine Word , and without all external Revelation of Scripture-Light and Doctrine , doth convince all Men of the Sin of not believing in the Man Christ Jesus , that was born of a Virgin , who spoke those words , John 8. 21. 24. and John 16. 7 , 8 , 9. he but beats the Air , and argueth to no purpose , that the Light within every Man giveth a sufficient discovery of the way to Eternal Life and Salvation , by the common Illumination , without all special Illumination , and external Revelation as aforesaid . Why God hath not given the External Revelation of the Gospel Doctrine , concerning Christ the Propitiation as he outwardly dyed for the Sins of Men , nor the special Illumination , nor conviction of the Spirit , that ordinarily accompanieth the outward Preaching of the Gospel to many parts of Mankind , belongeth to the depth of his most righteous Judgments , against which we have no cause to dispute , but to cry out with the Apostle Paul , Rom. 11. 33. O the depth of the Riches both of the Wisdom and Knowledge of God , how unsearchable are his Judgments , and his ways , past finding out ; and also with Holy Admiration and Thankfulness to bless God , that he has given us the Light of his Gospel , both by the Doctrine of it outwardly , and by the special Illuminations of his Spirit and Divine word inwardly , which he has not given to many others , though we were not more worthy of it than they : So that what the Psalmist said concerning the Jewish Church of old , may be well and fitly applied to the Christian Church , and Nations in Christendom , where the Gospel is preached , Psal . 47. 19 , 20. He sheweth his word unto Jacob , his Statutes and his Judgments unto Israel ; he hath not dealt so with any Nation ; and as for his Judgments , they have not known them . Nor doth all that I have said on this Head , render Salvation impossible to these parts of Mankind , to whom the Light of the Gospel hath not shined outwardly , by any external Revelation of it ; seeing God can supply that defect , by ways and methods unknown to us , who worketh by his Spirit , when , where , and how he pleaseth ; it is sufficient to us , to know , that the ordinary way and means , that God hath provided for Mens eternal Salvation , is by outward means of Instruction , to wit , the Doctrine of the Gospel , as outwardly delivered us in the Holy Scriptures , which is always accompanied with the special Illumination of Christ , by the Holy Spirit , to all that shall obtain eternal Salvation ; and that there is no other way or name under Heaven , whereby Men must be-saved , but the Name of Jesus ; nor no Promise of Salvation to any , but through Faith in that Name , even of Christ as outwardly he came , and was and is a Propitiation for our Sins : And though God can Save , and hath saved some , without the outward means of the Word as outwardly preached ; yet this will not prove , that ever any was or shall be saved by the meer common Illumination given to all Men , which yet is W. P's and his Brethrens great Fundamental , and Evangelium eternum , their everlasting Gospel , from which they exclude the Doctrine of Salvation by Christ Crucified , and by Faith in him , from being any part of it , because not falling within the ordinary discoveries given to Mankind ; that Doctrine is none of the absolute necessaries of Deism , is very true , but that any were saved by meer Deism , without all knowledge of Christ , and Faith in him , the great and only Propitiation for Sin , which is W. P's great Fundamental he hath not proved , and the Greek Calends will sooner come , than ever he , or any for him can prove it . In his Page 21 he tells us , The Nature of this excellent Principle , the Light within every Man , is to discover Sin , reprove for it , and lead out of it , all such as love and obey the Convictions thereof . That the Principle of the Light within , even with respect to its common Illumination to and in every Man , is excellent , is granted ; and I do not think will be denied by the Bishop , or any true Christian ; but he derogates greatly from the Excellency of it , to tell us , the Nature of it , is to do so and so , as if it were a natural and necessary Agent ; as it is the nature of the Fire to burn , of the Sun to give light , I ask W. P. Is it the nature of the word God to Create , as a necessary Agent ? If it is the nature of the Divine word to Create , he could not but Create , otherwise he should change his nature ; as because it is the nature of the Fire to burn , if it did not burn , it should change its nature . And if it be the Nature of the word God , to discover Sin , and reprove for it , and lead out of it , then that Divine word can do no otherwise ; and consequently is he not a necessary , and not a free Agent ? It had been better , and more Sound and Christian for W. P. to have said , It is the good will and pleasure of the Divine word , to reprove for Sin , and also of the Spirit , who bloweth where he pleaseth , according to the old Latin Translation , and which the Greek well beareth , and was generally so understood by the Ancients , both Greek and Latin , Spiritus spirat ubi vult , The Spirit breatheth where he willeth and pleaseth , in all to discover and reprove for Sin , and yet not in all absolutely to bring them out of Sin ; or to work that Obedience in all , so as to be brought out of Sin. It had wont to be a Doctrine among the Quakers , that God giveth a Day of Visitation , which may expire and pass over some before they dye ; and yet even such , after their day of Visitation is expired , have that Light in them which reproveth for Sin : And as the Visitation of some may be expired , so the Visitation of others may be yet to come ; the outward Sun , though a natural and necessary Agent , yet shineth not to all at once ; when it is setting to some , it is rising to others ; and when it is midnight to some , it is mid-day to others , that is , an Emblem of the shining of this Divine Sun in Mens Hearts ; and which , if I well remember , W. P. hath some where used in some of his Books , but is not too far to be stretched ; for though the outward Sun shine to all at one time or another , yet some parts of the Earth have not that Influence of the Sun , that sufficeth to ripen the Fruits of the Earth to sustain Humane Life , or preserve from unsupportable Cold , as under the North and South Poles , and near adjacent parts , where scarce ever any of Mankind yet was , or could come ; and no doubt the word God doth in some sort enlighten the Devils , and all the Fallen Angels , and reproveth them severely for their Sins , so that they believe and tremble ; but is it the Nature of the Divine Word in them , to lead out of Sin , all such of the Devils and Fallen Angels , as love and obey the Convictions thereof ? Were not this to supponere non suppmendum , to suppose what is not to be supposed , that any of the Devils or Fallen Angels can love and obey the Convictions thereof ? And is it not thus also with many Men , though they have some real Convictions from the common Illumination of the Divine Word , yet barely and meerly by the common Illumination given unto them by the same , until God visit with special Illumination , and his special Grace and Favour , they are held as in Iron Chains and Bonds , so that they cannot come out , their Prison door is shut , they are inclosed in great Darkness , even thick Darkness like that of Egypt ; so that they cannot come out , though they have so much Light that shineth in their Darkness , as to discover Sin , and reprove for it , in many particulars , yet power is not given them , to leave their Sins and come out of them , except God visit with some more powerful Visitation of his special Illumination and Grace , above what is common to all Mankind . The way for W. P. to have proved , that this Light in every Man , teacheth him sufficiently all that is needful to Salvation , had been to have given a more full description of the Light within than he hath given , and then made Application , as thus , The Light within , whom ever it enlightneth with a saving Illumination , that fully sufficeth to guide to Salvation , without any superadded Illumination differing in specie ( only allowing the necessity of greater Degrees in the same specie ) it not only discovereth Sin to them , convinceth and reproveth for it , and woundeth the Heart and Conscience with the Sense of God's Judgment and Wrath , and Curse due for Sin , but sheweth them the Remedy the Lord Jesus Christ , as he died for our Sins , and by his Death on the Cross , became the Propitiation for our Sins , and is now the Propitiation for us , as he is in Heaven , at God's right Hand , in the true Nature of Man , ever living to make Intercession for us . But all this the Light within doth by the common Illumination in every Man , therefore , &c. But W. P. knowing that he could not affirm this of the Light within , as only enlightning by the common Illumination , fallaciously after his ordinary manner , leaves out the chief Matter , which was , that the Light within every Man , not only discovers to every Man his Sin , but discovers the great Remedy , to wit , Christ the Propitiation for Sin , by whom the Guilt and Curse due for Sin , is taken away from all such as sincerely believe in him , which sincere Faith is always accompanied with sincere Repentance , and new Obedience . Section 10. His Fallacy , in making as if it were an Article of his Faith , that we are justified from the Guilt of Sin , by Christ the Propitiation , that Faith being neither grounded upon the common Illumination given to all Mankind , which discovers not that Faith , nor upon inward extraordinary Revelation , which he confesseth is not given to him or his Brethren , nor upon any external Revelation in the Scripture , which he denieth to be the Rule of Faith. The Historical Faith grounded upon the external Revelation in the Scripture , concerning Christ the Propitiation , his Birth , Death and Sufferings of no value with him . His and his Brethrens Pretence , of being assisted by the Holy Spirit to Pray , Praise and Preach , generally understood , in Matter of Fact proved False . His and their unsound and unscriptural way of Preaching the way to the Kingdom . They do not Preach the Necessity of Faith in Christ Crucified for Remission of Sin , for Regeneration and eternal Salvation . For the manner of Preaching the Necessity of this Faith , W. Penn accused G. K. at Ratcliff Meeting , to be an Apostate ; and at the Yearly Meeting at London some time before in the Year 1694 , he accused him to Friends of the Ministry , for bringing in a new Method of Preaching Christ without among Friends in order to Regeneration . His Arguments against Baptism and the Supper answered , in the Book called , The Arguments of the Quakers , against Baptism and the Supper , examined and refuted . AND though he makes it as it were an Article of his Faith , and one of his Gospel Truths , Sect. 4. that we are only justified from the Guilt of Sin , by Christ the Propitiation , yet it is a notorious Fallacy and Juggle : How is it an Article of their Faith ? As it is an Historical Faith , neither grounded upon the common Illumination , which discovers no necessity of any such Faith , nor upon extraordinary Revelation , and special Illumination which is not necessary , nor is given to him by his plain Concession , but upon the outward History or Letter of the Scripture ; but alas this Historical Faith is so far from being of any valuable account with W. P. that he hath told us , it is as the old Heavens that must pass away , and belike is passed away from his long since , though to deceive the World , he would seem still to hold it ; for he hath said concerning it , in his Quakerism a new Nick-name far Old Christianity , Page 6. Faith in the History of Christ's outward Manifestation , is a deadly Poison , these latter Ages has been infected with . In his 7th and 8th Sections , he proceedeth with the like fallacy , telling us , how he and his Brethren , are prepared and assisted by this principle , in Praying , Praising , and Preaching to others the way of God's Kingdom , as they wait in their Assemblies , to feel God's Spirit , to open and move upon their Hearts , that they may Preach in Power , as well as in words , and that they thus wait , before they dare offer Sacrifice to the Lord. How far this is false in matter of Fact , is well enough known to their own Consciences ; and the unsound words they most frequently use both in Preaching and Praying , is a plain Demonstration of it , that they are not generally acted , or moved by the Spirit of God , in their Prayings or Preachings : If the manner of their Praying and Preaching is as the manner of their Writing , which they will say , is the same ; for they as commonly pretend to write by the Motion of the Spirit of God , as to Preach and Pray by it . But can it be supposed that Men are acted or moved by the Spirit of God , to bring forth so many false Doctrines , vile Heresies and Errors , and gross Untruths and Fallacies , and uncharitable Judgments and Perversions of their Opponents words , as they commonly do in their writings generally . But what way to the Kingdom do they Preach ? Possibly they will say , Christ , who said he was the way : But how do they Preach him to be the way ? Just as W. P. hath here and elsewhere Preached him in Print , to wit , as the Word God and the Light within , whose Nature is to discover Sin , and lead out of it , all such who Love and obey the Convictions of it , and that only and alone by the common Illumination , which by W. P's confession discovers nothing of Christ as he became a Propitiation for our Sins , by his Death on the Cross . The great subject of the Apostles Preaching , was Christ Crucified , and remission of Sin , by Faith in him ; and how all Spiritual Blessings , yea , the gift of the Holy Spirit himself , comes to us by the Crucified Jesus , and Faith in him : but little or nothing of this sort of Preaching is to be found either in your Meetings , or Books , but much against it ; though to cover your Vile Errors , you will now and then seem to own it , but forgetting your selves , quickly disown it all again . Yea W. P. knoweth in his Conscience , how both publickly and privately he hath blamed me , and charged me with my being an Apostate , for my asserting the necessity of Friends Preaching this Faith , to wit , in Christ as he dyed for our Sins , &c. as being absolutely necessary to Regeneration , for us to have this Faith , and to know and experience Christ formed in us , and to live , dwell and Rule in us . For this my Christian Testimony , he charged me at Ratcliff Meeting , that I did what in me lay to pluck up the Testimony of Truth by the Roots . And at the Yearly Meeting at Grace-Church-street in the Year 1694 , he stood up , and accused me before some hundred Friends of them called the Ministry and others , that I was seeking to bring in a New method of Preaching among Friends , which was to Preach Christ without , and the necessity of Faith in him , in order to bring People to the knowledge and experience of the new Birth , and Christ in them , as he dwells in the Saints : And also he knows in his Conscience , when and where , and to whom he hath accused me for Preaching Christ without in opposition to Christ within ; which God knoweth I never did : And therefore in his so doing he hath falsly accused me , though his and his Brethrens false Notions of Christ within , as above explained , I have opposed , and by God's help shall oppose , and witness against while I live . But the true Scripture sense of Christ within , as the Word God and of Christ the Word made Flesh without us , who is still but one Christ , and of his sufficiency to our Salvation , both as without us and within us ; without us , as he came to procure and purchase it for us by his Blood and Merits , and within us by his Spiritual appearance and special Illumination of the Holy Spirit , in the use of the outward means , to apply it to us , and to work the blessed and glorious effect of it in us , I have owned , and still hope to own it , to the end of my days . As for W. P's Arguments against Baptism and the Supper , as outwardly administred , I know not one of them but I have fully answered , that may seem to require an answer , and many more , in my late Book called , The Arguments of the Quakers , against Baptism and the Supper Examined and Refuted ; which he ought more particularty to have answered , being so particularly concerned , than to have brought them up again , as if they had been new Dishes , which are nothing , but the Old , after some Fashion new dressed . If the Bishop thinks fit to notice them he may , for me to meddle with them were but Actum agere , to do what I have already done . Section 11. His uncivil Treatment of the Bishop of Cork , as if he were Ignorant of Regeneration , and the way how it is wrought . The Bishop has soundly and Christianly explained the Doctrine of Regeneration , and the way how it is wrought . W. P's great Fallacy in his definition of Regeneration , and the way how it is wrought . His Fallacy in seeming to agree to the Bishop's Assertion from that Text Rom. 10. 9. His Fallaeious Argument , that because the Spirit Leads and Rules , therefore the Spirit is the Rule detected ; the Ruler and the Rule distinct . The great Blessing and Advantage of the Scriptures , being a means to preserve us , by the Grace of God , and assistance of his Holy Spirit , from Satan's Delusions and Impostures . IN his 26th Page he saith , I think nothing makes a Man a true Christian but Regeneration , the Power of the Son of God revealed in the Soul , converting it to God. And in his P. 29 he saith , I would have my Reader reflect well upon this great and Essential Truth , Tho he were as Big as a Bishop . Reader , what thinkst thou of this Uncivil , Proud and Disdainful Treatment ! But so far as I understand , W. P. sheweth himself , as if he were much more big than a Bishop , he treats the Modest and humble Bishop as if he were one of his meanest subjects . But for all W. P's pretence , to be so Skilful in that great and essential Truth of the necessity of Regeneration , and the manner and way of its being wrought above and beyond the Bishop , the Bishop has beyond all doubt , in his short Testimony , in three or four lines on that Head , made it evident , that he understands the Mystery of Regeneration , and the manner how it is wrought , better than W. P. for all his Big and Lordly thoughts he has of himself , and for all his Big talk of the new Creature and Self-denial , there is great a deal more of it in his Books than in his Life . But mark , how W. P. describes the manner how Regeneration is wrought ; That it is by the power of the Son of God revealed in the Soul , converting it to God , which are such general words and terms , and true when taken in a true Scripture sense , that not only every Bishop , but every Curate of the Church of England , and every ordinary Christian can say the same . But under these general Words W. P. hideth a great Fallacy ; what doth W. P. mean by the power of the Son of God , revealed in the Soul converting it to God ? No other thing , but the power of the common Illumination of the Light within , given to Infidel Jews , Mahometans , and all moral Heathens , who if they are but meer Just Men , according to W. P's Gospel and System of Divinity , they are Regenerated Persons , though they have no special Illumination of the Holy Spirit , giving them any inward and spiritual knowledge and Faith of the Son of God , as the word Incarnate , or word made Flesh , and as he was Miraculously conceived by the Holy Ghost , and born of the Blessed Virgin , dyed for our Sins and rose again . None of all this doth the common and ordinary discoveries of the Light within teach W. P. and his Brethren , and yet this is all he sets up , in order to bring People to the work of Regeneration , and to become the Sons of God. Not only the Bishop , but the meanest Curate in his Diocess , I charitably think can give a better account , according to Scripture , of the manner how Regeneration is wrought in Men , to wit , by receiving Christ , through a lively Faith wrought in them , by the Spirit and Power of the Son of God inwardly revealed in them , and by the Doctrine of Christ outwardly Preached in God's ordinary way , and believing in his Name , according to all his Offices , viz. his prophetical , priestly and Kingly Office. The Faith and perswasion of the great Love of God , in giving his Son to dye for us , and of the great Love of Christ who gave himself for us , inwardly revealed in us , not by the common Illumination given to Heathens , but by special Illumination of Christ in our Hearts , perswading us of the truth and certainty of the Scriptures Doctrine and Testimony concerning this Love works that change in us , that the Scripture calls Regeneration , or the New Creature ; for thus the Scripture witnesseth , John 1. 12. To as many as received him he gave them Power to become the Sons of God , even to as many as believed in his Name . And this believing in his Name , was not only a believing his inward appearance , or Light in them , but by special Illumination and operation of his mighty power in them , believing in him , as he outwardly came in the Flesh , dyed for our Sins and rose again , as our King , Priest and Prophet without us , as well as the Light within or Word God within us , as Paul testified , ye are all the Children of God by Faith in Christ Jesus , Gal. 3. 26. to wit , as outwardly Crucified and raised again . And as John testified , 1. John 5. 1. Whosoever believeth ( to wit , with a sincere Faith ) that Jesus , ( even that very Jesus that was born of Mary ) is the Christ is born of God. But none of all this Faith doth W. P. think necessary to Regeneration or Eternal Salvation , for otherwise it would exclude all his Deist Brethren , and moral Just Men among Jews and Mahometans , and Heathens from being Regenerate Persons and his sort of Christians ; whereas the Bishop hath plainly owned the necessity of this Faith to Regeneration , and eternal Salvation , in his sound but short Christian Testimony ; and W. P. taken notice of it , and seems ( but most fallaciously ) to agree to it in his Page 44. In the first part of his note ( saith W. P. ) I agree with him , that all who rightly believe the Text , Rom. 10. 9. Will be Saved ; for that must be by the Illumination , and working of the saving Power of Christ in the Heart , that he can so believe . Here W. P. and the Bishop would seem to agree , for no doubt the Bishop doth so believe . But O the stupendious fallacy of W. P. in this very thing ! All that Rightly believe the Text Rom. 10. 9. Will be Saved . But what if they do not believe it at all , or but only Historically , and in the mean time Love and obey the convictions and common discoveries of the Light within , given generally to Heathens , according to W. P. they are Regenerated , and shall be saved . Can there be a greater fallacy , and greater Jesuitical Equivocation under Heaven ? The Illumination and Working of the saving Power of Christ in the Heart , he will have it to be none other either in him , or any of his Brethren , or any else , but the common Illumination that every Heathen hath , or may have , which yet he confesseth discovereth nothing of Christ , as he outwardly dyed and rose again ; that discovery belonging to extraordinary Revelation , as he acknowledgeth , and yet pretends not to have any such thing . In his 150th Page he thus Argueth , That which Leads , Rules , and that which Rules is a Rule to them that follow it . But the Spirit Leads , Rom. 8. ergo , &c. It is just such a Sophism as this : That which ploweth is the Plow , but the Plow-Man Ploweth , therefore the Plow-Man is the Plow . This is a piece of dull Sophistry , and shews W. P. to be no very good Logician . But further to shew his Sophistry , by an Argumentum ad Hominem , that which Rules , is a Rule to them that follow it . But W. P's Justices of Peace in Pensilvania , Rule the People there , and so doth his Deputy Governour ; Ergo , he and they are the Rule to that People But then what need of any Laws ? It seems when Governour Penn goes over to Pensilvania , because he is to Rule them , he must be their Rule also , Stat pro ratione voluntas , his Will , and not the Laws established by the general Assemblies of that Province , must be the Rule , according to which he proposeth to Rule them . Can any King on Earth be more Arbitrary ? It hath pleased God Almighty , whose Will is most Holy and Just for ever , to give us an External Revelation of his Will concerning our whole Duty , and that as well to us under the New Testament , as to them under the Old ; and that that External Revelation , contained in the Holy Scriptures , ( setting aside some Ceremonial precepts , and some other peculiar to the Jewish Nation ) should be our general Rule to instruct us , both what to believe and what to do , and this partly to give example to all Kings , and Governments , to do the like as all good and pious Kings and Governours have done , viz. To give forth Laws , and publickly to have them recorded , that the People may have the due notice of them , and regard to them ; and partly to prevent the Delusions and Impostures of Deceivers , and Spirits of Delusions , who would wonderfully prevail to deceive the Professors of Christianity ; were there no outward Rule of Faith and Life established by God himself , one would pretend his Revelation , and another his , and Thousands of contradictory Revelations would daily appear and deceive many , were it not for the established Rule of God's Will and Word , outwardly revealed and recorded in the Holy Scriptures . It 's true , there are too many Deceptions still , and Deceivers , and all pretending that their Doctrine is conformable to the Holy Scriptures . But notwithstanding , so long as the publick Standard of God's Holy Word and Will remains with us in the Holy Scriptures , they are a sufficient Armory to us by the Grace of God , and assistance of his Holy Spirit , out of which to bring sufficient Armour both to withstand and overcome all Heresies and pernicious Doctrines . Nor would W. P's Fundamental Principle , of bringing all to the General Rule of the common and ordinary Discoveries of the Light within , given to all Mankind , be any Remedy in the case ; for besides , that the Discoveries that he sets up for , are not the same to all Nations and Persons , as can easily be proved : Ten thousands would break through the Hedge of his General Rule , of binding them to the common Discoveries given to all Mankind , ( as most of the People called Quakers do ) and would highly pretend to new and special Discoveries given to them by the Light within , and to none others ; and the reason they will alledge , that it is not given to others , is their Unfaithfulness ; and especially that like Corah , they Rebel against their Spiritual Guides and Leaders . Thus we may see the great need of an outward Rule , and the great Goodness of God , that he hath given us one , full and perfectly sufficient to be a Rule of our Faith and Life in all necessary Cases . And besides , If W. P's Argument have any Truth in it , it would infer , that Christ , or the Spirit , abstractly considered from all Revelation , both Internal and External , should be the Rule , because he is the Ruler ; If the Ruler and the Rule must still be one and the same thing , then suppose all Revelation Internal as well as External should cease , Christ or the Spirit should be the Rule , because the Ruler : Who sees not the Fallacy and Sophistry of W. P's Argument here ? Hath not every common Artificer his Rule of Wood or Brass , that is not the Man himself , but the Instrument that he hath made and prepared for his use . The Prophets Rule , by which their Faith was ruled in what they Prophecied , was not the Spirit , but the internal Revelation of the Spirit , the Spirit was their Guide and Ruler , but not , to speak properly , their Rule , but the Revelation they had , or things revealed , that was their Rule ; and so now , the external Revelation of the same Truths , is the Rule of our Faith , whereby to believe them ; as the Spirit inwardly by his secret Illumination , perswades us of their Truth and certainty , not by any new verbal Record , but by Sealing to the Record outwardly given . Section 12. His falsly alledging , that he has the first Reformers , Fathers and Martyrs on his side , viz. That the Scripture is not the Rule of Faith , but the Light in every Conscience . His Fallacy in this detected , in the late Book called , The Deism of W. P. and his Brethren , &c. The Spirits being superior to the Scripture , proves not that the Spirit is the Rule of Faith. His pretended ground of his pitying the Bishop for his supposed Ignorance , Causeless and Fallacious . His false Accusation and Charge , against the Bishop and Church of England , and all Protestant Opponents to the Quakers , that they confine the Operations of the Spirit , to the first or Apostolical Times . That the Ministers among the Quakers are less acted by the Spirit of God , in their Praying and Preaching , than the Ministers among their Protestant Opponents , evidently proved . AND this leads me to detect another Fallacy of his , which shall be the last I intend to notice , though I could detect many more , but these I think will suffice , to shew how Fallacious he is . Let us therefore hear him once more : In his Page 106 and 107 , after he has most grosly alledged , that he has the concurring Testimony and Assent of the best and first Reformers , as well as Martyrs and Fathers , to confirm his Fundamental , viz. That not the Doctrine of the Holy Scriptures without , but the Light within , is the Rule of Faith and Life ; and that the Light or Spirit within , is something at least co-ordinate , if not superior and antecedent to the Scripture : Which is more ( saith he ) than we said before , and consequently is the Rule of Faith and Life , superior to the Scripture . Having in my late Treatise of W. P's Deism , rescued the Fathers and first Reformers from his Perversions , I shall only now take notice of his fallacious Inference by this his Argument . The Light or Spirit within is something superior and antecedent in way of Excellency to the Scripture ; therefore it is the superior and antecedent Rule above the Scripture , the Proposition is granted , and I know none that ever denied it ; to wit , That the Spirit , which is God , is greater and more excellent than the Scripture . But then it followeth not , that it is the greater or more excellent Rule ; because , properly speaking , it is no Rule at all . Right Logicians will tell him , if he will go and learn of them , ( which it is to be suspected , for all that he was a Student at Oxford , he has great need to do ) that things in a different kind are not to be compared . If it were asked of W. P. whither a Knife of Gold , or a Knife of Steel , were the best Knife ; he would answer surely , though Gold is superior to Steel , and more excellent , yet it is not fit to be a Knife , and Men make not the blades of Knives of Gold. So though the Spirit be superior to the Revelation of it , whither Internal or External , yet not the Spirit but his Revelation is the Rule ; and Internal Revelation was the Rule to the Prophets , whereby they believed their Prophecies ; and what internal Revelation was to them , external Revelation is to us ; though we have not that internal Revelation that they had , which was Prophetical and Extraordinary , but the Spirit internally by way of Seal , Sealing to us the Truth and Certainty of the external Revelation , gives us as sure ground for the certainty of our Faith , as they had of theirs . But this inward Seal of the Spirit is no Rule , either co-ordinate with the Scripture , or subordinate to it , because it doth not propose to us by it self , all the things necessary to be believed by us , in verbal Propositions , as the Seal of a Bond , though it is a Proof and Evidence to the Truth of the Bond , yet it tells us not the Contents of it . And now because the Bishop found fault with his calling the Scripture without , and the Illumination of the Spirit within , the double and agreeing Record of true Religion ; as indeed well he might so do in W. P's sense ( though in a qualified and sober sense it may be acknowledged ) as perceiving the fallacious sense that W. P. had of those words well observed by the Bishop , That they will not believe what Scripture saith , except the Light within them dictate the same : And yet none of them can justly say , that the Light within doth dictate to them by it self , one Article of that called the Apostles Creed ; yea , W. P. doth not so much as pretend that it doth to him ; yet most uncivilly he falls upon the Bishop p. 107 , telling him , It must be his turn now to pity the Bishop : And truly ( saith he ) I do it with all my Heart : And this it seems in retaliation of the Bishop's tender Expression of his Pitty and Compassion towards some well-meaning Persons among them , who are mislead by their Teachers . But for what must he needs Pity the Bishop ? Why , for his supposed Ignorance , that he will not allow the Spirit to be superior to the Scripture : But this is W. P's Fallacy and Ignorance , and not the Bishop's ; the Bishop owneth with all true Christians , the Spirit to be superior to the Scriptures , as the Author and Lord of them , and who useth them as his Instrument , as the Work man useth a Rule or Tool that he worketh withal ; but the Bishop , and all sound Christians think , that it is no dishonour to the Spirit , to acknowledge the Office proper to him , which is to Rule , and the Office proper to the Scripture to be the Rule and Instrument , in the Hand and Management of the Spirit . And thus the Office of the Scripture is a far inferior Office to the Office of the Spirit , as the Servant and his Office , is inferior to the Master and his Office ; but to put the Spirit in the Office of the Scripture , is to degrade the Master , and put him in the Servant's place . The last thing I shall notice in this Book of W. P. is not so properly a Fallacy , as a down-right open-faced Falshood , and false Charge and Accusation against all Protestants whatsoever , except themselves , who though they affect the Name of Protestants , yet for the vast disagreement of Doctrine betwixt them , even in Fundamentals , deserve neither the Name of Protestants , nor Christians so much as at large . The Accusation is this Page 97 , That the Church of England , and Dissenters , and generally all Protestants , Confine the Operations of the Spirit to the first or Apostolical Times , as if these did not want them as much ; or that Christ would be less Propitious , where his Gifts were not less needful . This I say , is a down-right false Accusation , the contrary of which cvidently appears from all the several Confessions of Faith , of all the Protestant Churches truly owned to be such , and which also appears from the afore-cited words of the Bishop in his Testimony , where he owns , That Conscience must be opened by the Holy Spirit , under the Ministry of the Word , citing Acts 16. 14. to take in its Light ( to wit , the Doctrine Instrumentally ) from the Holy Scriptures . Can this be done , without an Operation of the Holy Spirit ? If W. P. say Nay , it cannot ; then his own words are an Evidence against the Falsity of his Accusation . Again , That he chargeth it on them , that Ministers are made such , and preach without the Spirit ; and the People worshipping without the Spirit , which is too rash and uncharitable Judgment in him so to affirm , without any Caution or Restriction : How doth it appear , that the Quakers Preach and Pray with the Spirit , and all others do not ? Will the Quakers saying it prove it ? Or doth the great Noise of their Preaching and Praying by the Spirit , from an elevated high-flown Conceit , through their Spiritual Pride , prove it to be so ; oft-times where there is greatest noise and shew , there is least Reality and Substance . Surely if Preaching and Printing more unsound Doctrine than all others do , and uncharitable Judgments of them , that do really excel them both in Knowledge and Piety , be proofs that they are not acted by the Spirit of God , commonly in either their Preaching or Praying ; and who are scarce ever heard to acknowledge their sinful Imperfections , or ask Forgiveness of them : If these be Marks of Men sensual , and not having the Spirit , notwithstanding of their Boastings , [ Laodicea and Pharisee like ] they are abundantly to be found among them . It is indeed matter of Regrate and Humiliation , that there is so little Preaching and Praying with the Spirit , among many of all sorts , as the little Success it produceth doth manifest in many places ; yet blessed be God for what is among many of all the several Churches ; and were there but more Love and Charity , Humility and Self-denial , it might certainly be hoped , that God would give more of his Spirit : And for such a Time , I joyn with all sincere Christians , both to Hope and Pray , G. K. A Synopsis , or short View of W. P 's Deism and Scepticism , collected out of his Book , called , A Discourse of the General Rule of Faith and Life , and Judge of Controversie , first Printed in the Year 1673 , as an Appendix to his Christian Quaker , and Reprinted in this present Year 1699. Compared with some Passages in his other Books . With some plain and necessary Consequences , naturally flowing from the Positive Doctrine therein delivered by him . 1. ALL Mankind hath one General Rule of Faith and Life , Page 1 , 2 , 3 , 4 , &c. 2. This General Rule of Faith and Life cannot be the Scripture , because all Men have not the Scripture , and because of their uncertainty ( unless upon the ground of inward extraordinary Revelation ) and for their Imperfection , and many other Reasons given by him ( in the following Pages ) to the number of about fourteen . 3. The General Rule of Faith and Life , must be the Light in every Man's Conscience , P. 6 , 7. 4. The Light in every Man's Conscience is the Rule of Faith and Life , not abstractly and seperately considered from the inward Discoveries it giveth , but with respect thereunto . For without some inward Discovery , it teacheth Men nothing , and therefore it can be no Rule to any Man , but with respect to its inward Discoveries . 5. The inward discoveries of the Light within , are of two sorts , P. 32. the one extraordinary such as were given to the Prophets and Apostles , concerning Adam's fall and the extraordinary manifestation of God , in the Flesh of that Man called Jesus Christ , whom some call the Son of God : But that he was properly the Son of God we utterly deny , faith W. P. in his Serious Apology , P. 146. The other ordinary , such as fall within the ordinary discoveries given to all Mankind . 6. The Light within is the general Rule of Faith and Life , not with respect to these extraordinary discoveries above mentioned , P. 32. but with respect to the ordinary discoveries given to Mankind in general universally . 7. We have no need that the Light within should give us any of these extraordinary discoveries , P. 32. concerning Adam's fall , and that extraordinary manifestation of God in the Flesh of that Man , improperly called the Son of God , and Jesus Christ , because the Historical account of these things is extant in Scripture , and it not being needful to be given us , by any new inward Revelation , we may conclude it is not given to any of us ; it sufficeth we have the Historical account of them given us in Scripture , which is sufficient to beget in us a Historical Faith of these things , without any new inward Revelation of them , such as was given to the Prophets and Apostles 8. The Historical account of these things , though it may be called a Historical Rule of the Historical Faith of them , yet it cannot be called , the Rule of Faith and Life that is necessary to Salvation . For as all have not this Historical Faith , because the History hath not reached them ; so to them who have the History , the Historical Faith doth not profit them to Salvation , but doth far rather hurt them , It is at best but the Old Heavens , that are to be wrapped up as a Scrowl , as he saith expresly in his conclusion near the end of his Book , called A Discourse concerning the general Rule , &c. And in his Book called , Quakerism a new Nick-name for Old Christianity , P. 6. he saith , Faith in the History of Christ's outward manifestation , is a deadly Poyson these latter Ages has been insected with . 9. Seeing the Scriptures are uncertain , with respect to all those extraordinary discoveries , upon the foundation of all others , who are not Quakers , as W. P. argueth expresly , and can only be certain to such as have inward extraordinary Revelation of those things , which W. P. confesseth are not needful , P. 32. and are not given to the people called Quakers more than to others , it necessarily follows , according to W. P's Doctrine , that the Faith of all those Doctrines concerning Adam's fall , and Christ's Birth , Death and Sufferings is uncertain , as well to the Quakers as other , because , as he affirmeth , the Scriptures that give the account of those things are uncertain , unless upon the ground of inward extraordinary Revelation , which neither the Quakers , nor any others now have . 10. Seeing therefore no Men in our days have these extraordinary discoveries given them by inward Divine Revelation , such as the Prophets had , concerning Adam's fall , and Christ's Birth , Death and Sufferings , and many other things in controversie betwixt the Socinians and Trinitarians , the Arians and Homousians , Jews and Christians , Papists and Protestants , which cannot be certain to us , and whereof we can have no certain Faith , without inward divine Revelation , which is given to none in our days , as touching these things , it is best to leave all asserting of them , or disputing about them , because we have no certainty of the truth of them by the common discoveries of the Light within , that is the general Rule of Faith and Life . 11. Whatever we read , or hear read , or Preached to us , with Scripture proofs , do not further oblige us to believe or practise them , but as the common , and ordinary discoveries given to all Mankind , as well as to us , Teach the same things . Although we may Historically believe these extraordinary things , concerning Adam and Christ above mentioned , as we believe other Historical things , yet we are under no obligation to believe them by any command of God , nor is the not believing them our Sin , because they fall not within the ordinary discoveries of the Light within given universally to Mankind , which are the Rule of our Faith and Life , and of all Mankind , and we have no certainty of them , and therefore we are under no Obligation to believe them . 13. The common and ordinary discoveries given to all Mankind by the Light within , are these which Paul calls the Work of the Law writ in the Heart , and which some of the Ancients Philosophers called the Noble precepts writ in the Heart of Man ; and which W. P. calleth , the Eternal precepts of the Spirit in the Conscience , and the Testimony of the Spirit , which ( he saith ) is the true Rule , viz. of Faith and Life , ( universally given to us and all Mankind , ) P. 14. and 25. 14. These common and ordinary discoveries of the Light within given to all Mankind , are but few , such as , that God is , that he is a rewarder of them that diligently seek him ; That the way of God is a way of Purity , Patience , Meekness , &c. without which no Man shall see the Lord : These and none other but these , and such like common and ordinary discoveries given to all Mankind by the Light within , concerning general Piety towards God as a Creator , and Moral Justice and Temperance towards Men , are the absolute Necessaries of Religion , necessary to be believed and practised by us for Salvation . 15. One great use of this Doctrine of W. P. and his Brethren ( if he and they can be believed ) is , that it would bring all Men to be of one Religion , by their Belief and Practise of these few things of Moral Piety and Justice , according to the common and ordinary Discoveries given to all Mankind . 16. This one Religion is Deisin , which how much soever undervalued by false Christians , ( whose Faith is Historical in a Christ without them ) is all one with true Christianity , they are but two Names to one and the same thing , as every true Christian is a true Deist , so every true Deist is a true Christian , for he who believes in God , believes in Christ , because Christ is God. And what is Christ , but Justice , Meekness , Patience ( saith W. P. Address to Protest . p. 119. 2d Edit . ) therefore every Just , Meek and Patient Man , is the true Christian , [ be he a professed Infidel concerning Jesus of Nazareth , Jew , Mahometan or Pagan . ] The meer Just Man ought not to be excluded the Communion of Christians , saith he . 17. Another great use of this Doctrine of W. P. is ( as he thinks ) that it would , if duly improved , put an end to all the Controversies and Heats among all Perswasions , not only of those called Christians of all sorts , as Papists and Protestants , Arians and Homousians , Socinians and Trinitarians ( which four he expresly mentions , P. 45. ) but even betwixt Jews and Christians ( notwithstanding of their professed Unbelief , as concerning Jesus of Nazareth , and betwixt Mahometans and Christians by the same reason , so that they may own another to be their Christian Brethren . 18. And seeing the Name Christian is offensive to Jews and Mahometans , it may be laid aside , as also the Names Jesus and Christ , for it is not the outward Name of any thing that saveth , nor doth the Light within Men , by its common discovery teach them that Name . And because many are dissatisfied to call the Light within Christ and Jesus , as Socinians , Jews and Mahometans , and many others of those called Christians , let it suffice to call it by the name Light , which is owned by all , and is offensive to none , and all may be called Deists , or Professors of the Light within . 19. And ieeing many also are dissatisfied , to say , or think , that the Light within every Man is God , or any Supernatural and Divine Principle , but think it is nothing other but Conscience , or the natural Light of Man's Reason , let that Dispute also come to an end , for Men may agree about the common Dictates and Discoveries of it , though they agree not about the Nature and Essence of it , so as to know what it is , they shall have the Benefit of it , to be happy , by obeying it , though they know not what it is ; as the Plow-man has the same Benefit that the best Philosopher has of the Sun in the Firmament , though he knows not what the Sun is , either for Substance , Quantity or Quality . 20. One great Pinch and Difficulty in the case , is , certainly to know the just Extent and Number of the common Discoveries of the Light within , given to all Mankind ; as whither the same number of those eternal Precepts and Laws writ in every Man's Heart , be given to all Men ; and whither some of those which W. P. will say are the Dictates of the Light within Men universally , will not be denied by others even of his Brethren , to be the Dictates of the Light within ; as particularly , whither attesting the Name of God in worldly matters , when controverted , is condemned by the Light within : Whither Self-defence by carnal Weapons be against the Dictates of the Light within , for many of his Brethren think both are not : Whither all G. F's Orders about outward things , opposed by many Quakers , are the Dictates of the Light within , with respect to its ordinary Discoveries ; and whither the Quakers , especially G. F. have not set up for some new Revelations and Commands , beside the common Discoveries of the Light within , though they have rejected the external Revelations and Commands of Christ in the Scripture , that are not taught them by the common Discoveries of the Light within . Christian Reader , I have set before thee this short View of W. P's and his Brethrens Dejsm and Scepticism , not to approve of it , but that thou , with all good Christians , should with the greatest Abhorrency loath and detest it . That this is a true Account of W. P's and his Brethrens Principles , and necessary Consequences therefrom , I offer to prove , to his or their Faces , before any Impartial Auditory , George Keith . London , the 17th of the 3d Month 1699. FINIS . Notes, typically marginal, from the original text Notes for div A47180-e420 See his Discourse of The General Rule of Faith , ad finem 
A47152	----	Immediate revelation, or, Jesus Christ the eternall Son of God revealed in man and revealing the knowledge of God and the things of his kingdom immediately : or, the Holy Ghost, the Holy Spirit of promise, the spirit of prophecy poured forth and inspiring man and induing him with power from on high ... not ceased, but remaining a standing and perpetual ordinance in the Church of Christ and being of indispensible necessity as to the whole body in general ... / writ by George Keith, prisoner of the truth in the Tolbooth of Aberdein, the 29th of the third moneth, 1665. Keith, George, 1639?-1716. 1668 Approx. 329 KB of XML-encoded text transcribed from 76 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). 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A47152) Transcribed from: (Early English Books Online ; image set 45664) Images scanned from microfilm: (Early English books, 1641-1700 ; 1405:32) Immediate revelation, or, Jesus Christ the eternall Son of God revealed in man and revealing the knowledge of God and the things of his kingdom immediately : or, the Holy Ghost, the Holy Spirit of promise, the spirit of prophecy poured forth and inspiring man and induing him with power from on high ... not ceased, but remaining a standing and perpetual ordinance in the Church of Christ and being of indispensible necessity as to the whole body in general ... / writ by George Keith, prisoner of the truth in the Tolbooth of Aberdein, the 29th of the third moneth, 1665. Keith, George, 1639?-1716. [2], 136 p. s.n.], [Aberdeen? : 1668. Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- Doctrines. 2003-01 TCP Assigned for keying and markup 2003-02 Apex CoVantage Keyed and coded from ProQuest page images 2003-03 Judith Siefring Sampled and proofread 2003-03 Judith Siefring Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion Immediate Revelation , OR Jesus Christ the Eternall Son of God , revealed in man and revealing the knowledge of God , and the things of his Kingdom , immediately . OR The Holy Ghost , the Holy Spirit of promise , the spirit of Prophecy , poured forth , and inspiring man , and induing him with power from on high , and baptising him thereunto , giving him wisdom , understanding , and knowledge from above , ( and giving to some , utterance , and moving them , by his own immediate assistance to speak forth , and declare the wonderful things of God. ) NOT CEASED But remaining a standing and perpetual Ordinance in the Church of Christ , and being of indispensible necessity as to the whole body in general , so to every member thereof ; every true Believer in particular , asserted and demonstrated . And the objections that have any seeming weight against it answered . Prov. 29. 18. Where there is no vision , the people Perish . Writ by George Keith Prisoner for the Truth , in the Tolbooth of Aberdein , the 29th of the third Moneth . 1665. Printed in the Year . 1668. A few words by way of Preface : IT hath been in my heart once and again from the Lord to write some things unto the people , and especially the Professors of this Nation , concerning this great and weighty matter of Immediate Revelation , which they say , ( both Teachers and People ) is ceased , we say , is remaining , and we know it to be so , from the blessed experience given us of God therein , even that it remaineth , and is of necessary continuance in the true Church , and among the true Saints , and is not only necessary for the preservation , safety , and comfortable walking of the Saints with God , but is also necessary in order to men and womens becoming Saints , for through Immediate Revelation it is , that any man who is naturally void of the true and saving knowledge of God , and acquaintance with him comes to attain it . The discussing of this controversie is of very great weight , for this error of theirs , concerning Immediate Revelation is such a Fundamental one , that the greatest part of their other errors , are built on it , and indeed the whole superstructure of their Church , and Ministry and Worship , at to its outward constitution , so that if this their foundation be found and discovered to be false , viz. That there is no Immmediate Revelations now a dayes , as the common priviledge of the Saints , then down falls the whole superstructure of the outward constitution of their Church , Ministry and Worship , which all of necessity must be false if the foundation on which they are builded be such . And here I shal instance several particulars of great weight which are all built upon this false foundation aforesaid . 1. That the Scriptures outward testimony is most necessary and that no true and saving Knowledge of God , is to be attained but by the Scriptures being read or heard . 2. That there is no immediate furnishing , gifting and fitting , and qualifying men to be Teachers in the Church , by immediate inspiration and pouring forth of the spirit of prophesie , without any respect had to sex , or humane qualifications of better learning such as was frequent in 〈◊〉 Apostles times , as in Acts 2. 1. Cor. 14. All this say they is ceased , so James Durham ( a noted man among the Presbyterians ) saith pag. 471. in his digression concerning prophecying , that as it is taken for an immediate revealing of Gospel truths , it is now ceased , so say they generally , hence their Divinity Schools and Colledges are come up , both among Papists and Protestants whereby young men ( being sent of their Relations in order to a lively-hood ) learn the Art and Trade of preaching and praying ; and continues so many years , till they be licentiated , as ever a Shoo maker , or other Tradesman , serves his Apprenticeship , and they make humane learning , or the knowledge of Letters , and essential qualification to a Minister , so as he cannot be a Minister without it but grace only accidentall , and not necessary to his being a Minister but to his better being , so the aforesaid I. D. now such a learning of the things of God , as is taught by man Divinely inspired , who teach from the inspiration of God in them , and whose care it is to turn and bring up them , whom they teach , unto the same light , life , and spirit of God , from which they speak , that they may learn in that , and so come to be partakers with them , of the same knowledge and wisdom , from the same fountain , we dearly own , such was the School of the Prophets , where the Teachers were the true Prophets of God , and taught from Gods spirit in them , whose teachings being in the evidence and demonstration of Gods spirit , proved effectual , unto the Schollars or learners , so that they became prophets also , and received of the same spirit and this dispensation , which was both among Prophets and Apostles we witness to be among us , through the mercy and goodness of the Lord at this day , even the po●…ring forth the spirit of the Lord no less upon the hearers then was at first upon the Teachers , whereby they also are become able to teach others , both males and females prophecying , or speaking forth the great things of God , as the spirit gives utterance , declaring the great things of the Gospel , in its effectual workings on their own hearts , now that Prophecying is frequently taken in Scripture , in this sence , ( and not only for a foretelling of things to come ) is clear from , Rom. 12. 6. Rev. 10. 11. & 11. 13. & 19. 10. compared to Rev. 12. 17. Joel 2. 28. 1 Cor. 14. 24. 31. 3dly . Another great error following upon the aforesaid is that , no man in these dayes is infallibly assisted to write , speak , preach , or pray , or praise , as the Prophets and Apostles and Evangelists witnessed of old . 4thly . That there is no Immediate Call unto the Ministry . 5thly . That none are to wait for an inward call , motion , impulse , or inspiration and assistance to preach , or pray , or give thanks , so as to forbear until it be given them . Nor that any should expect , an Immediate Call. and impulse or motion , to the doing of any thing whatsomever that way being ceased . 6thly , That the Scriptures are a filled up Canon , and the only rule of faith and obedience , in all things , and no more Scriptures to be writ , or given forth from the spirit of the Lord. 7thly . That their is no infallible way of discerning the true Ministers and Members of Iesus Christ , as who be living , and w●…o not , whence proceeds that promiscuous m●…t multitude of teachers & people , where of their Church is composed , who are generally void of any experience of a gratious work on their hearts . The Controversie truly stated , and clearly and distinctly opened . Concerning Immediate Revelation , whether ceased , or remaining , and needful to remain , in the true Church . BEcause in all matters of debate , the true State of the controversie is so needful to be known , that without the clear and distinct knowledge thereof . The arguments brought to prove the thing affirmed , do not so manifestly convince , nor are the objections against it so evidently answered , therefore I find it ●…it , to open up and hold forth , the true state of the controversie , clearly and distinctly , concerning this of Immediate Revelation , whether ceased , or remaining , and needful to remain in the true Church , showing both what we do not understand thereby and what we do understand , for the removing these sad and woful mistakes and prejudices , from off the minds of people , who contend against us herein . 1. First , We do not hereby understand the Prophecying , or foretelling of things to come , this gist of foretelling things to come , being so accidental a thing to a Saint , and true Christian , that many Saints may altogether want it and many who are not Saints may have it , yet though we do not at all plead for the indispensible necessity of Prophecying , as limited to this signification of foreseeing and foretelling things to come [ to which add the knowledge of things either by past , or present , or any other things , which are neither essentials of Religion nor needful to be known ) Nevertheless we affirm , such a thing hath been , may be , and frequently is in the true Church , as even a foreseeing , and foretelling of things to come which the Lord at times reveals unto whom he pleaseth , both for the comfort of the Godly , and the terror of the wicked , This many of the national way acknowledge , and experience proveth , so that concerning this kind of Prophecying ; which is the foretelling of future events , the controversie is not at all stated , betwixt these of the national way and us , for none of us plead its absolute and ●…dispensible necessity to any , and they acknowledge , it may be given to some . 2. ●…condly , We do not hereby understand , the Revelation of any other Gospel , or way unto Heaven , or any other essentialls of the Christian Religion , then what was revealed in the beginning , and hath been in all ages , revealed and made known unto the Saints , more or less , and is fully and sufficiently declared , and witnessed too , in the Scriptures , which we do freely acknowledge to be a full and perfect Testimony of all the essentials of the Christian Religion . Yet as in former times , their have been greater and more manifest , and full , and clear discoveries , of the same Gospel , and way of God , and misteries of Religion , let forth unto the Saints of one generation , then unto the Saints of another , as is clear from Eph. 3. 5. So may it be now , and we know it to be so , in our experience . Observe then the difference , that 's betwixt these two , the new Revelation of new things , and the new Revelation of the g●…od old things , which are the essentials of Religion , and have ever been , and ever shall be in substance the same , though under different discoveries , the first of these two , we do not plead , for , but the latter , viz. That we have , ( and must have in order to a saving , sanctifying , and sufficient knowledge ) a new Revelation of the good old things , such as of God , of Christ , of the holy spirit , of repentance , conversion , sanctification faith , hope , love , joy , peace , and other fruits of the spirit , of worship , prayer , and thanksgiving , of the Church , and communion of Saints , &c. For that the old Revelation of these good old th●…ngs , given unto the Saints in former ages , cannot serve our turn , the faith of another man , and his knowledge and experience , is not sufficient unto me , but I must be saved by my own faith , or the faith , knowledge and experience given me of God , of the self same things , so , nor can the Revelation and discovery of them given of God , unto others suffice unto me , nor were these thing , recorded in writ , that I or any other man should sit down , upon the History , or Relation of what God had wrought , or revealed in others , but to point and direct us inward into that same principle of life , which wrought and revealed these things in them , that we may wait for it , and find it , revealing and working the same things in us , and so to become partakers of the same pretious faith , knowledge and experience with them . And if we are to partake of the same pretious faith with them , so also are we to partake with them of the same pretious Revelation , and inspiration of the word of God , by which their faith was wrought and which was its object , and foundation , as also it is ours , and con●…inues to l●…e the same in all generations . Now though we say , that the Scriptures are a full and perfect testimony of all the essentials of the Christian Religion , yet we believe ( contrary unto these of the National way ) that they are not a Canon so filled up , as no more , is to be added unto them , from the same immediate inspiration and Revelation of the spirit of God , through his servants , of the same authority with them for though no new essentials are to be added , yet a new , and fuller and clearer Testimony may be added , concerning the same old essentials , for indeed less then the one half of the Scriptures is a full and perfect Testimony of all the essentials , yet this proves not the other parts to be useless , and imperfect . But though we affirm , that no other essentials , are to be revealed to us , but what are declared in the Scripture , nevertheless we say this , that a great many particular things , both by way of precept and prohibition , permission and approbation , and counsel from the Lord , are both revealed , and are necessary to be revealed , unto us , which are not essentials of the Christian Religion , nor principles of the Doctrine of Christ , but things relating to our conversation in the World , and our walking with God with faith and comfort , according to his will , with the knowledge of which we are to be filled in all things , and the word of the Lord is to dwell in us richly , touching all things that occurre , revealing in us the will of God , as commanding or forbidding , or licensing us , how to carry , and be conversant about them . For it being the great promise of the new covenant that the Lord will guide his people continually , and be with them in counselling , directing and leading them in whatever they do , or whithersoever they go , and seeing he requires it of them , that in all their thoughts , words and deeds they look unto him and wait for his counsel and stand therein , in his approbation and justification , doing all to the least particular , in his will and name , even their very eating and drinking , their marrying and giving in marriage , their plowing and digging , or any other employment , their going , or coming to a p●…ce , and abiding therein , doing all this and many more particulars could be mentioned in Faith , that is to say , in the feeling and certain knowledge , that in the will of the Lord , feeling his approbation and good will therein , they are found in such things , from the Revelation of his life in their particulars . It is very evident , that their is a necessity for these under the new covenant dispensation of living in , and walking after the spirit , to have things revealed unto them from the Lord , which are not to be found in the Scriptures , particularly , not so much as by consequence , for indeed the Scriptures point us inward to the spirit of the Lord in our hearts , which is more nigh , then they are Blessed , are they and shall be , who make the testimony of Gods word and spirit in their hearts , the men of their counsel , they know the sure certain Path , wherein the waysaring man , though a fool cannot crie . But this we further say , which I add for a caution , that the spirit of the Lord , who is goodness and righteousness it self never can , nor doeth command us to do things that are intrinsecally or in their own nature evil , or contrary to the Scriptures . 3. Thirdly , We do not hereby understand , any of these wayes following , as of necessary continuance . 1. Not any outward audible voice , framed by the Lord immediately in the air , and presented to the outward ear . 2. Nor any outward visible appearance presented to the outward eye , neither by the Ministry of Angels , nor by the Ministry of Christ , in the outward . 3. Nor dreams and visions upon the imagination in the night season , nor yet by transes so called , which is by a cessation of the exercise of all the outward sences . 4. Nor any outward miracles . 5. Nor the discovery and Revelation of things from God , meerly in the principle and light of reason , or in that principle , wherein a man is capable to know the things of a man , as a man , as he is placed in a region above the beasts , and all other inferior living creatures , for indeed man , as a man , hath a principle in him , which is natural and essential to him , in which he is capable to know higher things , then the other animals can , in their animal principle , and through this principle , which he hath in him , as a man , he not only knoweth many things , as of Arts and Sciences natural , but also he is capable therein to receive a knowledge from the Lord , without any outward means , by any inward manifestation , and that either of things natural , or supernatural , now what a man hath revealed or communicated to him of knowledge from God , touching natural things , in the natural principle , of his natural understanding or reason , he hath a sufficient satisfactory intuitive knowledge of them , because they are proportional unto his natural understanding , but when things which are supernatural or revealed unto him , in the principle of his natural understanding meerly , though never so immediately even from the spirit of the Lord inwardly manifesting them , his knowledge is not full and satisfactory , as not being intuitive , but abstractive , for the mind of man can know no things in in●…tively fully and satisfyingly but when it reacheth them , in a principle that is proportional unto them , and which can apprehend them , in their own-proper forms , properties ; qualities , and idea's which the natural cannot do , as touching supernatural objects , but only as touching natural for supernatural objects require a supernatural organ●…or principle , in which they can only be known intuitively , and with satisfaction . 4. Fourthly , The way and manner of Immediate Revelation , concerning God and the things of his k●…ngdom , and the leadings and movings and workings of his spirit , which tend unto , and accompany salvation , which we plead for , as of necessary continuance , which only giveth , or can give , the true saving satisfactory , and intuit●…ve knowledge of these supernatural things aforesaid , is that alone manifestation & Revelation , which is discovered and given from the Lords spirit , unto the mind of man , in the seed and birth of God in him and which the mind in that seed and Birth alone , receiveth . This seed and birth of God , is only that suitable and proportionate Organ , instrument , or principle in which divine & supernatural things can be sufficiently and satisfyingly , that is to say , intuitively , known , for as the objects are divine and supernatural , so this seed and birth of God is divine and supernatural also therefore it hath a suitableness and proportion unto them which the natural hath not , therefore the natural man , cannot ( intuitively and evidently ) understand the things of God , as saith the Apostle , because they are spiritually discerned , and he wants the spiritual birth ; which is the only su●…cient Organ , or instrument , whereby the mind can understand them . Now the mind that is cloathed with the seed and birth of God , is the spiritual man , that is able to understand and discern spiritual things , because he hath the Organ or instrument , which can teach them in their own proper and immediate forms , properties , qualities , and idea's , this seed and birth of God hath only the true spiritual sences of seeing , hearing , tasting smeling and feeling the word of life , and the wonderful powers and virtues thereof , and which can only give unto man to discern , how that Heavenly and divine word doth work its wonderous effects in man , and how it moveth , leadeth , guideth , inlightneth , quickneth , gladneth and refresheth him , and every way influenceth him : it is the ignorance and want of the true knowledge of this seed and birth of God , which occasions such woeful ignorance and mistakes amongst people , touching immediate revelation , and the true manner of it , for they do not ( neither Teacher nor people ) acknowledge this seed and Birth of God upon the saints , to be a substantial living principle in which they have all the spiritual and supernatural sensations of spiritual and supernatural objects , really present and manifest , seen , heard , smelled , tasted and felt , as really as the outward birth is a substantial living principle , in which we have the natural and animal sences and sensations of outward and natural things , they only conceive regeneration to be but an accidental ( though supernatural ) change on the mind , and that in its regeneration , it putteth on no substantial principle , but only some supernatural accidents , so that according to them , the seed and birth of God i●… but an accident , but we know it to be a substance and feel it to be so , as manifestly as we feel and know this outward birth of flesh and blood to be a substance , for it hath all the properties and characters of a substance , that the outward hath , it giveth us to see , hea●… , smel , taste , and f●…l the substantial things of the spiritual inward and invisible world , which is the throne and kingdome of God , as the outward giveth us to see , hear , smel , taste , and feel the substantial thi●… of this natural outward and visible world , so that it is as false and vain a thing to say , the inward birth is but an accident , as to say , the outward birth is but an accident , seeing the 〈◊〉 hath as real spiritual sences , as the other hath natural 〈◊〉 , which no accident can haue , and if any further ask , who are desirous of information from a true and honest desire of what nature it is , and if it be a particle or portion of the very Deitie , or God-head , or if not of what it is , and by what is it nourished , I answer to speak properly , and after the proper language of men , it is not a particle , or portion , of the Godhead , as the outward body of ●…esh and blood , is a particle of the great outward world , for the God-head is not divisible , nor discerptible unto particles , being a most simple pure being void of all composition , or division , containing in himself all creaturely perfections in the greatest simplicity and eminency , above what is conciveable unto creatures , but it is of the heavenly , spiritual and invisible substance and being , that is the most glorious being and principle , in which God , as Father , So●… , and holy Ghost doth dwell , and tabernacle , and shine forth in the most glorious brightness , beauty , sweetness & majesty that the noble●… of creatures in their highest supernatural elevation , can reach unto , behold him , and ha●… fellowship with him , which i●… the holy of holies , and the heaven of heavens , or that third heavens , in which Paul on earth saw and felt things inutterable , and out of these heavens , doth the seed of God come , who giveth it from himself out of Heaven , and soweth it in the heart of man , and form●…h it by his own immediate arm , and power according to his infinite wisdome , and watereth it daily and hourly , with influences from heaven , which have of the virtue and breath of his own eternal life and spirit in them , whereby this seed groweth up into a perfect substantial birth of o●… heavenly and incorruptible nature , ( though till it come to its perfect formation , it can suffer hurt , so far as to be slain ▪ through man his joyning unto the contrary seed and birth ) , which is Christ formed within , the body of Christ , his flesh and blood , which cometh down from heaven , and giveth life unto man , unto that soul or mind of man , which eateth it and feedeth upon it , and it is called the body and flesh and blood of Christ , because his eternal life and spirit dwelleth in it immediately , and co●…ateth unto man the knowledge of the glory and beauty of himself , only in and through this seed and birth , which living substantial communication and knowledge of Christ , and of the Father in him , and of the holy spirit , who proceedeth from both , man only can receive , as his mind cometh to put off the body of sin , and to put on this seed and birth of God , this new man , this house and birth from Heaven , in which he is a partaker of heavenly things , by seeing , hearing , tasteing , smeling , and couching or feeling them , and hath the enjoyment of God , and ●…ellowship with him , who is the Lord of Heaven , and with the Angels and Saints , who are the fellow Citizens of this City , Ierusalem from above , mount Zion the City of the living God , unto which the Saints are come , on which they stand , in which they love , and have fellowship , and eat together of the feast of fat things , and the Wine well refined in the kingdome of the Father , is given unto them in an overflowing cup , which things the natural man , who is only cloathed with the natural birth and principle , cannot reach to understand , not so much as a blind man can understand colours , or a deaf man sounds , therefore he either denyeth them , or formeth monstrous and false conceptions about them . Hence it is , that the School-men and national teachers , deny that the Saints in these dayes , have any intuitive knowledge of God , and though they acknowledge , that the spirit of God hath immediate operations and in●…uences of a supernatural kind in the saints , yet they deny them to be objective manifestations , that is to say , that they can be known in themselves as immediately seen , heard or felt , by way of voice , or visible , inward appearance , nor do they acknowledge that any of the Saints on earth now adays , know God or his spirit , or the things thereof in any other manner , but that which is abstractive and not intuitive . The intuitive knowledge is that whereby a man knoweth things in their own prop●… forms qualities , properties and idea's , as when I know a man by leeing himself , hearing his own voice , when I know a land , by seting it self and all the fine Cities , fields and gardens to it , smel of the sweet smeling flowers , eat of the fruit , and drink of the Vines which grow in it , the abstract ve knowledge is only that which is but received from the borrowed , 〈◊〉 , and like ( which are ever far unlike ) forms , properties , qualities and idae's of things , as when I only hear a report of these things , by words of a mans mouth , or read a discription of them in writs , or draughts or figures , or what I can conceive of them in my own mind , not from themselves , really presented unto me but from unlike likenesses of them , even as unlike as the dead Image of a man's face , is to his own living face , or painted bread meat and drink is to that which is real and so according to this distinction , they say , all the knowledge of God which the Saints have on earth is but only abstractive , that is to say , abstracted and gathered from the words of others , who heard and saw him face to face , and from what they can conceive of him from their words recorded in scripture , or from these Prints and footsteps of him in the Creation , which is but a dark shadowing unsatisfactory knowledge , we on the other hand from both our own blessed experience , and the Scriptures testimony affirm that the Saints have an intuitive knowledge of God , and his power and vertue , spirit , light and Life , and the wondrous sweet and pretious workings and influences thereof , so as too hear himself 〈◊〉 taste and see that he is good , to feel him , to smel and favour of his good oyntments according to these Scriptures following wherein the spiritual disceerning is held ▪ forth under the names of all the five sences , as first of seeing , Psal. 34. 8. 63. ●…2 . 106. 5. Isai. 29. 18. 33. 17. 52. 10. Matth , 16. 28. Mat. 5. 8. Acts 2 17. Rev. 22. 4. II of hearing , Psal. 51. 8. 81. 8. 85. 8. 143. 8. Luke 8 , 8. Rev : 3. 6. 20. 22. Iohn 10. 3. 4 Heb. 3. 15. III. of tasteing , Psal. 34. 8. 119 103 , Prov. 24. 13. 14. Luke 14. 24. Heb. 6. 45. 1 Pet. 2. 3. IV. of smeling , Cant. 1. 4. 2. 13. 4. 10 11. Hos. ●…4 , 6. V. of feeling and hanoling ▪ 〈◊〉 17. 27. Ephes. ●…4 . 19. Philip. 1. 9●… the words in all knowledge and judgement should be translated in all knowledge and feeling , for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Iohn 〈◊〉 . 1. and 〈◊〉 5. 14. We read expresly of the fences , which d●…rn between good and evil , In like manner the things of God themselves are held forth in Scripture , under the names of sensible things , and which are most taking , pleasant and refreshing unto the sences , as light fire , water , oyl , wine , oyntment , honey , marrow and fatness , bread , flesh , Manna , and many other such like names . But sayes the natural man , these are only but metaphors and figures to which I say albeit , these names be so , yet that hinders not , but that the spiritual misteries represented under them , and signified by them , are real and substantial things , as really affecting the spiritual sences of the spiritual man , with joy , refreshment and pleasure , as the outward things affect the natural or animal senses of the natural man. And indeed these outward things are but figures of the inward and spiritual , which as far exceed and transcend them in life , glory , beauty , and excellency , as a living body doth the shadow , so that this whole visible world with all the glory of it , is but a shadow in respect of the spiritual and inward , signified thereby . And no more can a man know of the glory of this spiritual world and kingdom , while he is in the unregenerated state , by all that he can hear , or read , or conceive of it , but the shadow , for he can have no sensation of it self , and all these things in the outward world , the most excellent of them all , unto which it is likened , are but its shadow , and a very dark shadow of it , yea and all the Scripture words , can signifie no more unto him , so as to give him any further knowledge , then of the shadow , for the spiritual things themselves , he cannot reach unto , when he hears or reads them named , and spoken off , he hath no perception of themselves but of their shadow , for as to themselves , he is blind ; deaf , & senceless , and this state man came into , through his fall , he died as to his spiritual li●…e , he put off the birth , wherewith he was cloathed from above , in which only he had the discerning and enjoyment of the things above , and of the Lord of them , and when he dyed as to this seed and birth , which was very young and tender , and not attained unto its confirmation ; he loosed his sensation and feeling of these things , and of God himself , and all his posterity who are not attained unto the regeneration want this ●…ensation and feeling ; therefore when the Lord conversed with men in this state , in order to recover and save them , he appeared unto them , in a shadowy manner , as all appearances are , both outward , and inward , which are not in the seed and birth from above and held forth unto them ; the things of the Kingdom of Heaven ; under shadows till the seed should come to be put on , in which the things themselves should be seen , tasted , felt , and enjoyed . So that all these wayes of God's appearing and revealing himself , in by , or under outward appearances , or in dreams and night visions were but very shadowy and remote , and rather mediate , then immediate , Thus alone appearance and revelation of God in his own seed and birth in man , is the most near , and most immediate ; and giveth unto man , the most int●…itive , and clear , and open and satisfactory knowledge of God , that he is capable of in his highest supernatural elevation ; so that there is no knowledge nor enjoyment of God , that the Creature can receive above the seed , nay not the Angels , and Saints departed this World , only they have a fuller enjoyment , be very much , but not another in the kind of it , then what is received in the seed and birth of God. Now as touching these outward apparitions of God , they were most frequent , under the law , and the times wherein the father 's lived , but more rare under the times of the Gospel , which holds forth this much , that under the law , this most noble and most immediate kind of Immediate Revelation in the seed and birth of God , was the more rare , and less known ; for though they had the seed and it was in the formation in them , yet in most of them , it was not compleatly formed , nor brought forth , but as it were in the womb , and under ground , for the bringing it forth into such manifestation as therein with open face to behold the glory of the Lord belonged to the more Gospel times that were to come in the latter days ; I call them , the more Gospel times , because there hath been , no age , nor generation , but hath had somewhat of the Gospel , and new covenant dispensation in it , even the darkest time , only it hath been in some ages more manifest then in others ▪ so that under the Law , and first covenant dispensation , the Gospel was much hid , and what the people knew , or felt of the glory of the Gospel , as to the General , it was through the vail of types and shadows , though it might be otherwise as to some who had g●…ven them of the Lord , even under the very times of the Law to behold with open face the very same glory of the Lord , which the Saints attained unto in the more evangelick times , but that was by a special priviledge and dispensation . And now seeing the glory of the Lord , doth so openly appear , and is so immediately manifested unto the Saints , in the divine seed and birth , in which also they can know his mind and will in any thing he pleases to reveal in them after this manner , therefore have the other manners by outward apparitions much ceased , nor are they at all needful to continue yet we dare not so limit the Lord , as to say , he never shall so appear to any , for he may if he please , but it is a thing that we neither desire , nor expect , his inward appearance & manifestation in the seed being that , which doth abundantly satisfie these , who are come thus to know him , and converse with h●…m . Now albeit ( as it hath been said ) that none are partakers of that Immediate Revelation , which giveth as with open face to behold the glory of the Lord in the light of his countenance and in the manifestation of his love , joy , peace , friendship , ●…and fatherly favour , but those who have attained unto the birth that is from above , of the immortal and incorruptible seed , yet the●… is a Revelation end that immediate , in the very seed given forth from God , unto these , who are not yet born of that seed , even unto all in a day , whereby they may attain unto that state of being born of it , which is the Revelation of the wrath and displeasure God against them in the unbegotten state , as therein , being Children of Wrath and a most manifest demonstration of his anger and righteous judgement , which worketh in them as fire to devour the adversary and though i●… be revealed 〈◊〉 out any mercy unto the evil , and unrighteous birth , to which no mercy belongs but judgement and wrath , yet the mind , or soul of man , is capable of the mercy , and the mercy goeth forth in the judgement to qualifie and mitigate it , so that the soul ; may be able to endure it . And were it not because of the mercy that is mixed with the judgement , no wicked unconverted man could be saved or converted , for the judgement that goeth forth without mercy hath the same operation against the soul who is cloathed with the evil birth , as against the birth it self , and that is only to punish , to torment , to execute vengeance , and to Plague , and Minister wrath , tyibulation , sorrow , and anguish , which tendeth unto no repentance , and softning of heart nor unto any separation betwixt the soul , and it , so as to slay the birth , and save the soul. ( And thus it is with the fallen Angels , and the souls of the damned , and all these whose day of visitation is over ) for this effect hath only the mercy in the judgement , which worketh to soften , to melt , to bow , and subject the soul , in true humility unto the Lord , and beget in it a true willingness and satisfaction , to come under the judgement , and drink this bitter cup , and be baptized with this fire-baptism , to the end it may be delivered from the bondage of corruption , which is the body of sin and death , and may be fitted to put on , the new man , the birth from above of the incorruptible seed , in which only it can injoy , and have fellowship with God , in the love , the peace , the joy , that is unspeakable and full of glory , and passing understanding . And whereas the mercy goeth forth in the judgement , towards man in the fallen state to recover and convert him , their is also some secret manifestation thereof unto him , and of the love , compassion , bowels , and good will of God , that is towards him ; which is necessary to be held forth , as a foundation and ground of his faith and hope , that God will be merciful unto him , if he but come under the judgement , and permit it in him , to have its operation of purging and refining . Yet because in the unconverted state , he is only a child of wrath , and not at all a child of love , but only in a capacity to become a child , or vessel of the love and mercy of God ; therefore doth the wrath most appear , and manifest it self in him , and the mercy and love as a little seed is shut up as within the wrath and the judgement , which sendeth forth ( after some wonderfully secret conveyance , some manifestation of it self their through , which the soul is capable to know as at a distance , and through the judgement and wrath so that as the Lord remembreth mercy-unto lost man , in the midst of wrath , the poor soul can look at the mercy and discover it in the midst of the Wrath , but it is so manifested , that it begetteth in the heart a most infallible conviction , that the mercy and love , which it discovereth , as at a distance , and in the wrath , cannot at all be enjoyed , and had fellowship with , as in it self and in such any immediate manner , as the Saints witness , until the wrath , and the judgement be passed through . This fiery wall must be climbed , this sea must be swimed over , this gulf must be shot , before this immediate manifestation and enjoyment of the mercy and love of God , can be reached unto , which is the heavenly prize , the City of refuge , the land of rest and peace , on the other side of the lake or 〈◊〉 , and this manifestation of the mercy and love of God , shining forth as within the vail of the judgement & condemnation is the gospel , or glad tydings that is preached in every creature , that is to say , in every man and woman , under heaven , which doth occasion true joy and gladness of heart , in man and woman to arise after a sort , because of the mercy , love peace and good will of God though not attained , in the birth that is from above yet attainable . This is that Ark of the covenant , and the mercy seat , that is hid in the holie of holies , within the vail where the Gentile or the Stranger cannot enter , nor can any whilst the first Tabernacle standeth , and the vail is not done away , yet the glory thereof shineth forth through the vail as a light in a dark place . And this is it which makes the ministration of death and condemnation so glorious and acceptable unto the soul , because it discovereth though darkly , and as in great obscurity , the ministration of life and justification within it , as attainable , and to be attained , after the other is passed through , and thus it may appear , how great a difference there is , in the very kind betwixt the immediate revelation , that the Saints , and begotten of God are capable of , and do enjoy , and the immediate revelation that the wicked and unbegotten are capable and partakers off . For the begotten know and enjoy the love and mercy of God immediately , feel , taste and savour it . The unbegotten , have an immediate revelation of the wrath and judgement , but not of the love and mercy , for the love and the mercy is only revealed in them , immediately through the wrath , and the judgement , that is to say the wrath , and the judgement intervening and coming betwixt . And that the mercy and love of God , is only so hiddenly remotely , and darkly to be known unto the soul , in the unbegotten state , is not only because of the judgement and wrath of God , intervening , ( which hi●…dreth it to break forth in the brightness of manifestation as it doth in the Saints ) until it be quenched , but also because of the impotency and inability , of the soul , in that state to apprehend it , for that it is all over , vailed with the evil and unrighteous birth , and though within this birth it hath the true inward man which is capable to hear , see , taste of God , and converse with him , in the love immediately were he but quickned and made alive , yet in the 〈◊〉 state , this true inward man is dead , his ear is deafned , his eye blinded , his mouth shut , his tongue bound , and so also his hands and his feet , through the unrighteous birth , that is in the dominion therefore man in this state , because of this vail of darkness , which deadneth and blindeth , cannot enjoy the mercy and love of God , nor know it immediately , yea even when the mercy and love shineth through the wrath , and the judgement , and also peirceth through the birth of unrighteousness , to reach unto the true inward man , shut up in death , to redeem this lawful captive , and bring this prisoner out of the pit , to unstop the de●…ear , and enlighten the blind eye , the evil birth doth often hinder , and quench , and drive back the manifestation , and drowneth or swalloweth it up , that the soul cannot take hold of it , so as to have it , as an a●…ding and permanent-object in its v●…w , or observation . but it appeareth as in a sudden , like a flash of lightning in a dark night and suddenly againe disappeareth , or like unto the spark or glance cast by the fire struck out of a 〈◊〉 in the dark for the darknes●… through which it shineth , after its being a little devided , and disclosed , doth again close , and driveth it inwards again into its center , and suddenly againe it appeareth . and suddenly againe it disappeareth , because of the contrariety and stuff , that is betwixt it and the darkness , now that in which the flash , spark or glance of the love and mercy of God , is apprehended is not the natural man , which is utterly incapable thereof , but the dead spiritual man , that is a little rev●…ved through the living touch and manifestation . But the judgement and wrath of God that is revealed as a flaming fire is more able to grapple and fight with the darkness , and can keep its place longest in the heart , in this state , yea it is the judgement , which is first brought forth into victory over transgression , and the Prince of it , and then the mercy shineth forth , in great sweetness , ●…eauty , brightness , and majesty , and rejoyceth over the judgement , and turneth its severity and rigor into the greatest meekness and gentleness , after all the contrary is expelled , wrought out and destroyed , and then doth the light of the glory of God shine in an unspeakable brightness , in the purified soul , as a permanent and abiding object so as to dwell and tabernacle therein , to rest upon the soul , and abide in it , and heir the Kingdome of righteousness , peace and joy is witnissed , to be of an everlasting and unchangeable continuance , and the glory of the Lord , so to be arisen , as it goeth down no more , this is the day that hath no night , that is endlesse and everlasting . 5. Fifthly , By immediate revelation , its being of necessary continuance in the true Church , or among the true Saints we understand not only immediate supernatural operations ' and influences of the spirit of God in and upon the mind and understanding of man , which the Schoolmen call revelations ex parte subjecti , i. e. upon the part of the subject , to assist and inable or elevate the minde , to know and understand savingly , but also such inward manifestations and appearances , and illuminations and influences as are the very immediate objects of our mind , which hath real sensations and feelings of them , as aforesaid , in themselves , without the need of words , or any other thing by way of object to represent them , which the Schoolmen call revelations ex parte objesti , i. e. upon the part of the object . so that a real object , or objects , are immediately by the Lord set before the mind of man , which he seeth and perceiveth , when they are presented , and when not , as my outward eye seeth when it is light , or dark , or what is presented in the light , and when it is presented , and when it is taken away out of my sight , that which is given from Gods spirit unto mans mind , upon the part of the subject , by way of any help or assistance to enable it to know , and understand the things of God , as they are presented under , in or by , or through the scriptures , the Schoolmen call it medium incognitum assentiendi , an unknown midst of knowing or assenting , it helps me to know , but I know not it self , in it self , it is not the very object ( say they ) of my knowledge , and if it be not the very immediate object of my knowledge , it is not known , but a hid unknown thing , and so according to them , the help of Gods spirit , his influence , his concurrence , & coeoperation , his motion , and praemotion , his lightnings and quicknings , and breathings , and all his other communications and working , and works in mans mind , are things wholy sealed , hid , shut up , vailed from , and unknown to the mind in whom they are , it hath no immediate feeling or perception of them , or immediate knowledge of them more then a tree that grows in the field , and is influenced with the light and warmth of the Sun , and watered with the rain and dew from heaven , but the tree , having only the light of vegetation , but not the life of sensation knows not , what influenceth , or watereth it , sees not that glorious heavens that so bountifully powreth down its influences on it , nor hath it any sensible taste or relish of the water that falls on it , & wch it drinks in , for its nourishment , and so knows not ( to speak properly ) when it is watered , and when not , when the Sun goes down , and when it rises . Thus it is with the Saints according to the Schoolmen and national teachers , who because they want the spiritual sences themselves therefore they deny that the things of God as aforesaid are objective , that is to say sensible , or perceiveable , in themselves . Hence it is , that in the ignorance , blindness , and insensibleness of their minds , the ) query us so much . How know you that you have the spi●…it of God , how know you , when he moves you , to speak , pray , or give thanks , how know you that that refreshment and joy and comfort , which you say , is given you from the spirit , is true and not a delusion of Sathan . And when we answer that we know the spirit of the Lord in his shinings , warmings , quicknings , waterings , and refreshings , from and by himself , in his own immediate manifestation in our hearts , minds and spirits , which have a seeing , hearing , smelling , tasting and feelling of him , in the divine seed and birth , which hath all these sensations in it , that are infallible , whereby we know that it is he , and not another , the spiritual sences can discern betwixt good and evil , both in root and branch , fountain and streams , principle and action , the good spirit from the evil , and the influence and work of the good , ●…om the influence and work of the evil , as the natural eye can 〈◊〉 betwixt light and darkness , white and black , or the natural ear betwixt sounds pleasant and unpleasant , or the natural ta●… betwixt sweet and bitter or the feeling betwixt hard and soft , rough and smooth . And as all the natural sences are infallible and cannot erre , when the organ is sound , and he medium fit and suitable , and the object duly proposed , so is it , as touching the spiritual sences , which are also infallible , touching their objects , when they are duly proposed , through a fit medium , upon , or unto a sound organ . Now the Organ is the civine feed and birth aforesaid , which if nothing of the evil and contrary Nature lye too near to hurt it , will do its office and discover the things proposed most clearly and distinctly the medium or midst is that pure heavenly Air breath , or spirit , which proceedeth from the Lord , in which his pure light shines forth into a most perfect manifestation of what is proposed , wherein also the pure heavenly and divine voice or sound of the spirit of God , which doth wonderfully and unspeakably refresh quicken and comfort , it formed , and conveyed into the spiritual ear , and all the objects , whither of the spiritual sight , or hearing , or tasting or feeling or ●…elling , are proposed and presented by the Lord himself , in the seed , who is also the most noble and glorious object and doth give an objective manifestation of himself , to be seen , heard , and tasted of , in such a manner , as is inutterable and never entred into mans heart to conceive , but God hath revealed it unto us by his spirit . Now these who deny objective manifestations , revelations and proposals , will not receive this answer nor can they to long as they abide in their opinion , which is , that these things aforesaid are not objective in themselves , and so are not sensible , or feelable , nor can men have a feeling , or tasting of them , but there are some among the people who are ashamed of this answer of the priests , and affirm against them with us , that the power , vertue , spirit light & life of God , may be seen , felt , relished and tasted of in it felf , no less then the natural vertue of natural things , as of spices , flowers , oyntments , wine and bread , light and warmth can be felt and descerned to the natural sences . Now if any grant that the things aforesaid , and the divine power , vertue , light , life , and spirit of God , can in itself be felt , and tasted of , that it is sensible by or unto the spiritual mind , such must also grant , that it is objective , for because it is objective , therefore it is sensible , or may be felt , as because outward light and colours are objective , therefore they are visible , or I can see them , and because an outward sound is objective , therefore it is audible , and I can hear it , and so of the rest , for what ever is objective is sensible , and whatever is sensible , feelable , or perceiveable in it self is objective , but what is not objective is not feelable , cannot be felt , tasted , favoured . And so if the Lord himself be not objectively manifest in us , he cannot be seen , nor heard , nor tasted , nor felt , and thus it is according to the School men and national teachers doctrine , who generally being men void of all sence and feeling of God have in the blindness of their minds , and in the wisdom from below , that is carnal earthly and divilish , framed and invented this perverse doctrine for their own gains and ends , that all seeing , and hearing of God himself ; or immediate converse with him , by object ve manifestations is not a thing to be expected , as being ceased , and never given as a general priviledge unto the Saints ; but only unto some particular persons by way of special priviledg and extraordinary , and some who have both seen and tasted the things of God in themselves , in some small measure , have been staggered through their leaning more unto the false Doctrine of their teachers , in this thing , then unto their own felt and known experience , whereby ( I am perswaded ) some contrary to what they have s●…en heard , tasted and felt from the presence and appearance of God in themselves , have denyed objective Immediate Revelation , and used that distinction with others , of subjective , or effective , and objective revelations , affirming the effective and subjective only to remain , but denying the objective . This distinction I find not only used by Robert Baron , an Episcopal man ; who some years ago professed to teach Theologie , in the City of Aberdeen who in his book intituled Apodixis Catholica de formali objecti fidei , treats of it at large , and calls the revelation , ex parte subjesti medium incognitum , as aforesaid , but that ex parte objecti , medium cognitum , a known midst , Tract . 9 , Anth. Dup . puncto 2. num . 14. 14. 15. & p. 6. num . 5. 6. But also I finde it made use off by George Gillespie a man famous in the Presbyterian way , in his book of miscellanies cap. 21. pag. 261. And the national Teachers to day , both Episcopal and Presbyterial much use it , affirming all objective manifestations of the very truths of the Gospel , and essentials of religion to be ceased , and no otherway to be objectively revealed , but by the Scriptures outward Testimony , so that but as a man bears such and such worde of Scripture in his minde , and is exercised in the thinking , meditating , and turning them over and over in his minde , at such and such times he only hath the actual knowledge of God , but if he should come to such a stilness and silence of minde , as not to think upon scripture words , and turn them over in his mind , or not to have the eye of his understanding fixed upon them , in that time he should have no actual knowledge of God , or any of the things of his kingdom , because they are the alone objective manifestations of the things of God , & of God so if they be out of view , they can know nothing actually , as when the object is removed out of my sight , I cannot see it , and if it be removed out of the view of my mind . I cannot remember it . We on the contrary affirm , and I affirm it from the manifold and blessed experience given me thereof from God , and many are witnesses with me in this matter , to the stopping the mouthes of all gainsayers , that God himself , his power , vertue light , life and spirit , his truth , his goodness , holyness , rightteousness , his beauty and glory is prelent in us by way of object , is objectively manifest , so that he can be heard , seen , tasted and felt , if all scripture words were out of our present remembrance , so that if we had not one scripture expression in our veiw , to mind it , or turn it up and down in our minds , we could feel and enjoy the Lord , and have fellowship with him , whose eternal life , vertue and power is present , as a most glorious object in us , so that if we retain this object , God in our knowledge , in our mind in our feeling , in the seed and birth of his own sowing and begetting in us , and all words should be let pass , so as not at that time to mind them we should have , and often have had a true knowledge , and enjoyment of God , even beyond what ever any words could contribute unto us , yet we despise not words ; nay we dearly esteem and value them as a sweet and pretious testimony , of the eternal life , from which they came ; but then only do we feel and find the sweetness and comfort of them , when the same eternal life , which first breathed them forth , doth either again breath or speak them forth in us , or sendeth forth of his living and powerful influences into them , as they have a place in our minds , or memories , which when that life withdraws its influences from them , though they remain in our minds , they are but as an empty vessel , which we cannot make use off for our refreshment , till the life again open , and send forth of its living streams into them , so , but as the life influenceth them , we lay them by , out of our very thoughts , for we find it to hurt and weaken and deaden us , to thi●…k any thoughts , even from the Scriptures , but as the life and spirit of God influenceth and concurreth , so that we still are for putting the Scripture in such a close conjunction , with the life and spirit from which they came ; that we may not , nor dare not make use of the Scripture , but in the life and spirit , as that opens , and influenceth , so that we are not for separating the letter , from the spirit . or the words from the word and life , but for conjoyning them , these only separate the letter or the words of the spirit from the spirit , who make use of them , so as to think , or speak them , otherwise then in the openings and influencings , breathings and living communications of the spirit , who think or speak the spirits words , not in the spirit of the Lord but in their own spir●…t , which we dare not , nor ought not to do , and if at any time we do it we find our selves rebuked and chastised by the Lord therefore . But now though we limit , bind up , and tye the words of the Scripture , unto the Spirit , so as not to use them , but in and by the spirit , yet we may not bind up , limit , tye and confirm the spirit , within such narrow bounds , as the Scripture word , nay nor within any words whatsomever . so as if we could not enjoy the spirit of the Lord , nor feel , nor taste , nor savour of his divine power , and vertue , but in or by words , for the power and vertue of Gods spirit can be felt , savoured and tasted in it self , without all words , and depends not on words in order to its being tasted and felt , more then spices , perfumes , or oyntments depends on words to make them to be felt sme'led , or savoured , so that the manifestation of the sweetness and sweet savour of the life and spirit , depends on no words but the manifestation of the words depends on the spirit which have no glory nor sweetness , nor refreshment , but what the spirit makes manifest in them , through his shinings , breathings , quicknings , and living communications . 6. Sixthly , And whereas a great part of the controversie , betwixt our adversaries and us , touching this matter of Immed ate Revelation , doth relate unto that of infallibility , they affirming , that none in these our dayes are led , assisted and guided , in what they think , speak , write , or do , by an infallible spirit , so as that the spirit is to be tasted , or leaned into , in his own inward manifestation , alone , and without any outward testimony , if their were no outward , to stand by it , or where the outward is , yet to prefer the inward unto it , as more evident and manifest unto us in whom it is given , I find it with me , in a few words to open this also , and state the controversie touching this thing of infallibility . Now when we affirm that we are taught and led infallibly , and think , speak , write , or do infallibly , we understand it not , promiscuously , and in that latitude , as if in every thing , whither we act in the spirit of the Lord , or not in his spirit , but in our own , we did act think speak , or write infallibly , nor do we affirm , that there is such a close and near conjunction , as yet made up betwixt the spirit of the Lord and us , as if in nothing we could act ; in a disjunction from the spirit , but should find such a powerful constraint , and bounding of our spirits in all things whatsomever , within the leadings , and assistings of the spirit of God , that we could not act or do things alone , in our own spirit , yea and in a wrong spirit , for we do freely acknowledge , that such is our state and condition , as we are capable to run out and both think , speak , write and do things , that are not only not infallible , but may be very wrong and false , yea whatever we do in our own spirit , in a disjunction from the immediate manifestation and coeoperation and assistance of Gods spirit , we ought to suspect it , and judge it fallible , and so not at all to lean to it in more , or less , but this we say , whatever we think , speak , write or do , in the spirit of God his immediate manifestation , and coeoperation in us , as we are sound in conjunction therewith is infallible , and what the seed and birth of God in us judgeth , or discerneth , or doeth , that is ever infallible , the eye of the seed alwayes seeth infallibly , its ear always heareth infallibly , its hand always acteth infallibly , its foot treadeth every step of its way infallibly , and if we see , hear , act and walk in it , and with it , we are so far , and no further nfallible , so that this infallibility as it relates unto the seed , birth and spirit of God , is absolute , but as it relates unto us is limited and conditional , and is rather a possibility , of not being deceived , then an impossibility of being deceived And it is the gross and woful ignorance of people , touching the nature of this divine seed , and birth and its sensations which 〈◊〉 giveth unto man , of divine things , that occasions them to think infallibility , such an impossible thing , for they are so sunk down into the natural principles of the animal and humane life , that they apprehend not a higher principle to be in the very Saints as a substantial living birth giving unto that mind which is cloathed with it , true and real tensations of divine and spiritual objects , and seeing they know no other principles but the two inferior , one animal , or brutal , and the other humane , or natural to man , as a man , which cannot reach to divine and supernatural things as in themselves , it is no wonder they account infallibility such a hard and impossible thing but if they did once but apprehend or conceive ought of this divine birth , as a substantial principle giving unto man as real sensation and feelings of divine and supernatural things , as the outward substantial natural birth giveth him of outward things , or as the principle of his own natural understanding giveth him an infallible natural knowledge of things naturally intel igible , whereof there are many instances in the Sciences of the Mathematicks and Metaphysicks so called they could the more easily at least be convinced of this thing of infallibility , that such had an infallible knowledg of God , and this requirings , and leadings and the things of his kingdome , who have attained unto this divine substantial supernatural birth , to see , taste and feel divine , and supernatural objects therein , for if the Animal principle be infallible in respect of its obj●…ct , which it sees , hears , smels , tastes and fee's , and if the humane principle , or natural understanding be infallible in respect of its objects , as in the sciences afore said , which is by all acknowledged , then it could not be denyed , but that the divine and supernatural birth and principle which giveth unto mans mind by way of Organ , as of seeing , hearing , tasting , &c. The spiritual and supernatural knowledg of spiritual and supernatural objects is no less , if not more infallible at least more evident in respect of its objects , but this is the loss , they conceive not aright of this seed and birth , nor do they acknowledge any other operations in the mind of man , touching God and spiritual things , but what are meer mental abstractions , but deny all spiritual sensations of spiritual objects , properly so called , for this were to acknowledge immediate objctive reve●…ations , which they so much oppose and contradict . 7. Seventhly , I find another great mistake among our adversaries in this matter touching immediate revelation , & the teachings of Gods spirit , as if thereby we did understand such a dispensation , as excludes and shuts out the service and usefulness of all means , and instruments whatsomever , whether books or men . Now for the removing of this prejudice , and clearing us in this matter , I find it in my heart , to add somewhat to this purpose . It is not the usefulness of outward means , that our testimony is against , but such as an absolute indispensible neccessity of them , as if without them , no knowledge of God , nor fellowship with him could be had . Indeed we have often known , and do know the usefulness of means or instruments , and have found much comfort through them , and there is a real suitablness , and aptness in means to beserviceable in conveying the influences and communications of the life and spirit of God into our bosomes , which he poureth forth through them into us , at times , when he pleaseth and makes them as conduit pipes to transmit them unto those to whom they are given , these are the golden pipes , which convey the golden oyl , mentioned in Zechary . And wee are p●…rswaded of it , that it is a great offence against God , for any of never so high attainment on earth , though come to possess never so near and immediate fel●…owship with the Lord , to flight and reject the service of any mean , though never so mean or small , which the Lord appointeth unto them , for the Lord will be absolute , and soveraign , and free in the communications of himself , his life , power , will and council unto men , so as to dispense these his heavenly blessings unto them , either with means , and through them , or without them , according to his good pleasure , and we find that somtimes he useth outward means , and somtimes he useth them not , but coveyeth unto us , from and through his own feed and birth in us , the living manifestations and communications of his life , will & council , many , yea most times without all means , or instruments from without for most times wee are left alone as to instruments or means without us , but as we abide faithful with God , he abideth with us alwayes , and we are never left alone as to him , for in him we live , move , and have our being , even as to our spiritual life , which can no more subsist without his living communications and inbreathings , or inspirations , than our natural life can subsist without A●… . The benefit that the Lords people find in one another , as instruments unto one another for good , for their mutual refreshment , quickning , strengthning , and edification . makes their very outward fellowship and meeting together very acceptable and desireable , when it may be had in the will of the Lord , yea fellowship with the Saints is the next desireable thing , unto fellowship with God. Wherefore we cannot but acknowledge a great úsefulness in instruments from without but we may not overvalue them , so as to set them up in Gods room ; as if wee could not live without them , the Lord himself is become the life of his people , he is in them , ( in that which is of his own sowing , planting and begeting in them ) an everlasting fountain and well spring of life and refreshment , opening and shutting according to his good pleasure , and communicating unto man of himself , through his own seed and birth , somtime through the seed in a mans own vessel , and sometime through the seed in an other mans vessel , so that the seed and birth of life it self , in the vessel is the greatest and most principal , and absolutely necessary mean and instrument of conveying life unto man , and the vessel at best is but the secondary and subordinate mean or instrument , which can do nothing , but as the life opens in the seed and conveyes it streams and influences their through . Now here is wisdome ( which only the Lord giveth ) to know the time , means , and instruments , ( for many things are called means that are not so ( and these only are the true means , which are off the Lord , his choosing and fitting , as also to know when they are serviceable , and that is only when he useth them , and causeth his eternal life to spring forth and break through them : they are but as vessels and conduits which can conveigh no liquor , nor water , but such as is poured forth into them , nor may they conveigh , but what is given to them to spare , as the overflowings of their own cup , and it is to no purpose , nor doteh it any good but hurt , and is idolatry for any man to run to use the mean , though it be of Gods own choosing and fitting , when the Lord doth not use it , appeareth not in it poureth not forth in it , of his living streams , It is even as if an hungry man should sit down at a covered table that has no meat set on , or as a thirsty man should put an empty flagon , or cup , or conduit to his head , which filleth his belly with wind , instead of drink if he suck at it , now when the Lord appeareth in any mean or instrument , and shineth through it , sendeth forth of his living communications their through unto others , such a way of communication , though it be through a means yet this hinders it , not in a true sence to be immediate , because the mean h●…ir is transmitting , and not intermitting , and the transmitting mean hinder not the immediateness of the communicatione , but only the intermiting , as when , light , sounds and shapes of visible things come to our eys through and by the means of the air &c. This hinders not our vision to be immediate , and so if the light and life of God shine through any meanes , or instruments unto us for our refreshment , we receive it no less immediately , then if we had it without al outward means whatsoever , but these who minister not immediately from the immediate communication of life in their own hearts , are no true means , can do us no good , for they cannot minister and transmit the communications of life , who have it not in themselves , such are but wells without water , and clouds without rain , George Keith , The second Part , God speaking in man by the word proceeding immediately from his own mouth . THis being the main and cheif principle ( together with that other , that Jesus Christ the light of the world , doth enlighten every man that cometh in o the world , according to Iohn . 1. 9. whereby man heeding this manifestation of light that comes from him and following it in its drawings , movings , and requirings , and giving up to be led thereby he may come into the true and saving knowledge of God , and of his son , and holy spirit ) not only professed but witnessed and professed by us the people of the Lord , in d●…rision called Quakers , wherein we differ , as from the many religions and professions abroad , so from that which is professed by the people of these three Nations , and generally from all the so called protestant reformed Churches and professors , and teachers , as they stand at this day ( though the primitive Protestants in some measure owned it ) and they all one and an other of them ( but more especially the Teachers , and Ministers , and Bishops so called ) so stifly and furiously opposing it , and the assertors , and witnesses thereof to the stirring up of the Rulers , and powers of the earth to persecute them , with prisoning , banishment , and other cruel usages , and spoyling of their goods , and the people through the instigation of their Teachers , who falsely in many things report us not only cruely mock , and revile us but many of them fall a beating and buffeting of us for the truths fake , and in love and compassion to their souls , and in the fear and will of the Lord I am drawn to give my Testimony concerning this , and to hold forth to the people the Truth and ne●…y 〈◊〉 〈◊〉 demonstrating it ( in so far forth as , words may be serviceable thereto ) according to the measure of knowledge I have received from the Lord concerning this thing , That our persecutors ( such of them who through the ignorance that is in them oppose us , being informed , and convinced of this truth , by the light of Christ which shineth in their consciences ( in the darkness ) which will not fa●… to testifie and witness to the truth of my testimony herein , may cease any further cruel using of us , least they be found fighters against God , and cause the innocent to suffer which the righteous judge of the world will not suffer to pa●… unrevenged , and for the sake of the poor people of this Nation ●…or indeed for want of the knowledge of the unsearchable riches of Christ ) who are as lost sheep going astray upon the barren mountains , whether their shepherds have driven them in this cloudy dark day , or rather night , of thick Aegyptian darkness wherewith they are so blinded in their minds , that they are past feeling of God his heavenly power and vertue the only true food of their souls , the only true pasture and fold of rest , their resting place . which the most of them never knew , and such who at any time , have known any thing of it have forgotten it . Oh what a let●…argie has overtaken them who have so long and so much professed the name of Jesus Christ , among whom there have been some , who in some measure sometime a day could feelingly and experimentally speak of what God had done in their souls , what Christ had wrought in them , could ●…ell of sweet hours of fellowship and communion with him , his coming into their souls , and supping with them , and they with him , his revealing the bid , invisible , in comprehensible , ( inconceivable to the natural understanding ) glory of his love , and shedding it abroad in their souls , speaking in them , words o●… l●…e , words of power , living words , spirit and life , inutterable , impossible to be expressed ▪ speaking as never 〈◊〉 〈◊〉 spoke or could speak , could they have any satisfaction but in his presence , his life giving countenance but in the voice of their beloved , could it content them to hear man speak , when their beloved spoke not ? was it not a burden unto them to hear or read what God had wrought in them , but as the living voice of the beloved of their souls did accompany , and witness afresh these things in them , causing their hearts to burn and earn with in them , he opening in them the Scriptures , opening their understandings , how did their hearts burn , with coals of Love kindled at the fountain , God who is love , how did their hearts leap for joy , at the sound of his voice , how were there bowels moved in them , when he spoke , how did the handles of the lock drop with sweet smelling myrrhe : when they rose up to open to their beloved , how could they discern , when he spoke , It is the voice of my beloved ( could they say ) that speaketh unto me , arise my beloved , my fair one , and come away . Such and the like experiences as we read that the people of the Lord witnessed in the Scriptures , so could some who have lived in this Nation , and perhaps some yet living witness the same also , and could have said A men to the truth of all these things , but alas , alas , into what a dead sleep , and let●…argie , are they fallen which has so stupified and benummed them , that they are become past feeling of these sweet experiences , how has the thick darkness , whereinto they are fallen , and are sunk , so choaked them , and quite wiped out the true remembrance of these things , they have so forgot them , as if they had never known them , and now they are turned with the sons of Belial to mock at these things , calling them fancy , delusion , imagination , melancholly , some hypochondriack humor , a spirit of witcherie : and delusion , and to persecute them who witness this blessed dispensation of life and glory , ( though in a more steddy and fuller manner and measure ) and to 〈◊〉 the servants and Ministers thereof , with the ●…me of deceivers , and false Prophets , oh , oh ▪ how have ye fallen from heaven to earth , how are ye sunk into the pit ; wherein there is no ●…ater , how have ye lost your glory turned your glory into shame , and followed after lying vanities , how have ye suffered your selves to be ●…ulled a sleep in the whores lap , with her bewitching v●… who hath cut your Locks , wherein your strength lay , 〈◊〉 〈◊〉 it is departed from you , and the Philistines mock you , having put out your eyes , and you are become a hissing and reproach to day , and yet ye will not cease to reproach , you are spoiled your selves , and yet ye will not cease to spoil , the enemy is getting his will of you , to the causing of you shrink from your cause , ye have lost your ground , ye have thought shame of your cause , that which by you was called the cause of God , the Covenant and oath of God , the work , and interest , and concernment of Jesus Christ , ye have left it at your heels , and the most of you trampled on it , and now ye fret , and rage , because ye are provoked to jealousie by a people that are no people , poor and despiseable in this world , but rich and honourable with God unto whom the Kingdom is given , it is taken from you , for that ye have not brought forth the fruits worthy of it , and it is given unto them , a Kingdom which is righteousness , peace , and joy in the holy Ghost , and heavenly Kingdom , that cannot be shaken , wherein these despiseable ones stand in the Lambs power , and reign in victory , and dominion in the midst of their sufferings as Kings and Princes unto God , over all the cruelty , and persecution of their opposers , and now ye are joyning issue with them against us , whom ye looked upon , and dealt with them as your enemies , and called them the enemies of God , limbs of Antichrist , Antichristian , ye have associated with them , become one body and Church with them , plead for their Ministry and Worship , that at least if it be not so good as ye would desire , yet its lawful , and better then to want all , and ye go and hear such men up and down the Land , whom ye know to have dealt perfidiously , and treacherously for their filthy lucres sake , and ye are generally convinced that they are but time servers , wicked and bad , ye are now openly and avowedly come to plead for a wicked ministry , that such who are natural men , and wicked may be Ministers of Christ , and ought to be heard , followed , and maintained , and such whom the Lord has sent forth to Minister , in the power of his life , and spirit , ye call deluders Fanaticks and the like , oh , oh , remember the day , call to mind the time when your souls ●…oathed such Ministers , and ye would travel many miles from one remote corner of the nation to another , to hear a man who could speak lively to your souls , in demonstration of the spirit , and of power , then there was in you a measure of pure discerning , whereby ye could favour the man of God , and distinguish the formal , dry withered cold , and dead preacher , from the living , and all his painted fine good words could not deceive you , ) e had then a mouth , a sence that could taste words , as meat , and such ye would follow and hear , who could speak from and Minister of the power and spirit of life , the Ministers of the Letter , the dead formal preacher , who could chant and talk the Scripture words , and steal from other mens lines the good words made ready to their hand , ye could not away with , they were loathsome and burthensome unto you , but now-having lost the discerning , these ye can follow , and maintain them . And such , who deny them ye call denyers of the Ministers of Christ , a standing Ministry , and yet when it was better with you then it is now ye denyed them , and many a day cryed in good earnest of your souls to God , that he would remove them , and whip out of his house such buyers , and sellers , and purifie , and purge the sons of Lev , how cryed ye out , and breathed to the Lord for , a spiritual Ministry , a Gospel Ministry , a powerful Ministry , and now when it s come , and coming ye oppose it and bend your force to keep it down , oh foolish people , and unthankful do ye thus requite the Lord , return , return , from whence ye are fallen , repe●…rand do you first works , turn to the Lord the fountain of living waters , from whom ye have deeply revolted , cease , cease from the broken Cisterns , ye have hewed out unto your selves , drink no more at the pudled waters , the dead waters , which who so drinketh off dye , they are dead because not freshly issuing and springing from the fountain of life , if ye will return , come , and walk in the light of the Lord with us , O house of Iacob , O ye lost scattered sheep , who have been driven from the fold of rest , the sweet , pleasant green pasture of your souls , the still runing waters , the pure sweet Christaline river of life , that issueth fresh in living streams from the fountain it self , Lo every one that thirsteth come unto the waters and drink wihout Money and price that your souls may live , for of a truth , the Lord God his opened unto us the fountain , a vein of life , a well-spring of life a well of living water hath he revealed in us , who have believed in his light , and hearkned to his voice , which cryed in our hearts many a day , saying in us turn ye , turn ye , why will ye die , turn ye at my reproof and behold I will pour ou●… my spirit upon you , this is the well of living water the gift of God , which who so drinketh off , will never any more drink or thirst to drink of these dead waters , that is the good words , uttered from a dead killing spirit , the waters of the Whore on which she sits , and holds forth this cup of fornications , unto the inhabitants of the earth , whereby they are made drunk , bewitched , and killed , for her lips drops as an hony comb , and her mouth is smoother then Oyl , but her end ( the breath and spirit of her mouth , from which the words proceed , and which accompanies them ) is bitter as Wormw●…od , and sharper then a two edged Sword , to kill and destroy that of the Lords begetting , and starving of it , but to the edifying , feeding and building up of the false birth , Babilons brats , which are not to live , but to be starved and dye , and happy are they who taketh them and dasheth them against the stones . And now I say for your sake , O ye , my ki●…olk according to the flesh , my little Sister who hath no breasts ▪ 〈◊〉 scattered sheep who have no pasture for your souls , but that which feedeth death , and maketh you live in the earthly corrupt principle , which is the Serpents meat , that if by any means I may provoke some of you , and be serviceable ( as a mean in the Lords hand , who am nothing of my self ) unto you that ye may return unto the Bishop and Shepherd of your Souls , I am drawn in the tender love of God to write unto you concerning this principle , to wit , Jesus Christ revealed and revealing in man , God , and the things of his Kingdom , even these veins and passages of li●… , which runs through Paradise the City of God , wh●… streams make glad every inhabitant thereof , who because of this can sit and sing , God is our refuge , we will not fear , though the earth be removed and cast into the midst of the Sea , God is known for a refuge in her palaces she is beautiful for Scituation , the joy of the whole earth is and shall be Mount Sion , on the sides of the North , the City of the great King , 〈◊〉 it must be he alone even this great King , who must open an eye in you , by the revelation of himself , where by ye can behold th●… glorious Mountain of his Holiness , on wh●…ch his City Ierusalem from above is built , where a feast of fat things full of marrow , of wines on the Lees well refined is given to all who enter thereinto the vultures eye , the eye of the natural understanding , that eye which now seeth , cannot see it , and the path thereunto is short from all living , in the natural , earthly corrupt principle , and it must be the Light of Christ that can only open the true eye , to see this blessed path of Life , which if ever ye know , it must be known alone by Immediate Revelation and manifestation of Christ in you . And it were a great step in its p●…ace for you to be convinced of this , that it must be so , And for this cause this is written to the simple hearted , who are willing to see , and loves to know the truth , that ye being convinced by sound reason , and it being demonstrated to you that there is such a thing among the Lords people , and must be ; and that there is no other way to know God , or the misteries of his Kindom , but as this ●…ey of knowledge ( which your teachers take from you ) viz. Jesus Christ revealed in you , opens them up , then ye may be brought to wait for this glorious dispensation , which many thousands can truly witness is come , and I in my measure testifie hereto , even the Kingdom come , with power and great glory ( and more abundantly coming , in the Revelation and appearance of Jesus Christ the second time unto salvation , and we are made to sing that song , Isay 25. 9. 〈◊〉 this is our God , he is come , he is come , we have waited for him , he is cloathed with the gar●…nts of Salvation , we will be glad and r●…yce in him . We will remember his love more then Wine , 1. Ca●… ▪ And further the usefulness of this principle concerning Immediate Revelation , and the spirit of Prophesie yet remaining , and to remain a standing , perpetual , indispensible , necessary , ordinance of God i●… the true Church , being demonstrated will appear , seeing it is the hinge and foundation of all the other weighty differences , betwixt these of the national way and us , for this principle being asserted and demonstrated to be of indispensible necessity , in the church , and the grand and main ordinance , the foundation , ordinance of all the other ordinances so much cryed up in opposition to this , the foundation of the true Church , Ministry , Worship , &c. Then will it appear , that these who deny , and manifestly oppose this principle , and the assertors of it , whatever be there pretences , are no church of Christ , but Babylon , and their Ministers , no true Ministers of Christ , but her Merchants , and their worship no true worship but Idolatry , and consequently that our separating from their Church , Ministry , and Worship , is justifiable , and we ought to separate therefrom as we would escape the Plagues that are to be poured forth , on Babylon , and all who seek to uphold her . And now I proceed to the Arguments or reasons , tending to demonstrate what is asserted , and though the earthly carnal mind , which ever accounted the way and wisdome of God , foolishness , fancy , and madness ; will account all that can be said for it light , frivolous , and inconsequential , yet I am assured of it that it shall have weight with them , who have any the true Nobility of understanding and it shall reach the seed and principle of God in their consciences , and hereto I shall be made manifest , and the arguments brought shall be of force , for I have not fetched them from my own wisdom , neither has it taught me them , but in the measure of the heavenly wisdom given me of God have I learned them , and though I cite Scriptures , and make use of them in arguing this point , yet I can truly say it I have not my knowledge therefrom , neither shall I dare to use striving words any further , then the things by them declared in some measure are opened in my understanding , and interpreted unto me from that spirit of truth , which gave them forth , and this gives me aright to speak and make use of them . Argument . 1. There is no other way to God , but by the Revelation of his son , he dwells in the light inaccessible , which the mortal or natural understanding cannot approach unto clouds and darkness are round about him , he filleth all things , but is apprehended by nothing , but that which cometh from himself , is begotten of himself , and leadeth unto himself , the eye of flesh cannot see God , neither can it see any thing which is beyond its sphear , the earthly can only apprehend the earthly , nothing can reach further then its proper object , wherewith it is bounded and limited . Now God is not the object of the eye of flesh ( I do not mean the bodily eye , this is as uncapable hereof as that ) the carnal mind the natural man , the eye and understanding in man , which can judge of things earthly , and pass a true judgement upon them , and have a certain infallible knowledge of them in the capacity it is placed in , and can be wi●…e as to these things , and find out many secret things in nature and demonstrate them sufficiently to a mans understanding , yet this is blind in respect of God it cannot know him with the true knowledge , when it stretches it self to know him ; it is confounded and dashed more then if the bodily eye would set it self to look upon the Sun , it is blinded with his beams , and yet it will be medling , and trying , and searching into this mistery , but it cannot by searching find out God , he dwels in any other principle then it can reach unto ( and nothing can reach beyond its principle ) he dwels in the light , here is his habitation , and therefore in the light he can only be known , that can only reveal him , and it is somewhat begot of the light the child of light , which has its element , its habitation , its principle in the light , which can see ; and understand God and know him , this is that which Christ taught himself in the dayes of his flesh and is recorded in Scriptures , no man knoweth the Father save the Son , and he to whom the Son reveals him , Matthew 11. 27. Now if any should object and say he means an outward Revelation , a mediate not Immediate Revelation , this will be manifestly confuted by what is said already , and is yet to be said , for that you call the outward or mediate Revelation , write words spoken from without , though the best of words uttered from Christ in the dayes of his flesh , or from any of the Apostles , or Prophets , and yet recorded in the Scriptures , cannot reveal the Father , nor the Son either , they point only at that which reveals , and were spoken and write for that end , that people might come to the principle of true knowledge in themselves , for first let us begin with Moses he was a man sent of God , and of Christ , he was inspired with the holy spirit , Christ spoke in him to the people of the Jews , and all these words could not reveal God , nor his Son unto them the vail hung before Moses face , and remains upon their hearts to this day in the reading of Moses words , and by this vail their minds are blinded , then come down to the Prophets , who were sent of God , come to David , to Isaiah the evangelical Prophet so called , who had very clear and glorious discoveries of God , and his Son Jesus Christ , yet could their words reveal God unto the people of the Iews , or can they at this day ? no the vail remains , then come to Jesus Christ himself who spoke to them in the dayes of his flesh face to face , did his words reveal him , or his Father unto them , did they not mistake him for all this , he stood in the midst of them , and they knew him not , for their eyes were held , were blinded , and thorough their ignorance they crucified him the Lord of glory , but could the Apostles words reveal him either ? nay , for they continued blind , and persecuted them unto death , as deceivers and blasphemers , the god of this world have blinded that eye in them , which could know the glorious appearance of him either in the dayes of his flesh , or in his spiritual appearance in his people , So then it is clear neither any of the Prophets or Apostles , though they were lights , yet they were not that light , but were sent to bear witness of that light , which is the light of the world , and lighteth every man that cometh into it , that by believing in the light he may know God , and be saved , for God willeth all men to be saved , and to come to the knowledge of the truth , and Christ said , it is expedient for you that I go away , else the comforter will not come even the spirit of truth whom I will send , and he will lead you into all truth , and bring things to your remembrance , and give you wisdom and knowledge and power , that all your enemies shall not be able to resist , and this spirit was to furnish and back them in their Ministry , else they had never gained such ground upon the world , when I am ascended said he , I will draw all men after me , and this spirit they witnessed sent into their hearts , teaching them what and how to speak , and what they declared unto the people inwards from the spirit of Life of Jesus Christ revealed in them the same spirit , and answered and testified to the truth of these things in their hearers , that was it which convinced the world , of sin , righteousness , and judgement , that was it which made them manifest to be of God made them manifest in the consciences of their hearers , thorough the manifestation of the truth , Christ the truth the spirit of truth , they were commended or approved to every mans conscience in the sight of God , and if they or their Gospel was hid , it was to them whose minds were blinded who were past feeling of the spirit of God which convinceth , reproveth , demonstrateth , and maketh manifest , and on such their words could get no ground , but they ▪ persecuted , and opposed them , as fools ; and mad men , so by that , is said you may understand , that word ●…even the best , cannot give the knowledge of God , and though Christ in the dayes of his flesh taught them many things , yet how were they hid from them , they were even very ignorant of many weighty things , and could not then receive them , or bear them , at have many things said he ; that ye cannot bear as yet , but when the spirit , the comforter shall come , he shall teach you all things , and lead you into all truth , and be with you for ever , and when this spirit was poured forth , then their narrow understandings were opened and enlarged to know these things which formerly they could not bear , nor receive , whereby it may appear sufficiently to any man or men of true understanding , that the outward Revelation or discovery by words spoken from without of Christ or any of his Disciples or Apostles cannot reveal the Father nor the Son , for if it was i●…ot sufficient to the Church his bodily presence , his reaching them outwardly by word of month , face to face , but he said 〈◊〉 was exp●… that he should go away from them , and he would send another teacher who would do greater things , and more manifestly , and glor●…ously reveal unto them God and the things of his Kingdom , if Christs bodily presence in his flesh was not sufficient of it self , to minister though he spoke as never man spoke , lyes I say if , this ministration was not sufficient , but a more glorious they were to expect , and as they waited they witnessed , it fulfiled , and come unto them , then far●…less is the outward ministration of any other man , or men whomsoever sufficient for that effect for if Christ be not any more to be known after the flesh , much less any other man , nor is their knowledge they can receive from any other man to be rested in , seeing the knowledge of Christ after the flesh was not sufficient nor to be rested in , but they were to look for a better , a more clear , and full manifestation in themselves , he appearing in a spiritual glorious , heavenly , misterious way in their hearts , even such a way as the world cannot know him , or receive him , which made Indas ( n●…t Iscaeriot ) to wonder and question him saying , how is it that thou wilt manifest thy self unto us , and not unto the world . And it will yet further appear how insufficient words , ( even the best of words , Scripture words , though there were as many books of Scripture as th●…●…hole world could contain ) are to reveal or to give the knowledge of God unto man , many , yea the most of things natural , and created cannot be understood of or by words , words being but figures , emblems , signs and representations of things , come always short of the things themselves , ( unless they be lying words , which go beyond the truth , and these come far shorter , and the knowledge they can give is but false , and a lye ) what words can give a man the true and sufficient knowledge of the Sun , can the best Orator tell a blind man , what the Sun is , what these pleasant and beautiful colours of his bearas are which makes the Rainbow , thorough the refraction of a cloud dissolving into Rain , can they describe to him the beauty of a Lillie in the field to which Solomon in all his outward glory is not comparable . Do not these of the meanest capacity , and understanding who have their eyes , and can look upon the Lillie have a better and more satisfying knowledge thereof , then the blind man though quick of understanding , though he had all the wittyest Orators and wisest men of the world to describe it unto him , all their words comes far short of the other mans sight , or can a deaf man know , what a musical harmony , and melody of the vocie is , or can one who has lost the taste of his mouth know wine from water , or sweet from bitter , now if the knowledge of these natural things cannot be had sufficiently by any words , how much less can things spiritual , and God who is a spirit be known by words , if words come short in the description or manifestation of creatures , obvious to our bodily sences , how infinitely short they fall in the manifestation of God , or the things of his Kingdom , As it is written , 1 Cor. 〈◊〉 . 9. Eye hath not seen , nor Ear heard , neither have entred into the heart of man , the things which God hath prepared for them , that love him . But verse 10. God hath revealed them unto us by his spirit , for the spirit searcheth all things , yea the deep things of God. Lo how the Apostle shuts forth all the knowledge , that can be had either , by the outward ear , or eye , ( when all words are excluded ) from being sufficient to reveal the things of God , but can mans imaginations , reasonings or conceptions , and thoughts of man in his natural understanding do it either , nay saith he , it hath not entred into the heart of man to conceive them , then all conceptions and thoughts of mans heart in the fall , the old heart , old Adams heart , are also excluded from giving the knowledge , how then are they known , God ( saith he ) hath revealed them unto us by his spirit , not unto me only , said he , but unto us , unto you as well as unto me , O ye Corinthians , and elsewhere writing unto them , he saith , God who commanded the light to shine out of darkness , hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ , then it is the light shining into the heart out of the darkness , which gives the knowledge of the glory , and ver . 4 , Such who believe not , the God of this wo●…ld hath blinded their minds , least the light of the glorious Gospel of Christ , who is the Image of God should shine unto them , then all who believe have this priviledge ( then it is not only peculiar to the Apostles ) the light of the glorious Gospel of Christ shineth in them , and the light reveals the Gospel , which is hid from them who beleive not , ver . 3. It discovers the glorious Gospel , or as it is in the Greek , the Gospel of glory , it reveals a hid glory in the Gospel , which is beyond all words , or expressions , or thoughts of mans heart , the glorious Gospel of Christ is not the words , the best of Scripture words , writ or spoke by the Prophets and Apostles , it is that which the words declare of but not the words themselves , which may be read , heard ▪ and known by the unbeliever , and he may gather a stock , and treasury of knowledge from the words ( which knowledge is but a false , dead , empty , barren , formal knowledge , a form of knowledge . Rom. 〈◊〉 20. A shadow of knowledge , but not the true knowledge , which is life , and life eternal , John 17. 3. But the Gospel he knows not , it is hid from him , for the eye is blended that can see or know the glory of it , for it is the power of God unto Salvation , it is the preaching the glad tydings of Salvation unto poor lost man ●…y Jesus Christ himself immediately in his heart , it is Christ 〈◊〉 〈◊〉 in man , by the powerful breath of his spirit , awake thou that sleepest and arise from the dead and I will give thee light , and be thy salvation●… . This is that which Christ said himself , the hour shall come , wh●… the den●…shall hear the voice of the Son of God , and they that bear shall live , so he is the great preacher of this great and glorious Gospel himself whose it is , Isaiah 61. 1 , 2 , 3. compared with Luke 4. 18. The spirit of the Lord is upon me beca●…se he hath a●…ointed me to preach the Gospel to the Poor , he hath sent me to heal the broken hearted , 〈◊〉 preach del●…verance to the captives and recovering of sight to the blind , &c. all other preachers whosoever among men , they are but as forerunners ( like Iohn Baptist ) and this is their message , Iohn 12. 15. Fear not daughter of Sion , behold thy King cometh , &c. And how beautiful upon the mountains are the feet of them who publish these glad tydings-concerning the coming of the King himself , and all the most powerful preachers that ever spoke among the sons of men must say with the same Iohn , behold their cometh one after us , which is preferred before us , for he was before us , he must increase but we must decrease , we are not that Prophet but are sent to testifie of him , whose shoes latchet we are not worthy to unloose , he it is , who will baptize you with fire , and with the Holy Ghost , and teach you to the satisfaction of your souls , and be with you for ever , when we are gone and removed from you , and the Bride greatly rejoyceth because of the Bridegroom his approach , and the hearing of his own voice , and this fulfills the joy of the friends of the Bridegroom , even the voice of the Bridegroom to the Bride , himself come , seen , heard , embraced , the Bride married to himself , kissed with the ●…isses of his mouth : and this also fulfils the joy of the Bride , f●…r it was her great desire , the presence of the Bridegroom himse●…f , and her desire accomplished , how sweet is it to her soul ! Thus it is fully demonstrated , how insufficient words , all words from without , even Scripture words , are to give or learn man the knowledge of God as also how insufficient mans conceptions , reasonings , thoughts , and imaginations , in the earthly , carnal mind ( which is darkness , Eph. 5. 8. and death , Rom. 8. 〈◊〉 . concerning Scripture words and the things recorded by them are to this effect ; The Lord knoweth the thoughts of man to be but vanity , and his wisdom foolishness , and enmity against God , even all that wisdom , which the carnal mind can gather into it self , whither from the words of Scripture , or from the works of creation , and providence . It is all enmity against God , and is so far from lead●…ng man unto the knowledge of him that it leadeth him from it , the world by wisdom knew not God , 1 Cor. 1. 21. The Jews who had the Scriptures and their Doctors and Rabbies , who had gathered a great deal of wisdom and knowledge , not the true wisdom and knowledge , but a form ( as is said ) did it further them to receive the knowledge of Jesus Christ , in a more glorious manifestation ? or rather was it not a loss unto them , did it not blind their hearts , was not the preaching of the Gospel foolishness unto them ? and the Greeks or Gentiles , who ●…udyed the creation , the book of nature so called , and gathered a great deal of wisdom and knowledge theirfrom , but it was mans wisdom which is from below , and is carnal , earthly , and divilish , by this wisdom they knew not God , and the preaching of the Gospel , was to them also foolishness , thus because both Iew and Gentile had wandred after their own imaginations , and reasonings , ( the former concerning the Scriptu●…es , and the latter concerning the works of creation ) and departed from the pure principle of God , the light of his Son Jesus Christ , who had enlightned both one and the other , every man that cometh into the world . Iohn 1. 9. Which would have been unto them a key of knowledge , a key to the Jews to open up and reveal the Scriptures unto them , a key to the Greeks or Gentiles to open up and reveal the works of the pure creation of God , and given to both an eye to read these prints and characters of the wisdom , power and goodness of God engraven thereupon , and hereby they would have been led up ( keeping chastly to this principle the light of Jesus ) to the knowledge of God after a more excellent way and manner , then either words or works of creation could give , even to know God in himself , and in his son , the express Image of the fathers substance this is a glorious knowledge indeed , the knowledge of God in the Son , who is his express Image , so like unto him , that he is one with him this infinitely transcends , that other knowledge of God either in the declaration of words , or works , for that they all come infinitely short of the noble Image , Christ Jesus , the brightnes●… of the fathers glory , and such who sit down upon such a knowledge as they may gather into their minds whither from words or works , which proceedeth from God and come not up to know him in his own image , the light of his Son , they have not the true knowledge of God , and make void the use and service both of Scriptures , and works of creation , which are given forth from him self , as witnesses of his glory in the world , for the heavens declare the glory of God , and the firmament sheweth his hand-work , Psal. 19. 1 2. And the natural day and night , the Sun , Moon , and Stars have a language , and a declaration after their kind , the sum whereof is this , he hath made us and not we our selves , and the Scripture hath its language , and doth witness and declare many things concerning God , not to be found in the book of creation , and so though both the one and the other do testifie of God , yet are neither sufficient to give the the true knowledge of him , which is truth & life everlasting all is as it were but a knowledge by hearsay , something declaring or demonstrating , that there is a God , but not what he is , for only the Son can thus reveal him , and give the knowledge of him by the seeing of the eye . And now therefore all ye who deny the Revelation of the Son immediately by his own immediate light ( which can only make him manifest as the Sun can only be made manifest and seen with its own beams , as said Plotinus a Gentile , who saw further into this mistery then many called Christians ) ye are yet ignorant of God , neither can ye truly conceive of him , when ye think of him in your carnal minds , the object of your thoughts is not the true God , but an Idol of your own brain , a graven image an image of Gold and Silver , an idol god , which must be famished , and broke into pieces , ere ever ye come to know the true God. And ye who spend so much of your time in gathering wisdom and knowledge from either the words or works of God , and the many books concerning both , while you a●…e not come to the true , and pure principle of God , the light o●…i Son , no●… begot of that , nor renewed thereby in the spirit of your mi●… your wisdom is foolishness , your knowledge i●… darknes●… 〈◊〉 dead , barren , empty knowledge , and it is enmity against G●… it is like water gathered into a stinking , filthy , corrupt vessel which corrupt●… , and the vessel becomes the more corrupt , and this more and more eats as a canker , kills , stupifies and benums that which is tender in a mans soul , and has any feeling of God , so that man becomes past feeling of him , and this is the fruit of that knowledge , even the fruit of the forbidden tree , which kills , and feeds death , so that such being shut up in death and alienated from the life of God , and past feeling , give over themselves to work all lasciviousness and uncleanness with greediness , Eph. 4. 19. And thus I have writ , and insisted something more largely , on this particular , in tender love to the simple hearted , who are much betrayed by the enemy in this thing , who are tempted to eat of the tree of knowledge , and because it seems pleasant to the eye of the carnal mind , and seems good for food , therefore they take and eat of it , that is to say ( for I desire to use plainness of speech ) Sathan beguils them suggesting into their hearts , that if they will read many books , and be diligent in searching after knowledge that way , and search and dive into the creation and to know the secrets and misteries of nature , they will be wise to know good and evil , and this will accomplish & perfect them , and throughly furnish them in their employment and calling , to whichsoever they apply themselves . And so one takes himself to read commentars of Scripture , and this he thinks will furnish him with knowledge , and ability to teach for the ministry , and another takes himself to read Hypocrates and Gallen , and other writers concerning medicine , and so he thinks to become hereby a Physitian , &c. While in the mean time , their minds are out from the light of Christ , their talent given them to profit withall , which gives the true knowledge , and true ability to minister either to the soul or to the body , and is the principal thing which if their minds were come to , and begot into it , their reading or other exercises in the leadings of this , would be useful and serviceable in their place , but as they are used , become and are a loss ( as is said ) unto them . And the enemy makes a prey of their souls , and fetters their feet in this snare , of gathering knowledge from books , or any other way , to keep them from the true knowledge , which is life and peace , and joy and fruitful in the works of righteousness , for the devil cares not how much knowledge a man gather into his vessel , providing it be not the true knowledge and wisdom which God teacheth , and cometh from above , and is retained in the new bottle , the renewed mind , this knowledge only hurts his kingdom , that other can do it no hurt but advantage , and become a bulwark against the Kingdom of Jesus Christ in mans heart , and if ever such come to the true knowledge and wisdom of God , they must be emptied of all the former , and the vessel must be cleansed with the spirit of Judgement , and of burning , and it must be learned by word of mouth from wisdom's own lips , line upon line , and precept upon precept , now a little , and then a little , as the vessel is able to receive , for the Lord giveth wisdom , out of his mouth cometh understanding . And now to sum up in a few words , all that is said in this Argument , the knowledge of God being that which is indispensibly necessary to every believer and true Christian , and seeing this cometh only by the Revelation of the Son of God immediately in the heart ; and by the receiving it from the mouth of God himself , and from the inspiration of his holy spirit ( the inspiration of the Almighty saith Elihu giveth understanding , as is fully demonstrated then it follows by necessary consequence that the Revelation of Christ immediately , and God his speaking to man Immediately , and the inspiration of the holy spirit breathing into mans heart immediately the true and saving knowledge of God is also of indispensible necessity , and therefore not ceased in the true Church , though in the false , but remaining a standing and perpetual Ordinance therein , for if Revelation be ceased then is also the knowledge of God ceased , but if this remain so must that also . Argument 2. God revealed in man made manifest in him by his Son , thorough his eternal spirit , is mans blessedness , his habitation of rest , and peace and joy , God being his portion , his possession , his habitation , fellowship with him in the light , in the word , in the spirit , this was mans blessed estate in the beginning when God created him , he created him after his own image , he put his image , Christ the express image of himself in man , and he breathed in him the breath or spirit of life , then did man live indeed , he was a living soul , he lived in God , he lived an holy , heavenly , spiritual and divine life , and Christ the light of men was his life lived in him , then the Lamb was not stain , Christ the Lamb , the light , the life of man , and this was mans glory , he was made capable of conversing with God , of having fellowship with him , God spake in him , revealed his glory in him , the glory of his eternal wisdom , power and goodness , the glory of his eternal love , that hid glory that was in himself before the world began , here man had full content and satisfaction , and peace , and rest , he ruled as King in the creation , and God ruled King in him , and the Law , whereby he ruled him , was not an outward Law , it was w●…it in his heart , spoke unto him by word of mouth from God himself , and man had access unto the tree of life , ( which is Jesus Christ ) and it was his food , and he drank of the pure river of the water of life , and he lived in paradice , and all the pretious things in it , all its pleasant fruits , he was allowed to eat of , only he was forbidden to take of the tree of knowledge of good and evil , least he should dye in that same day , and now man in this state he had a heavenly spiritual and divine principle in him , wherein he had a pure and perfect descerning of God , and his will , he had an eye to see God , an ear to hear his voice , which was full of glory , sweetness , power and Majesty , and the other sences of smelling , tasting , handling , feeling , and that which was smelled , tasted , and felt , was heavenly power and vertue , which filled him with glory , joy and rejoycing , and he was a fountain of continual praise unto his creator , and he loved him above all things else , even with all his heart , soul , might , and strength , and God delighted in his love , and he delighted in his and if man had not sinned by eating the forbidden fruit , he had continued in this blessed state , and lived eternally in the sweet embracements of his father , and creator , and God would never have hid his face from him , nor ceased to speak to him face to face , now when man sinned , and transgressed the holy Law of his God by his sin death came upon him , he dyed the same day according to the word of the Lord , and was driven out of Paradise , and had no more access to the tree of life , nor the pleasant fruits of the Garden of God , nor to the river of the water of life , that runneth thorow it , he was driven from the face of his creator into the earth , into the earthly principle , and therein he lived , but ceased any more from living in the heavenly or divine principle , that which had the discerning and feeling of God dyed in him , and remains shut up in death in all his posterity to this day , and the pure eye which saw God in the light which came from himself was ●…ailed , a thick vail of darkness came over , which blinded him , and the spiritual ear was stopt and all his other spiritual sences of smelling , tasting , and feeling were stupified and benummed , and the lust awakened in him in the earthly principle , a sharp and quick discerning in the things , that are earthly and corrupt , and begot in him an unsatiable greedy divilish desire , and love after them , thus man wandred from God , and he set up in his heart this corruptible world in the place of God , and Sathan the God of this world ruled in him , and so the Lamb came to be slain in him from the foundation of the world , that holy , meek , harmless nature , the Lambs nature was slain in him , and beasts nature got up in him , the Serpents nature , and he bore the image of the earthly , and became an earthly , beastly man , and he begot his children in his image , and as he so they , became children of Wrath , alienated from the life of God , thus he whom the Lord planted a noble Vine , wholly a right seed became a degenerate plant of a strange Vine unto him , and he being the root , and stock of mankind , the branches his posterity behoved to partake of the defiled nature of the root , which is transmitted from father to son , and its the seed of the serpent , of which the viper , the devils brat , the old Adam is conceived , and brought forth , and till man put of this old Adam , till this birth of the Serpent be killed in him , man cannot enter into the Kingdom of God , nor see the face of God , for this is a vail of darkness , and separation betwixt God and the soul , now the bowels of the Fathers love stirred in compassion to the work of his hands , that of the pure creation in man , which though shut up in death , yet it remained and perished not , as to its being , it did not become a nothing , but remained a being , and this is the lost which God sent his son into the world to seek and to save , not to seek or to save the old Adam , that birth of the Serpents begetting , but to destroy it , for it is not capable of Gods Salvation , but that which Christ came to save , is that of God which proceeded from him , the seed of God in man , the seed of Abraham , whereof Abrahams old decayed body , as good as dead , and Sarahs barren womb was a Type , to take hold of this , to breath life in this , and by the powerful sound of his living voice to raise it up out of the grave , out of the earth , and to make it fructifie , and bring forth Isaac , the heir of promise , the son of laughter , and joy , and so to recover man to the blessed state of life he was created in , in the beginning , to bring him to live again in the pure principle , of the life of the Lamb , which dyed not , could not dye , as to its self , but man dyed from it , and it ceased to live in him , but it ever lived in it self , being an eternal incorruptible life , and this hath ever striven with man in the fall to recover him , and would gather man into it self , as a hen would gather her chickens , and this is it which every man in a day by experience finds more or less moving in his heart , making him restless , he can have no rest or content in the earthly principle , there is somewhat of a more noble extraction in him , whose center is not the earthly principle , but the heavenly and divine , and it seeks to be in union with its center , its fountain , and the earthly corruptible principle , the body of sin is a burden unto it , and blessed are they who come to feel somewhat in themselves to which sin becomes a burden , there is some what there alive of the begetting of God , for the dead have no sence or feeling , and that which breaths life into the seed , is the life of man , Jesus Christ the light of man , in him was life , and that life is the light of man , said Iohn , and so the light shineth forth in the darkness to visit the seed shut up therein , and the light breaths life into the seed , in such a measure and degree as its capable of in that state , and it draws out of the darkness , out of the death , out of the earth , out of the evil , into the light , into the good , into its self , and a measure of power goe along with the drawings to quicken the seed , and make it able to follow that which draweth , and as it is obeyed cherished , and followed , not resisted and quenched it ministreth dayly more and more life and power , and its drawings a●… felt more and more forcibly , and so the eye opens ( which was shut in Adam ) to see God in the vertue and power of the light , which reveals him , and the ear opens to hear his voice , and the tongue of the dumb is loosed , to speak forth the praise of its Saviour , and Redeemer and the Limb is made to leap as an heart for joy , and Gods heavenly vertue and power is felt , tasted , and handled , and the passage again into Paradise is opened by that new and living way , and man gets access unto the tree of life , and the river of Gods pleasure that runneth thorow the Garden of God , and so man comes to live in God , and God in his Son Jesus Christ lives in him , and rules King , and Lord in him , and the law whereby he rules him is writ in his heart by the finger of his spirit , and he reveals the whole counsel of his will unto him by the word of his mouth , the light reveals the whole will of God unto him , and as he abides in the light and waits in it , it will manifest clearly in him what he should do , what he should shun , and he needs not go forth to seek a Law without him , or a teacher without him , the word is near , in his heart , and in his mouth , and this is the word of faith to which Moses pointed the Iews , and Paul the Romans , thus it is manifestly demonstrated , wha●… was mans blessed state before his fall , what is his woful and miserable estate in the fall , how he is recovered out of it by Jesus Christ , his Power effectually working in him for his delivery , and how he is brought by him into the blessed condition , wherein Adam was created in the beginning ( ye and is into a state more safe and glorious then ever it was ) and this is generally acknowledged that it is so , and the Scriptures testifie fully to the truth of it , then it follows manifestly from the premisses , that every true Believer and Christian gets this blessed priviledge of knowing God by the hearing of his voice , and seeing of him in the Revelation of his light immediately proceeding from himself for this was Adams priviledge , and his most glorious , and principal , if man were not restored to this , he should come infinitely short of Adams blessedness , and now if any should say , man is to be restored through Christ to this priviledge , but not in this Life , that is reserved for heaven , and the other Life , the Scripture testifie 〈◊〉 fully , that it is attainable , and attained in some measure before the laying down of this earthly tabernacle by every true believer , for every true believer is a man born again , born from above not of the corruptible seed , but the incorruptib●…e , the word of God which liveth and abideth for ever , and in this birth the spiritual eye is opened , so is the ear and all the other sences , & then what hinders this birth from seeing of God , whereas it lives in the incorruptible and divine principle did , not Moses see God , and indured by faith , seeing him who is invisible ? And did not Iob see God , and did not Isaiah see him , and do not all the pure in heart see him , and it s promised to them , blessed are the pure in heart for they shall see him Now it is generally granted that the Patriarehs , Prophets , and Apostles saw God , and heard his voice immediately but say they this was a special priviledge peculiar unto them , and not granted unto all believers , but from what is already said this is manifestly confuted ( and will yet more appear from what follows ) for Christ is not only the Saviour of the Patriarchs , Prophets , and Apostles , but of all that believe , it is a common Salvation unto them all , and they are all baptized into that same spirit , and one life , and Christ is head in all , the Sun in all , the glorious Sun of the soul , whose beams open the blind eye , and gives to behold in the light thereof the glory of the Lord in the face of Christ Jesus . Argument . 3. Herein lyeth the main and principle difference betwixt the Law and the Gospel , the old Covenant and the new , the ministration of the Law was an outward ministration , and it had an outward Law , a Law w●…it in tables of stone , and this Law was ministred by the hand●… of the mediator Moses a tipe of Christ , and God spoke unto Moses , and Moses unto the people , and so terrible the voice was that it made the people sore affrighted , and Moses himself did quake tremble , and the people said , let God speak no more unto us , least we dye , but let Moses speak unto us , thus ye see how the Law , and old Covenant had an outward and a mediate ministration , and a carnal or lit●…eral Commandement , and therefore it was weak and could not give Life , but was the ministration of death , and therefore was to pass away , for it was added because of transgression and given forth not as thereby man were to obtain li●…e , or salvation but to be a School-master , to lead unto Christ , to point at him , and shadow him the substance , forth , wherefore it had an outward temple , tabernacle , priest-hood , sacrifice and stood all in outwards , and according to this dispensation or Covenant God spoke not to all whoever under it immediately , but mediately he spoke to to the fathers in the Prophets , Heb. 1. 1. But now the Gospel ministration , the ministration of the new Covenant , is the ministration of the spirit , which remaineth 2 Cor. from ver . 6. to 12 , and so is not ceased , and it is God speaking to us in the last dayes in his son or by his son , Heb. 1. 1. That is more immediately , and this is the now Covenant Ier. 31. Heb 8. I will put my Laws into their minds and write them in their hearts , and they ●…ail not each every man his neighbour and his brother , saying know the Lord , for all shall know me from the least to the greatest , and this is a more excellent covenant , whereof Christ the son and heir is mediator , and he speaketh it unto the people , not from Mount Sinay but Sion , and his voice , is a calm sweet , still , pleasant life giving voice , and these under this ministration say , let Christ the Lord of the house speak himself , let God speak unto us in his son , that we may live , and it will not be enough for any man to speak , except himself be heard , and the 〈◊〉 learned as it is in Jesus , Eph. 4. 21. and again it is writ●… . 〈◊〉 , 59 ▪ 21 As for me , this is my Covenant with them saith the 〈◊〉 ▪ 〈◊〉 spirit that is upon thee and my words , which I 〈◊〉 〈◊〉 m●…uth , shall not depart out of thy mouth , nor out of 〈◊〉 of 〈◊〉 ●…eed , nor out of the mouth of thy seeds seed , saith the 〈◊〉 〈◊〉 f●…rth and for ever . See how God hath appoint●…t for his seed ●…and every Believer is his seed , according to 〈◊〉 . 3. 29. ) as an everlasting ordinance his spirit upon them , 〈◊〉 his words put by himself into their mouth , and again , Joel 〈◊〉 ▪ 28. 29. And it shall come to pas●… that I will pour my spirit ap●… 〈◊〉 , and your sons and your daughters shall Prophesie , &c. And 〈◊〉 ●…pon the servan●… and ●…idens will I pour out my spi●… . See further these Scriptures , Zach. 12. 8. 10. Isay 40. 5●… 〈◊〉 , 10. 11. Isay 41 17 , 18. Isay 49. 6. Isay 51. 3 , 4 , 5. Isay 55. and 〈◊〉 60. througout . Now I ask such who say Immediate 〈◊〉 and Gods speaking in men from his own mouth , and his pouring forth his spirit upon them to prophesie is ceased , whither did these promises belong to the Law or to the Gospel , to the old Covenant or to the new , that they belonged to the old they cannot say it , with any colour of reason , seeing these glorious things are promised in these latter days , and were gloriously accomplished after Christs resurrection , and ascension , which put an end to the ministration of the Law , and old Covenant , but and if they belonged to the new Covenant , and to the Gospel ( yea these things promised are the Covenant it self as is clear in the above cited Scriptures ) then how are they ceased , if the new Covenant , or Gospel ministration be ceased , then is the pouring forth of the spirit , and Gods putting words into the mouth of his seed ceased but if the new Covenant and Gospel ministration be not ceased , then is not the pouring forth of the spirit of Prophesie ceased either . Argument . 4. This was a priviledge common to every Believer in the dayes of the Apostles , to whom they ministred as , they preached unto them the Lord opened their hearts to believe , and the holy Ghost fell upon them who heard and believed , see Acts 2. Acts 4. Acts 8. Acts 10. 44. Gal. 3. 23. 1 Cor. 3. 16. and 1 Cor. 4 16. Every one of them had a spiritual gift , some a Psalm , some a Doctrine , some a Revelation , some a tongue , some an interpretation , and verse 21. Ye may all Prophesie one by one , &c. Lo how a Revelation , and the pouring forth of the spirit was not peculiar to the Apostles alone , but to believers generally it was common , And they were inriched by him in all utterance , and in all knowledge , 1 Cor. 1. 5. and if any man said Paul , Rom. 8. have not the spirit of Christ 〈◊〉 is none of his , and he prayed for the , Eph. 1. chap. 17. ver . That God would give unto them the spirit of wisdom and revelation in the knowledge of himself , &c. and he said ver . 13. After that they believed they were sealed with that holy spirit of promise , tho earnest of their inheritance . And Jesus Christ promised this , to whom soever should believe in him , Joh. 7. 38. He that believeth in me out of his belly shall flow rivers of living waters , and verse 39. This sp●… he of the spirit , which they that believe on him should receive , 〈◊〉 the Holy Ghost was not given , for that Iesus was not yet glorified , and now if the holy Ghost be not received by them who believe , and if the pouring of it forth be ceased and then is that promise falsified and broken but that is impossible , therefore is this also . And now seeing from what is said , it is clear , that the pouring forth of the spirit of the Lord , the spirit of wisdom and revelation in all knowledge , and utterance , was the common priviledge of believers in the day●… of the Apostles , and that by vertue of the rew Covenant , and the promises their to belonging , it is also manifest , that this glorious dispensation is the priviledge of believers now , and in all ages past or to come is so , being under the same covenant , and to whom belong the s●…me promises which they have a right to in their head Christ , for in him all the promises are yea and Amen , and seeing the Scripture speaks so fully of that abundance of glory that is to be revealed in the days of the Gospel belonging to the new Covenant dispensation how then is it ceased and to cease for ever , so as never any more to take place in the earth and wherein do's the Gospel dispensation , which brings life and immortality to light , transcend and surpass the dispensation of the Law and old Covenant , if not herein , that the 〈◊〉 is done away in Christ and the substance revealed the Lord being the light of his people , and their God , their glory , the light of the Moon becomming as the light of the Sun , and the light of the Sun as the light of seven days , wherein does the glory of the lat●…er house transcend and excel the glory of the former , but that the Lord whom his people seek shall suddenly come into his temple , and that unto them who fear his name , the Son of righteousness shal arise with healing under ●…is wings , Mal. 3. and 4. And has not God appointed this as a standing ordinance in his church the Son of righteousness to shine therein , with his own immediate beams , as this visible Sun to shine in the world : take away the revelation of Christ his Church , and then will she not be left in as great in confusion , desolation , distress , as if the inhabitants of the earth should be deprived of the natural sun , what a woful night would come upon them , is not the woman Christs sp●… use cloathed with the Sun , and as she went into the wilderne●…s fleeing from the Dragon thus cloathed , is she not to return so also , and such who cry down all Immediate Revelation , and prophesying , do they not make the Gospel dispensation exceedingly inferiour to the Law ? for even in that ministration there were some Prophets , some to whom the Word of the Lord came from his own mouth , and if there be nothing such now at all , it is a very poor Law , and despisable Dispensation ; as truly it is so among you : Vision is not , and therefore the people perish , but now is the Lord fulfilling these glorious promises to the people of his pasture , whom for a small moment he had forsaken , but with great mercies is he gathering them : Thy Watchmen shall lift up the voice , with the voice together shall they sing : for they shall see eye to eye , when the Lord shall bring again Zion , Isa. 52. 8. And ver . 6. Therefore my people shall know my name : therefore in that day , they shall know , that I am he that doth speak , behold , it is I. And Isa. 33. v. 17. Thine eyes shall see the King in his beauty : they shall behold the land that is very far off . Argument . 5. The Kingdome of Iesus Christ is an Everlasting Kingdom , Dan. 2. 8. 44. and 4 , and 4. and 3. and 7. and 14. And so never to cease ; and this kingdom of his , what is it ? but the Revelation of his living and eternal arm in his people , it is a Kingdom which is not of this world , it is a spiritual Kingdom ; it is a Kingdom within , and it comes with power and great glory , but not with observation to the eye that looks abroad : the hearts of the children of men , that is , the place where his Kingdom is set up , for there is it where the powers of darkness reigns . And there it is where the battel is fought betwixt Michael and the Dragon ; there must the stronge●… man be cast out : and the stronger Christ Jesus the Lyon of the Tribe of Iudah enter ; his name is called Wonderful , Counsellour , the Mighty God , the Everlasting Father , the Prince of Peace , the Emanuel , which being interpreted is God in Man ; of the encrease of whose government and grace , there shall be no end upon the Throne of David and upon his Kingdom , to order and to establish it with judgment and justice for ever . Isa. 9. 19 , 17. And as he is a King for ever , so is he a Priest for ever , and a Prophet . A King to rule in his Saints by his immediate arm : A Priest to make Intercession immediately betwixt God and Man , for there is but one Mediator , who comes betwixt God and the Soul , he is the messenger of the Lord of Hosts unto man , and he is Mans Advocate unto God , and there is no●… to intervene , or come betwixt God and the Soul ; but Christ the alone Mediator to whom God speaks in his Son , and the Soul speaks to God in the Son also , and Prayes and Worships , and gives thanks in the Son , through whom alone there is access unto God ; through him not at a distance , but near , where his living drawings are felt , his eternal Power is felt making way for the Soul unto God , breaking through all the powers of darkness , rending all the Vails that hinders it from enjoying the countenance of the God of its life . Oh that this misery were known ! how hid is it from you , who talk so much of Christ the only Mediator ? and that there is none else but he , and yet ye deny his immediate appearance and manifestation in Man : Let me tell you , every thing ye set up as a midst betwixt him and you , ye make it a Mediator , and so ye rob him of his glory , and are all gross Idolaters ; as the Papists , who make the Virgin Mary , and other Saints their Mediators , that by you are called your means and Ordinances , ye set them up in Christs stead , when ye come unto God , and do not witness the immediate appearance of Jesus Christ in your Souls , drawing you in his life ; what , and how to speak , teaching you , in you ; then ye come by something else , ye do not come unto God by him , but by that you call your Prayers , and Ordinances : O! that ye would lay it to heart , for I speak what I certainly know , who has felt the indignation of the Lord upon me , for my rash approach unto him ; and my many prayers , which as I was taught by man , I thought means to lead me unto God , whilst I remained ignorant of the appearance of Jesus Christ to mediate in me , and make Intercession with sighs and groans unutterable , which now in my measure , through the blessing of the Lord I am come to witness , and I now know , that whatever mediates or comes betwixt Christ and the Soul is a Vail , and wall of partition ▪ for he is the life , the strength , the power , of the begotten of God in Man , and without him it can do nothing ; it cannot pray , nor praise , nor speak , nor so much as call him Lord ; but with him it can do all , pray alwayes , rejoyce evermore ; offer up the pure incense of a continual sacrifice unto God , of Prayer and Thanksgiving from the rising of the Sun to the going down of the same . And now the Scripture being so full and frequent in its testimonies concerning this , viz. The appearance of Jesus Christ in his Saints : ( see but these three places passing others ; Col. 27. Ephe. 3. and 17. 2 Cor. 13. and 5. ) What a strange thing is it , that men are so impudent to call it fancy delusion and blasphemy ; and if Christ be in his Saints , is he not King in them ? does he not rule in them , and if he rule in them by his outstretched arm in them , does he not rule immediately ? And is not the rule or law whereby he rules immediate ? And is he not a Priest forever in them , and a Prophet ? Does he not speak in them , or is he altogether dump and silent in them ; and if he speak in them , speaketh he not immediately ; or can any man , or thing which is without man speak so immediately to the Heart or Soul , as Christ who made it ; and is in it , and comes in for that end , to reveal himself and his father therein , and so to fulfil that Prayer of his , Iohn 17. and 24. Father I will , that they whom thou hast given me , be with me where I am , that they may behold my glory which thou hast given me : And is it not the work of Christ in man , to open that eye which was blinded by mans Fall , which in the Momentstate did see God , and his Son : And now the eye being opened , and himself present , and the Vail that hinders , rent and taken off ; according to that is promised , Isa. 25. and 7. Does not then that eye which is opened see him , and is not this an immediate Revelation ; and is it not his work to open the ear that was deaf , a spiritual ear in men , and why doth he open it ; but to speak to that ear , and can that ear be satisfied unless it hear him , and is not the word proceeding from himself , the proper object of this ear ? And such who have not this ear opened in them cannot hear Christ , and thinks such a thing Delusion , measuring others by themselves : And further , Is it not his work to awaken up , and beget a discerning a sence and feeling , and casting in them whereby they may taste how good the Lord is , taste the good Word of the Lord , and the Powers of the World to come , and handle the word of Life , and smell the sweet savour of his Oyntments , and feel after him according to these Scriptures , 1 Pet. 2. 3. Psal. 34. 8. Heb. 6. 5. 1 Iohn 1. 1. Cant. 1. 3. Acts 17. 27. Argument . 6. And now ye who deny God his speaking immediately in man , ye deny all the work of God in man , and of his Son Jesus Christ , for by his Word , his immediate Word , he does all things , he speaks and it is done ; God made the Heavens and the Earth , and this whole Fabrick of the Creation by his Word , his immediate Word ; and he upholds all things thereby : God said , Let there be Light , and there was Light. Let there be a Firmament , and there was a Firm ment . Let the Waters be gathered together , and they were . Let the Earth bring forth Grass , and it was so , &c. He spoke and it was done . And he said , Let us make Man in our own Image , and it was so . Gen 1. He had no other means but the word of his Mouth , the word of his eternal Power , which was in the beginning , whereby all things were made , and without it was nothing made . And now does not Man in his being Created again unto good Works , in his being formed again a new Creature , depend upon the same immediate Word of Power , which first Created him ; by this is man begotten again by the Word of God , which liveth and abideth for ever : and by this he liveth , by every word that proceedeth out of the mouth of God ; so you may see , it s the Scriptures testimony , he does all things by his immediate Word ; the Word worketh in all things immediately which God ever made , means are but ciphers without this , means opperate but mediately , but the Word immediately ; and this Word is Christ , by whom all things are made , and in whom they are upheld ; now here is the difference betwixt this noble piece of Workmanship . Man Created a new in Christ Jesus the Word , and the other parts of the visible Creation ; the Word is in him , and opperates in them , but that Word is not known , felt , tasted , apprehended , but God has given Man a knowledg thereof , and herein is his glory beyond them ; he can feel the spring of his Life ; he can tast the good Word of God ; in which he liveth , moveth , and hath his being . And he that knoweth not this Word of Life and heavenly Power , and vertue in him is dead ; the corruptible earthly principle cannot apprehend it , for it is spiritually discerned , and then what differs he from a beast that perisheth , but that he is the more miserable ? Argument . 7. And hereby it is , that man cometh to the knowledg of Sin , and of Wrath , and of the heavy displeasure of God because of it ; somewhat in his mind and conscience , which awakeneth him as out of a dead sleep , wherein possibly he has so many years seen the sorrows of death , now begins to encompass him , and the pangs of Hell takes hold on him , and he is cast into a bed of torment , and finds great troubles and sorrow ; the arrowes of the Almighty stick fast in him , and he is distracted with the terrors of the Lord : And the fearful sound of Judgment continually affrights him ; and what is it , which worketh all this in man , but the Word of the Lord immediately proceeding from himself ? God speaking in his Wrath , and vexing him in his sare Displeasure : As it is Psal. 21. And revealing his Wrath from Heaven against all his ungodlines and unrighteousness , Rom. 1. 18. Is it not Christ to whom all Judgment is committed , who thus judgeth him : Is it not his Spirit which convinceth him of Sin , and of Righteousness , and of Judgment ; it is the Lord who bringeth to light ( when he comes to judg ) the hidden things of darkness , and makes manifest the counsels of the Heart , 1 Cor. 4. 5. And all things that are reproved are made manifest by the light , and that judgeth them , and reproveth the deeds of the evil doer , John 3. 20. And worketh Condemnation in him : this condemned Cain , it condemned Saul , it condemned Indas , Whereby their punishment was unsupportable for them ; and now were it not God himself who spoke in them , in his Wrath ? were it not his arm and finger that touched them , and lay heavy upon them ? they could easily bear it , they could be comforted against all their other troubles , and anxieties ; could they get rid of this , and fly from the fierce anger , and wrathful countenance of God ; but where ever they goe his judgment follows them , his witness in their consciences torments them ; the fire kindles which never goes out , and the Worm that never dies gnaweth upon them , this is the fiery flaming Sword , which devoureth the adversary , and cutteth down the man of Sin , a fiery Law goeth out of the mouth of the Lord , and burneth round about ; and by this Law is the knowledg of Sin , whereof Paul speaks , for before this Law came , he was alive , and secure in Sins , his Legal righteousness touching the Law blameless , it could not give him the knowledg of his Sin , but when this Law came , that gave him the knowledg of it , and made it exceeding sinful , and killed him . Argument . 8. And as it is God who speaking in man , raiseth this storm in his Conscience ( he commandeth and raiseth the stormy wind as it is written ) which all the powers of Heaven and Earth could not do besides him : Man could remain invincible , as a brazen Wall against all their assaults ; could he be hid from the fierce wrath of God revealed against him in his conscience ; all the words of Scripture , all the curses writ therein could not move him , he hath oft heard them and made light of mem all . I say , as it is God alone who raiseth this storm , and bringeth this trouble upon him : so it is he alone who can calm and quiet it again ; he must say to the Wind and raging Waves of the Sea be still , and they obey him ; and that which brings peace and calmness , true calmness and stillness to a mans conscience when it is so vehemently troubled , demonstrates it self to bear eternal Power , for nothing else can do it when God speaks peace who can let it , as it is written , when he giveth quietness , who can make trouble , Job 34. and 29. And who can give it but he , the Lord speaketh peace in his People ; he , and he alone bindeth up the broken Heart , and healeth the wounded in Spirit●… he sendeth his Word and heale●… , the word that cometh from his own mouth which saith in the Soul fear not , It is I , be not affraid , be of good comfort thy Sins are forgiven thee , and faith in this word alone can only stay , quiet and comfort the wearie distrest Soul , faith cometh by hearing , and hearing by the word of God ; the word which proceedeth immediately from himself ; and faith laying hold on that Word , which is full of Power . All the words of the Scripture cannot do it , when God ceases to speak himself to the Soul , it refuseth to be comforted ; it may read , and search , and meditate upon the Scriptures , but the wounded spirit remains ; the doubtings , the tossings , the terrours continue : I appeal to any , who ever knew any thing of the terrour of the Lord upon their Spirits , if it be not so , it would fain apply the promises , it would fain suck comfort out of the Scripture words , but it cannot find it , for the comfort is not in them , but the Life from which they came , and till it speak them afresh , they are but as a sounding Brass and tinksing Cimbal , a killing Letter , it is only the words that Christ himself speaks that are Spirit and Life ; and they who see life in the Letter , see the living among the dead , for it declares of the Life , but it is not therein , but in him : and why is it , that so many Souls continue dead , notwithstanding their hearing , reading searching , and meditating upon the Letter ; but because they come not to Christ himself to get life , who will turn their Water into Wine unto them , the oldness of the Letter into the newness of the Spirit , and all that they call their applying their promises , is but the work of their own imagination , and sparkes of their own kindling , which will cause them to lie down in sorrow till they come to know the great and precious Promises given unto them , spoken unto them , Immediately from the mouth of Jesus Christ , In whom all the Promises are Yea , and Amen . Argument 9. And that there is somewhat in Man , where there is any true renderness and simplicity , which can be satisfied with nothing else , but God himself seen , heard , felt , tasted , and with a knowledg which cometh from his own Mouth , and the Spirit of Wisdom and Revelation ; This manifestly demonstrateth , there is such a thing to be attained , and might be attained were not the poor Soul missed , and turned aside from the true path , where it is to be found . Oh , All ye simple tender hearted ones in whom there are any true breathings towards God at any time ; I appeal to that which breathes in you , and it will answer me ; ( as for the dead form a withered Professor who is past feeling , I have nothing to do with him here , and he will be apt to laugh at this argument . ) Do ye not find something in you which is not satisfied , with all the knowledg ye have drank in from the Scriptures , or the hearing of Man Preach upon them , are ye contented with all this ▪ find ye rest herein , is your thirst quenched with these Waters , is your hunger satisfied ? or rather , is it not so with you , as when a man in his sleep dreameth , that he eateth and drinketh and when he awaketh , behold he is hungry and thirsty ? deal impartially with your selves , and then let that which is simple and tender and ingenuous answer me , and it will acknowledg it is so ▪ Is not there somewhat in you , that sayes in your hearts , ye are yet ignorant of God ? ye have not heard his Voice , nor seen his shape at any time , ye have not heard and learned of the Father , and so ye are not come unto Christ ; feel ye not something in you which Laments after God , and Mourns because of its distance from him , and can have no joy or content because it wants the light of his Countenance . And all your Scripture , literal , traditional knowledg and wisdom is a burthen unto this in you ; it can neither satisfie its hunger , nor quench its thirst : one crumb of Comfort from God himself , would be better to you than it all ; a drop of living water out of the Eountain , ye would prefer to it all ; for one glimpse of the glory and beauty of Jesus Christ ye would be content to count all your other knowledg loss and dung for the excellency of the knowledg of him thus , in the immediate manifestation of himself ; this I am certain it is with many , and so was it with my self , and with many others who have much literal knowledg , we have drunk in partly from our own reading , and partly from mens speaking upon the Scriptures , but there was somewhat that cryed unto the Lord in our Souls , of his begetting for a better knowledg , a knowledg that was Life and Peace , and fruitful in the works of Righteousness , and that other knowledg became a burthen to us , and was as Death , for we found it empty , barren , and unfruitful in the works of Righteousness , and as it increased ; it increased our sorrow ; and the Lord in his great mercy heard that which cryed and breathed in us , the living knowledg , and opened the Ear to hear , and the Eye to see , and broke down the partition-wall , and rended the Vails which with-held from us the Light of his Countenance , and the streamings forth of his Life in the light into our Souls ; and it was God that begot that desire in us , of a more immediate fellowship and communion with him in the Light of his life , and he would never have begot it , had the thing desired been impossible to be attained ; and till we come to the accomplishment and fulfilling of our desire , even the sweet fellowship of him in the Revelation of his Light , we have not rest , peace , nor content , nor shall any ever have it ; whereby it appears , that the one is as necessary to a Christian as the other , and he that believes , hath entered into his rest . Argument 10. Iesus Christ Revealed in Man , is the foundation of the true Church , and of every Member thereof in particular ; and therefore if the true Church remain , this must remain also . This is that which Christ Jesus taught himself , in the daies of his Flesh. Mat. 16. 16 , 17 , 18. Asking Peter who he was ? To whom he answered , Thou art Christ , the Son of the living God , Then said he , Blessed art thou Simon Barjons , for Flesh and Blood hath not Ravealed it unto thee , but my Father which is in Heaven . And I say also unto thee , that thou art Peter , and upon this Rock I will build my Church , and the Gates of Hell shall not prevail against it . Now this Rock , on which he said , he would build his Church ; is not the Man or vessel Peter himself , as the Papists foolishly plead , But the Rock was himself . Isa. 28. 16. Behold , I lay in Sion for a Foundation , a Stone , a tryed Stone , a precious Corner Stone ; a sure Foundation . And said Paul , 1 Cor. 3. 11. Other Foundation can no man lay , than that which is laid , which is Iesus Christ : See further those Scriptures , Dan. 2. 3 , 4. Mat. 21. 42. 1 Pet. 2. 4. Ephes. 2. 20. So from these Scriptures it is manifest , That Christ himself is the Foundation ; and not one , nor all the Apostles ; they are not the Foundation , they are but a part of the building : And Christ is their Foundation , the Foundation of the Prophets and Apostles , as 't is Ephes. 2. 20 He himself is the chief corner Stone : or , as it is in Beza's Translation the undermost corner-Stone ; He is the undermost Stone of all the building , and he is the corner-Stone ; that which knits every Stone , or part of the building together ; being the Foundation Stone in every Member , That is , every Believer ; they have all immediate access unto this Stone : To whom comming saies Peter , As unto a living Stone , 1 Pet. 2. 4. and Ephes. 4. 15 , 16. He is the Head in all ; From whom the whole body fitly joyned together and compacted by that which every joynt supplieth according to the effectual working in the measure of every part maketh increase of the Body : You see how it is said , This Head , this Foundation ; This Corner-stone hath an effectual Working in the Measure of every part , for , it is a living Stone , a Stone which is Life and Spirit , and so breathes Life in every part and member of the Body ; Whereby every Member also becomes a living Stone , 1 Pet. 2. 5. A Temple of the Holy Ghost which is therein , 1 Cor. 6. 19. So the holy Spirit of Christ dwels in the whole Body , and in every Member , and is not divided , but is one in all and in every one : Now mark further , Christ is this Foundation as Peter confessed him ; Revealed not by Flesh and Blood , but , by his Father which is in Heaven : Christ must be revealed by the Father , before he become a Foundation ; this is that which bu●…eth , which edifieth the effectual working in every part , the Revelation of the Arm of the Lord in mans heart : This is that which diggeth deep beyond all the earth and sand , and that which is Corruptible , till it come to the Incorruptible . The Word of God which abideth for ever ; and is able to carry the Building , and bear it up against all the storms that can affault it : Whosoever cometh to me ( saith Christ ) and heareth my sarings and doth them , he is like a man that built an house , and d●…gged deep , and laid the Foundation on a Rock ; and this is himself . Lo●… ! now he saith , He that builds on the true Foundation , on the Rock he diggeth deep for it , and he heareth Christ himself , and not only heareth , but doeth : So he must dig deep beyond all words , till he come to the Power , wherein the Kingdom standeth , 1 Cor. 4. 20. In Power and not in Words , he must dig deep beyond all Words , till he come to the eternal Word , which Created the Heavens and the Earth , and is the Foundation which upholds them ; and hereupon , must this new Crea●…ion be builded , for nothing else can carry the weight of it ▪ and as is touched already , this Foundation must be revealed , not by Flesh and Blood , but by God himself , or else it cannot be come into , and so cannot be built upon : No man cometh unto me ( s●…th Christ ) unless the Father draw him , and he who hath heared and learned of the Father cometh to him , John 9. 44. 45. See how this agreeth with that which Christ said to Peter , Flesh and Blood hath not revealed this unto thee . This Rock on which I will build my Church , but my Father in Heaven ; it must be the Revelation of the Father , which must give the knowledg of it : The living knowledge , the knowledge which is life eternal ; for this Foundation being Life , its effectual working , is to quicken that which is dead , that it may become a Member ; and it draws to it self by the vertue and power of its life , and by the drawings , a feeling of the life which draws is begotten , and this feeling is the true knowledge ; and hereby , man comes to know infallibly , the true Foundation ; he discerns it in the feeling , and so he can distinguish it from that which is Corruptible , and is not able to bear up the building : And therefore now ye who have not come to the revelation of the Father , and of his Son , ye have not yet seen the Foundation , and how can ye Build on it ? If ye have not heard Christs words from his own mouth , and do them not , and if ye have not digged deep beyond all Words , yea , and thoughts , and comprehensions of the carnal Mind , if ye have not digged so deep till ye come to the Power , wherein the kingdom of God stands ; your building is but on the Sand , and that Church whatsoever , which is not builded on this Foundation : Christ Jesus , immediately revealed both in the whole Body , and in every Member thereof ; is not the true Church but a Synagogue of Sathan , a vile Harlot , Mystery Babylon , the Mother of Fornicators ; for the true Church is one in all ages , past , present , and to come ; and it hath ever had one Foundation , which is Jesus Christ the same yesterday , and to day and for ever ; and there is one Body , and one Spirit , one hope , one Lord , one Faith , one Baptism , Ephes. 4. 4 , 5. Now , what was this Foundation of the Church of God , before ever Scripture was writ , before Moses , and the Prophets , and Apostles which came after , who wrot the Scriptures ? Was it not Jesus Christ the Word , which was in the beginning , had it any other Foundation ; and what gave them the knowledge of this Foundation ? and builded them upon it , when they had no Scripture ; and whereupon was their faith founded ? by the hearing of what word did they come by their Faith , seeing then the Scriptures was not writ ; it was even the Word which came from God himself , and taught them , immediately ; and many of them believed , when they had no man to speak unto them . The Word of the Lord came unto Abraham when he was in his own country saying unto him , Get thee out from among thy kindred , and from thy Fathers house , out of thy country , unto the Land that I will shew thee : and there was no man brought this message to him , for , those among whom he lived were Idolaters , but God spoke to him by his own immediate Word , and he heard and believed , and it was counted to him for Righteousness . Thus ye may see how Abraham's Faith came by the hearing of the Word of God , proceeding from his own mouth ; Now every Believer is the Seed of Abraham Gal. 3. 29. And this Faith , is the same Faith with his , ( for there is but one Faith ) and it hath the same Foundation , the Word of God proceeding immediately from himself , for no other Word is able to beget it , but the same Word of power which begot the Faith of Abraham , for Faith is the gift of God , it is a Supernatural thing , and therefore it must have a supernatural Cause ; it must stand in the power of God , ( the Word of Power which was in the Beginning ) 1 Cor. 2. 5. For nothing else is able to bear the weight of 〈◊〉 ; and so Isaac and Iacob heard God and believed : And the Word of the Lord came unto Moses , and he believed . And so many others we read of , who heard God himself ; and now the 〈◊〉 being one in all , and having one foundation ; it follows manifestly , That every believer must hear the Word of the Lord , which proceedeth out of his own Mouth ; on which alone , that one Faith is builded : And to this one Foundation Moses and all the Prophets and Apostles , testified and b●…ar witness ; So did Jesus Christ himself in the daies of his Flesh. Let us begin with Moses after he had fully declared unto the Iews ( as he had received them from the Lord ) all the Laws pertaining to the first Covenant ; and have writ them in a book , and had given them to the People , which he caused the Levites to keep and lay up in the side of the Ark , see Deut. 31. 24 , 25 , 26 He falls a declaring concerning the New Covenant , Deut. 30. from 11 ver . to ver . 16. This Commandment saith he , which I Commanded thee this day , is not hidden from thee , neither is it far of ; It is not in Heaven that thou shouldest say , Who shall go up for us into Heaven , and bring it unto us , that we may hear it , and do it : Neither is it beyond Sea , that thou shouldest say , who shall go over the Sea for us , and bring it unto us , that we may hear it and do it ; But the Word is very nigh unto thee , in my 〈◊〉 and in thine Heart , that thou mayest do it . Now that Moses in these Words , points at the New-Covenant is manifest , because first he points them to this Word and Commandment , not writ in tables of Stone , or in the book of the Law : But to it in the heart : The Word is very nigh thee sayes he , in thy Heart . This is that which more fully declared , Ierem. 31. 32. For then the New-Covenant dispensation came to be more manifestly revealed , but in Moses time was more hid and obscure , for the Vail hung before his face . Secondly . 'T is maaifest also from Rom. 10. 5 , 6 , 7 , 8 , 9. When Paul according to the wisdom given him , maketh a full and ample Interpretation upon Moses Words , shewing how that Moses described , both in the fore-cited place , the Old Covenant and the New ; Which Paul calleth the Righteousness of the Law , and the righteousness of Faith , ver . 5. for , sayes he , Moses descrybeth the righteousness which is of the Law , that the Man which doeth these things shall live by them , But the Righteousness which is of Faith ( saith he ) speaketh on this wise , Say not in thy heart , who shall ascend into Heaven , that is , to bring Christ down from above ; or who shall descend into the Deep that is , to bring up Christ again from the Dead : But what saith it , the Word is ●…gh thee , in thy Mouth , and in thy Heart , that is the Word of Faith , ( saith he ) which we Preach , &c. In which word ; it is clear he points at that spoken by Moses , Deut. 30. 12 , 13. &c : And he calls them the words of the Righteousness of Faith , and that Word Moses poynted the Iews too in their heart , he calls it the Word of Faith ; and it is clear , he understands it of Christ , for he addeth by way of Interpretation to Moses words , speaking from the same Spirit , Say not in thy heart who shall Ascend into Heaven , that is ( saith he ) to bring Christ down from above : and this is it , which Paul pleadeth so much for in the Epistles , Rom. Gal. shewing , that there is no Justification by Moses's Law , to wit , that writ in the book of the Law , and delivered to the Levites , nor that writ in the Tables of Stone ; which he calls the Righteousness of the Law , but by the Righteousness of Faith ; the word of Faith which is the New-Covenant ; Faith in Jesus Christ , the word in the heart : And elsewhere he saith , If there had been a Law which could have given Life , then Righteousness had been thereby ; but now by this Word in the Heart , Life is given , and therefore is Righteousness thereby , for it is ●…he Word of Life living and Powerful &c. And Moses pointed at the same Jesus Christ before , Deut. 18. 18. 19. where he calleth him a Prophet , &c. And the Iews , and People of Israel who lived in Moses's time , and were saved , it was through Faith in this Word , in this Prophet , raised up in them , in their hearts , not at a distance , but nigh ; the Word is nigh in thy Heart : And this is Christ in them the hope of Glory , the Mistery hid from eyes and Generations , but was ever made manifest in his Saints , but in the latter daies more clearly : Christ in all that believe the hope of Glory ; and so from what is said , It is Manifest that Moses pointed at this Foundation , ( which is one in all ages ) of the Church , which was not the Words writ in Tables of Stone , or Books of the Law , but the Word of Faith , whereby comes the Righteousness of Faith , and the believing Iews in Moses's time , made not a Church different from that in the time of the Apostles , and down-wards , all are one Church , and under one Covenant , and were saved by one Faith , in one Lord and Redeemer , though the dispensations did differ in many Circumstances , and these who succeeded had more full and large discoveries of the Mistery ; yet , in substance they all agreed , and were all one upon the matter . This being so weighty , and it lying before me so clearly , and it being so useful to demonstrate ( so far as words may be serviceable therein ) the matter in hand , I have been driven to insist the more largely upon it , and now to descend to David and the Prophets , and Apostles ; whereas I might instance many hundred places in the book of the Psalmes : I shall only point at the 119 Psal. And desire the Reader in the fear of the Lord , to ponder and weigh what is therein declared concerning this Foundation and fundamental Principle , to witt the Word ; and what word is it , he speaks so much , and so frequently of here and else where , when he sayes ver . 11. Thy word have I hid in my Heart , and ver . 16. I will not forget thy Word . and ver . 25. Quicken thou me by ( or according to ) thy Word , and ver . 28. Strengthen me according to thy Word . and ver . 42. I trust in thy Word . and ver . 43. He calls it the Word of Truth . and ver . 50. Thy Word hath quickned me . and ver . 81 , 82. I hope in thy Word , mine eyes fail for thy Word , when wilt thou comfort me . and ver . 89. For ever O Lord , thy Word is setled in Heaven . and ver . 105. Thy Word is a Lamp unto my Feet , and a Light unto my Path. and ver . 123. Mine eyes fail for thy Salvation , and for the Word of thy righteousness . and ver . 133. Order my Steps in thy Word . and ver . 140. Thy word is very pure , therefore thy servant loveth it . and ver . 160. Thy Word is true from the Beginning , and ver . 162. I rejoyce at thy Words as one that findeth great spoil . and ver . 169. Give me understanding according to thy Word . Let that which is noble and ingenuous in any one answer me , what Word this is , whether it be the Letter of the Scriptures writ in a Book , or that Word of Faith Paul , and Moses long before spoke off ; the Word in the heart : That it is not the Letter of the Scripture , or any outward , Word or Words whatsoever , as the national Teachers give poor people to believe ; may be very clear to that in any man , which ever had experience of any opperation of God on his Heart , any Life , quickning or Comfort from the Lord ; That which has found this , will answer me , That it is the Word of Power , even that Eternal Word , which is Sealed in Heaven , as it is ver . 89. and which Created the Heavens and Earth ; and no less Power can quicken a dead fainting Soul ; or comfort a weary distressed Mind . Alas , What can Scripture Words do , read of a Book , or spoken from mans Mouth , when this Eternal Omnipotent Word breathes not in the Heart , when it speaks not ; can the Heart open to receive any Consolation : Oh how does the Soul , that has once felt living touches , and breathings of this Word of Life , faint for it ; how does it wait all the day long till it come , how does it watch more than for the Morning ; And when it reads in the Words of Scripture , concerning the sweet and lively opperation of this Word , what it has wrought in others , and remembers what it has wrought in it self , and finds no moving or streaming forth of its Vertue ; how does it lament after the Lord , till he send his Word a●…rest , and heal and restore , and quicken , and comfort it , to its full satisfaction ; and then was this Word , even then present with it , in its Languishing time , begetting in it desires after a more full Manifestation ; and that this Word is that I am pleading for , whereof David speaks so much , can be the more easily demonstrated to such , who are the more insensible of this Word , what it is , not being acquainted with its living vertue in themselves , and therefore are apt to call it a fancy ; for that David was a Prophet , a Man inspired of God , to whom the Word of the Lord came immediately from his own mouth , for this is generally acknowledged : Now was not this a rich dispensation and a glorious ? Would not David prefer this Immediate Word , to the Words writ in a Book either from himself , or these before him , and in Davids time , there was but little of the Scriptures written , and if he would prefer this Word immediately proceeding from the mouth of the Lord , ( whereby he was Inspired , and Prophecied , and Prayed , and sung Psalms ) to the words writ in a book , which were but the effect of that Word of Prophecy or Inspiration in the Heart : Then is it not clear , that in these places above cited , he understands this Word , and this was the Word in the beginning , the Word of Power , of Truth , of Righteousness , of Faith , of Life in his Heart which taught him the Laws , Judgments , Statutes , Commandments , Precepts , Testimonies , &c. He so much mentions in that Psalm . This quenched him , this strengthened h●…m , this comforted him , this taught him , and made him wiser than his Teachers ; this was a Rule unto him , a Lamp unto his seet , and a light to his Paths , in this his steps were ordered . ver . 133. In this he Worshiped , ●…e Prayed , he sung Psalms , and all his springs were in this ; it was life in his heart , and sweet as hony in his Mouth , and caused his lips drop as a hony Comb. And Solomon Davids Son , how much doth he speak of this Word , but under an other Name , for it hath many names , because it hath many vertues or properties , some name pointing at one , some at another : he calls it Wisdom in his Books of the Proverbs , and Eccles. and in the Song , he calls it Love , Beloved , and by many other Names ; So Iohn Baptist calleth it the Light , Iohn the Apostle , the Anoynting , the Light , the L●…mb , the Witness , and he is most frequently called in the Wrightings of the Evangelists and Apostles , Jesus Christ , and by whatever name or vertue signified , whereby he was known to be a Saviour to all that believed in him , whether Iew or Gentiles , who enlightens every man that cometh into the World. And to return to Solomon , how fully and mani●…estly points he at this Principle , and Foundation , under the name of Wisdom , and wisdom it is , for Jesus Christ is the Wisdom and Power of God , how does he bring it in , under the designation of a Woman , a Spouse , a Wife of youth , a Mother , &c. So powerful , so earnestly , so convincingly pleading with man , and even with all men , Prov. 1. 20. Wisdom crieth without , she uttereth her voice in the streets , she cryeth in the chief places of Concourse , in the openings of the Gates in the City , she uttereth her words , or as it is in Iunius , and Tremelius , Translation , more truly ; In every Ci●…y she speaketh her words , ( for her sound is gone forth into all the Earth , and her words unto the end of the World , Rom. 10. 18 ) How long ye simple ones , will ye love simplicity , and scorners delight in scorning , and Fools hate knowledg ; ●…urn you at my reproof , behold , I will powr out unto you my Spirit , and make known my words unto you , ver . 22 , 23 , and Prov. 8 , 3 , 4. She cryeth at the Gates , at the entry of the City , at the comming in at the dores ; unto you O men , I call , and my voice is to the Sons of Men ; or as it is in the Translation aforesaid , I call upon you the Vulgar , or the Commons of the Sons of Men , She calleth upon all , many are called , but few hearken and obey ; and so it is , that few are chosen : And is not her crying in this place , at the ●…ates in every City ( that is in every man ) at the coming in at the Doors , the same with Jesus Christ his standing at the door ( the door of the heart ) saying , Behold , I stand at the door and knock , if any man will open unto me ( Revel . 3. 20 ) and hear my voice , I will come into him , and Supp with him , &c. Now what doth she promise to these that hearken to her and receives her instructions , and lay hold thereon , Prov. 2. 2 , 5. If thou incline thine ear unto Wisdom , and apply thine heart to understanding , &c. Then shalt thou understand the fear of the Lord , and find the knowledg of God. And Prov. 1. 33. VVho so hearkneth unto me shall dwell safely , and shall be quiet from fear of evil . and ver . 23. Turn you at my reproof , behold I will pour out my spirit unto you , and Prov. 3. 13. Happy is the man that findeth wisdom &c. For her Merchandize is better than silver , and the gain thereof , than fine Gold. She is more precious than Rubies , and all the things thou canst desire , are not to be compared unto her ; length of daies are in her right hand , and in her left hand riches and honor , her wayes are wayes of pleasantness , and all her paths are peace , she is a tree of Life to them that lay hold upon her , and happy i●… every one that retaineth her . and Prov. 3. 23. Then shalt thou walk in thy way safely and thy foot shall not stumble ; when thou liest down thou shalt not be afraid , yea , thou shalt lie down and thy sleep shall be sweet unto thee . and Prov. 4. 6. Forsake her not and she shall preserve thee , love her and she shall keep thee ; wisdom is the principal thing , exalt h●…r and she shall promote thee , she shall bring thee to honour when thou dost embrace her , &c. and Prov. 6. 22. ( As it is in the Latin Translation ) VVhithersoever thou shalt go she shall lead thee , when thou sleepest , she shall keep thee , and when thou awakest , she shall talk with thee , for the Commandment is a Lamp , and the Law is Light , and reproofs of Instruction are the way of Life , to keep thee from the evil ●…man , &c. ( That is the false deceitful whorish spirit , the spirit of this world , wh●…ch bewitches the whole Earth , and rules in the children of Diobedience ) and Prov. 8. 14. Counsel is mine , and sound Iudgment , or VVisdom . and ver . 28. I lead in the way of righteousness , in the midst of the Pathes of iudgment , that I may cause those that love me , to inherit substance , and I will fill their Treasures . and ver . 34. 35. Blessed is the man that heareth me , waiting daily at my Gates , waiting at the postes of my dores , for who so findeth me , findeth Life , and shall obtain favour of the Lord. and Prov. 9. 3. She hath sent forth her Maidens , she cryeth upon the highest places of the City , who so is simple let him turn in hither , as for every one that wanteth understanding , she saith to him , come eat of my Bread and drink of my Wine which I have mingled , &c. Lo , How universal is her call , and how particular to all , and to every one , and she not only sendeth forth her Maidens , ( that is her Ministers ) to cry , but she crieth her self ; and how sufficient is she ( being the very fulness of God himself ) to answer all Mens necessities , and to be unto him above all that his heart can desire ; wanteth he Counsel , counsel is hers ; needs he direction whithersoever he shall go , she shall lead him ; pants he for life , she is a Tree of Life ; would he be at substance somewhat beyond all shaddows , all temporals , all things that may be seen or heard by the eye or ear of flesh ; she causeth to inherit substance , that which is eternal beyond all words , thoughts , or comprehensions of man , which the Moth nor the Rust cannot corrupt , nor the Thief break thorow and steal ; would he have long life , riches and honours , length of daies are in her right hand , riches and honour in her left ; would he have the fear of the Lord , and the knowledg of God ? she giveth it him : Is he hungry ? she feedeth him with the bread of Life , which is heavenly Vertue and Power , the ●…ood of Angels : Doth he thirst ? she giveth him of the Wine new in the Fathers Kingdom , even that which groweth in the Paradise of God : Would he have a rule to walk by ? her Commandments is a Lamp , and her Law a Light : VVould he have peace , and preservation , and pleasure ? her wayes are peace , and her paths pleasantness , and who so hearkneth unto her shall dwell safely , &c. Or needeth he company when he goeth , or sitteth , when he lyeth down , or riseth up , when he walketh in the Field , or is shut up alone in a Prison , or desolate place , where none hath access unto him ; then she talketh with him , and she is more to him , than Ten thousands of Companies , for sweet is her voice , and her countenance is comely ; she is like the loving Hind , and pleasant Roe , and her breasts satisfie him at all times , and he is alwaies ravished with her love , and now where is this wisdom to be found ? Oh! How are men bewitched from the true path , where it appears ; and how are we in a day bewitched with them , seeking her without us , and following after these Idol Shepherds ( who with destruction and Death hath heard the fame thereof with their ears , but never saw her , and so could not tell us where to find her , but cryed , Lo here , Lo there , in this sermon , that fine book , this or that place of Scripture , this or the other Ordnance , while as we were led out from watching at the posts of her Doors , waiting to hear her voice in us , and her reproofs which were the way unto her , and her path was in the light which shined in our Consciences , but our blind Watch-men told us , that was not wisdoms voice , which reproved us in our hearts in secret for ous sins , but the checks of a Natural Conscience , and the light which shined in our dark hearts , and made manifest the hidden things of dishonesty in us ( said they ) is not the path of wisdom , nor can it lead unto her , but a natural Light , a light which is darkness , and blind as to the things of God , but we have found them Iyars , for it hath led us unto her , and that which reproved us , we have found to be her voice , and we turning at her reproofs , we have found her promise verified , even the powering forth her spirit upon us , Prov. 1. 23. And she hath revealed in us a measure of all these blessed things aforesaid , and many a day read weof them in the Scriptures , and heard the same thereof with our ears , but both she and they were hid from us , till our minds were turned to her own voice , and light in our own hearts , and this gave us the knowledg of her , and of these heavenly and spiritual blessings which accompany her , and we assuredly know , that it is the Lord alone that giveth her , immediately out of his own mouth , Prov. 2. 6. She is hid from the eyes of all living , and kept close from the Fowls of the air ; &c. God understandeth the way thereof and unto man he saith , Behold the fear of the Lord , that is wisdom , and to depart from evil is understanding . Iob 28. 21. 23 , 28 , And blessed are the pure in heart , for they shall see her . And thus I have largely pointed unto this Principle , and Foundation from Solomons Testimony ; and now I shall descend to Isaia's , and passing many places might be instanced , I shall cite but a few , Isa. 2. 2 , 3 , 4 , 5. And it shall come to pass in the last dayes that the Mountain of the Lords House shall be established , in the top of the Mountains , &c. And all Nations shall flow unto it , &c. For out of Zion shall go forth the Law , and the Word of the Lord from Ierusalem , and he ( the Word for that is his Name , Rev. 19. 13. ) shall judge among the Nations , and shall correct , or reform many people , ( as it 's in the Latine Translation ) And they shall beat their Swords into Plow-shares , &c. O house of Jacob come ye , and let us walk in the Light of the Lord. And Isa. 4. 25. In that day shall the branch of the Lord be beautiful and glorious , and the form of the Earth shall be excellent , &c. And the Lord will Create upon every dwelling place of Mount Sion , and upon her assemblies a cloud and smoak by day , and the shining of a flaming Fire by night , for upon all the glory shall be a defence ; and there shall be a Tabernacle for a shaddow . And Isa. 42. 1. Behold my servant whom I uphold , mine Elect in whom my Soul delighteth , I have put my spirit upon him , he shall bring forth Iudgment to the Gentiles &c. He shall not fall , nor be discouraged , till he have set Iudgment in the Earth , and the Isles shall wait for his Law , ver . 4. and Isa. 49. 6. I will also give thee for a Light to the Gentiles , that thou mayst be my Salvation , unto the ends of the Earth . And ver . 8. I will preserve thee , and give thee for a Covenant of the people to establish the Earth , to cause to inherit the desolate heritages , &c. And Isa , 55. 4. Behold , I have given him for a witness to the People , a Leader and Commander to the People . And Ieremiah the Prophet saith of him , Ierem. 23. 5 , 6. Behold the dayes come saith the Lord , that I will raise unto David a righteous branch , and a King shall Reign and prosper , and shall execute Iudgment and Iustice in the Earth , in his daies Judah shall be saved , and Israel shall dwell safely : And this is his Name whereby he shall be called , THE LORD OUR RIGHTEOUSNESS . And he said of him , Ierem. 20. 9. His Word was in mine heart as a burning Fire , shut up in my bones , and I was weary with forbearing , I could not stay . And this was the Word which come unto all the true Prophets and instructed them with their Messages , from the Mouth of the Lord : Many other Passages might be brought , testifying to this Principle , out of the other Prophets Ezek. D●… . Hosea , and the rest , but I forbear . And Iohn the Baptist testified of him , saying , That he came being sent of God , for a Witness of the Light , that all men there-through might believe , he was not that Light , but was sent to bear Witness of that Light , that was the true Light , which enlightens every Man that cometh into the World , John 1. 6 , 7 , 8 , 9. And Christ himself in the dayes of his Flesh testified of himself ; saying , I am the Light of the World , he that followeth me , shall not walk in Darkness , but shall have the Light of Life , John 8. 12. And this is the Condemnation , that Light is come into the World , and Men love darkness rather than light . John 3. 19. and John 14. 6. I am the way , the truth , and the life . And Iohn 11. 25. I am the Resurrection and the Life . And Iohn 10. 9. I am the Door , by me , if any man enter in , he shall be saved , and go in and out , and find Pasture . And Iohn 15. 1. I am the Vine , and my Father is the Husband-man , &c. And all these glorious things both he in the daies of his Flesh , and the Prophets before that his appearance in that body of Flesh ; declared , neither only nor Principally , concerning his coming in the Flesh ; namely , in that Vessel , or Temple , which appeared at Iesalem , mainly and Principally , concerning his spiritual appearance in his Saints , after his being Crucified , Risen , and Ascended , for till then , the Son of Man was not glorified , Phil. 7. 39. And though he was bodily present with his Disciples , yet he told them , they were to see greater things , Phil. 1. 50 , And he said the Kingdom of God was at hand : and he taught them to pray for it , and he said ; There be standing some among you , which shall not taste of death , till they see the Kingdom of God come with great power and glory ; whereby it is manifest , that these things relate mainly to his coming again in spirit , when it should be powred out according to these many Promisses concerning the same , Recorded in the Prophets , and as is said before , he told them , It was expedient he should go away , that he might come again in a more glorious and comfortable appearance by the Revelation of his glorious Power in their hearts , for his Kingdom was not of this World , but an inward Kingdom , and he said , that it was within ; and pointed to this spiritual appearance , by his Light in their hearts , under many Parables and Figures , which he calls the Kingdom of God , Mat. 13. 18 , 19 , &c. He compareth it to seed sown in several sorts of Ground ; and he explaineth what he meaneth thereby , calling it the word of the Kingdom ; That Kingdom which standeth not in Words , but in the Word Eternal , and this is the Word of the Kingdom which is sown in all sorts of Ground , good and bad ; that is , in every mans heart , but the good only receiveth it , and bringeth forth Fruit therein . ver . 3. He compareth it to a grain of Mustard-seed , which being the least of all seeds , yet groweth up unto a Tree , and is the greatest among herbs ; hereby pointing at his appearance in Mans heart at first , which is very insensible ; but as he is believed in , becomes gradually greater and greate , till the Kingdom come with power and great Glory , which is also figured forth , by the other Parable of Leven , which a Woman took and hid in three measures of Meal , and it Leaveneth the whole . Again , ver . 44. He compareth it unto a Treasure h●…d in the Field , the which , when a Man hath found he hideth , and for joy thereof , goeth and selleth all that he hath , and buyeth that Field ; whereby he understandeth his Light that shineth in the darkness of Mans Heart , which hideth it from him ; and Earth in mans Heart is that Field : Now though the darkness doth much to hide this noble Treasure , yet this noble Pearl shineth forth through the Darkness , and reaches to somewhat in Man , which being touched by its Vertue and Power , is made sensible ; and an eye opens in the sensible part , which finds the Treasure , and selle●…h all for it , ( quitteth all the Light discovers to he evil ) that the Field may be redeemed , and the Treasure possessed ; and this Treasure , the Word of the Kingdom being full of Power , worketh cut the Corruption out of the Field , ( the fruitful Field becometh barren ) and then fatneth it , and maketh it good ground , good Earth , ( this is the New-Earth ) and the Treasures or seed sown therein takes Root , and becomes a branch or plant , and it is the noble Plant of Renown , That i●… , Christ formed in the Soul , Gal. 4. 19. And so the barren Wilderness becometh a fruitful Field , and the fruit of the Earth becometh excellent Isa. 4. 2. For it is the fruit which springs out of the Earth , and the Heavens open and poureth down Righteousness , which watereth this noble Plant , with its living streams . Again , he compareth it to a Merchant-man seeking goodly Pearls , who finding one Pearl of great price , went and sould all and bought it ; What is this Pearl , but the Light , Revel . 21. 21. Compared with Iohn 10. 9. The twelve Gates are twelve Pearls , and yet but one ; as the seven Spirits of God are one Spirit : Again , ver . 47. He likeneth it unto a Net cast into the Sea , which gathereth of every kind good and bad , but the good are kept in the vessells , and the bad cast away ; hereby is signified , the Word of Gods Power , the Light of Christ taking hold both of the good and the evil in mens hearts , it taketh hold of the good and brings it into Union with it self ; it taketh hold of the evil , not to unite it self there-with , for that is unpossible ; but to crush it , and make a Conquest over it , and cast it into utter darkness lest it trouble the Creation . And Luke 15. 8 , 9. He compareth it to a Woman , having lost her piece of Silver in her House , and she lighteth a candle and sweepeth the house , and seeketh diligently till she find it ; and when she findeth it , she calleth her friends and maketh merry with them , through joy that the lost piece of mony is found , and this House where the lost piece of mony was lost , and is found is , mans heart , it was lost by Adam's Fall , yet it remained still in the house , and in the house in Man's heart it s to be found , and the candle is lighted in this house , and it must be swept to find it ; by all which , Christ Jesus points at this Principle , his Kingdom , or appearance by his Light in Man's heart , and the scope of all these Parables is , to turn in Man's mind to the Kingdom , the Light of Christ in the Heart , to find the Treasure , the Pearls , the lost piece of mony there , to find it where it was lost and is hid , for there it is to be enjoyed and possessed : No man possesses more of God , or of Christ , but what is revealed in himself ; and to this Principle and Foundation the Apostles pointed for Pauls Commission , was from God , to Preach into the Gentiles , turning them from Darkness into the Light , and so he Preached up the Light much , 2 Cor. 4. 6. God ( saith he ) who commanded the Light to shine out of Darkness , hath shined in our hers : here he Preacheth not any outward Light , but a Light that shineth in the Heart , an inward Light ; and he calls it ver . 7. The Treasure in the Earthen Vessel ; as Christ called it , The Treasure hid in the Field . And Ephes. 5. 13. He saith , all things that are reproved , are made manifest by the Light ; for what ever doth make Manifest is light , wherefore he saith , Awake thou that sleepest , and arise from the Dead , and Christ shall give thee Light : He does not say , that he should give it , or his words either ; but , that Christ should give it : but by his words he pointeth to him , and him not a farr off , but neer ; the Word is nigh , ( Rom. 10. 8. ) even in thy heart , by which he understands Christ , as is above demonstrated , and more plainly he declares this , Col. 1. 26. 27. calling it , The riches of the Glory of the Mystery in the Gentiles , ( for so it is in the Greek ; ) And this Mystery is Christ , the Mystery in them , hid in them ; the Treasure hid and till it be found , it is not the hope in them , but in them in whom it is manifested , it is the hope of glory , Christ in you the hope of Glory , ver . 27. And him he Preached to every man , ver . 28. warning every man , and teaching every man , he Preached him to them , in them ; and he pointed them 〈◊〉 him , in them ; him Crucified in them , the Light shining in the Darkness in them , the Treasure hid in the Field , in them ; the piece of Mony lost in the House in them : And as Jesus Christ came to seek , and save the Lost , so all his Ministers ever Preached people to this , the Lost in them ; that it might be found , that they may find a lost God , a lost Christ , whom they had lost , and from whom they were separated by their Sins : This was the sum and substance of their Doctrine , to turn them to God , and to his Son Jesus Christ near them ; That they might feel after him , in whom they had Living , Being , and Motion , to turn them to the fountain of living Waters , from the broken Cisterns to the Issues of Life which would spring forth in their hearts , were that which letts removed ; and therefore said Paul , 1 Cor. 2. 2. I determined not to know any thing among you , ( in you ) save Iesus Christ , and him Cruified ; He Preached every where Christ Crucified , that he might be raised up in them , the Treasure hid , that it might be found in them ; and therefore he said , 2 Cor. 13. 5. Examine your selves , whether ye be in the Faith , prove your own selves , know ye not , that Christ Jesus is in you , except ye be reprobates ; have ye not found the Treasures that was hid in you , the piece of mony lost , &c. And the other Apostles pointed at this same Principle in the heart . Iames saith ( Iam. 5. 5 , 6. ) To the ungodly rich men of this world , who live in pleasure on the Earth , and are wanton ; Nourishing their heart , as in a day of feasting , ye have Condemned , and killed the Just , and he doth not resist you , Christ Jesus the just and faithful witness in their heart , him they had Crucified in his appearance in them ; for as he is , and lives in himself , being one eternal Incorruptible Life , he cannot be Crucified , but his appearance may be . See Rev. 11. 8. Compared with Rev. 13. 8. And he saith to the brethren grudge not one against another brethren , lest ye be Condemned ; behold , the Iudge standeth before the door ; Christ he standeth by at the door , if ye grudge , he will hearken the least motion of that Nature , and Condemn it by his light which shineth in your Consciences ; for that is it that Condemnes , Iohn 3. And he bids them wait patiently for the coming of the Lord , Viz. In his glorious appearance the second time unto Salvation , as the Husband man waiteth patiently for the precious Fruit of the Earth , after the seed sown ; Now Christ is both the Seeds-man , and the Seed , and also the precious Fruit. And Peter in like manner directeth them to this , and for the pattern , waiting for his second appearance , 1 Pet. 1. 13. Be sober and hope to the end , for the grace that is to be brought unto you , at the Reuelation of Jesus Christ , when he shall appear in you glorified , who before was Crucified in weakness , yet now raised in Power , and living by the power of God , and raising you up together with him , and setting you in heavenly places in him . And till that time , that the day dawn , and the day Star arise thus in their hearts , he directeth them unto a light that shineth in a dark place , which is the same Jesus Christ in his first appearance ; as the seed sown , a seed of Light sown , but not come forth to the perfect day , and this he calls the most sure , or firm word of Prophecy ; where unto they do well to take he●…d for the time ; and this is the same Word Moses pointed the Iews unto , as is above demonstrated And Iohn points much to this Principle , 1 Iohn 1. 1. That which was from the beginning , which we have heard , which we have seen with our eyes , which we have looked upon , and our hands have handled of the word of life ; declare we unto you , that ye also may have fellowship with us , and truly our fellowship is with the Father , and with his Son Jesus Christ : Lo , how he decla●…eth , that his fellowship was with the Son Jesus Christ. Though long before now , his appearance after the Flesh was removed , yet he had fellowship with that Life which remained , and more gloriously appeared after he was taken up ; the Life which was in the beginning , that he that heard saw , and handled , ( not with that which is born of the Flesh , but of the Spirit , ) and was partaker off ; even that Divine Nature , or Life , 2 Pet. 1. 4. And this Apostle Iohn calls it by other names , such as the seed of God , the Anointing , or Unction , the Truth , &c. And in Revel . He calls it the Lamb , and the Word of God. And thus I have gone thorow Moses , Prophets , Christ himself in the dayes of his Flesh , and his Apostles , their Testimony concerning this Foundation , or fundamental Principle , which as they witnessed , a Foundation and Fountain of Blessedness . Life , Joy , and peace in themselves ; a substance beyond all Shaddows , Words , Pleasures Representations , Comprehensions , or Thoughts , so they pointed their Hearers hereto , and this was the work of their Ministry , That people being brought to he●…r , see , handle , and pareake of this Life in themselves , they might have fellowship , with them therein ; and so let People try themselves , and the Churches they are Members off , if they be built on this Foundation , the Word of Life which was in the beginning , or if they have never come to know any other Foundation as yet , but words from without , and from which they never knew , any other ground to believe them , but here say , from man , and not hearing the voice of God himself , their Foundation is but false , their Faith false , their Church , and Worship , and their whole Religon is false and vain . Argument , II. And this was it , to witt , the Revelation of J●…us Christ , and the hearing of his own Voice , by which these who heard the Ministers and Apostles ( sent by him ) believed their words , and the things by them declared , for had it not been this , they comeing forth declaring of such unheard of things , and so unlike , so unprobable , so foolish to the wisdom of Flesh and Blood ; they could never have been received , nor gained such ground upon the World as they did : This is somewhat touched before , but is some-what more fully to be treated of here , being so weighty . This was it , that gave to the people a proof of their Ministracy , and Call , and message that it was of God , he who sent them ; Christ the Word which was in the beginning , and spoke in them to the people , the same spoke and beas Testimony to the same words and things , declared by the words in the Hearts and Consciences of the hearers ; and this made them and their Doctrine Manifest , they had no other proof so sufficient as this , and this without any other was sufficient , and so necessary , that nothing else could certainly perswade them , for many of the Prophets wrought no Miracles , nor did they alwaies tell of things to come , and how many were Converted to the Faith , who never saw any outward Miracle wrought , and these who were past feeling or discerning the witness of God in themselves , would not believe for all the Miracles , or other outward appearance , they called them devilry , and the like ; for , their hearts were hardned , and the heart that is hardned , hath the ear that should hear stopped , and the eye blinded : so was it with Pharaoh and his servants , yea and many times with the people of the Iews themselves , but they who had the ear to hear , the inward ear in the sensible heart did hear ; and such a power oft times went along with the Messengers of the Lord , that it rent the hard Rockie heart , and broke it in pieces , and made i●… sensible , and quickned the dead , and opened an ear to hear the word in themselves , and so the Lords Messengers declaring in the power and Word of God that spoke in them ; they directed them to hear that Word in themselves : He that hath an 〈◊〉 to ●…ear ( said Iohn ) let him hear what the Spiri●… saith to the Churches : And Ie●…miah said , If ye will not hear within in secret ( as I have read it in a Latin Translation ) my Soul shall weep for you . Hear the word of the Lord said they , this was their Authority , their Proof they had not a●… he and as this cleared their Call , and the truth of their Message in themselves , so did it in their hearers , and nothing else could do it , but that Word ; the word of Truth , the word of Faith , to which Moses pointed the Iews , and Paul the Romans in their hearts ; and this made them Manifest , and their Doctrine , and witnessed to them , was a Seal of confirmation unto it ; I have given him said the Lord , ( as it is writ , Isa. 55. 4. ) For a witness to the People ; and Revel . 1. 5. He is called the faithfull witness . See further , Mal. 3. 5. Mica . 1. 2. Clear Testimonies for this , and he who believed , had the witness in himself , 1 Iohn 5. 10. He that believeth on the Son of God , hath the witness , Christ the witness in himself , and in the Testimony of this witness , which said Amen to the words spoken thorow the Lords Messengers , stood ther Faith , not in their words , but in the word in themselves testifying thereto , and they believed not , because they heard them , but because they heard himself ; as did the Samaritans , John 4. 42. And this is the Testimony of God , which is greater than the Testimony of Man , for which , it is blessed ; and so their Faith stands in that which cannot be shaken , let men be shaken , and tossed , and driven to another thing or testimony ; yet the Foundation of the Lord standeth sure , having this Seal , this Witness in ones self : and the Faith that comes thus , stands in the power of God , the word of Power which witnesseth in them , God speaking himself in them , and this is the ( so called ) formal object of Faith , Papists and Protestants so contend for , both agreeing in this , That it is God speaking , which is the formal object : But quoth the Papists , It is the speaking in the Church of Rome ; and so upon the matter , They make it her Tradition : No , quoth the now Protestant , the degenerate Protestant , ( for the pure primitive Protestants owned the true Foundation with us , though their discovery of it was but little , ) God speaking in the Scriptures , is the object formal of our Faith , or Foundation of it , viz. The chief moving cause or medium , ex parte Objecti , why the Scriptures are to be believed , which is in effect , to make the Scriptures themselves it ; for they deny , that God speaks in Man's heart , or reveals immediately in man , by voice , or word of mouth from himself by way of object : So that that which is heard , seen , or felt , is not any object imrevealed from God himself , that word it self immediately speaking , manifesting , or revealing as the Prophets and Apostles witnessed , but God speaking from without , in the Scriptures , that is it ; and that this may be believed , they say , There is need of an Illumination , ( they are a fraid to call it a Revelation , as may be seen in their Consession of Faith , 1 Cap. 6 Art. Where denying all new Revelations of the Spirit they add ; nevertheless , we acknowledg the inward Illuminations of the Spirit of God , to be necessary for the saveing understanding of such things , as are revealed in the Scriptures , for therein say they , the whole Counsel of God concerning all things is revealed yet , ) some are now calling it an inward Revelation , or an Immediate Revelation ; ex parte subjecti , sive potentiae ; but not ex parte objecti sive medii aut principii cogniti , quod prius cognitum in se ducit in cognitionem alterius , and they call it , to witt , this Revelation , ex parte subjecti sive potentiae medium Incognitum assentiens , i. e. an unknown midst of assenting ; See for this Robert Barrones book concerning this part , against Iesuit Turnbul , where the Reader will see : I faithfully relate his Doctrine , and this man refutes ( but so caused me Wonder , ) them who affirm , that the Foundation , or formal object of Faith , is the Internal Testimony of the Spirit , speaking or manifesting in such a way as the Prophets , who were inspired , witnessed , having ( as he acknowledges ) the objects presented unto their minds , from God himself by species , or formes Supernatural as he calls them , and as they term them in the Scools , and he illustrates this further , in what sense he owns Immediate Revelation , and in what sense he denies it , by a pretty fitt comparison , as when a vail or cover is taken off a man's eye ; that is sayes he , a Revelation ex parte subjecti sive potentiae , of the part of the subject , or facultie , or sense , which perceives , and that which he denies is Revelation ex parte objecti , as when the eye having no vail upon it , or stop from seeing , but that the object is hid , by a vail covering it , and this vail must be removed ere the eye see ; though never so quick of discerning in it self , and thus he concludeth that there needs the operation of the Spirit of God , to take the vail off the eye , but not off the object , for that needeth not the object of a man's Faith is the doctrines of the Scriptures , which are most clear and evident therein ; only the Vail must be taken off the eye of the mind to see them in the Scriptures : and this is the general Doctrine of the Priests , and Teachers in the Natural Ministry , as I haue discoursed with themselves both South and North ; and it s the Doctrine generally of the Protestant Churches so called , as they stand at this day ; and now they say in their Pulpits and else-where , That we do them great wrong , when we affirm , They deny immediate Revelation , and the teachings of Gods Spirit , for they say , that we maintain , but in such a way , and not in such a way , as is before declared ; and I have asked some of them , If they be for an inward Revelation , Testimony , or Teaching of the Spirit of God , then whither is the inward of the Spirit , or the outward of the Letter the most evident , certain , or perswasive to me ? I have been answered , ( though some hath said , That of the Letter , is the greatest , weightiest , most evident , &c. ) They are not two Revelations , the inward and the outward , but they are one and the same Revelation , Testimony , or Teaching , caused by different Mediums , the Scriptures by way of Object , the Illumination of the Spirit , and the Mind concurring therewith , by way of Power or Faculty ; as when I look upon a Lillie , three things concurr to make me see it , the Eye , the Light , and the Lillie ; and if one of the three be wanting , there will be no sight of the Lillie , yet the Eye makes not one Vision , the Lillie another , but one and the same Vision is made with both , and so the Revelation of the Spirit , is not to be compared with the outward of the Letter say they : Whether is best or most certain , these being not two but one , and each midst being Supream , or greatest in its kind ; the one ex parte subjecti , the other ex parte objecti : and that ex parte subjecti , they call medium incognitum , assentiendi , that which gives the knowledge of the object , but is not known itself Immediately , or first known or perceived ; and then giving the knowledge of the other , as the Eye is medium incognitum videndi , it gives the sight , but is not seen it self ; so the fore-cited Robert Barron . And I have found it with men th●… more largely to hold forth the Priests Doctrine in this thing , to undeceive such as are so gulled , and cheated with them ; who w●…les would give the poor people to believe , they are for Immediate Revelation , but it is well known they deny it , both in Principle and Practice , and did they not deny it : Why persecute they such who are for it ; and were they for the immediate Teachings of Gods Spirit in man's Heart : Why oppose they such who witnesseth it , and are not better learned ? and when they say , They are taught , and called of God to Preach , as Peter and many others , who had not book learning . O ( they cry out ) Fancy , Delusion , Revelation Immediate is ceased : And they are very blind who see not , that upon this Foundations of denying Immediate Revelation , or teaching of Gods Spirit , depends their Church , Ministery , and the whole Clergy , and their so called Theology , and Philosophy , Schools , and Colledges , for if once people were perswaded and convinced , That God did Teach , and would teach them , who wait on him ; such and many more things , and in a more excellent way than are taught by them , for such great Summs of Mony then they would turn their backs upon them , and their Colledges would become like the Abacies at this day ( which lodged that Prophane Rabble of Papist Monks and Friers , who pretended to as great Spirituality , as the National Priests do ) an habitation for Owles and Ravencus Beasts , and then down should all the Proud , Lording , lofty Clergy , with their many degrees of Doctorships , Lordships , and Masterships pass ; who being strangers to the true knowledge , which is Life , Peace , Joy and Satisfaction in full assurance to the Soul , are vainly puffed up in their fleshly minds , by the form of knowledge in the Letter ; as I was my self , whilst among them , and thought all men Idiots , and unlearned , who were not sk●…lled in that litteral knowledge , but the Lord by his rich Grace brought me to see the vanity of all that knowledg : And I was convinced , that I was yet ignorant of the true knowledge of God , and I came to value one dram of the living knowledge ; ( from God himself ) so to speak , to ●…all the Talents of that other , which I had laboured so much for , and had cost me so much both travel and mony , and I saw , it was all but loss and dung ; and it lay upon me from the Lord , to depart from these Teachers , who could not point me to the living knowledge of God , where I could find it : And I came and heard Men and Women who were taught of God , who pointed me to the true Principle ; and though some of them could not read a Letter , yet I find them wiser than all the Teachers , I ever formally had been under , and now the Lord has brought me into a Measure of the same living knowledge from his own mouth ; and if people were convinced , that there is such a blessed and glorious dispensation , and so freely attained , they would turn their backs upon the old rotten Clergy , ( for I cannot call it no better , ) and waite upon the Lord for knowledge ; and these they would only hear who were taught of God themselves : and the condition of their Disciples and Flocks , who generally are more barbarous , wicked , and ungodly than the savage Indians , too manifestly declares , they are not brought to the true knowledge and wisdome , the principle whereof , is the fear of the Lord , which redeems the mind out of all such practises they are found in . And now I shall lay open a little , this d●…eipt of theirs ; who affirm Revelation is ceased exparte objesti , of the part of the object ; but it remains exparte subjecti , of the part of the subject , faculty , or power , which knoweth , and gives the knowledge , but it self in it self , is not known but by way of consequence ; judging it to be the Spirit of God , from such tokens and marks as they fancy in their dark minds . Now behold the deceit of the Serpent , which lieth alwaies near to betray from the knowledge , which is life , and comes from the Spirit of God ; and to snare them with a knowledge , which comes but from the Letter , and their dark minds , together with his suggestions and inspirations thereinto , and so they come to acknowledge which is the brat of the earthly Spirit ; this hatches and brings it forth , and the Devil begot it , and is the Father of it : and this wisdome is called by Iames 3. 15. Earthly , Sensual , and Devilish , and is not from above ; so then ye may perceive , there is a wisdom and knowledge of the Scriptures , that is devilish : such had the Priests , Pharisees , and Lawyers of the Iews , much Scripture Letter knowledge , but it was devilish ; for they killed Christ. Now these who are endued with this knowledge , think farr otherwise , they think it is spiritual knowledge , and spiritual it is in that sense ; as wickedness is called Spiritual , but they are apt to think , it has come from the Spirit of God , whereas it is from the Devil ; and here the Devil who gives it them , covers himself , so that he cannot be seen , and the knowledge cannot be known of what nature it is , till the principle or spring , from whence it springs or flowes , be discovered , known , seen , felt , or perceived ; and now he having so deceived them , as to make them believe , this is not attainable ; the spring or principle , which gives the knowledge , is not immediately to be known : This was the Prophets and Apostles priviledge , who had a knowledge of the Principle in its immediate Manifestation , which taught them , they could perceive the Fountain clearly , from whence it flowed , it was Revealed to them Immediately , but this is now ceased , and we must gather only the knowledge of the Principle that indues us by consequence ; ( and what a poor uncertain blind knowledge , is this I may afterwards demonstrate when I come to examine that they call their assurance ) and thus they continue in the dark , though they have a knowledge ; yet they cannot certainly tell , who is the Father of it , who begot it , who inspired it , they feel not the principle , nor seeth , nor perceiveth it , its medium incognitum assentiendi , that is , an unknown midst of assenting , and yet they think all is well , and their knowledge is true and good enough ; as a Man that has the Jaundies , which seeth the object , let it be never so White , he judgeth it to be yellow , and thinks he see well enough , not seeing the yellow vitious humour in his eye that beguiles him ; but now if he could see his eye , to compare it with another Man's eye , than he would be convinced , his sight was not the right sight , for he would perceive , that the Principle is vitiated , and that vitiates the sight ; and so they not knowing the Principle clearly and distinctly in it self , when any motion or operation comes in upon their minds ; let it be although concerning such or such things , some Scriptures brought to their remembrance , or some thing bearing it self in , as duty ; were it to pray , or give almes , or read , or hear , or the like ; and finding some inclination begetting a bentness in them , and driving them by way of impulse to such or such a thing : Now , they not knowing manifestly the ground or principle from which these thoughts , suggestions , motions and inclinations arise ; what a loss are they at ? and how great is the danger they are in ? as if a man at midnight were walking amongst Coal●… pits , he is as ready to fall in the pit , as keep the right way , and much more , having no guid certainly to direct him in this thing ; and now these Motives , Thoughts , and Inclinations , and workings , arising from the wrong Spirit and Principle , though they had never so great a shew , to be good and duty , yet they are not to be cherished , received , or obeyed , and he who obeys them , serves the Devil , and not God. Again , a Motive or Inclination , or opening , concerning such or such a thing , proceeding from the spirit of the Lord , if it be not received , followed and obeyed ; this becomes fin and grieves , and provokes the holy Spirit of God ; and so man in this state , not knowing certainly and infallibly , the spring and principle that moves him , is equally ready to serve the Devil as God , yea much more , for he being captivated in the darkness , the Devil rules in him at his pleasure ; for certain it is , what ever is moved in Man's heart , it proceeds either from the Spirit of Satan , or from the Spirit of God ; now he who has the true eve opened in the sensible part in him , perceives manifestly the Spring , whence the motions arise ; if it be of God , it feels it to be so , and is refreshed with the heavenly vertue and power that moves him , and it fills his heart with joy and peace unspeakable , the nature of which joy , is discerned to be pure in the Light which manifestes it . Again , if the motion be of the Devil , the eye in the sensible part manifestly discernes it in the Light , and feels the Spring or Principle from which it arises , and he is burthened with it , and that of the Lords begetting in his heart , hath no union with it , nor can close with it ; and power from God arises and resistes it in the heart ; and thus when the enemy would come in as a flood , the Spirit of the Lord sets up a standard and bullwark against him : and O what a sweet blessed and comfortable condition is this , to know every Motion that moves in the Soul ; to have Judgment so set up , the pure Judgment from the Lord in the heart , which passes an infallible sentence upon every thought and inclination , shewing its Nature , and stamping as it were upon the face , a Superscription shewing whose it is . This is the spiritual Man which judges all things , and is judged of no man ; he is a Child of the day , and walks in the Light where is no occasion of stumbling ; and he knoweth whither he goeth , and whom he serveth , and whose work he doth ; and this man doth all in Faith , from a full unshaken perswasion , that he is allowed and approved of God in what he does , and so he serves God in all things , and glorifies him in his Body and in his Spirit , which are the Lords ; and till Man return to this state , which was the pure state of his first Creation , he shall never have true Peace , or Content , or Joy or Rest , but find Judgment from the Lord pursuing him , if he be not past feeling ; and this was my own condition in a day , O how did I lament before the Lord because of the thick Darkness wherein I was so choaked , that I had no manifest or infallible feeling of that which is my life to day , the blessed Spirit of God ; and when many things moved in me , and thoughts come in upon my mind , how was I ground as betwixt two Mill-stones with doubts on the one hand lest they were of God , and fears on the other to the contrary , and I had no certainty of either ; and so what ever I did , I was Condemned , and full well I knew the truth of that Scripture , He that doubteth is Damned : and I never came to the full and manifest Perswasion what Spirit or Principle moved in me , till I came to a cessation of all my own works , in the self will , and then in the stillness I learned the Judgment of God , concerning every thing in me ; and in that day I cryed out and questioned in my heart saying , Is such a thing possible at this day , ( for I had no doubt , but the Prophets and Apostles , and Saints of old have it ) for me to know that Spirit that moveth in me , to have a feeling or sensation of it , which would put me out of doubt ; as when I taste Wine or Water or Vinegar , I discern each of them Manifestly , and has no doubt concerning them ; and by the Lords merciful Providence and his good hand that led me , in a way I knew not ; I met with a People who told me there was such a blessed Dispensation , and they were brought into it in their measures , and they said to me , God was to be known and his holy blessed Spirit , by a sensation or feeling , which begot a ravishing unspeakable Joy , sweetness and delight in the Soul , such as I never conceived of , neither could it enter into my heart , till it were Revealed into the ; and as I keeped to that which judged me , gradually it raised up a pure sense and discerning in me , and begot a birth of Life in me , which could feel its Spring or Principle : And this is man's happiness , and till he come hither , he is in Darkness , and walks he knows not whither , and works , he knows not whose work it is , or whom he serves ; for now these thoughts motions , or inclinations of the mind being so secret , what can judge them ? but the Word of God alone ; that Eternal Word of Power Jesus Christ , before whom , all things are naked and bare , which is quick and powerful , and sharper than a Two-edged-Sword , to devide betwixt the Soul and Spirit , and is a discerner of the thoughts and intents of the heart ; all Scripture words come short here , infinitely short , for the Devil can , and oft doth , Transform himself into the likeness of an Angel of Light , and puts on the sheeps cloathing , the good words , Scripture words he can suggest them , and teach man to spin out many subtil notions & interpretations about them , which things also may be true upon the matter being known and received from , and retained in the false spirit , is but an Idol and not the Truth . Again , there are many things which a man does , which themselves considered , may be done , or not done ; and so they being considered meerly in themselves , are neither good or evil , and become only so according to the Principle which moves in mens hearts thereto ; good , because from the Spirit of God Man is moved thereto ; and evil , because from the wrong Spirit Man is moved to do them : and so it comes oft to pass , that two Men doing the same things upon the matter , or speaking the ame words ; suppose the giving of almes , or speaking of some swords by way of exhortation , or prayer , or the like ; the one may be justified of God , doing the same from the movings of his Spirit , the other Condemned , doing them from the wrong Spirit , or Principle ; and yet doth so far go playing together as Scripture words can go with them ; and here the words fall short to judge them , both useing the words or things in themselves , allowable by them ; but now the one doing in the Faith , which gives the feeling of the Principle of God which moves him , is accepted ; and the other doing but in the form and immitation , and from the wrong Spirit and Principle is rejected , and his service abomination before God : And if one would say , These inward secret Motions may be judged by their fruits , which afterwards outwardly appear ? I answer , That is too late , and the enemy may proceed so great a length , before the fruits outwardly appear , as to have wholly captivated Man into his snares , so as he cannot get rid , and then he will readily teach him to Justifie the Fruit also : But though they were seen to be evil it is too late ; according to the wise saying of the Poet , Principiis obsta sere Medicina paratur , Cum mala per longas invaluere moras . Resist all evills , how soon they begin , When they have grown too late , comes Medicine . Evil is to be resisted in its first appearance ; ( the Serpent is to be crushed in the Egg , ) And how shall it be resisted , if it be not manifestly known : And hereby it may further appear , how absolutely necessary it is for man to know the guidance of the Lord Immediately by the Revelation of his Light and Spirit to order him in the stepps of his conversation , for it is not in man to direct his stepps ; and he is in all his waies to acknowledg the Lord , and to be found in his will in all things , doing all in his name ; that is , in his Power , in the leadings of his holy Spirit , to walk after that in all things , else he cannot do all in Faith , having in all he doth , either the express Commandment of the Lord thereanent , or at least his approbation ; feeling in his Spirit , the Lord giving him liberty : and how far short do the Scriptures fall , to tell a man , what he is to do in all the circumstances and emergencies of Providences which fall out in his life time , no rational man but seeth ; a World full of Books could not contain , rules and directions to a man in all things , which yet are all to be done in Faith , the Foundation whereof , is the Word of God , and his Revealed Will ; and if one should plead , that general rules of Scripture , and examples may serve the turn , who see not , they cannot but fall short , there being no rule immaginary so generall concerning things in themselves indifferent , but suffer thousands of exceptions and examples also ; yea , and many times these things which in the general look as duty ; when the particular comes to be weighed in the ballance of Righteous Judgment , it is Sin ; As for instance , Parents are to be obeyed , but now , what if they command that which God forbids , then they are to be denied therein , and many times the case is so doubtful , whether the thing commanded be against or with the command of the Lord : one sayes it is , and seeks to Justifie it by Scriptures ; another sayes it is not , and condemns it from Scriptures , and what can be a touch-stone in such cases , but the Light of Christ which makes all Manifest , and many have seen this , how general rules the best of them all , as they lye in words fail to determine particulars , as in that and the like , Fus suum est cuique tribuendum , every man is to have what is proper , or belonging to him ; and yet this suffers many exceptions , as if a Mad-man would demand his own knife from another that has it , to cut his own Throat , it is to be denied ; and oft times the case in the particular cloathed with such and such circumstances is exceeding doubtful , when the general is clear ; and therefore they make a vertue , they call Epieikeia in Greek , and to this , they give the Office of Modifying , and Judging in such cases , how far the general rule of equity is to be kept to , or receded from , in such cases as requires exception ; as for instance , mans right must yield to Gods right , and the right of particulars must yield to the right in general ; and this is the work of that vertue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they terme it , to define the true midst or mi●…di ●…ity betwixt the two extreams , and the many circumstances which falls in betwixt them , to touch the Center in ●…is large circumstance , and what can do this , but the very Wisdom of God , which would lead man through all these intricacies , according to its promise , Prov. 6. 22. above mentioned . And what a blessed Priviledg do they cut themselves short of , who ●…enies such a thing can be expected , as the immediate leadings of the Lord , teaching man , and giving him counsel in the wearie affaires and circumstances of his Life ; and instructing him in the Will of his God , and calling him to what ever place , calling , or imployment he betakes himself too ; as the Lord who is his Judge , is Chastly waited upon ; and we can set too our Seal to it , that we have found it so : And without this , it is impossi●…le to please God , and now having shewed the deceipt of the enemy in this thing , whereby they are betrayed into an opinion . That the Principle which moves in man , or gives him his knowledge , cannot be known in its own immediate Manifestation : I proceed further to demonstrate , that it s to be known , and that the true ear or eye which Gods spirit opens in mans Soul , as it is Spiritual , Heavenly , and of an incorruptible Nature , so is its object ; and therefore the objective Revelation immediately from the Spirit of God is as necessary as the subjective : I am constrained to use their terms , and find freedom so to do , for their sake ; and so whereas they say , there is no object to be revealed , but that which is already revealed in Scripture , and is evident and clear enough in it self , and requires onely one opened ear or eye to discover , it is utterly false : we look not saith Paul on things that are seen , but at things which are not seen ; for the things which are seen are Temporal , but the things which are not seen are Eternal , 2 Cor. 4. 18. Now observe what he makes the object of a Christians sight , knowledg or discerning , not words , but things ; and how far short words fall of the things , is above manifested : next he makes this object , not things temporal , things visible , that falls under the preception of the carnal eye , or ear , or whatever is of this corruptible World ; now though the things reported of in Scripture , be eternal , yet the words of the Scripture as they can be read , or heard with the eye or ear of flesh are not eternal , for nothing they can perceive is such ; now again , see how far the Apostle shuts forth words , or the best of conceptions , or thoughts , or speculations of Mans heart , or whatever can be perceived that way , from being the object of this eye or sence of the Lords begetting in man , 1 Cor. 2. 9. Eye hath not seen , nor Ear heard , neither hath it entered into the heart of man , the things which God hath prepared for them that love him . Now all the words of the Scripture , the eye hath seen , or may see ; the ear hear , and they may enter into the heart of man to conceive the words , and form many conceptions on them ; but the things have never entred , which the Scriptures report off into his heart , it is true , he may form one image or likeness of them in his mind as if I should form a likeness of such a Man or Countrey I never saw , but only heard off ; this were not the true representation , no more is that , it s but an Idol , and Revelations 2. 17. To him that overcometh , will I give to eat of the hidden Manna , and will give him a white Stone , and in the stone a new Name , written , which no man knoweth , but he that receives it . Lo , here is the object of his knowledge that overcometh , and none knew this object but he : The hidden Manna , the white Stone , and the new name , and what is this object but the Son of the Fathers Love Jesus Christ , himself , not only revealing , but revealed in the Soul ; not only causing a man to know , but being himself known . The eternal Life it self manifested , He is this hidden Manna , this white Stone in which the Name is written , and now is not a sight of him manifested , seen , heard , handled , more than all words ; is not this one object revealed , which onely himself can reveal : Oh , what an indignity do ye to Christ , and to that holy , pure , chaste , birth of his begetting in man , who deny , that any more of the glory of Christ is to be known ; but what letters of Sylables , or sounds in the Air , can contain , they give indeed a true report of him , and of his glory , but infinitely falls the report short of a sight of himself ; one glimpse of his lovely Co●…ntenance , one look of his eye , would swallow up all that knowledg of him , drunk in by the report and fame of him , ( which death and destruction can have , but is eternally excluded from the sight ) as the Light of the day at noon , swallowes up the Light of the Starrs , and makes them all disappear , what a vast difference was betwixt the report of Solomon , and of his glory , to the Queen of Sheba , and her sight thereof , 1 Kin. 10. 4. And when the Queen of Sheba , had seen all Solomons Wisdom , and the House he had built , and the meat of his Table , and the attendance of his Ministers , and their Apparrel , &c. ver . 6. She said to the King , it was a true report , that I heard in my own Land , of the , Acts , and of thy Wisdom ; howbeit , I believed not the words untill I came , and mine eyes had seen it , and behold the half was not told me , thy wisdom and prosperity exceedeth the same which I heard . And ver . 5. When she sa●… the things themselves , there was no more Spirit in him , Now if Solomons glory and wealth , exceeded far the report or fame thereof ; yea , of all that could be written , or spoken in words , which truly did report of him ; how infinitely more does the glory of Christ , the true Solomon , and of his House and Table , and the meat thereof , and his Servants , and the Appa●…el , the substance of all these things , whereof they were but a Figure , exceed the report or sound thereof , if they come short in the description of the shadow , how much more in the substance , and now Let any one who ever felt any true experience of the Love of Christ shed abroad in the heart , answer me : does not all words fall infinitely short of it , all that ever the eye saw , or ear heard , or the heart or mind conceived , ( till that it was revealed by the fountain it self ) was nothing to that which was felt , seen , tasted , of the love of Christ , which passeth knowledg , and it is past knowledg ; it passeth words , and the joy unspeakable and full of glory , and the peace that passeth understanding : do they not infinitely exceed all the fame and report of them , in words they pass the understanding , the knowledg , the thoughts of the heart , much more pass they words : O how blind and insensible are they , who will deny this ! and if they pass words , all words that can be uttered to represent them , then what can reveale them , but the spirit of God it self . Cor. 2 , and 10. God saith , he hath revealed them to us by his Spirit . and ver . 12. Now we have received not the Spirit of this World , but the Spirit which is of God , that we might know the things that are freely given to us of God. And what are the things the love of God felt ; O how it peirceth , how it ravisheth the pure mind ; how sweet is it , and more precious than the best Wine , is not this a glorious thing , and the Peace of God , and the Joy of his Salvation , and the Spirit of Glory , and of Power , which resteth on all Gods faithful witnesses and followers , and the bread of Life which comes down from heaven , a heavenly substance and vertue , which is Angels food ; and the water of Life which springeth forth in full , fresh , living streams from the Well , Spring , and Fountain , which is opened in the heart of every true believer ; what glorious things are these , and how infinitely words , or all outwards conceivable fall short in the description of them , and if they exceed all that is writ , or reported in Scripture concerning them , yet are known ; then what is it but the Spirit that reveals them , and is not this an immediate objective Revelation . If I should read a description of Italie , make it never so exact or lively , and of the rich Buildings , the pleasant Vineyards , and Orchards , the excellent Wines , and other Fruits that grow there , and then come afterwards to see the Land it self , and its Buildings , and to eat of the Wine-Grapes , and taste of the Wine ; have I not then another manner of knowledg , and are they not new objects discovered to me , the things themselves being now seen and known , whereas formerly , they were but as reported of , and when the Soul is brought to see that Land afar off , and yet nigh ; the Land of P●…omise , according to what is prom●…sed ; which Land is the Kingd●…m ●…hich is Ri●…teousness , and Peace , and Joy in the Holy Chest , and the Power of an endless Life , a Land flowing wi●…h M●…ss and Hony. continuall Rivers of Pleasures and Consola●…n from the presence of the Lord ; and is admitted to drink of ●…se Waters out of the Wells of Salvation : and to eat of t●…ese Appies that grow upon the Tree of Life , which beareth Twelve manner of Fruit every Moneth . Does i●… not discover and know new objects , infinitely excee●…ing the report of these things , for my self ( and I know all who have tasted with me of the heavenly gift will say , Amen , to my declaration . ) I read the Scriptures all over several times , I studied them , I meditated upon them , and dived into them , and heard them weekly P●…eached on , and I thought I had the Spiritual Eye , and the Ear , and had the knowledg of the things of God in some Measure ; and yet I can truly say it , the Lord hath opened that Eye in me now , whereby , I discern Manifestly , that I then was very blind , and knew little more of these things , but the report ; and when it pleased the Lord to Reveal himself in me , and the things of his Kingdom , Oh how did my Spirit fail , how was I stru●…k with Admiration of th●…t glory which appeared ; How did it ravish my heart , and daily ravishes it , with its beauty and sweetness : and now I see , That all the knowledg of these things at a distance , by report is exceedingly short of the true substantial kno●…ledg , and what I could apprehend of them by that Spirit , which t●…en bare rule in me , which was the Spirit of the World , was bu●… an Idol and Image of the Beast which bewitched me ; And ●…lory to the Lord , who has given me , with many others victory over th●…s Beast , and his Name , and Image , and yet there was that , even then which lay captive in me , under this Spirit that thirsted for the true knowledg of God , as the Hare pants after the Wa●…er brooks , and could be satisfied with nothing else ; and the Lord heard , and relieved , and gave me the knowledg of himself , and has raised up a Birth of his own begetting in me , and is daily more and more raising it up , which cannot live but in the Light of his countenance , nor be satisfied with all the reports of him , if himself be not heard , seen , and enjoyed ; as 't was said , Let me see the Kings face , and if there be any iniquity in me , Let him kill me 2 Sam , 14. 32. How much more doth he that is born of God , desire his Fathers face , the Kings face , the light of his Countenance ; this made David , and so maketh it all the Children of God say , We have more joy and gladness in the light of our Fathers Countenance , though it were shut up in a Dungeon with Bread and Water , than they whose Corn , and Oyl , and Wine doth abound . Now , whereas it is said , The Scriptures are plain , evident , and manifest in themselves ; they have a secret glory , Majesty and Purity in them , which mans writings in his own wisdom have not , and this abundantly manifests them to the spiritual Eye ; I grant it is so , and certainly knows it to be so , which makes them so precious unto me , but consider a little , what this Glory , Majesty , Plainness , Purity &c. is , which makes them Manifest , and to whom it Manifests them : Such an Example will somewhat figure it forth , having first known such a man of rare beauty , comeliness , and majesty , which appears in his countenance ; and afterwards , seeing his Portrait drawn so exactly as a Pensel could do ; this Image or Portrait has a pretty lively representation of him , and the Characters of his Beauty , and the Majesty of his Countenance appear somewhat in the Portrait , whereby I Manifestly know , That it is the representation of such a Man : Now these Characters of Beauty and Majesty in the Image , come far short of the Mans countenance , and it was the seeing of him first , made me know his Image to be his ; and so the glory and beauty of his Face may be called Primarie , but that in the Portr●… Secondary , or Derivative ; and the seeing himself , makes me believe , that it is his Description , and it is Manifest enough so I reading in the Scripture wherein there are as it were , rare and excellent draughts , shaddowing forth Jesus Christ ; and I then coming to know himself , the Scriptures lye open and plain unto me , and they are very evident and manifest ; but to him that never saw the King of Glory himself , they are hid , and as a sealed Book ; and he who has heard God himself speak , will manifestly know the words writ or declared by others , in whom he has also spoken , and he stands near himself to testifie and witness to the truth of these words which come from himself : So Queen Sheba easily believed the report concerning Solomon and his wealth when she saw it , and I reading the Description of such a Countrey I have been in , and travelled thorow , it is easie for me to know , whether it be true , or false ; and I being so long a hearer of such a Man speaking from word of mouth , and afterwards reading a book containing his words , I know them to be his , having heard him before ; but the words as they lye in a book come far short of these which proceedeth from his own mouth , for these had much móre Life and Power with them : Then how much more do the words Immediately proceeding out of the Mouth of God , excell a Declaration or writing of them , though they be also precious , and excellent , but where the Word of the King himself is , there is Power , and blessed are they who know this joyful sound of the Voice of the living God in their hearts , and have thus learned the truth as it is in Jesus ; having so learned Christ , having heard himself , and so having him , the Witness in themselves . Ephes. 4. 21. 1 Iohn 5. 10. They are built on a sure Foundation , which gives them fullness of Assurance , That the Prophets , and Apostles Doctrine is of God , having found himself Come , and seen him of whom Moses and the Prophets wrot , Iohn 1. 45. 46. And as it was the Spirit of Jesus Christ Witnessing ( in the hearts of them who believed ) to the Truth of the Doctrine of the Prophets and Apostles , by which they were made Manifest in their Consciences , and their words were believed , which proceeded Immediately from their own Mouthes ; and seeing that was necessary then , it must be also necessary now , also much if not much more , seeing these Apostles and Prophets are not alive themselves in the flesh to tell us , that they spoke or wrot so , but that their writings are transmitted to us , through many generations from hand to hand , and no question they have fallen into enemies hands , and how can a man be so fully assured , as is sufficient for his Salvation ; but that Papists , Iews , and others , who had them before us , have wronged them , and both added , and taken away , and altered ; if the Spirit of the Lord perswade him not to the contrary , seeing it is possible they might have done so , if the Lord had permitted ; and what a light Foundation have they to their Faith , which men of corrupt minds , or Devils , or any powers whatsoever of this World , may brangle , spoile , corrupt , add to , or take from , for as we know through the rich mercy , and gracious Providence of God , the Lord hath so wonderfully preserved the Scriptures Testimony so far uncorrupt and pure , as that they abundantly testifie the true foundation , and these things sufficient for Salvation ; not that they are sufficient themselves , but they abundantly testifie to that which is sufficient ; and this we know by the Spirit of God that wrought them : but what a tottering and Lubrick , and uncertain Foundation ye have made to your selves , some of you affirming , and these men of great account with you , that the points of the Hebrew Coppies in which Language , the old Testament was writ , are but mens aditions , and the first writers used them not ; and it is affirmed by many of your selves , they are but a late invention : Now what a great difference , and considerable the pointing makes any skilled in that Language but a little , may know , ( the points being the vowells ) even so great , that the points otherwaies set or added , may not only alter one or more words , but whole sentances ; and if so , what a loss are ye at in your Foundation : I found it only to touch this a little , and refer the Reader to Samm●…el Fishers Book , where he treats of this at large ; and Iohn Owen Confesseth the points or vowels to be so weighty , that if they be invented or added since the writeing of the Scriptures by fallible men , it mightily threatens the ruine of the Christian Faith , thus he in words to the same purpose as may be seen in his book ; and yet these men who set forth the Biblia Polyglotta : and many others affirm , the points to be added since , or that the contrarie is not Certain , but they are happy whose Faith depends not on mans saying or unsaying , but on that Word which was in the beginning , and this only can certifie us of the Scriptures . Argument 12. And as by the Spirit of Jesus Christ his Revealing Immediately in mans heart , and bearing testimony to the Scriptures , that they are of God , and writ from his inspiring and moving of these holy Men of God who penned them . Man can only be sufficiently perswaded to believe them , so this can only give the understanding sense , true interpretation of them ; Jesus Christ he himself is the great Interpreter the one of a Thousand , J●… . 33. 23. Even he who met the two Disciples in 〈◊〉 w●…y going to Ema●…s , and beginning at Moses and all the 〈◊〉 , expounded into them in all the Scriptures , the things concerning himself ; and it is clear , that he spoke outwardly to them by word of Mouth , so he spoke inwardly by his Spirit into their hearts , and therefore they said one to another , Did not our hearts burn within us while he talked with us by the way , and while he opened to us the Scriptures , Luke 24. 27 , 32. Now what made this burning of their hearts within them but the powerful appearance of his Spirit which wrought in them as fire , which dispelled these clou●…y mists of Darkness , which covered as a vaile the eye of their understandings , whereby they could not perceive the things written of him ; and 't is said , concerning the other Disciples and Apostles , ver . 45. Then opened he their understandings , that they might understand the Scriptures . And that the words spoke from without , could not do , this is clear from his own Testimony , Iohn , 6. 63. It is the Spirit which quickneth , the Flesh profiteth nothing , the Words that I speak unto you , they are Spirit , and they are Life . and Job 32. 8. The Inspiration of the Almighty gives understanding ; This is that which opens the Scriptures else they are a sealed book , and how weak and dark were the Disciples whilst Christ abode with them , in his bodily appearance ; how many things were shut up from them , even although they had some knowledg , which Flesh and Blood had not revealed to them , but his Father in Heaven : yet , the Spirit not being pouered forth in such a measure of glorious Manifestation as afterwards they received , till then they were Ignorant of many things , See Iohn 14. 9. Iohn 16. 16. 17. Compared with 25. Math. 16. 8. 9. Math. 16. 21. 22. Iohn 11. 13. Iohn 13. 28. Luke 9. 44. Luke 9. 33. Math 17. 23. Acts 1. 6. And especially the mistery of his Dying and Rising again , and the coming of his Kingdom was much hid from them ; therefore he said , Iohn 16. 12 , 13. I have yet many things to say unto you , but ye cannot bear them now : Howbeit , when the Spirit of Truth is Come he will guide you into all Truth ; for he shall not speak of himself , but whatsoever he shall hear , that shall he speak , &c. And so when the Spirit was poured out , then their understandings were opened , and they called to remembrance many things spoke by him , in the daies of his Flesh , and then they understood them . No Prophecy of the Scripture ( saith Peter ) is of any private Interpretation , 2 Pe●… . 1. 20. But according to the Greek and Bezars Translation , the words are more plain ; No Prophecy of the Scripture is of a Man 's own Interpretation , Prophecy , Explications , the Man who spoke the Scriptures from the Spirit of God was not to Interpret them of himself , nor in his own will , so neither was any other to Interpret them , but that Spirit which first gave them forth , was to Interpret them : For the things of God knoweth no Man , save the Spirit of God , 1 Cor. 2. 11. And if it be so among Men , T●…t the Law maker is only admitted in point of Controversie , the expounder of the Law ; and if he who writes a Book amongst men , be accounted the fittest to Interpret or give the sence or meaning of his words , how much more is it necessary that the Spirit of the Lord which gave forth the Scriptures , be the expounder of them ; especially , seeing the Scriptures declare of such things that are so Mysterious to the natural understanding of Man , or to his natural reason , that they are quite above its comprehending or conceiving of them ; I say , not contrary to his Reason , to witt , that Spirit , Principle or faculty in Man , which can judge truly or certainly of things Natural , and this is also of God ; but the Mysteries of Salvation whereof the Scriptures treat , though they be not contrary as is said , yet they are above the reach of this Principle or Power , of discerning ; as the things of reason are above the things of the senses bodily , so the things of Faith , are above the things of Reason ; to witt , that Reason , or Principle which can judge truly of things Natural , for I Like not to contend about words , I acknowledg the Principle of Faith is , and may be fitly called rational , and the believer is the most rational man in the World , and the very wisdom of God is Reason , or Understanding , and that wisdom wherewith he denies his servants from above is also reason , but it 's not the Natural reason ; for before man was endued with the Heavenly Wisdom , he had the Natural Reason or Understanding , but then he neither had , nor could have the knowledge of the things of God , to witt , The Misteries of Salvation ; This is that which the Apostle plainly declares , 1 Cor. 2. 14. But , the Natural Man receiveth not the things of the Spirit of God , for they are foolishness unto him , neither can he know them , because they are spiritually discerned , Lo how he makes them impossible to be known to the Natural Man , or understanding , because the knowledge of them stands in an other Principle , in that which is born of the Spirit of God , the Seed of God , that can only know them ; they are spiritually discerned : And this further Consideration will yet make it more appear , That man of himself without the Revelation and Inspiration of the Spirit of God cannot understand the things of God , and so cannot Interpret the Scriptures , declaring of them , because Man as he stands in the Fall , and not come to be Regenerate , lives , and is quite sunkinto a Wisdom , Knowledg , and Understanding that is altogether contrary to the wisdom of God , and the true knowledg of God ; it is true as is already said , there is somewhat in man , which Judgeth truly , and pertinently of things Natural , and this of it self , is not contrary to the wisdom of God , but a gift of God , and is of good use to Man , were it in its right place , and by this , man properly is a Man , he has a rational Principle in him , whereby , in this he excells the Beast of the Field ; but now man in the Fall , stands not in this Principle , it rules not in him , there is another birth in man , which Lords it , and rules in him , and this birth is of the Devils begetting , and hereby Man is a Child of the Devill : For this Seed whereof this Birth is begotten , was sown into mans heart when he Fell , and it has ever propagated and spread it self through Adams Posterity since , and this Seed and Birth has a Wisdom , and Knowledge , which is Carnal , Earthly , and Devilish , and is direct , opposite , and contrary to the wisdom of God , as every thing of this birth , is contrary to every thing of the birth of the Spirit of God , Gal. 5. 17. And now the wisdom of this Fleshly , Devilish birth rules in every man , in the natural state and subjects , and brings into slayery that other Principle in him , which in it self , is apt to judge rightly of things within its own Sphere to witt , things Natural , and this Devilish , Earthly , Carnal Wisdom makes it do it service , and answer its Designes , and the more quick and discerning that a man be in the Natural Spirit or understanding , this Devilish , Earthly , Carnall Wisdom , which most usually is called in the Scriptures Acceptation , also Natural , being a top of it , and ruleing therein ; the more it makes a man incapable of the true knowledge and wisdom , and sets up the stronger Bulwarks in man , against the wisdom of God ; And these are the strong holds which Paul speaks of , which the Spiritual Weapons are mighty to pull down , the high imaginations , according to the Greek it is reasonings ; and every high thing that exalteth it self against the knowledg of God , 2 Cor. 10. and 5. So it is clear , That the reasonings of man standing in this wisdom which is altogether contrary to the true wisdom and knowledg of God ; are so far from being a help to him , to further him in the true knowledg , that it is a strong hold against it , and therefore is to be cast down ere a man can come to the true knowledg which proceeds from the meek and lowly Spirit of Jesus Christ , the beginning of which wisdom , is the fear of God , and so the more that a man is indued with the knowledg of Letters , and other parts , ( which might be of use to him , were he come to have his mind Redeemed into Gods fear , and so to have the wisdom of God to rule in him ) while he remains in the natural unregenerate State ; the more these things are a loss and snare unto him : and this is that wisdom the Apostle speaks of , when he sayes The World by wisdom knew not God , and this Wisdom being a Type in the learned Doctours , Rabbies , Scrybes , and Phtises , among the Iews , led them from the knowledg of Jesus Christ , so that they not only did mistake him , notwithstanding , of all the Scripture skill , but said , he had a Devil , and prevailed with the Rulers to Crucifie him , and Persecute all his followers ; and this wisdom in them , taught them to reason against Christ , from the Scriptures , this Man cannot be of God say they , because he breaks the Sabbath , and despiseth Moses Law ; but now the eye of that wisdom being open in them , which cannot but judge amiss of the things of God , they misunderstood the Scriptures , and wrested them to their own Destruction ; and although they were learned in the Letter , and form of knowledg , yet they were unlearned and Idiots , as to the true knowledg , and Christ called them blind leaders of the blind , Math. 15. 14. So you may per●…eive , what learning that is , Peter speaks of , when he saies , 2 Pet. 3. 16. These that are unlearned , wrest the Scriptures to their own destruction , for the Iewish Doctors , Scribes , and Pharises who were very learned Men in that knowledg Letters could give them , and they had Languages Hebrew , Greek , and Latine ; and yet by Christs testimony , they were blind and so unlearned , and all their learning was so far from helping them to understand the Scriptures , that the more they mis-understood them , and the poor and simple and unlettered men , they understood the Scriptures and knew Christ to be the Messiah , that Moses and the Prophets writ off , whereas they knew him not , and for all their learning , were shut out from the knowledg of the Scriptures , and the wrong eye being op●…n in them , they read the Scriptures backward , and could not but judge amiss of them . Now all this while I have not denyed , that there is any thing in man , who may be in a Natural State , that can in any way , or manner know any thing of God ; the Natural Man cannot indeed , that is to say , that Principle which in man , makes him a man , and Distinguishes him from a Beast ; That of it self cannot know the things of Gods heavenly Kingdom , because they are above its reach ; and then far less can that Man or Birth of the Devills begetting , called the old Man know them , for its wisdom is contrary thereto ; but now there is a Seed of God in Man , even in that State which is shut up in Death , or Darkness , under this earthly Wisdom , which as a vaile blinds it , yet the Light of Christ shines so thorow the Vail in this State , as that it reaches the Seed , and ministers some knowledge to Man in this State , whereby he knows he ought to be righteous , and sober , and godly in a Measure , and knows some things to be good , and some things to be vile ; and were man faithful to that which gives him this knowledge , it would redeem his mind out of the false wisdom , and increase in him the true knowledg , but man remaining Disobedient , the earthly wisdom getteth dominion in him , and the more it rules him , the more it blinds him , till he be altogether past feeling , and then it is so with him , as with these , Isa. 6. 10. Now whereas it is commonly said , that Scripture is the best Interpreter of Scriptures for what is obscure in one place , is plain in another ; and so the obscure is to be expounded by the plain , and there 's as much of the Scripture plain , as is necessary for any man to know : to this I answer in the words of Prov. 8. 9. They are all plain to him that understandeth , to him who is endued with a measure of the same Spirit that gave them forth , which has revealed to him , the things by them declared ; so a man knowing the things , the words concerning them stand open and clear , and plain to his understanding for they are plain and manifest to that eye and ear which can read , hear , and understand them ; but now the plainest Scripture in the Bible treating of the things of Gods Kingdom , which are most necessary to be known , is dark , and obscure , and mysterious to the Natural Man , and foolishness to the fleshly wisdom , for that the things are not known by him , and so he cannot understand the words concerning them ; for the knowledg of the things , is as it were , a key to open up the words , but the plainest words that are , cannot give the knowledg of the things , which are onely known by a Spiritual discerning : Is not that a plain Scripture , Thou shalt Love the Lord thy God with all thy heart . But what learned man with all his Letter knowledg understands it ; not having that love by the Spirit of God shed abroad in his heart : The man who cannot read a letter , and has a feeling of this Love , abiding in him , a thousand fold more knows that Scripture , and can speak more pertinently concerning it , from the feeling thereof , and what it has wrought in him ; than the other can do from his housefull of Books , and other helps of Learning . Now I acknowledg , that some Scriptures are more plain and open than others , and the spiritual man , the understanding man who has revealed a true Judgment , and pure discerning from the Lord , he can know what Scripture is more plain , and what more obscure ; and so standing in the wisdom of God and in his Counsel , he may compare Scripture with Scripture , and Spiritualls with Spiritualls , and so he may open up , the obscure from the plain , and reason and reduce consequents From the more plain to open up the more obscure , and this which reasons , which co●…p 〈◊〉 , which judges in him of Scriptures , and what consequence may be drawn , must be that of the Spirit of the Lords begetting in him , which cannot judge amiss , but it alwaies judges righteous Judgment ; and so the opening up the Scripture more obscure from the more plain , will be of good service , in its place , to the hearer , for the speaker opening Scripture in the wisdom and Power of God reaches the seed in Man , and the plainest Scripture is apt to reach ; and the Lord standeth near to testifie to the words so interpreted , and this witness in Man's Conscience answers to the truth , of what is declared ; and so I acknowledg , there is great use and service in the interpreting of Scriptures , when the interpreter hath his gift of God , and keeps within his measure , and speaks according to the analogie or proportion of Faith , according to what is revealed to him , the measure of the gift of Christ , Ephes. 4. 7. This is that , which Paul makes the rule of interpretation , See 2 Cor. 10. 13. We will not boast ( said he ) of things without our measure , but according to the measure of the rule , which God hath described unto us : see further , Rom. 15. 18. 19. 2 Cor. 4. 13. Rom. 12. 3. compared with Phil. 6. 3 , 15. 16. Lo how in this place he presses no man further to believe him , or be of the same mind with him ; then according to what God hath revealed to him , if any man be other wayes minded , God shall reveal even this to him ; nevertheless , whereto we have already attained , let us walk by the same rule ; see how he makes the measure of attainment ; The Rule ; but now a man medling with the interpretation of Scripture in his own wisdom , out of the wisdom of God , how can he but err , if he come to read and compare , Scripture with Scripture ; and so to open up one Scripture from another , with that eye which cannot but Judge amiss ; the Light of the Body is the Eye , if therefore the Eye be single , the whole body is full of Light , but if the Light in him be Darkness , how great is his Darkness ; the Eye of that wisdom in him , which is contrary to the wisdom of God , being Judge in him , it must of necessity Judge amiss , especially , seeing that Scripture words in themselves ( abstracting from the mind of the Spirit of Christ , which such have not ) are admittable of different Interpretations , not only different readings , according to the Translations which differ , but the same word being rightly Translated ; may in themselves rightly considered , have different meanings ; how then shall the meaning of the Spirit be had without its own reaching , what an impossible thing were it , to hit right upon the true sense , or interpretation , without the Spirit of God , though there were nothing in m●…n that had a byass , or prejudice against the Truth ; but now that Spirit which is of this World , and is contrary to the Spirit of God , and his truth , being Judge in him : this makes it far more impossible . So it 's a thing of great weight and concernment , for a man to know of what Spirit he is , what Spirit is Judge in him , what Spirit leads him , what eye is open in him , for according to this , so will be the interpretation of Scripture ; for although they say , that Scripture expounds Scripture , yet at best , it 's but that , by which it is expounded ; but now that Spirit , or Principle , or Wisdom in man , which compares Scripture with Scripture , which reasons and draweth consequences , and judges of them ; that is the interpreter : So the result of all is , such is the Judgment , and Interpretation according to the right or wrong Spirit , which rules in him , and the wrong Spirit cannot but wrest , add to , and take from Scripture , and the Curse is pronounced against it , and the right Spirit , the Spirit of God , and the eye which it opens in man , cannot judge amiss , it passeth alwaies Righteous Judgment . And O that men would consider this , so weighty a thing , who go on so rashly to meddle with Scripture , and give meanings to it , what Spirit they are of , what is that in them which gives the meaning of it , if it be not the heavenly wisdom it cannot but wrest , and what is the reason that there are so many different Religions in the World , and opinions , one contrary to another ; whereas , the Truth , and true Religion is but one , and so many hundred different interpretations of Scripture , but that mens minds are gone from the Spirit of truth , which would make them all of one mind , and open the like eye in all , and then all would judg as unanimously of Scripture ; as now the bodily eye judges of things visible , men make no contest or jarring about what they see , looking upon the same objects , through the same midst , with the like eye , which being sound , makes all their judgments one , and till men come to the one Spirit , which opens the like eye in all they can never be of one mind , and whereas people so much , ask at us whom made ye judge of interpreting of Scripture , I say , the measure of the gift in every one , the measure of the wisdom given of God ; and till Man come to this , and judges in it , or rather it in him ; he steps up into the place of Judgment , which belongs not to him , and he ought not to Judge . And I may shut up all concerning this particular , with a word of advice to such , who are so ready to meddle with Interpretation of Scriptures , giving meanings on them , and are so confident they are right , and yet many of them are not come to the fear of God , which is the beginning of that wisdom , which only can judge aright of Scriptures : To such I say , Take heed to your Spirits , be jealous over them , know what Spirit ye are of , for on this thing depends all ; if this be not known , if ye be in the doubt concerning this , ye know nothing yet truly , for the Principle being doubtful , the foundation being uncertain , so much of necessity be the whole superstructure . Argument , 13. And now as I have demonstrated , how that by the Revelation of the Spirit of Jesus Christ in Man , he only can know God and the things of his Kingdom , and the Scriptures with their interpretation : so I am to show , that hereby can man only know himself , and the state he stands in before God , whether Justified , or Condemned ; without this , he can have no true , nor infallible assurance of Gods love and favour : That there is such a thing attainable to every Believer , and necessary for him to know , as to his comfortable walking with God , the Scriptures manifestly declare , and it 's generally acknowledged , it 's to become to , and sought after , and therefore , I shall not insist on the proveing of it being granted , only the way how it is attained ; that is it I plead for , That it is only by the Immediate Revelation of the Spirit of Christ , Justifying the man in his heart ; He is near that Iustifyeth , saith the Prophet , so near that he is in him , and justifieth him in his conscience , and without this , man can never have true assurance , till God justifieth him ; mans justification , or words only spoke without , can do nothing ) Rom. 8. 16. The Spirit it self beareth witness with our Spirits , that we are the children of God : Not the words of Scripture , or the words of the Spirit spoke to , or in other men , what is that to me , but the Spirit it self witnesseth this ; and he that believeth , hath this witness in himself , witnessing in him . 1 Phil. 5. 10. And saith Paul , 2 Cor. 1. 21. Now he which stablisheth us with you is Christ , and hath appointed us is God , who hath also sealed us , and given us the earnest of the Spirit in our hearts . Lo how he makes it a common Priviledge to him and them ; and this is that which stablisheth , setleth , confirmeth , stayeth the mind , and giveth it peace , and removeth all doubtings , begeteth in it a full assurance of Faith , according to Heb. 10. 22. and Heb. 6. 11. It 's called , The full assurance of hope . and Col. 2. 2. all riches of the full assurance of understanding . And this was the fruit of Pauls preaching . 1 Thes. 1. 5. For our Gospel came not unto you in word only , but also in power , and in the holy Ghost , and in much assurance : and Ephes. 1. 13. In whom , ( viz. in Christ ) when ye had believed ( for it should be so Translated ) Ye were sealed with that holy Spirit of Promise ; So blessed are they who receave this Seal , and what are all Scripture words without this Seal , but a blank ; and this Seal is the Seal of the holy Spirit of Promise , sealing in mans heart , that he is beloved , justified , and approved of God , and it can make him cry with assurance , that it is so Abba Father : And this will yet further appear , that its only by Revelation , that a man can be assured of his state , by the immediate manifestation of his state to him in the Light of Jesus Christ , by examining the other grounds , which men make for this assurance , when they have shut out of doors that which can give it , and gives it , as is proved by the Scriptures Testimony ; a man say they , can be assured of his state before God , if he be Justified by certain Signes , Characters , and Marks , for if he be a true believer , that his Faith is the true Faith , the living Faith , and not the false dead Faith ; This say they , he can know by his Love to God , by his meekness , his patience , his courage , his righteousness , his love to his Neighbours ; but now seeing there are semblances of all these , a counterfeit love doth to God and Man , meekness , patience , &c. For the Hippocrite who has nothing of the true Love , Patience , Meekness , &c. Yet , he hath a likeliness of them , and will proceed as far in the outward actions of Devotion , Charity , Equity , &c. As the other that is the true believer ; yea , and even according to their own confession , he may go beyond him ; and so whereas they say , the Tree is kno●…n by its Fruits , and it is so , but by what are the Fruits known , two men may be found doing the same outward work , which has the same outward appearance , and yet the one a meet Hippocrite , the other a sincere Christian ; then by what can their works , or fruits be judged ? It 's true , some works are so manifestly evil , as Cursing , Swearing , Drunkenness , Lying , Stealing , Killing , Whoreing , that they are readily known by all to be such ; and that which makes them known , is the Light of Christ in their hearts , but now these works , which carry in them an appearance to be good , and yet are not good , but dead works , empty , without Life , though they have a fair show , yet they are rottenness within , as it s reported of some Aples , that have a very pleasant colour , but are poyson within ; how shall man judge of these , now he who has Life in himself , the birth begotten of God ; he has a Spiritual sence , and discerning , whereby he can savour , smell , and taste of the works , the fruits of the good tree , for they have a good favour , a living spiritual savour , they smell , and taste of the Tree of Life , on which they grow ; hence they are called living works , and these in the Light which reveals them , and makes all manifest , or seen to be good : And the works have but the appearance , they are also seen and discerned to be such , and being evil , they cast an evil favour , by which in the Light , which begets the discerning , they are felt , and he can have no union with them , nor with the tree , on which they grow ; and this man discerneth in the manifestation of the Light , both his own , and his neighbours works , of what nature they are , by the casting and smelling of the fruit , the Tree is known , both in himself and his neighbour , and this is a great Mystery , and hard to be received with such , who have not got that taste , and discerning , begot in them of the Lord , which tasteth words , and works , as the mouth tasteth meat ; but hereto I give my testimony , that there is such a thing , and I do witness it in my measure , and so I confess there are Signes , and Characters of a mans state , the fruits infallibly manifest the tree , but the fruits cannot be certainly and infallibly known , but in and by the Light , which reveals them , and begets a tast to discern them , this is it which enters into the Kirnel , and pierces thorow the outward appearance , and searches what is in the Centre , and brings to light the hidden things of Dishonesty , and discovers the ravening Wolf in the Sheeps cloathing ; whether in a mans self , or his neighbour . And this further makes it the more impossible ; for a Man without Revelation to know his state , especially , according to our Advessaries Principle ; for , whereas Christ said , Whereby shall ye know , that ye love me , if ye keep my Commandements . Now they say , that is impossible , we must break them every day in thought , word , and deed , and we must remain in a necessity of sinning while we remain in the body ; and this Principle , takes every wicked prophane wretch to cover his wickedness : O sayes he , the Children of God have their infirmities , David fell , in Murther and Adultery , Noah into Darkness , Peter denied his Master , &c. and the common Swearer , Drunkard , Whoremonger , Backbiter , Cheater , Worldling say , This is my infirmity and the best have their infirmities : I have a good heart and am sincere for all this , and I approve not my doings , and I may have true faith for all this , and be in a Justified condition : Now passing this Decept of theirs , which their Teachers have caused them to drink in , I shall only at this time use it so far against them , as to demonstrate all their signes and marks , come short to give them assurance ; for now according to their own Confession , their keeping the Commandments , cannot be a Sign to them , for they cannot come up to keep them , and their evil works are many , and much more than their good ; how then shall the good Tree be found by its fruits , seeing the good Tree cannot bring forth evil fruits , and how shall the good in this mixture be known from the evil ; and this yet increases the difficulty in the point of Tryal , that not the quantity , or the measure is to be looked into , of goodness , or grace in Man ; but the quantity , kind , or nature , and it 's true that it is so : Now where there is so much of the evil , and so little of the good , like a dust of Gold , a little grain , in a dunghill of evil , whose nature is to hide the good ; how can it appear , or be infallibly known , but by the Revelation of the Light of Christ , which searches ●…ll the depths of Heaven and Hell , and indeed , in the midest of Much of a contrary Nature in man , Much Filth , and Deceipt , and Corruption ; yet the Light I say , will discover the little grain of sincerity , the small mustard Seed , and without this , Man has no comfort , till that he know , that there is somewhat that is sincere and honest in him ; and this breathes and cries to God for Deliverance , from that of a contrary Nature , That he would slay it with the Sword of his mouth , and raise it up unto Dominion and Victory over all ; And it 's only God who searches every thing in Man's heart that can discover it to him , for he cannot himself , of himself know it , but the Lord he searcheth the Heart and tryeth the Reins , and sheweth to man his thoughts , and every motion of his mind , of what nature , quality , and principle they are ; and so it 's manifest , that one uncertain , f●…llible , and dubious way this is , for a Man to know his State by Marks and Signs , when he is not come to the immediate Manifestation and Revelation of the Light of Christ in his heart ; in this to read his evidences , and examine them : No more can they tell a Man his State without this , than a Sun-Dyal can tell the hours of the day , when the Sun shines not upon it with his beams ; and this comparison , some of themselves have made : and whatever that assurance be they can gather without Immediate Revelation , it 's not the assurance of Faith , and so at best it 's but conjecture ; this will easily appear from their own very Principles , and some of them has seen it and granted it , for were it no assurance of Faith , then it should have the Revealed Word of God for its object , either by Scripture , or Immediately spoken from the mouth of the Lord ; This they grant , That Faith can have no other formal object : Now according to their own way they affirm , this assurance is but to be gathered by consequence , as in such an Argument or Silogisme ; Whosoever firmly and truly believeeth in Christ and loveth him , &c. is Justified ; But I am such saith he , therefore I am such . Now the Proposition of this Argument being sound in Scripture , I grant it , and shall let it pass for a true Foundation at this time ; ( though as is above demonstrated , the Scripture Words in themselves be not a sufficient Foundation : ) But what warrant have they for the Faith of the Assumption ? Vi●… . I believe , I love Christ , no Scripture in all the Bible speaks this particularly to any man , and they acknowledge it ; and that this assumption has not the Word of God for it's object , but Dictamen Conscientie , The testimony of Man 's own Heart and Conscience , that he sincerely believes , and loves God ; And now according to that true Principle , and granted by themselves , the Conclusion alwayes followeth the weaker premises , as one link in the Chain being weak , weakens the whole Chain ; it followeth , That this Conclusion must follow the certainty of the Assumption ; and it being but the testimony of a Man 's own Conscience , for to this at last he must return , how many arguments soever he makes ; and not the Testimony of the Word , and Spirit of God in his Conscience , for this they have shut out of Doores as is said ; wherefore the Conclusion also , which is the assurance a Man has of his State , ( by the practical silogysm as is called by them ) is but the assurance of Faith not Divine , but Humane ; That is an Assurance leaning upon Man's own Testimony of himself , and not upon the Testimony of God's Word , and so it 's not the Assurance of Faith , the Scripture speaks off ; which has its object the Word of God : And this as is said , some of themselves ingenuously have confessed and affirmed , That an assurance of Faith is only attainable by special Revelation : And as for my self , I can truly say it , I was put upon the Rack as it were , with the Doctrine of the Natural Teachers , when I set about to examine my State ; for the signs they gave me of my State , was as obscure and dark to me as my State it self ; and how then could I by them know it : And thus I am sure it has been , and is with many others , and what shall we render unto the Lord , who has spoken in our hearts , saying , Be of good comfort , I am at peace with you , your sins are forgiven I am well pleased with you in my beloved Son ; and has caused his Light to shine forth in our hearts , which Reveals our State unto us , and pointeth unto us the infallible Signs and Characters of it , and the love of God is Immediately felt ; and this knowledge of it , is beyond all Signes and Characters of it ; and what a blessed Priviledge do they robe themselves of , which they might attain unto , who cry out , All Revelation is Ceased ; for if it be Ceased , then can Men neither know God , Scripture , or Himself . Argument , 14. And hereby only Man can also know the true Church in general , and the Members and Ministers thereof , in particular , the true Church has alwayes been a Mistery un●…o the World , the Men of this World , for it standeth in another Principle ; The true Church is in God , 1 Thes. 1. 1. This is the Principle it standeth in , and every Member thereof , they are his hidden ones , they are as dead Men unto the World , being Crucified to it , and it to them : for ( said Paul Coloss. 3. 3. ) Ye are dead , and your life is hid with Christ in God : And as Christ is , so are they in this World , being flesh of his flesh , and Members of his body , being born from above , and begot into another Nature , Life , Spirit , and Principle , and therefore the World knoweth it not , nor them the Members thereof , for it knoweth its own and loveth them ; these who stand in the same Ground , Spirit and Principle , with it self : but because they are no●… of World but of God , therefore it knoweth them not , but hateth and persecuteth them , Iohn 1 , 31. And so the People and Children of God in all ages have been strangers , unto the World , and unknown to it ; They have been for Signs and for Wonders , their Doctrine , their Laws , their Conversations , hath alwaies been accounted strange and ridiculous , and they have been reckoned Deceivers , and Blasphemers ; and the true Prophets and Servants of God have been killed , and stoned , and put to many cruel Deaths ; see that Cloud of Witnesses , Heb. 11. throughout , and ver . 37. They were stoned , they were sawn asunder , were tempted , were ●…ayn by the sword , they wandred about in sheep-skins , and goat-skins , being destitute , afflicted , tormented ; of whom the World was not worthy , &c. And so Jesus Christ himself being come in the flesh , they knew him not , and Crucified him as a Blasphemer ; and they Persecuted and killed his Disciples , and followers , under the Name of Deceivers , and such as would turn the World up-side down ; as Deceivers and yet true ; as unknown , and yet well known : But now the Members of the true Church know one another , being Children of the same Father and Mother , Members of the same Body ; having one Mind , Soul , Spirit , and Life in them all ; They cannot but know one another in that , wherein their Unity stands , and Fellowship , and Communion one with another ; and this Unity of the Spirit , is the Bond of Peace , Ephes. 4. 3. And the Bond of Love , whereby their hearts are knit together in Love , unto all riches of the full assurance of understanding , for the Love is a discerning thing ; He that Loveth God knoweth him , and he that Loveth him that is begotten of God , knoweth him also , for the true Love and the true Knowledge , goeth alwaies together , and the one is the Ground and Foundation of the other ; for that which I have no true knowledge of , I cannot Love , and that which I Love , I cannot but Know in some measure , and that which I certainly Know not , but doubtingly , that I cannot perfectly Love ; for perfect Love casteth out fear , and there is no fear in Love , and so no doubting in Love ; for the fear comes from the doubting , and all the Children of God , are Sealed in their Fore-heads , They have their Fathers Name written upon them , the Name of my God , and the Name of the City of my God , Revel . 〈◊〉 . 1. 2. compared with Revel . 7. 3. Whereby they know one another to be the Children of ●…ome Father , the Citizens of one City , which is the New Ierusalem , the Church of the First-born ; and this is most necessary for them , that they know not one another , and that not by conjecture , but certainly ; for they being all followers of the Lamb together , Warring the same Warfare , in the same Cause and Testimony , which is also unknown , and hid to the World , if they did not infallibly know one another , they could not have that Peace , and Unity , and Concord one with another ; how could they discern the true Friend , from the Enemy , the secret Enemy , the Deceiver , which is the most dangerous Enemy ; and can come into all outwards and appearances w●…th Friends , can put on the Sheeps cloathing , and a form of Godliness , but deny the Power , and be an enemy to it ; a ravenous Wolf can speak fair , yea , and profess all the Words and Principles of Truth , and come the whole length of all outwards as is said , and yet be a rotten Hypocrite , a lymn of Satan , a bra●… of Babylon , void of all fear of God : So how shall he be discerned ? See Mal. 3. 18. Where this is promised . Then shall ye return , and discern between the Righteous and the Wicked , between him that serveth God , and him that serveth him not ; and if this Discerning were not , it could not otherwayes be , but that the one half of the Children of God , should War and Contend against one another ; and be as Babylons Builders , the one half breaking down , and the other half building up , and confounding one another ; and hereby it may appear , that these many Churches , that have been set up in the Apostacy , have not been true Churches ; nor begot into the true Nature , Spirit , and Principle of the Church , by reason of their Warring one against another , hatred , variance , strife , emulation , killing , and putting to death one another ; and where ever any thing of this Spirit of strife , hatred , envy , persecution enters , it eats as a Canker , and cuts off of the body , that Member or Members , whereinto it gets entrance ; and so going from the Unity , the Peace , the Love , they become past feeling , dead , rotten Members , and are to be cut off , and denyed ; and now it being demonstrated , that the Children of God Infallibly know one another , and hereto I give my Testimony , That there is such a thing among the Children of God , an Infallible knowledge of one another , ( which they have not of themselves , but is the free gift of God ; and when he pleaseth , he may shut them up , and counsel some person or persons , that they may not be known for a time ; so Saul or Paul was unknown for a time to the brethren ) it manifestly follows ( besides what is already said ) That this knowledge can alone proceed from the Revelation of Jesus Christ , Immediately Manifesting one and another among themselves , ( whereby they are as Epistles writ in one anothers hearts , known and read of all Men , all the Members of the same Body , 2 Cor. 3. 2 , 3. For being Children of the Light , in the Light , they dwell and walk and have their fellowship ; and this makes them Manifest , and herein they behold the beauty one of another , and each Member envieth not , at the beauty of its Neighbours Member , but rejoyceth there●… , and they are comforted and refreshed one in another , standing fast in one Spirit , and have a fellow feeling with one another , in Joy and Tribulation , in Sufferings , and Consolations , and bear one anothers Burdens ; and so fullfil the Law of Christ. And did not the Light , wherein is their habitation , Reveal and make them Manifest ? They could not know one another certainly at all , for it being above proved , That without Revelation in the Light , a Man cannot know himself ; then it is Manifest , farr less can he know his Neighbour : And seeing Babilons Children , the Whores Brats , as is said , can come into all outward formes or appearances , either of words or practices , then there is no way possible , how the Children of the true Mother , can be known from the Children of the Whore ; or how the true Mother her self , can be known from the Whore ; Mistery Babylon ! But by the Revelation of the Light and Life of Jesus Christ : And this Whore Mistery Babylon , by her taking upon her , the True Mothers Cloathing , wherein she has appeared , but an Enemy to the Life , has bewiched the whole Earth with the Cup of her Fornications , and so her Merchants has passed , for the Ministers of Christ ; but now the Children of the Light discerneth both her and them , and their Hypocritical garb cannot deceive them , for the Sheep of Christ hear his voice , and they know it one in another , and hereby they know one another , and a stranger they will not allow , for they know not the voice of strangers , they own it not ; and so the false Prophet that comes in the Sheeps cloathing , and is inwardly a ravening Wolf , that comes in the form of words , the form of godliness , he cannot deliver them , the Elect cannot be deceived , they can beware of him , and fly from him , Iohn 10. 4. 5. Mat. 7. 15. And how could they beware of him , if they could not discern him to be such ; and these who say , they are Ministers and are not , they can try their Spirits , it is more than their words , the anointing teacheth them , 1 Iohn 4. 1. Compared with 5. and 6. 1 Iohn 5. 27. And so can know , not the speech of them that are puffed up , but the power wherein the Kingdom standeth , 1 Cor. 4. 19. 20. And herein , and hereby , were the true Ministers of Christ , Manifest to the Children of God. 1 Thess. 1. 5. Our Gospel came not unto you in Word only , but also in Power , and in the holy Ghost , and in much assurance , &c. And now a few words by way of tender advice , to those who has been long seeking a pure Church , not a mined confused Rabble of godless Atheifts , such as the members of the National Churches generally are ; but a Church in God , a Spiritual House , built up of living Stones ; a Spiritual Ministry , a Powerful Ministry , a Spiritual Worship ; this many have been seeking , but have not found it , neither such a Church Ministry , or Worship , for not coming to the true Foundation ; and that which makes the true Church , Ministry , and Worship , to witt , Jesus Christ Revealed in themselves , and Revealing God , and me Church , and the Ministry , and Worship to them ; I say , their not coming to this , but setting about the building of Church Ministry , and Worship without it , they do and shall for ever in this way , fall short of it ; and what strife , and janglings , and debate they have made , concerning the tryal and qualifications of Church Members , and Ministers ; and how sore they have been put at , by them , who plead for a Church of the mixt multitude of Believers , and Unbelievers , affirming , it is impossible they can be Infallibly Discerned , and that the true believing Spiritual Minister , cannot be Discerned , from the unbelieving Carnal , Formal Preacher of the Letter , and so they have no rule or touchstone to try one or another , but that of Words , Formes , or Appearances , ( are not come to the Righteous Judgment ; ) and these they acknowledge , are very Fallible : And now were they come to the teachings of Gods Spirit , the Anoynting in themselves , This would be an Infallible touch-stone , and rule of tryal unto them , for one and all . And so there is no Cure , nor Remedy for all these evils , and fore calumnies wherewith they are encompassed ; but the Light of Jesus Christ , which they so much despise and contemn ; this would heal all their diseases , remove all their doubts , and all their Controversies , bind up all their Wounds and Breaches ; this would fitly frame the whole building together , and make i●… grow up an holy Temple unto the Lord , in whom , they should be all builded together for one habitation of God , through the Spirit , Ephes. 2. 21. 22. And till then , They will never cease to build Babilon . Argument , 15. THIS hath been the Main Point of Controversie all along the time of the Apos●…y , and the Reign of the Beast , Dragon , Whore , and false Prophet , betwixt the remnant of the Womans Seed , the followers of the Lamb , on the one hand , and the Beast , Dragon , Where , &c. on the other ; to wit , The Testimony of Jesus Christ , ( together with the keeping of the Commandments , of God ) and what this Testimony is , See Revel . 19. 10. For the Testimony of Iesus is the Spirit of Prophecy . Revel . 12. 17. And the Dragon was wroth with the Woman , and went to make War with the remnant of her Seed , which keep the Commandements of God , and have the Testimony of Iesus Christ. This is the quarrel , The Testimony of Jesus , which is the Spirit of Prophecy , and by this , the Womans Seed , the followers of the Lamb , sought against the Dragon and his followers , and by this they overcame . Revel . 12. 11. And they overcame him by the blood of the Lamb , and by the Word of their Testimony : These are their weapons , not any Carnal weapon , ( the Lambs followers have none such ) but the Word of their Testimony , the Sword of the Spirit , which is the Word of God ; and by this , the Antichrist , the Man of Sin , the Son of Perdition , that wicked one , is to be Revealed , and Consumed . 2 Thess. 2. 8. Whom the Lord shall consume with the Spirit of his mouth , and shall Destroy with the brightness of his Comming : That is , his Light , Life , Power , and Spirit , Revealed both in the particular , and general , shall consume this Antichrist , That sits in the Temple of God , Man's Heart , and rules as Lord there ; and this Antichrist , is not a Person , or Persons particular , but a Spirit , Ioh. 4. 2. and is the very Spirit of Satan , which rules in the Children of Disobedience ; The Heart , which was made to be a Temple for God , a House of Prayer , but is become a Den for the Thief and Robber , and here in this Temple , the Whore , Mistery Babilon sits as a Queen , in the Particular , and in the General : Now it is the aforesaid word , which is as fire , that is , to burn up this Whores Flesh , and Destroy her , and put her out of the Temple of God , Men's Hearts which should be an habitation of his Spirit , See 1 Cor. 3. 16 , 17. 1 Cor. 6. 19. 2 Cor. 6. 16. For this was Man's state , he was a Temple for God , in the beginning , but by his sins , this Temple came to be Defiled , and the Serpent entred , and dwelt in it ; and for this end , Christ came into the World to destroy the Devils work in Man's Heart , and to cast him out , and to dwell in this Temple Man's Heart , as in the beginning ; and this is the Antichrist , who denies this Christ came in the Flesh , ●…me in the body of his Saints , which are his Temple ; and so the Apostacy was from this , in the dayes of the Apostles , Christ lived in his Saints , dwelt in them , spoke in them , was King , Priest , and Prophet in them , and then came in the Apostacy ; when people departed from this holy living Power Revealed in them : Christ the Wisdom and Power of God , and then Babilon prevailed , the Whorish Spirit which bewitched People , and drew them into Whoredom with the Form , from this holy Power , to which they ought to have keept chaste , and moved only in its leadings , Spoke , Prayed , and Worshiped therein , and so as the departing from this , was the rise and beginning of the Apostacy , so the returning into this , will be the end of it , and its end is come in many ; and is coming in many more , and this alone is the true resormation out of the Apostacy , there is not another , but the returning to this ; and seeing its generally granted by all Protestants so called , That there has been an Apostacy since the daies of the Apostles , and that the Church of Rome , ( which has been the only visible Church that has continued since then , till now , by a continual succession , in Bishops , Ministry , Worship , Ordinances ) so called , is that Apostate Church , and Mistery Babilon ; not the true Church , but a Synagogue of Satan ; then how could they , I mean the Protestants come up to a reformation , and recovery out of the Apostacy , and be restored into the purity of Ministry , Worship , and Ordinances , but by receiving them from the Lord himself Immediately ; and who could call their Ministers to Preach a Reformation out of the Apostacy , but the Lord himself seeing they had no true Church , nor Ministry , preceeding them to call them , and supposing as it were not , I mean that had been a Mediate call from man. ) I thought fit only to touch this a little here , having handled it more fully else-where : and indeed , The purest Primitive Protestants , ( whose Testimony I own in its place , maintained Immediate Calls , and the Spirit of Prophecy , and witnessed it ; and in the History of the Reformation of Scotland , commonly called , Knox Chronicle , it 's to be seen , That both George Wishard , and Iohn Knox , were endued with the same , and Prophecyed : And in Foxes book of Martyrs its to be seen at large , how many of the Lords Witnesses who were raised up by him , to testifie against the corruptions of the Church of Rome , and her Ministry did Prophecy , and their Prophecies are in the said book Recorded , as they rose up one after another in each Generation , for the Lord never wanted his Witnesses all along , though they were but few ; and the said book shews , How that Iohn Husse a German Protestant , Prophecied of a New Ministry that should come , and whence could this New Ministry arise ; could the Romesh Whore , ( which as is said , was only that , which had the Form and Constitution of a Church , Ministry , Ordinances , before the time of the Reformation bring forth this New Ministry : Who can bring a clean thing out of an unclean ? or rather , was it not to come from Heaven , a Birth of the New Ierusalem which cometh down from above ; who when the Dragon fought against her , did flie into a place prepared her of God ; and he prevailed over her visible appearing state , but she remained safe , as to her being in the place appointed her of God , and her Man-child also , which was caught up unto God in his Throne : And in the end of the Apostacy , She and her Man-child Christ Jesus the Lamb , was to appear again in the Earth , and take place therein ; and overcome Antichrist , the Beast , Dragon , Whore , and false Prophet , See Revel . 12. 5 , 6 , 14. Compared with Revel . 21. 1 , 2 , 3 , 4 , 5 , 6. And these few Witnesses the Lord raised up all along , in the time of the prevailing of the Apostacy , are by many of the Protestants themselves , reckoned to be the two Witnesses , mentioned Revel . 11. from verse 3. to verse 13. Who after they were killed did rise again . ver . 11. This they expounded to be other persons , rising up to bear Testimony for the Lord , after these before them were killed ; and they themselves are said to rise again ; because the same Spirit of Life from God , which was in them , did also enter into these who succeideed them , and so the Witnesses were the same , because it was one Spirit in them , who went before and came after , and they had one Testimony , the Testimony of Jesus Christ , which is the Spirit of Prophecy , for they Prophecied in Sack-cloathes One thousand two hundred , and threescore daies , That is all the time of the Apostacy , as is by themseives acknowledged : See Iames Durhams book on these places , and he is forced to confess , That these words Revel . 11. 12. And they heard a great voice from Heaven , saying unto them , Come up hither , &c. holds forth some extraordinary Call , or Impulse the reformers should have from the Lord ; and yet this same Man , for all this , pleads for a succession of the Reformed Church and Ministry , Lawfully descended through the Church of Rome ; and denies that Immediate Revelation , is that , by which the Church is to be Reformed and brought out of Babilon . But to say no more of him , It has been his great weakness : And now from what is said in these fifteen Arguments , concerning Immediate Revelation ; Let that of God in the Reader Judge , concerning it's being necessary to Continue . The Objections having any seeeming weight against it , Answered . Obj. IMmediate Revelation was a Priviledge , especial and peculiar to the Twelve Apostles , and is therefore now Ceased . Answ. The contrary is above Demonstrated in many places , And Immediate Revelation , and the Spirit of Prophecy , was before them , even from the beginning , and continued after them ; and Church History reports , it continued till after the first Century , and was known in the Church ; and it has alwaies been in the true Church , ( though not in the false ) and is a Priviledge belonging to every Saint , for that which makes one a true Christian and Saint , is the Spirit of Christ , the anoynting in him . 2. Obj. The working of Miracles , and the speaking with Tongues and strange Languages is Ceafed , and therefore also is Immediate Revelation . Answ. That working of Miracles , and the guift of Tongues , is altogether Ceased , and never any more to be in the Earth , cannot be proved , and it 's a rash assertion ; for , though these things be not to be found among the National Christians ( who have the name , but want the thing , the anoynting , which Christians , or makes the Christian , and not the sprinkling of water on a Childs forehead ) yet they may be found among the true ; and we Witness the Power of God , which wrought all these outward Miracles , working Miraculously in our Hearts , opening the blind eye of the mind , and deaf ear , raising to life , the dead Soul ; causing the Lame , to leap as an Hart , and the Tongue of the Dumb to speak , &c. And these are the greatest Miracles , and the outward , were but a Figure of them ; and were for the sake of the unbelievers , who believed not except they saw , but now , though Miracles and gifts of Tongues were ceased altogether , yet it follows not , That Revelation Immediate is Ceased : This being more necessary , yea , altogether necessary , and belonging to the very substance of the Covenant , and promises of the Gosel , as is above Demonstrated . Obj. 3. Men may be mistaken , and take that for the Inspiration of God , which is but the Inspiration of the Devil ; and it is Impossible to know the one from the other , but by the Scriptures , which ye deny to be a sufficient touch-stone , or rule of Tryal of Spirits , and there hath many formerly risen up , who has pretended to be Inspired of God , and were but Deceivers ; and this makes us fustly suspect all others . An. Men keeping their place ; That is abiding in the fear of God , and obedience to his Commands , are safe from being deceived , for such have a good understanding , clear , a pure discerning in the Light , whereby to know the Spirit of God , from the Spirit of Deceit , and this was known , before Scriptures were written ; and men are in no greater hazard of being deceived now , than Abraham , Isaac , Iacob , Enoch , Noah , and other Saints were , before Scripture was written ; and if any should say , God spoke to them by a voice audible to the fleshly ear , I answer , If it had been so , that sometimes he had , yet his speaking inwardly by his Word , and the voice of his Spirit into their hearts was more certain , satisfying , and sufficient , and that alone could not have been sufficient , but he spoke to many by his Spirit inwardly , in their hearts only , and this voice was audible , and heard to the Spirituall ear , and was certain . And such who plead against Immediate Revelation , or Impiration from the Spirit of God , as a thing impossible to be infallibly discerned from a delusion of Satan , shew the Atheism of their hearts , for if it be impossible , then was not Enoch , Noah , Abraham , &c. Inspired , nor knew God by Revelation ; but if Revelation was possible then , it is possible now , for that which is once possible , can never in it self become impossible ; and what though some have falsely pretended thereto , and from a pretence of the Spirit , have done wickedly , will this prove man has not the thing in reality ; there were pretenders in Ieremiah's time to the Spirit of God , and did wickedly under that pretence , Ierem. 23. 25 , 30 , 31. Ierem. 28. 1 , 2 , 3. 4. And so there were many false Prophets in all ages ; but this is no argument against the true Prophets , nor against Immediate Revelation , but for it ; for this only can discover the Deceiver , and Spirit of deceipt , both in Man himself , and in another : and many has pretended to Mortification , Self-denyal , &c. but never knew these things in reality ; none do therefore now know them in reality ; and many has done wickedly , under a pretence of Scripture , is therefore Scripture to be denyed ? 4. Obj. The Scripture is a Cannon or Rule filled up , against which who add thereto , a Curse is pronounced , Revel . 22. 18. And this Rule is sufficient , being able to make wise unto Salvation ; and is profitable for Doctrine , for Reproof , for Correction , for Instruction in Righteousness , that the Man of God may be perfect thorowly furnished unto all good Works , 2 Tim. 3. 15 , 16 , 17. whereby it appears to be a sufficient rule of Faith and Manners , containing the whole Counsel of God ( as our Confession of Faith saies , ) and all things necessary for his own Glory , Man's Salvation , Faith , and Life is either expresly set down in Scripture , or by good and necessary consequence , may be deduced from Scripture , vnto which , nothing at any time is to be added by new Revelations of the Spirit ; and for this , they bring ( in their Confession of Faith ) These Scriptures further : Prov. 22. 19. 20 , 21. Luke 1 , 3 , 4. Rom. 15. 4. Mat. 4. 4 , 7 , 10. Isa. 8. 19. 20. 2 Pet. 1. 19. Heb. 1. 1. 2. Luk. 16. 29. 31. Ephes. 2. 20. 2 Pet. 3. 15 , 16. 17. Gal. 1. 8 , 9. 2 Thes. 2. 2. And now all these Scriptures being brought for proofs against any New Revelation of the Spirit , and the Scriptures being a compleat Cannon or Rule , to which , nothing is to be added even by the Spirit of the Lord , I have set them all down not passing one , and it 's in my heart , to pass thorow them all , and shew how they are wrested and perverted , to prove that which the Spirit of the Lord , which gave them forth , never intended ; And though all these Scriptures we dearly own , and the 〈◊〉 of them , yet their abusing of them we cannot own at all , and let that of God which is Iust , Righteous ; and Impartial in its Iudgment , in the Reader Iudge ; if they prove any such thing as is intended by these who brought them for that effect , who call themselves , an Assembly of Divines , but in effect are but Diviners and guessers , having so plainly denied that which makes the Divine ; to wit , The Mind and Spirit of Christ Revealing in Man ; the things of his Kingdom . Ans. That the Cannon of the Scripture is so filled up , and Composed of such Books as are to be found in the Bible , betwixt Genesis , and Revelations , excluding all other Writings whatsoever , and Words , ( either of old or late ) proceeding from the Inspiration of the Spirit of God , ( or as having no such Authority , Certainty , or Infallability , as these particular , writings or books aforesaid , is an old Popish fansie , without any ground from the Scriptures own Testimony , for it is altogether silent of the number of the books of Scripture , how many they were , and 〈◊〉 it is of their order ; some Popish , Counsells determined both the one and the other , and Scripture makes mention of several other writings of the holy Men , Inspired of God , besides these , we have in our Bibles , and some of them being found and felt to savour of the same Spirit , which gave forth the other ; yet , because of their Counsel acts , they are not Received . But now to come to the Proofs , The first is , Revel . 12 18. 19. But what saies this , Concerning the number of the Books ? or what saies it , against the Spirit of the Lord , his adding by New Revelations , for the words . If any Man shall add , or take away the words of this book . Limits not the Spirit of God from adding other Books of Writeings to the Scripture : Now at no ●…e Man is to add to Gods words , but what the Lord gives him to speak , he is not to go beyond , nor to say , Thus saith the Lord , to that which the Lord hath not spoken , nor is man to diminish there from 〈◊〉 See this same Commanded , Deut. 4. 2. But do these words prove , there were no more Books or Words to proceed from the Inspiration of the Spirit of God : how many Prophets came after Moses ? and how many Books of the Scripture were written after Deut. and Proverbs 30. 6. Add , though not unto his Words . This we see man limi●…ed from adding , but not the Spirit of God , for much Scripture was writ after Solomon , and so these other Scriptures of the old Testament , they bring , Prov. 22. 19 , 20 , 21. And Isa. 8. 19 , 20. What do they prove , that no more Scripture was to be , writ after them ? whereas , they themselves acknowledg the most part of Scripture was written afterwards , and in the by , I would only have the Reader observe , how like these men who talke of the Scripture Canon being filled up , so that the Spirit of Prophecy is Ceased , are to the Iews who had such a fancy among them concerning the Scriptures of the Old Testament , their being filled up , and their becoming a Rule to them , so that when Christ and his Apostles came and spoke from the same Spirit , the Scriptures were writ from , they would not hear them , but cryed up the Scriptures , We have the Scriptures and Moses Law , and God spoke unto Moses and our Fathers , but this Man , we know not from whence he is , Joh. 9. 28 , 29. And as for Prov. 22. 19 , 20 , 21. There is wisdom ●…ught in speaking to Solomon , and making known her words and writeing unto him ; but that proves nothing , That the speaking of that wisdom or spirit in others , as in Solomon is Ceased : Nor yet , Isa. 8. 19 , 29. To the Law and to the Testimony , if they speak not according to this word , &c. Now could this be a good Argument for the Iews , against Christ and his Apostles , and their Writeings ? No , nor is not now against writeings , or words proceeding from the Inspiration of the same Spirit ; for that which was writ after , or is to be writ from the Spirit of God , is not contrary to any thing writ before from the same Spirit , but according to it , for all the words of truth accord , and agree together ; and there was a Law and Testimony writ in Men's Hearts , before a Line of Scripture was ever writ in a Book ; and they who spoke not according thereto , were but deceivers , and had no morneing in them as the Hebrew carries it . And now I come to that Scripture they lay so much weight upon , 2 Tim. 3. 15. 16 , 17. But what ? Does the Cannon close here ? is not the next Chapter writ from the Inspiration of the Spirit of God , and the other following Books , if they were writ after this as they follow after it ? or if these words prove not , but that Paul and others both spoke and wrot afterwards from the Inspiration of the holy Ghost , how will it prove that there is no such thing now ? O say they all new Revelations are superstuous , there needs no more Scripture ; that which is writ is writ , is able to make wise unto Salvation , from a Tim. 3. 15 , 16 , 17. But I say , Paul and others wrot Scriptures afterwards . But to come to that Scripture , It is to be considered , there is a writeing by the Spirit of God upon Man's heart , See 1 Chron , 28. 12. Compared with ver . 19. and with Ierem. 31. 33 , and 2 Cor. 33. And so this is Scripture or Writeing , ( for both are one ) by the inspiration of God ; Scripture or writeing with Pen and Ink upon paper , but with the Spirit of the living God , upon the heart ; and these holy writeings , are able to make 〈◊〉 unto Salvation : And Scripture given unto a Man by Inspiration of God is profitable , ( and the words should be thus Translated ; All Scripture given by Inspiration of God , or all Writting given by Inspiration of God , profitable for Doctrine , for Reproofs , &c. That the Man of God may be perfect , for the word ( is ) is not in the Greek , and it 's false , that all writeing is by Inspiration of God , for much has been writ from the Inspiration of the Devil ; But I acknowledge these Books set down in our Bible , to be writ from the Inspiration of God , and when any man receives them by Inspiration , that they be given him by Inspiration , as to these who wrot them , then they are profitable to him ; but if he come not to that Spirit which inspired the first Writers , and there-with to be Inspired , they cannot of themselves profit ; for the Letter kills , but the Spirit giveth life , and the Inspiration of the holy Spirit giveth understanding , as saith Elihu ; so who come not to this Inspiration , they come not to an Understanding of the Scriptures ; And our very Adversaries dare not plead from this Scripture , that there is nothing more required but Scripture , to make wise unto Salvation ; for they acknowledge the inward Illumination of the Spirit to be necessary thereto , and if they make one exception , why may not we make another , That inward Revel●…ations and Inspirations are necessary , aswel , and , further it may be said of the Scriptures of the Old Testament , all that is spoken here of the use and ability of Scripture ; yet does not this exclude the writeings of the Evangelists and Apostles , and we acknowledge the Scriptures are profitable and useful , but not sufficient of themselves , to make wise unto Salvation , without the inspiration of the same Spirit that gave them forth , which can only give the understanding of them : But why do they plead that Scripture is able to make the Man of God perfect , seeing they deny Perfection ; and cannot abide to hear , that a man can be perfect ? And that Scrip●…ure , Luke 1. 3 , 4. Does it prove , That no more Scripture is to be written , nor any after Luke spoke or wrot from the inspiration of the Spirit of God ? Was not much writ afterwards ? Or could Luk's word ? cause Theophilus to know the certainty of these things of themselves : Nay , they were a Declaration of what he most surely believed himself , and Theophilus reading it , having the Spirit of God , would find that witnessing in him to the truth of these things , and this gives the certainty or assurance , See 1 Thes. 1. 5 : Their next Scripture is , Rom. 15. 4. For whatsoever things were written afore-time , were written for our learning , &c. What then ? is Revelation or the Spirit of Prophecy ceased for all this ? yet Paul himself had it , and he sayes , The Scriptures were wrot for his learning , and he points here at a Scripture in the old Testamen●… , but this proves not there was no more Scriptures to be added thereto ; and Paul sayes , not the Scriptures were writ , that we should learn only by them , or stick to the Letter learning , for he had a learning beyond them , even that of the Spirit ; and in this same Epistle , he points them to the newness of the Spirit , beyond the oldners of the Letter , Rom. 7. 6. which compare with 2 Cor. 3. 6. Their next Scripture is Math. 4. 4 , 7. as for ver . 4. It fighteth Manifestly against them , Man shall not live by Bread alone , but by every word that proceedeth out of the mouth of God. Now say they , The word proceeding from Gods mouth is Ceased , he speaks not from word of mouth now , as he did of old , but from the Scriptures , but if God himself speak not , Man lives not ; And what does this prove , that Christ used the Scriptures Testimony against the Devil ; is there not therefore any Inspiration or Revelation ; was not Christ inspired himself ; and was not Paul and the other Apostles Inspired , who used the Testimony of former Scriptures writ before them against their adversaries ; but yet they wrot Scriptures themselves from the same Spirit ; and why may not it be so now ? Their next proof is , 2 Pet. 1. 19. We have a more sure word of Prophecy , &c. Answ. Supposing but not at all granting , hereby he meaned the Scriptures writ or spoke from without ; he points them to this , but till the day dawn , and the Day star arise ; Now some were come to the day , and were Children of the day , and had the day star arisen in them , and then they needed not the Light of the Moon , or night starrs . But I have shewed before this word of Prophecy , is the word in the Heart , which was in the beginning , before Scriptures was ; and is that word that came to David , Isai , Ieremiah , and inspired them , from which the Scripture came , and this Word in my heart maketh me believe the Scriptures , and is the more sure and Manifest Word ; or the most sure , as it s in Beza's Translation , even surer than Scripture Words , which outward violence can rob me off , or I may forget them ; but this remaineth for ever : and here lyeth a great deceipt in them , where Scripture speaks of the Word , and it's Vertue , and Excellency , and Sufficiency ; O say they , This is Scripture , whereas I have shewed , though the Scriptures declare of that word , yet they are not it , but came from it , and point to it again ; for the word is Christ , which was in the beginning . The next proof Heb. 1. 1 , 2. This directly proves against them , as I have shewed before ; God spoke to the Fathers in the Prophets , but to us in the Son , that is more Immediately . The next proof Luk. 16. 29. 31. This proves that Moses and the Prophets Testimony is of greater weight then if any should arise and testifie from the dead , but it proves nothing , that we should stick only to what is written by them , for much was writ after ; nor does it prefer Moses and the Prophets Testimony , to the Testimony of the Spirit of Christ ; this is more certain and satisfactory , and the end of their Testimony . Their next proof is , Ephes. 2. 20. Hereby they would prove , That the writeings of the Prophets and Apostles were the foundation of the Church ; but this Scripture sayes nothing of that kind ; for Jesus Christ is the Foundation of Prophets and Apostles , and the chief or undermost Corner-Stone ; he is both Foundation-Stone , Corner-Stone , and Cop-Stone also , the First and the Last , and there is no other Foundation saith Paul himself , 1 Cor. 3. 11. and that Scripture is fully cleared above . Their next proof 2 Pet. 3. 15. 16. 17. But of all the Scriptures they have brought , this proves least for them , but much against them , for it mentions Pauls Epistles , and Writings which we own , and their usefulness also in their place ; but it sayes nothing , that either his Writing or any other , are a compleat Cannon or Rule , or that Revelation is Ceased , but it sayes some things in them , are hard to be understood , which the unlearned and unstable wrest , &c. Then I say , there is the more need of Revelation to make a man Learned , and to open up these hard things , seeing only the Spirit of Wisdom and Revelation , can sufficiently do it , as is above Demonstrated . The next proof is Gal. 1. 8 , 9. If any man , or an Angel from Heaven Preach any other Gospel unto you , let him be accursed . Answer , The Gospel was Preached unto Abraham , saith the Scripture , Gal. 3. 8. as well as unto us ; and it was Preached unto Abel , Enoch , Noah , and to all believers , who lived before Scripture was writ in a book ; and it was spoken into their Hearts , by the Spirit of Jesus Christ , and the Saints who then lived , and were Inspired of God , preached the Gospel ; and the Gospel is the same in all Generations , for it is the everlasting Gospel , Rev. 4. 6. But now the Declarations , Discoveries , and Manifestations of this one Gospel , hath been many and different , under the Law ; more darkly , in the time of the Prophets ; more Manifestly , in the time of the Apostles yet more Manifestly , and yet all one Gospel , and we Preach no other , but the same everlasting Gospel , which is the Power of God unto Salvation . Rom. 1. 16. The last proof is , 2 Thess. 2. 2. Wherein Paul beseeches them not to be shaken in mind or troubled , neither by Spirit , nor Word , nor Letter as from him , as that , that day of Christ , were at hand ; but this proves nothing against the Inspiration of the Spirit of God , as if it were then ceased , or to cease ; for it continued with him , and many others long afterwards , only it proves , they should not recite any such Doctrine , a●… that , That day were suddenly to come he speaks of , though some should 〈◊〉 it , as proceeding from the Spirit , or from Pauls Words , or Letters ; and so that they might not be deceived by pretenders as is said , because some has falsely pretended to the Spirit , it follows not , that none have it in reality . And thus I have gone thorow all their Proofs , and shewed , that they prove no such thing as is intended by them , but are abused . O j. 5. We much suspect this Doctrine of Immediate Revelation , and are feared to receive it , lest people coming to this , slight the Scriptures , and a Ministry , Worship , and Ordinances , for we find you so doing , who say , ye are come to it ; and what use hath Scripture or Ministr●… , if God teach Immediately , by the Immediate Revelation of his Spirit ? Answ. This Doctrine ought not to be suspected by any-honest hearted Man or Woman , for it will never teach any to slight the Scriptures , but on the contrary ; They will never know how to use , or esteem the Scriptures aright , till they come to that Life and Spirit which gave them forth , and to which they point ; and these who were formerly Inspired of God , and were taught of him Immediately used and esteemed the Scriptures , nor slighted any Ministry , Worship , or Ordinances of Jesus Christ , as neither do we ; and we acknowledge the Ministry who are sent of God , is both useful and comfortable to us , and we are bound to hear them , and acknowledge them ; and at all times have we found their Ministry , usefull and refreshing unto us , having Ministered of the Life ; and their Gospel came unto us , not in Word only , but in Power , and in the holy Ghost , and in much Assurance ; as Pauls did unto them , 1 Thess. 1. 5. And we have also been refreshed with their Prayers in the heart , and found the fruit of them , and now in our measures are brought to the same Life ; and yet their Ministry will alwayes be dear and comfortable to us , but not absolutely necessary ; being come to a Teacher , even the Spirit of Jesus Christ , that cannot be removed into a Corner from us , when all men may , and be seperated from us , and we from them as to bodily presence ; but indeed , who come to the Teachings and Ministry of the Spirit of Christ , in themselves ; this will lead them , as it hath done us , from the Natural Ministry , Worship and Ordinances , for that they neither Worship , nor Minister from the Spirit , nor have received any ordinance there-from , as is Manifest both from their Principles and Practises . The 7th . of the 4th . Month , 1668. G. K. FINIS . POSTSCRIPT . RObert Barron his Book , Entituled Apodipis Catholica de formali objecto fidei , coming to my hands after the finishing of what I had writ , concerning Immediate Revelation , its remaining a standing Ordnance in the Church ; I found it fit to cite such particular places , ( directing the Reader to his Words , where at large he may see them ; ) Where he declareth his Doctrine concerning Immediate , or inward Revelation , Ex parte Objecti , and ex parte Subjecti , affirming , that ex parte Objecti to be Ceased , which con●…th the Prophets , and Pen-men of the Scriptures to have had ; and that only this Revelation Ex parte Objecti , is Revelation , properly simply , and according to the more usual way of speaking in the Scripture so called , see Tract●… . 9. Authors Duplic . Puncto . 2 Num. 13. 14. 15. Again a few leaves after puncto . bt●… . num . 6. and num . 5. Immediately preceeding , he saith , that which moves the Mind to give one assent to Truth , objectively , or by way of Object , is Medium cognitum , a known Midst ; it must be known , and apprehended by the Mind , that it may move it to assent ; but that which moveth effectively , upon the part of Subject or Power , which he calleth Revelation , Ex parte Subjecti , is Medium incognitum , an unknown mid'st , because ( saith he ) these helps upon the part of the subject , may co-operate to produce one assent of Faith , although they are not felt or known by us : Let the Reader take a view of these places , where he shall see , that I have truly set down his Doctrine , and his very words in that paper , concerning Immediate Revelation ; and Tract . 9. Quest. 8. Num. 5. He saith , they falsly assert , that we believe the authority of the Scriptures , for , ( or because of ) the inward testimony of the Spirit ; for we believe ( saith he ) the Divine Authority of the Scripture , not for another thing , but for the Scripture it self , because that act of Faith , whereby the Authority of the Scripture is believed , leaneth upon the Scripture it self , as it 's principal Foundation : Some will say , ( saith he ) some Orthodox Theologues speak far otherwayes , for they most frequently affirm the Scripture authority to be believed , for , or because of the Inward Testimony of the Spirit ; ●…o which he roundly answereth ; ( and I desire the Reader to mark the answer , whereby he may perceive , either their , or his Deceipt , whereby they give poor people to believe , that they deny not the Spirits Testimony , or inward Teaching ; but when it comes to the point , their false cover is taken off , and they falsly deny it , ) although ( saith he , ) they speak otherwaies , yet they think not otherwise , for that word , for , or because of , ( Latine propter ) is ambiguous , and sometimes importeth a respect to the effective cause of assent but sometimes , yea , more often , to the objective cause or Foundation , upon which , the assent of our mind leaneth , &c. This Robert Barron , after long debate with the Iesuit Turnbull , contending against the Papists , That the authority of the Church of Rome is not the formal Object , or Foundation of Faith , or believing of the Scriptures , cometh at last to refute their Doctrine ( which he calleth Errour , and saith , that it is most easily refuted , ) who maintain the formal Object of Faith , ( i. e. its Foundation ) to be the inward Revelation of the holy Spirit properly so called ; and for the Revelation of this Dectrine ( which Num. 6. he most of all condemneth ) he bringeth five Arguments , Num. 8. Punct . 6. Tract . 9. And I find it fit to set them down also Word by Word , Translated into English out of the Latin , ( in which his book is writ ) that the Reader in whom the true discerning in any Measure is opened , may see the blindness of this man , in the things of God , notwithstanding , of all his Letter knowledge ; and what a woful condition this poor Nation has been in these many years , for all their high pretences , to be the most glorious , and most purely reformed Church in the Earth ; and yet this Doctrine of Immediate Revelation , wereby alone , God can be sufficiently and saveingly known , hath been by them , ( and yet is by the present generation ) accounted so ridiculous , that by this Man R. B. ( called Doctor of Divinity in Aberdeen , and of great fame for his learning at home , and abroad ) it is most of all condemned , even more than the Popish Doctrine , of resolveing their Faith in the Authority of the Church of Rome ; so that Scripture is fulfilled upon them . Isa. 29. 13. 14. His Arguments are as followeth , To every one of which , as they ly in order ; I shall return a few words of answer , which I hope shall satisfie the discerning , and indeed they are so weak , frivolous , and vain , that little or no answer is required ; were it not that fools some times are to be answered in their folly , least they should seem wise in their own eyes , as Solomon speaketh , First , ( saith he ) This way of knowing the Truth of the Doctrines of Faith , ( viz. By the internal Revelation of the holy Spirit , properly so called , ) is Extraordinary , and Prophetical ; as is Manifest of the aforesaid , and consequentially the truth of the Christian Doctrine formerly and commonly , is not so made known unto the Faithful . Answ. This way of Internal Revelation , Prophecy so called , hath alwayes been , not only Extraordinary , but altogether , shut up from the unbelieving , and such who stuck in the Letter ; but it h●…h alwayes been common to the true Christians and Saints in all ages , being the New Covenant Dispensatory which l●…eth not for ever , Isa. 59. 21. That it was Prophetical , i. e. Imparted to the Prophets is granted , but it follows not , that therefore it is not the common priviledge of all Saints who were to have the like precious Faith with them ; and though it was rare in the days of old , yet God hath poured cut according to his Promise , Ioel 2. 28 , 29. Largely upon Sons and Daughters of his Spirit , whereby they Prophecy . Secondly , ( saith he ) who imbrace this Errour , they confound the gift of Faith , and the gift of Prophecy ; for the most noble k●…nd of prophetical Revelation , is that which is by Intellectual speaking , or illumination as Thomas and Suarez teach . Answ. 1. Who imbrace this supposed Err●…ur , but indeed Truth ; Do not confound the gift of Faith , and the gift of Prophecy , the spirit of Faith , and the spirit of Prophecy is one , but the opperations different , 1 Cor. 12. 4 , 5 , 6. Now if by the gift of Prophecy he understand ( as he seemeth to do ) the inward Manifestation or speaking of God Immediately to the mind , Faith is hereby wrought , viz. God this speaking or Manifesting the truth Immediately in the Mind , is the cause of Faith ; and so as the cause and effect are different , so the Prophetical Revelation and the Faith of what is Revealed are different opperations ; For because God Revealeth in Man these he believeth . But if he or any other , would thus reason , then every one who have the gift of Faith , must have the Prophetical Revelation ; and so all believers are Prophers and do Prophecy . Answ. 2. All Saints have the same Spirit and Word of Prophecy in some measure more or less , that the Prophets had , who ever directed people to the same Spirit and Word in their hearts , from which they spoke , that they might in themselves hear the same Word and Spirit , whereby the true Faith comes ; and such who turned in their minds to this Word and Spirit in them , ( or rather , by the drawings thereof , were turned by it ) believed the Prophets Testimonies ; and all others did not believe , but rejected their Testimony as false and seigned . I shall not need to cite Scriptures for this , or produce reasons , having done both at large in the fore-going Treatise ; but whereas they say , then all should be Prophets and Prophecy , who believe . Answ. 3. All the Saints must know the sheepherds voice in them , and witness Christ Jesus the great Prophet Prophecying or speaking in them , and must carry his Testimony which is the Spirit of Prophecy , Revel . 19. 10. compared with 12. 17. But we do not say , neither followeth it from our Doctrine , That all are called forth as Prophets to Prophecy , or Minister , or Teach , or have the gift of utterance given them ; only this we affirm , That none ought to Minister or Teach , but who witness the Internal Call , and furnishing of the holy Spirit given them what to speak Immediately from it self , and inwardly revealing the truth of these things in them , whereof they declare , and they who Prophecy or Preach of Faith , ought to believe themselves , and to have the same Spirit of Faith according to that 1 Cor. 4. 13. We having the same Spirit of Faith believe , therefore we speak , and so speaking , a Prophecying of the effect or consequent of Faith , in all whom God calleth thereunto . Thirdly , ( saith he ) This opinion too openly favoureth the Swendefieldians , Anabaptists and others , vaunting of Internal Breathings , or Inspirations , and enthusiasms ; for saith he , that Internal Revelation which is upon the part of the object , and which is ever by Supernatural and disjoynedly Infused representations , truly and properly is Enthusiasme . Answ. Lo ! how the fleshly denies the Inward Breathings , or Inspirations of Gods Spirit , whereby alone the understanding is opened , and the true Wisdom and Life received ; but what saith he here against it ? but that the Swendefieldians , and Annabaptists maintain this Doctrine , and vaunt themselves to be Inspired , but this will not prove it false , though they had not been Inspired more , than when the false Prophets in Ieremiah's daies said , They were Inspyred by the Spirit of God , that therefore Ieremiah was not . Fourthly , ( saith he ) Hence it followeth , that the whole Church , that is , all the faithful , are ruled by new Revelations . Answ. What evil is this ? or rather , is it not a blessed dispensation for all who believe , to walk after the Spirit , and to Witness God , dwelling and walking in them , as he hath promised . It is observable , how both this man , and all his brethren take it for granted , rather ( it hath passed all along among them as a Principle ) then that ever any of them could prove it , That there no Immediate Revelation ; and upon this sandy Foundation they have built their Church , Ministry , Worship , and Ordinances which is now a falling , and great is , and shall be the fall thereof ; but this we say , and certainly know , ( such who can receive it let them ) all true Christians have the dayly , and hourly Manifestations , Revelations , and Influences of the Life eternal fresh and new from the Fountain , as the Israelites gathered the Manna , new from Heaven every day , &c. Fifthly , ( saith he ) Internal , or Immediate Revelations cannot make us more certain of the Divine Authority , than the outward Revelation , viz. the Scriptures ; therefore , if the outward is not to be believed for it self , neither the inward , and so either an infinite progress , or vitious Circle must be committed . Answ. The Antecedent is Manifestly false , and therefore it concludes not truly , for what man of the meanest discerning will not acknowledge , that God Immediately Revealing , or speaking in Man , ( whose voice is full of heavenly vertue , sweetness , and holiness , which his Sheep by their heavenly nature , hear , and discern from the voice of a stranger ) maketh him more certain , than when he has but a report from another . Writ in the time of my Imprisonment , in the Tolboo●…h of Aberdeen , in Scotland where I was shut up , ten Months , for no other cause but my Testimony to the Truth The 3d. of the 6th . Month , 1668. G. Keith . Errata , or faults escaped in Printing . PAge 10. Line 13. for annull read animal . p. 12. l. 27. for God , r. of God , p. 25. l. 33. for stuffe , r. strife . p. 17. l. 15. for light , r. life . p. 52. l. 9. for misery , r. mercy . p. 88. l. 25. for swords , r. words . p. 92. l. 31. for him . 1. her . p. 109. l. 15. for darkness , r. drunkenness . p. 137. l. 3. for none , r. is there none . p. 121. l. 21. for Christians , r. Christians have . p. 126. l. for with , r. ●…ot with . THE END . Notes, typically marginal, from the original text Notes for div A47152-e1220 Prov. 5. 2. and 3. 2 Cor. 4. 6. 
A47183	----	A supplement to a late treatise, called An essay for the discovery of some new geometrical problems concerning angular sections, resolving what was there problematically proposed; and with some rectification made in the former essay, showing an easie method truly geometrical, without any conick section, or cubick æquation, to sect any angle or arch of a circle into 3. 5. 7. or any other uneven number of equal parts. By G. K. Keith, George, 1639?-1716. 1697 Approx. 13 KB of XML-encoded text transcribed from 4 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A47183 Wing K216A ESTC R216625 99828350 99828350 32777 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47183) Transcribed from: (Early English Books Online ; image set 32777) Images scanned from microfilm: (Early English books, 1641-1700 ; 1951:14) A supplement to a late treatise, called An essay for the discovery of some new geometrical problems concerning angular sections, resolving what was there problematically proposed; and with some rectification made in the former essay, showing an easie method truly geometrical, without any conick section, or cubick æquation, to sect any angle or arch of a circle into 3. 5. 7. or any other uneven number of equal parts. By G. K. Keith, George, 1639?-1716. 7, [1] p. printed for the author, and are to be had at the Three Pigeons over against the Exchange, and at his House in Pudding-lane, at the sign of the Golden Ball, where he teacheth the mathematical arts, [London : [1697?]] G.K. = George Keith. Caption title. Imprint from colophon; publication date conjectured by Wing. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Geometry -- Early works to 1800. 2005-05 TCP Assigned for keying and markup 2005-08 SPi Global Keyed and coded from ProQuest page images 2006-01 Judith Siefring Sampled and proofread 2006-01 Judith Siefring Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion A SUPPLEMENT TO A Late TREATISE , CALLED An Essay for the Discovery of some New Geometrical Problems , Concerning Angular Sections , resolving what was there Problematically proposed ; and with some Rectification made in the former Essay , showing an easie method truly Geometrical , without any Conick Section , or Cubick Aequation , to sect any Angle or Arch of a Circle into 3.5.7 . or any other Uneven Number of equal parts . By G.K. WHereas it was supposed in the former Proposal , that a straight Line could be drawn through the extream Points of three or more Concentrick Arches at both ends ( the Arches beginning or ending upon a straight Line ●oming from the Center of those Concentrick Arches ) having equal Cords , though not equal Arches . Upon further consideration , it is found , that however seemingly such a Line may appear to be straight in many cases , as when the Radius is short , or the Angle very acute , yet in no case is such a Line mathematically straight , but is a regular Curve , and can be as regularly drawn , and by as true Geometrical Art , as any Parabola , or other Conick Section can , and with greater facility and readiness , and which any Tiro who understands nothing of Conick Sections , and Cubick Equations may do . The way of drawing the said Curve is this : Let a short cross-Rule be set at right Angles with another longer Rule , and let the length of the cross Rule be at pleasure 2 or 3 Inches , or more , as 6 or 7 , as ye have a mind to make the length of the Cord of each part of the Section of your Angle , which as in the following Figure let be 3 Inches , and let the just half of the cross-Rule be on the left side of the long Rule , and let a small Brass or Steel-Pin be fixed on the right end of the said cross Rule , that as the Rule is moved , may make an Impression on the Paper , as the point of the Compass doth in drawing a Circle . The length of the longer Rule is to be as occasion requireth , as double or triple the length of the other . Having thus prepared your two Rules , the one cutting the other at right Angles , and the cross-Rule fixed to it , ( though it may be made also moveable on it ) suppose the Angle given to be trisected is BAC , measured by the arch BMC . in order to draw the curve Line with one draught of the Hand , set the left end of the cross-Rule , on the point B , and from B let it run or slide along the line BA , and as it runs along the said Line , let the left side of the long Rule still run through the Center , or vertical point A , which is most easily done ; and let it run or slide along from B towards A , until the other end of the cross-Rule reach at least to the line AC , or further as one pleaseth , and the Brass Pin on the other end of the cross Rule shall describe the regular curve FIG Having thus drawn the curve Line , at the distance of one half of the cross Rule draw the straight Line DE paralel to AC . and where the Curve Line cuts the straight line DE as at I , a Line drawn from the center A to I , shall by true Geometry , trisect the given angle BAC . The Demonstration . Seeing it is the property of these two Rules crossing each other at right Angles , where ever the two ends of the cross Rule terminates , to make an Isosceles triangle , making always two right angle triangles , whose Bases are equal , and the Perpendicular common to both , therefore by the 4. 1. el. Eucl. the Hypotenusals are equal . Therefore with Radius AI describing the arch HLIS , draw the Cord HI . and from I let fall a perpendicular on the line AC . as IK , making HI = LI = IK , therefore the arches of those equal Sines are equal , as HL = LI = IS . q.e.d. The same or any other Angle obtruse or acute may be trisected into 3 equal parts , without the curve Line , or any part of it , by finding the point I , which can be found without the curve line by letting the cross Rule slide or run along the line AB , ( while the left side of the long Rule still runneth through the center A ) either upwards or downwards , until the right side of the cross Rule touch the straight line DE which shall be at I. And thus without any need of noticing or regarding the Curve Line , the Point 1 is found , where the two straight lines HI and DE meet together : And as thus any Angle may be trisected without drawing any Curve Line , so it may easily and truly be done without either Scale or Compass , other than what the two cross Rules are , as any Artist may easily perceive . If any object against this Method , as Mechanical , and not Mathematical and truly Geometrical , because performed by an Instrument , I shall refer them to two great Geometricians for its Vindication , to wit , Des Cartes in his second Book of Geometry , and Franciscus a Schoten in his Commentary on him , argum . lib. 2. both which do prove that what is performed by Instruments Geometrically made , is Geometrical , otherwise the plainest Geometry must be rejected , because its Figures are drawn by Rule and Compass , both which are Instruments , and not only Parabolas , and other Conick Sections which are Curves , but divers other Curves , yea , all such that can be drawn by Art , with the help of Instruments , such as they have devised , they contend to be truly Geometrical ; and both of them in their Geometrical Treatises , use divers Instruments for describing Curves Geometrically much more difficult to be made , and with more difficulty to be used , than what is here proposed of two simple Rules , cutting one another at right Angles . And seeing it hath no dependance on Solids , or Algebra Equations , and may be done without any Curve Line , as is above showed , and whose demonstration wholly depends on a few easie Propositions of the first Book of Euclid , I see not why it may not be called Plain Geometry : And as the word Mechanical is used to signifie a thing not Mathematically exact , but coming near to it by Approximation , in this sense it is not Mechanical , but Mathematical , and purely Geometrical , being grounded on as good demonstration , as any Propositions in Euclid , and being but a Corrolary from some of them . The next thing to be shown is the Quinquisection , where to make one Figure serve to both , I make the Cross Rule only one Inch and one 4th part from the middle line AM , setting off on both sides one half of the length of the cross Rule , draw the paralel Lines ad and be , then let the cross Rule side along the line AB , as in the Trisection , while the left side of the long Rule slides through the center A , the other end of the cross Rule shall describe a Curve , a part of which shall be g h , that may be continued at pleasure . Again , setting the right end of the cross Rule one the Point d , let it slide or move along the Line da , ( while the left side of the long Rule runneth through the center A , ) the left end of the cross Rule shall describe a part of another Curve , meeting at h the other Curve . And having found the point h with radius A h describe the Arch v h z x y N which shall give v h = one fifth of the whole Arch , as is evident from the foregoing demonstration . The Quinquisection also may be made without any Curve , if two long Rules be jointed together like a Sector , and each have a moveable cross Rule to move on them at right Angles , with the long Rules . For let the center of the two long Rules be fixed on the center A , and let the 2 cross Rules be moved together from B and d , until ( the left end of the one still touching the right end of the other ) the right end of the Cross nearest to the Line a d touch upon some Point of it as at W , the Point at W shall give the Quinquisection as above . And thus a true Geometrical Line of Cords may be made by any Tiro , without any Conick Section , or Algebra Equation , and without any Table of Natural Sines or Arithmetical Operation ; for whereas Euclid ( 11.4 . ) hath taught how to find the Cord of 36 degr . and also it is found by Quinquisecting the half Circle , as is above shewed , it remains only to trisect the Arch of 120 degr . which giveth the Cord of 40 , and 36 taken from 40 , leaveth 4 degr . which bisected gives 2 , and that bisected giveth 1 , which is the one 360th part of the Circle , and one 90th of the Quadrant ; and this is more methodical than to teach a beginner to make his Line of Cords , for projecting of Angles , by sending him to Conick Sections , and Algebra Equations or the Table of Natural Sines , which he is not capable at his entry , nor after he has made some good progress to understand ( it being to teach ignotum per ignotius an unknown thing by a more unknown ) quite contrary to all good method of true Science , such as Geometry is . The method of the Quinquisection here delivered , sufficiently showeth without example , any other Section desired . The Corrolaries mentioned in the former Treatise , with the Rectification here made , are all valid , some of the chief of them I shall here mention . 1. One great Use is to teach a beginner how to make a true Line of Cords , as is above showed , and how to divide a Circle into any parts required . 2. Another great use Descartes showeth in his third Book of Geometry , for the resolving any such Equation in Algebra as z 3 = + p zq , where the Root z is an unknown quantity , and can be found by the Trisection of an Angle . 3. A third great use is to give some New Promblems in Practical Geometry , one whereof I shall here show . Let a straight Line A F be given , ( see the second Figure ) and it is required on the point A to erect an Isosceles ABC , whose side BC produced , shall terminate on a limited point D , under the given straight line AF. The construction is thus , draw a straight Line from D to A , as D A , next make the right Angle FAE . Divide the angle EAD into three equal parts , and with radius AD describe the Semicircle GFE . From C to B set off GB = ED. Then draw the line AB , and from B draw the line BCD , which shall form the Isosceles triangle ABC , whose side BC being produced , shall terminate on D. q.e.f. the use of this is obvious in Architecture . 4. A fourth great use is to give us some New Problems in Geography and Navigation . Example . There are four places A. B C. D so situated . A is distant from D 100 Leagues , and beareth South-Easterly from it 70 degr . B is distant from A 100 Leagues South-Westerly . C is distant from B 100 Leagues North-Westerly C and A are in the same Latitude and so that these three places B. C. D lie in a straight Line one from another . Q. What is the distance betwixt these two places , B and D , and the Course on the Rhumb Line betwixt A and B , and the distance betwixt A and C. The Resolution . Divide the angle EAD into three equal parts , and make CAB = one third part of EAD , and draw the line BAD . Thus the four places A. B. C. D shall be duly situated , and an Isosceles Triangle shall be formed ABD , whose side AB = AD = 100 Leagues , and the angle BAD = 86 degr . 40. consequently by plain Trigonometry , the angle of the course GAB being found , which is 23 degr . 30 min. the angle ABD , its double is 46 degr . 40 = ADB , by the Rule of Opposits . As the Sine of 46 d. 40 to AD 100 Leagues , so the Sine of 86. 40 Log. 9.861757 2.000000 9.999265 11.999265 9.861757 to BD 137. ● . fere 2.137508 From which substracting BC 100 Leagues , there remaineth CD 37. ● . as was required . A Fifth great use of the Trisection , and other Sections is , having the Ratio of any 2 Angles given in any plain . Triangle , to find the quantity of them , if the quantity of the 3d Angle be given , without any regard to their sides . What other uses these Angular Sections may have , is left to the search of Industrious Artists . London , Printed for the Author , and are to be had at the Three Pigeons over against the Exchange , and at his House in Pudding-lane , at the Sign of the Golden Ball , where he Teacheth the Mathematical Arts. 
A47184	----	A testimony against that false & absurd opinion which some hold viz. that all true believers and saints immediately after the bodily death attain to all the resurrection they expect, and enter into the fullest enjoyment of happiness : and also that the wicked, immediately after death, are raised up to receive all the punishment they are to expect : together with a Scriptural account of the resurrection of the dead, Day of Judgment, and Christ's last coming and appearance without us : also, where, and what those heavens are into which the man Christ is gone, and entered into / by George Keith. Keith, George, 1639?-1716. 1692 Approx. 32 KB of XML-encoded text transcribed from 7 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). 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A47184) Transcribed from: (Early English Books Online ; image set 95773) Images scanned from microfilm: (Early English books, 1641-1700 ; 717:22) A testimony against that false & absurd opinion which some hold viz. that all true believers and saints immediately after the bodily death attain to all the resurrection they expect, and enter into the fullest enjoyment of happiness : and also that the wicked, immediately after death, are raised up to receive all the punishment they are to expect : together with a Scriptural account of the resurrection of the dead, Day of Judgment, and Christ's last coming and appearance without us : also, where, and what those heavens are into which the man Christ is gone, and entered into / by George Keith. Keith, George, 1639?-1716. 12 p. Printed by William Bradford, [Philadelphia : 1692] Signed: G.K. Caption title. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Resurrection. 2005-05 TCP Assigned for keying and markup 2005-06 Apex CoVantage Keyed and coded from ProQuest page images 2005-07 Simon Charles Sampled and proofread 2005-07 Simon Charles Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A TESTIMONY AGAINST THAT False & Absurd Opinion Which some hold , Viz. That all True Believers and Saints immediately after the Bodily Death attain to all the Resurrection they expect , and enter into the fullest Enjoyment of Happiness . AND ALSO That the Wicked , immediately after Death , are raised up to receive all the Punishment they are to expect . Together with a Scriptural Account of the Resurrection of the Dead , Day of Judgment , and Christ's last Coming and Appearance without us . Also , Where , and What those Heavens are into which the Man Christ is gone , and entered into . By George Keith . WHereas many hurtful and dangerous Errors have taken place among too many called Christians , which are some of the Tares and evil Seeds that Sathan hath sown while men have slept in the dark Night of Apostacy , and that now some do think they are awakened and come to the Day , and in the Light of Gods Day see into the true Christian Doctrine , and pretend to great Openings , and Discoveries , and Revelations , and yet some even of such hold some false and unchristian Opinions ; of which there are not a few concerning the Resurrection of the Dead , although the Testimony of the holy Scriptures is very full and clear against these dangerous and hurtful Opinions and Principles , imbraced by some as if they were true Christian Doctrines . Some alledging , That there is no Resurrection of the Body at all , or That there is nothing of the Body that dyeth that riseth again . Others alledging , That the Resurrection is past already , and all the Resurrection they expect they have already attained , being ( as they pretend ) risen with Christ in all respects . Others say , Their vile or low Body is already changed , and made conform to his glorious Body . Others say , They receive all the Resurrection they do expect immediately after Death . All which are most dangerous and unchristian Principles , and are directly contrary to the holy Scriptures ; for there were in Pauls time who said , The Resurrection was past already , and did overthrow the Faith of some , such as Hymeneus and Philetus , whose words did eat as a Canker , as he declared , 2 Tim. 2. 17 , 18. And such who say , Their 〈◊〉 body is changed , and made conform to the glorious Body of Christ , contradict the Scripture , and speak reproachfully , but ignorantly against the Lord Jesus Christ ; for Paul useth these words by way of Prophecy , as a thing not then fullfilled , but a thing to be fulfilled at the Resurrection of the Dead , Phil. 3. 21. Who shall change our vile ( or low ) Body , that it may be fashioned like unto his glorious Body , &c. He doth not say , that the Body was already changed , and made like to the Body of Christ , but by way of Prophecy related it as a thing to come ; for the washing and cleansing of the Body from sin , is not that change , but it is necessary to prepare unto it ; for even after the Bodies of the Saints are washed and cleansed from sin , they remain low , and weak , and mortal , and corruptible , subject to Hunger , Cold , Heat , Diseases , and Death , and therefore are not made like to his glorious Body until the Resurrection of the Dead . And such who say , Nothing of the Body that dyeth riseth again , do plainly contradict the Testimony of the holy Spirit recorded in Scripture , and especially 1 Cor. 15. 7 , 38. for according to the Example that the Wisdom of God giveth of the Grain of Corn , whereby to open the Mystery of the Resurrection , as the true Body of the Seed in the Grain riseth , so that out of the old Body a new Body doth arise , but the Husk or Drossy part riseth not ; even so is the Resurrection of the Dead : Therefore the new Resurrection Body is raised out of the old Body , as the new Grain of Corn riseth out of the old ; but if the Body of the Grain of Corn did wholly perish or come to Dust , nothing could arise ; which is a plain Example given us by the the Wisdom of God ; and that which rises is the Mortal that putteth on Immortality , and the Corruptible that putteth on Incorruption , and is not raised Flesh and Blood , such as men now have , but yet a true Body ; for Flesh and Blood cannot inherit the Kingdom of God , neither doth Corruption inherit Incorruption ; but the true Body of Man and Woman that shall arise at the Resurrection of the Dead , lieth hid within this visible gross appearance of Flesh and Blood , even as the true Body of the Seed in the Grain of Corn lieth within the Husk , or as the precious Gold lieth within the course Mineral or Mine until the pure and precious Metal be seperated from the Dross . And because this Seperation is not immediately effected , but requireth a Time after Death , and that even when the Seperation is made , the Body remaineth , and is lodged by the divine Providence , that giveth to every thing its proper place , as in a certain invisible Grave or Sepulchre , that was mysteriously figured by the Burial place called Machpelah , ) that signifieth a double or two fold Sepulchre ) Gen. 23. which Abraham purchased from Ephron the Hittite , ( which word Ephron signifieth the Dust-eater ) for four hundred pieces of Silver : The which , as it is litterally true , so is an Allegory , and points at the Resurrection of the Body out of the Mystical and Invisible Machpelah or Sepulchre in Hebron ( which signifieth bordering ) in the Land of Israel , figuratively and Mystically understood ; and by four hundred pieces of Silver , as by so many Virtues , signified by Silver , this most excellent Burial place is purchased from Ephron ; but he who hath not these Virtues cannot have the Priviledge to be buried in this most excellent Burial place , and therefore an Vntimely Birth is better than he , as the holy Scripture declareth , Eccles . 6. 3. For it is no such Misery nor Unhappiness not to have an outward and visible Sepulchre , which many of the dear Children of God have not had ; but surely they have this other more excellent Burial in the Mystical Hebron , in the Mystical Land of Israel , where all the dead Bodies of the Saints shall be raised up , and stand with the Lamb upon Mount Zion , to wit , not the litteral Zion , but the Mystical Now , that the Bodies of the Saints are not raised up immediately after Death , or after the Spirit goeth out of the Body ( although the Souls and Spirits of the Righteous , and of all the faithful , both Men and Women , who dye in the Faith of the Lord Jesus Christ , do immediately go unto God and Christ in Heaven , and enter into a very great and large enjoyment of the heavenly Blessedness , after the Bodily decease ) is clear from many express Testimonies of the holy Scripture . For the deceased Saints , though their Souls and Spirits are alive with the Lord in Heaven , and do not sleep , but are awake , and praise God continually ; yet they are said to be a sleep in respect of their Bodies , which are rather fallen a sleep than dead , and are said to sleep in Christ , to wit , under his divine Care and Protection , until he awaken them ; for which , I shall cite these following Scriptures , 1 Kings 2. 10. So David slept with his Fathers , and was buried in the City of David ; Deut. 39. 16. Behold , thou shalt sleep with thy Fathers , said the Lord unto Moses ; 1 Cor 15. 20. Now is Christ risen from the dead , and become the first Fruits of them that sleep , viz. because he arose from the Dead the third day ; 1 Thes . 4. 14. For if we believe that Jesus Dyed , and rose again , even so them also which sleep in Jesus , will God bring with him ; for this we say unto you by the Word of the Lord , That we which are alive , and remain unto the Coming of the Lord , shall not prevent them which are a sleep ; for the Lord himself shall descend from Heaven , with a shout , with the Voice of the Arch-Angel , and with the Trump of God , and the Dead in Christ shall rise first . All which places plainly show , that though the Saints , as with respect to their Souls , are raised up , and ascended , and are with God and Christ in Heaven , yet as to their Bodies they are a sleep , and have not attained to the Resurrection of the Body ; for if they had attained to the Bodily Resurrection ; Paul would not have writ of them by way of Prophecy ; in the future , or time to come , saying , The Dead in Christ shall rise first , to wit , at the Voice of the Arch-Angel , and Trump of God. Now what this Trump or Trumpet is , both Paul and John declareth , and the Time about which it is to found , 1 Cor. 15. 52. In a Moment , in the Twinkling of an Eye , at the last Trump , and the Dead shall be raised Incorruptible , and we shall be changed . Rev. 11. 15 , 18. And the seventh Angel sounded , ( which seventh is the last Trumpet ) &c. and vers . 18. Thy Wrath is come , and the Time of the Dead , that they should be judged , and that thou shouldest give Reward unto thy Servants , the Prophets , and thy Saints , and them that fear thy Name , both small and great . And because Paul , 1 Cor. 15. layeth down the Resurrection of Christs Body from the dead , as the ground why true Believers , which are his Members , shall attain to the Resurrection of their Body , it manifestly appeareth , that they are to attain unto it at the end of the World , or at the last Trumpet , as above mentioned ( yet it may well be allowed , that some did attain to the Resurrection of the Body immediately after Christs Resurrection , according to Mat. 27. 52 , 53 And the Graves were opened , and many Bodies of Saints which slept , arose , and came out of the Graves after his Resurrection , and went into the holy City , and appeared unto many , ) And therefore the deceased Saints , have not generally attained the Resurrection of the Dead , as touching the Resurrection of the Body , but do wait for it until the sound of the last Trumpet ; Nor did any of the Saints attain the Resurrection of the Body before Christs Body rose from the dead , because he is expresly called , The first begotten from the Diad , and The first Fruits that goeth before the Harvest : And therefore none did attain the Bodily Resurrection before him , neither Aenoch nor Elias ; for though they were taken up , yet it is not said , they had attained the Resurrection of the Body ; it only implieth some particular Priviledge , that they did not taste of Death , as other men ; and the like may be said of Moses , whose Body was more pure and excellent than that of other men , and therefore Michael the Arch-Angel did contend with the Devil about the Poly of Moses , and would not let him touch it , as being more excellent ; and therefore it is said , God buried him , and no man knoweth of his Burial place to this Day . Moreover , it is very plain from Scripture , that the deceased Saints , who lived from the beginning of the World , although their Souls and Spirits did ascend unto God and Christ in Heaven , yet waited for the Resurrection of the Body , and that more abundant Glory that should follow thereupon ; for it is said , Heb. 11. 13. These all dyed in Faith , not having received the Promises , but having seen then afaer off , and were perswaded of them , and imbraced them , &c. And vers . 39 , 40. All these having obtained a good Report through Faith , received not the Promise , God having provided some better things for us , that they without us should not be made Perfect . Now what this Promise is ; is clear from Vers . 35. And others were Tortured , not accepting Deliverance , that they might obtain the better Resurrection ; which is the Resurrection of the Just , that is better than the Resurrection of the Unjust . Now if some say , The Promise that they waited for was Christs Coming in the Flesh . I Answer ; As it was that in part , so it was not only that , but all that Felicity and Happiness that should come unto them by the Coming of Christ in the Flesh , and his Death and Resurrection , to wit , the perfect Victory over Death , which is not fully obtained until the Mortal put on Immortality , and the Corruptible put on Incorruption , as it is written , So when this Corruptible shall put on Incorruption , and this Mortal shall have put on Immortality , then shall be brought to pass the Saying that is written , Death is swallowed up in Victory , O Death ! where is thy Sting ! O Grave ! where is thy Victory , &c. And that very first Promise that God gave to Mankind after the Fall , did relate to this Victory over Death , That the Seed of the Woman , ( which is Christ Jesus ) should bruse the Head of the Serpent ; for though the Head of the Serpent was inwardly bruised , as in respect of the inward Redemption , Salvation and Deliverance of the Souls of all the Faithful in all Ages of the World , both before and after Christ came in the Flesh , yet until they attain unto the Resurrection of the Body , the Head of the Serpent is not , in all respects , bruised , because the last Enemy , that is to be destroyed , is Death , who is not fully destroyed until the Bodies of the Saints be raised from Death ; for by Adams Fall , Death , both of Soul and Body came upon him , and his Posterity , ( as is at large demonstrated in another Treatise of G. K's ; ) and by Christ's Death and Resurrection , to all who sincerely believe in him , and obey him , that twofold Death is removed , the Death of the Soul , through Faith in him , and that inward quickening , and being raised with him , who is the Resurrection and the Life , now in the Morta state ; but the Death of the Body at the Resurrection of the Dead , [ see this Twofold Resurrection , the one of the Soul the other of the body , expresly mentioned John 5. 25 , 28. ] And who say , That the faithful immediately after Death , receive the Resurrection of the Body , and all that fullness of Glory and Happiness that they are to expect forever : As it doth tend to overthrow a principal Article of the Christian Faith , touching the Resurrection of the Dead , so it tendeth to overthrow that other great and principal Article of the Christian Faith , touching the Great Day of Judgment that is to be in the end of the World , called in Scripture , [ The Last Day ] and [ The Great Day ] and [ That Day ] by way of Distinction from other dayes , and which is frequently mentioned in Scripture ; for even the fallen Angels have not as yet received their final Sentence and full and absolute Punishment , but are reserved in Chains of Darkness unto the Judgment of the Great Day , Jude 6. compared with 2 Pet. 2. 4. And Mat. 7. 22. Many will say to me in That Day , Lord ! Lord ! have not we prophecyed in thy Name , & c ? And 2 Thes . 1. 7 , 8 , 9 , 10. When the Lord Jesus shall be revealed from Heaven with his mighty Angels in flaming Fire , taking Vengeance on them that know not God , and obey not the Gospel of our Lord Jesus Christ , who shall be punished with Everlasting Destruction from the Presence of the Lord , and from the Glory of his Power , when he shall come to be glorified in his Saints , and to be admired in all them that believe ( because our Testimony among you was believed ) in That Day : Note well these words , [ In that Day ] Again , Acts 17. 31. Because he hath appointed a Day in the which he will judge the World in Righteousness by that MAN whom he hath ordained , having offered Faith ( as the Greek and Margent of the English Bibles hath it ) unto all men , in that he hath raised him from the Dead . And vers . 32. And when they heard of the Resurrection of the Dead , some mocked , and others said , We will hear thee again of this matter : And these were some Philosophers of the Epecureans and of the Stoicks , to which this Doctrine of the Resurrection of the Body seemed strange . — And so great an Article and Doctrine of the Christian Faith was this of the Resurrection , that Paul calleth it , The Hope of the Promise made of God unto the Fathers , as plainly appeareth , comparing Acts 26. v. 6. with vers . 8. Why should it be thought a thing incredible with you that God should raise the Dead ? And vers . 22 , 23. Witnessing both to small and great , saying , None other things than those which the Prophets and Moses did say , should come , that Christ should suffer and be the first that should rise from the dead , &c. Note these words , where it plainly appeareth , That none of the Saints deceased , before Christs Resurrection , were raised from the Dead , although their Souls and Spirits did go unto God ; for the Resurrection of the Dead , as a general thing , is joyned with the great Day of Judgment , when the Son of MAN shall come in the Glory of his Father , accompanied with his holy Angels , and shall sit upon the Throne of his Glory , and before him shall be gathered all Nations , and he shall seperate them one from another as a Shepherd divideth his Sheep from the Goats , and first appointeth the Reward of the Kingdom , ( viz. in the full possession of it ) unto the Sheep , which is the first Resurrection ; and then be passeth the Sentence of Condemnation to the Everlasting Fire , or Fire of Ages , unto the Goats on the Left Hand , that is the Resurrection of the Vnjust . But if all Men , both good and bad , receive their final Sentence immedately after Death , there is no occasion for a Day of Judgment in the end of the World , for that is prevented by what cometh to pass both to good and bad immediately after Death , according to this absurd Opinion . But again , as concerning that Great Day of Judgment to come , wherein both the Righteous and the Wicked shall receive according to the Works done in the Body , Christ doth plainly else-where declare , as Mat. 24. 36. But of that Day and Hour knoweth no man , no , not the Angels in Heaven , but my Father only . And Mark 13 32. But of that Day and Hour knoweth no man , no , not the Angels in Heaven , neither the Son , but the Father ; which is to be understood of Christ , the Son , as Man , to whom then it was not known ; the which Day and Hour cannot be the time immediately after mens Decease ; for though after Death there is a Judgment that followeth every one , according to Heb. 9. 27. yet that is not the great and last Judgment , nor Universal , but Particular : And of this Last Day , Christ said , John 6. 40. And this is the Will of him that sent me , that every one which seeth the Son , and believeth on him , may have Everlasting Life , and I will raise him up at the Last Day . Note , He doth not say , I will raise him up in the Body immediately after Death , but in the Last Day , to wit , in the End of the World. And with a respect to this Martha made a good Confession of her Faith , touching the Resurrection of the Dead , saying , I know that he shall rise again in the Resurrection , at the last Day ; the which Christ doth not in the least contradict , but opened a further Mystery unto her , to wit , That he was the Resurrection & the Life , he that believeth in me , tho' he were dead , yet shall he live ; and whosoever liveth and believeth in me , shall never dye ; and because he was the Resurrection , viz. the Author of it , therefore he could and would raise Lazarus her Brother from the dead at that time ; which yet was not the Resurrection in the last Day ; for he was but raised at that time a mortal man , to dye again . And whereas he said , He who believeth in me shall never dye , containeth a great and most comfortable Mystery , to wit , That neither the Souls nor the Bodies of true Believers strictly dye ; their Souls sleep not , but are awake ; and their Bodies , though they sleep , dye not ; their sleep is not the sleep of Death , strictly taken : And therefore Christ ●…oved against the Sadduces the Resurrection of the dead , from the Words of God to Moses , I am the God of Abraham , Isaac and Jacob , and God is not the God of the Dead , but the God of the Living ; and therefore nothing of Abraham was strictly dead or perished , neither his Soul , nor yet his true Body ; for even his Body did but sleep , as when the Body of a man sleepeth that is not dead ; for the Bodies 〈◊〉 of such dye ( in the worst sence of the word Death ) who dye in final Unbelief and Impenitency , on whom Death feeds , and whose Iniquities are upon their Bones , and whose Bodies are called , the Carkasses of them that have Transgressed against the Lord , whose Worm dyeth not , and their Fire goeth not out , &c. see for this Psal . 49. 14. Ezek. 32. 27 Isa . 66. 24. But as concerning the dead Bodes of the Saints and true believers in Christ Jesus , it is prophecyed , Thy Dead , my Dead Body shall arise , ( so the Hebrew hath it ) for the Bodies of the deceased Saints are the Body and Temple of Christ , and Members of hi●… and therefore cannot perish ) awake and sing , ye that dwell in the Dust , for thy Dew is as the Dew of Herbs , and the Earth shall cast out the Dead ( to wit , the Earth not vulgarly understood ) Isa . 26. 19. And that Job had a firm ard stedfast Belief of the Resurrection of his Body after Death , is clear from his Words , viz. And though after my Skin , Worms destroy this Body , yet in my Flesh shall I see God , &c. Job 19. 26. which is not to be understood of the gross corruptible Body of Flesh , but of the Resurrection Body , that may be called Flesh in a more excellent sence , than that vulgarly understood ; as Paul said , All Flesh is not the same Flesh . So the Flesh that is mortal , gross and corruptible , is not that Flesh that shall be raised up immortal and incorruptible ; for the word [ Flesh ] is taken sometimes in a very high sence , where it is said , Vnless ye eat my Flesh , &c. and All Flesh shall see the Salvation of God ; and I will give them Hearts of Flesh , &c. And Lastly , That there is yet a Resurrection of the dead to come , of all such generally who have dyed in the Faith , is clear from Rev. 20 4 , 5 , 6. And they lived and reigned with Christ a Thousand Years ; but the rest of the Dead lived not again until the Thousand Years were finished , this is the first Resurrection , blessed and holy is he that hath part in the first Resurrection . Where note well , that the Resurrection of the Saints in the Thousand Years , is called the first Resurrection , &c. which every true Believer , who is inwardly risen with Christ , as to his Soul and inward Man , is interested in , and hath a right unto , but is not possessed of until the Resurrection of the Dead ; And therefore if any will call the inward rising of the Soul from the Death of sin , the first Resurrection , yet it is not That first Resurrection , mentioned Rev. 20. 4 , 5. Moreover , concerning the Nature and Manner of the Resurrection of the Bodies of the Saints , how that the Body is not raised a mortal corruptible Body of Flesh and Blood , but immortal and incorruptible , Paul doth plainly declare ; and it is altogether safe in this and all other matters of Faith , to hold to Scripture words , 1 Cor. 15. from V. 44 , to 50. And here Note , First , That Paul doth not call him a Fool that did believe either the Truth of the Resurrection of the Body , or the true Manner of it , but called him a Fool , that not believing the Truth of it , nor the true Manner of it , and by arguing against it , did enquire , How are the dead raised up ? and for the Instruction of this Fool , Paul sendeth him to learn the manner of it from the sowing and rising of the Grain of Corn ; and he reproveth such at Corinth sharply , who did not believe the Resurrection of the Body , 〈◊〉 not having the knowledge of God , 1 Cor. 15. 34. Awake , said he , to Righteousness ; I speak this to you shame : So that according to Pauls Doctrine , such who have not the true Faith of the Resurrection of the Body , greatly fall short of the Knowledge of God. Note , Secondly , That the Resurrection of the Dead and Eternal Judgment , belonging to the first Principles of the Doctrine of Christ , according to Heb. 6. 1. as well as Repentance and Faith , are necessary to be known and believed , in order to the perfecting , if not the beginning , the Work of our Sanctification and Salvation . Note , Thirdly , That as the Bodies of the Saints , that shall be raised up at the Resureection of the Dead , shall not be raised Mortal and Corruptible , but Immortal and Incorruptible , so they shall not need any Meats or Drinks , or other things that this Mortal and Corruptible World doth afford , nor the Light and Influence of the Sun , Moon and Stars : And in the Resurrection , they shall neither Marry nor give in Marriage , but be as the Angels of God , Mat. 22. 30. and the place of their Abode or Habitation shall be that New Heavens and Earth , mentioned by Isaiah , cap. 65. 17. and cap. 66. 22. and 2 Pet. 3. 13. which is not , as some weakly imagine , this visible Heavens and Earth that waxeth Old , but those which are far more excellent , and shall not wax old , Rev. 21. 1. But yet , it is clear from Scripture , That at the Coming and Appearance of Christ without us , in his glorified Body , which all good and sound Christians joyfully wait for , even that He shall come in the Clouds of Heaven , accompanied with his Holy and Glorious Angels , that all the raised Saints shall appear with him in their glorified Bodies , ( signified by the coming down of the New Jerusalem from Heaven , Rev. 21. 2 , 3. ) being made like unto his Glorious Body , according to Jude 14. And Enoch also , the seventh from Adam , prophecied of these , saying , Behold , the Lord Cometh with Ten Thousand of his Saints , to execute Judgment upon all , &c. And whereas some say , the Greek beareth it in ten thousands , I say , he both cometh In them and also With them ; for the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth frequently signifie ( in the New Testament ) With or Among , as well as In , as is clear from Mat. 20. 26. Luke 1. 28. Rom. 16. 7. 1 Cor. 2. 6. where the greek particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth among , and cannot be good sence otherwise Translated . Note , 4 thly , That the Belief of Christ's being in Heaven now in his glorified Nature of Man , both of Soul & Body , hath such a necessary connexion with the Belief of his Coming and Appearance without us to judge the Quick and the Dead , that these two stand or fall together , and every one that believeth the first , cannot but believe the latter ; for it were strange to think , that Christ hath , and forever shall have the glorified Nature of Man in Heaven , and that the Saints should not see him at the Day of Judgment . But as for such as do not believe that Christ hath any being in the glorified Nature of Man now in in Heaven without them , they cannot believe that ever he will appear unto them or any other ; and it is nothing but giving way to carnal dark Reasonings , and Wisdom of the Flesh , called by Paul , Vain Philosophy and Worldly Rudiments , that hinder men to believe the Truth so plainly declared in the holy Scriptures . And 5 thly , From the like dark Imaginations doth proceed , that they believe no Heaven nor Hell but within them , while they enquire , Where is that Heaven into which the Man Christ is gone ? and hath any of us seen him , or spoke with him ? To which I can easily Answer ; That Heaven is both near to us , and far from us , and is of a far more large Extent than that it can be contained within us , tho' we have a heavenly Seed , Plant and Birth in us , that is daily nourished with heavenly Food , and is watered daily with the heavenly Dews & Rains ; and this Heavens , tho' not visible to our weak mortal Eye , of Flesh , yet are visible to the Eyes and Sight of our Faith , and is that New Heavens that never waxeth Old , and the Paradise of God , 2 Cor. 12. 4. compared with Rev. 2. 7. & Gen. 2 9. 10. which are the Throne of God & the House of God , that hath many Mansions , concerning which , Christ said , John 14. 2 , 3. In my Fathers House are many Mansions , if it were not so , I would have told you ; I go to prepare a place for you , and if I go and prepare a place for you , I will come again , and receive you unto my self , that where I am , there ye may be also : And tho' we have not seen the Man Christ with our carnal & bodily Eyes , yet with these concerning whom Peter writeth , 1 Pet. 1. 8. Whom having not seen , ye love , in whom , though now ye see him not , yet believing ye rejoyce with Joy unspeakable and full of Glory : And that the Saints shall see the Man Christ , and be with him forever where he is , to behold his glory , shall be a great part of their eternal Felicity , Joh. 17. 24. and because of which they shall the more abundantly see and enjoy him inwardly , & God in him & through him : and Jesus said unto Thomas , after his Resurrection , John 20. 29. Thomas , because thou hast seen me , thou believest , blessed are they that have not seen , & yet have believed . And how can all Nations stand before the Son of Man , Mat. 25. if he shall not appear without us at the Day of Judgment ? G. K. FINIS . 
A47188	----	The true copy of a paper given in to the yearly meeting of the people called Quakers at their meeting-place in Grace-Church-street, Lonon, 15 day of the 3d. month 1695. By George Keith, which was read by him in the said meeting, by their allowance. With a brief narrative of the most material passages of discourse betwixt George White-head, Charles Marshal, and George Keith, the said day, and the day following, betwixt George White-head, William Penn, and Francis Canfield on the one side, and George Keith on the other; ... Together with a short list of some of the vile and gross errors of George Whitehead, John Whitehead, William Penn, their chief ministers, and now having the greatest sway among them (being of the same sort and nature with the gross errors charged on some in Pensilvania) most apparently opposite to the fundamental doctrines of the Christian religion ... And a proposition to VVilliam Penn, to prove his charge, that G.K. is an apostate. Keith, George, 1639?-1716. 1695 Approx. 91 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47188 Wing K220 ESTC R220379 99831783 99831783 36250 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47188) Transcribed from: (Early English Books Online ; image set 36250) Images scanned from microfilm: (Early English books, 1641-1700 ; 2127:4) The true copy of a paper given in to the yearly meeting of the people called Quakers at their meeting-place in Grace-Church-street, Lonon, 15 day of the 3d. month 1695. By George Keith, which was read by him in the said meeting, by their allowance. With a brief narrative of the most material passages of discourse betwixt George White-head, Charles Marshal, and George Keith, the said day, and the day following, betwixt George White-head, William Penn, and Francis Canfield on the one side, and George Keith on the other; ... Together with a short list of some of the vile and gross errors of George Whitehead, John Whitehead, William Penn, their chief ministers, and now having the greatest sway among them (being of the same sort and nature with the gross errors charged on some in Pensilvania) most apparently opposite to the fundamental doctrines of the Christian religion ... And a proposition to VVilliam Penn, to prove his charge, that G.K. is an apostate. Keith, George, 1639?-1716. 32 p. printed for R. Levis, London : 1695. "To the yearly meeting of the people called Quakers, met at London, the 15th, 3d month, 1695" has caption title on p. 3; "A brief narrative of the most material passages, &c." has caption title on p. 8; "A short list of the vile and gross errors of Geo. Whitehead, John Whitehead, and WIlliam Penn, &c." has caption title on p. 17; register and pagination are continuous. Reproduction of the original in the Bodleian Library. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Whitehead, George, 1636?-1723 -- Early works to 1800. Penn, William, 1644-1718. Whitehead, John, 1630-1696. Marshall, Charles, 1637-1698. Crisp, Stephen, 1628-1692. Camfield, Francis, 1627 or 8-1708 Society of Friends -- England -- Controversial literature -- Early works to 1800. Quakers -- England -- Controversial literature -- Early works to 1800. 2005-05 TCP Assigned for keying and markup 2005-06 Apex CoVantage Keyed and coded from ProQuest page images 2005-07 Haley Pierson Sampled and proofread 2005-07 Haley Pierson Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE True Copy of a Paper Given in to the YEARLY MEETING OF THE People called Quakers , At their Meeting-Place in Grace-Church-street , London , 15 day of the 3d. Month 1695. By George Keith , which was read by him in the said Meeting , by their allowance . With a brief Narrative of the most material passages of Discourse betwixt George White-head , Charles Marshal , and George Keith , the said day , and the day following , betwixt George White-head , William Penn , and Francis Canfield on the one side , and George Keith on the other ; wherein is laid open their most Unfair , Unjust and Unchristian Method of Procedure against him , contrary to the Doctrine of Christ , and all true Gospel Order . TOGETHER With a short List of some of the vile and gross Errors of George Whitehead , John Whitehead , William Penn , their chief Ministers , and now having the greatest sway among them ( being of the same sort and nature with the gross Errors charged on some in Pensilvania ) most apparently oppsiote to the Fundamental Doctrines of the Christian Religion , asserted and maintained by them in their Printed Books , and some scandalous passages out of Stephen Crisp's Collection , approved by them , concerning Christ's Generation in Time , and Blood of his Humanity ; faithfully transcribed by George Keith . And a Proposition to VVilliam Penn , to prove his charge , That G. K. is an Apostate . Isaiah 29 13 11. ●5 . Forasmuch as this People dram , &c. 2 Per. 2. 1 But there were fals● prophets also among the People , even as there shall be fals Teachers among you , who privily shall bring in damnable Here●ie even denying the Lord that bought them , and bring upon themselves shift destruction ; and many shall follow their pernicious ways , by reason of whom the may of Truth shall be evil spoken of . London , Printed for R. Levis , 1695. To the Yearly Meeting of the People called Quakers , met at London , the 15th , 3d Month , 1695. I Come here before you in a Spirit of Love , to acquaint you with divers things relating to my present Case ; chusing rather to commit what I had to say , into writing , then by word of mouth ; well knowing that words spoken , either may not be so well remembred by them that hear them , or may be liable to be misconstrued by some that may be prejudiced . In the first place , I lay my Complaint before you , against divers persons owned by you , as Members of your Society , for their publick defamation of me , and grosly and unchristianly representing me in some late printed books ; as particularly Thomas Ellwood in his two Printed Books against me , and John Pennington in his printed Book . And I desire that Justice of you , that ye may hear what I have to offer to you as sufficient proof and evidence , that they have grosly defamed me , and falsely accused me , and misrepresented me ; and also I laying Complaint against the second days Meeting , or that party of them , who have either approved or permitted such scandalous Books to come forth against me ; and also for their approving or permitting Sam. Jennings his scandalous Book fill'd with many Falshoods and Defamations , to come out against me , as I have made sufficiently to appear in my late Answer to the same , and offer more to make appear , if ye give me a hearing . Secondly , I lay my Complaint before you , against divers persons who have publickly Interrupted me in my publick Testimony , and exercise of my Ministry in Meetings , particularly Daniel Whirlley at two several times in the Meeting at Whitehart-Court ; the last time being the last first Day ; and W. Penn , some Weeks ago , at Ratcliff Meeting , not only interrupted me in my publick Testimony , but called me Apostate , and an open Enemy to Truth and Friends , doing what in me lay to pluck up the Testimony of Truth and Friends by the Roots , with divers others false Speeches and Defamations ; but instead of proving his charge against me , he went away in hast . Now his Charge against me , That I was an Apostate , and did what in me lay to pluck up the Testimony of Truth and Friends by the Roots , doth plainly enough imply his offence at the Doctrine asserted by me , as being opposite to the principal Testimony of Truth asserted by faithful Friends , and striking at the very Root and Foundation of Friends Testimony . Now I desire this Justice of you , That W. Penn be required to make good his Charge against me , and prove me guilty of the same , or that he be brought to acknowledg his Error ; and also I desire to know what any of you have against me , in matter of Doctrine , or Life and Conversation , that maketh some so unfriendly and unbrotherly towards me ; and whatever my Offences may be , whether supposed or real , that it may appear that ye are for doing Justice impartially , without favour or respect of persons ; I judg ye ought to be concerned , equally to hear my Complaints , and do me Justice against such owned by you , as have wronged me , as to hear their Complaints against me , and do them Justice against me ; if it appeareth that I have wronged them , yea , suppose I were as bad as some represent me , or worse , suppose I were Turk or Jew , ye ought to do me Justice against them that have defamed me , and falsly accused me ; and in order to do me Justice , to hear the Evidences and Proofs that I have to bring forth against them . Thirdly , Whereas they that gave forth that Paper , called , A true account of the Proceedings at the last yearly Meeting in this place , gave it as their Advice , That Friends should be tender and kind to me ; as I should approve my self to be a Man of Peace and Charity towards all , and Answer your Christian Advice therein , and to avoid all publick and apparent reflections on both sides . Now that it may appear ye are for doing Justice impartially , let it be impartially examined by you , as well whether they of the one side have not kept to that Advice given in that Paper , as whether I have kept to it on the other side , and let it be duely weighed in the Ballance of Truth , which of us are more or less guilty , or whether they or I be most , or altogether Innocent ; but if it be said , there is no time for such an Examination or enquiry , I say , if sufficient time be not allowed for such an Examination , no due Judgment can be given in the Case against me ; for whatever pretences some make to Judg me to be wrong , and of a wrong Spirit , from their inward Sence and discerning , without outward Proofs and Evidence in matter of Fact against me , will bear weight with none of a sound Judgment , and who have a due regard to Christ's Doctrine , which is to Judg the Tree by its Fruits , and these Fruits must be made appear in some matter of Doctin or Faith , and the Scriptures forbid to receive an Accusation against an Elder , but before two or three Witnesses . Fourthly , I lay my Complaint before you against Will. Bingely , John Vaughton and others , who have manifestly , to the observation of the Meeting , endeavoured to hinder my speaking in Meetings , so closly speaking one after another , and sometimes making signs , and pulling by the Coat to stand up and speak , on purpose to prevent my speaking ; and on a First Day , at Whitchart-Court Meeting , W. Bingely and Sam. Walldenfield , broke up the Meeting before its usual time , as is well known VV. Bingely , or some other crying out , pass away Friends , after I began to speak , which occasioned a great disorder and confusion in the Meeting . And is it not a great shame and scandal that it should come under publick observations , to makes signs one to another , by pulling him by the Coat , or Sleve , to stand up and speak , which occasions many to say , The Quakers can transgress their Principle when they have a mind , by speaking whithout a motion of the Spirit , when they obey the outward Sign and Motion of another to speak , as if the Spirits inward motion did ansver to the beck of their outward Motion ; and have we not blamed it in other Professions , for one to say to another , Brother do ye Pray , as being an Argument such did not attend to the motions of the Spirit of God in themselves , and to be sure no more do they among us , who give signs one to another , to speak in Meetings . Fifthly , Whereas it is said by some , and particularly by John Vaughton and Iohn Field , which I think they will not deny ; and can be proved , That those who denied me in Pensilvania , their denying me and disowning my Ministry , was enough for Friends to deny me here , and that there need no more for Friends to deny me here ; for friends here , and they who denied me in Pensilvania are one , and they own their Judgment in disowning me , to be a true Judgment and effectual . Now if this be so , and that it be your Sence , how is it that this was not expressed in that Paper , called , A true Account given out at the last Yearly Meeting , and that Friends generally Joyned with me in Prayer , about the time of the last Yearly Meeting , and were uncovered when I Prayed , and that they recommended it to Friends , to be Tender and Kind to me , and to avoid all public and apparent Reflections on both sides . But if it had been their Judgment , that I ought not speak in Meetings , it had been improper to adv●●e me to avoid all Publick and apparent Reflections , for he that sayeth nothing in Publick , cannot be said to Reflect . Sixthly , seeing divers owned by you , as Members of your Society , both in City and Country , do still own me , as a Friend of Truth , and my Ministry and Testimony ; and others disown me , and a third sort are in suspence and doubt concerning me ; I desire you to be plain and express in giving your unanimous Sense and Judgment concerning me , either to own or disow me , in such plain and express Terms , as may leave no room for any doubt of your meaning ; and what paper ye give out concerning me , let it be signed with all your Hands , that give Judgment in the Case , and not laid on the Clark , that it may appear all present are Unanimous in the said Judgment . But ye cannot give out any Paper of Judgment against me , for any new matter since the last yearly Meeting , until after ye have given me a fair oportunity to answer to all that my Accusers bring against me : Nor can ye in Justice permit such who have sufficiently Discovered themselves to be prejudiced against me , either to be Witnesses against me , or to sit among you and give Judgment in the Case , nor can it be reckoned a duely Constitute Meeting , if any owned by you to be Friends , be kept out , and Excluded from hearing and seeing , and giving Judgment in the case , and the Meeting consined to a select number of Ministers , and two sent from every County , this cannot be owned to be any True , Free and Duely Constitute Meeting , where all , or any that desire to be present , and give their Judgment are Excluded , and is plainly contrary to the Doctrine delivered by R. B. in his Annarchy , and generally approved by Friends . Now the persons I do particularly except against , either to be Evidences against me , or Judges in my Case , being manifestly prejudiced , are Will. Penn , Will. Bingely , George Whithead , John Vaughton , John Field , Sam. Waldenfield . Seventhly , What Sentence ye pass concerning me , I desire you to make it Publick , and let me have a true copy of it , with your particular Rasons of your censure , what it is either in matter of Doctrine or matte of Life and Conversation , that moveth you to pass any Hard or severe censure against me , if so ye do , and not to give such bare general Reasons as some use against me , without all Proof or Evidence , in mattr of Fact against me , as that I am of a wrong Spirit , Contentious , se●king to break the Peace of the Church , &c. And lastly , I desire to know your sence of these words , in the Paper called , A true Account of the Proceedings , given out about the time of the last yearly Meeting , wherein they advise me to clear the Body of the People called Quakers , and their Ministers from these gros Errors , charged on some few in America . If ye mean by the Body , only the Faithful , I have done it formerly in my Printed Books , declaring I never charged the Body of Faithful Friends ; but if ye mean by the Body , the generality , and such generally who are under the same Prosession , and not denied by them , I tell you plainly it is a most unjust and unfair thing to require it of me , because , as I know not one of many hundeds of that People , in many places , whether they be sound in the Faith of these Doctrines , or guilty of these gross Errors charged on some in America , so to my certain knowledg , some here , even in England , are guilty of divers of these gross Errors , which I offer to prove out of their Printed Books ; and suppose any of them have corrected their Judgment , since their Printed Books , yet until they correct their Books by as publick a Testimony , as they have published their Errors , they are liable to be blamed for these Errors . And seeing I know not any thing that any have against me , of Just Occasion , why I should be disowned by you , or my ministry , but that the great occasion many take against me , is my zealous and conscientious Opposition to vile Errors , opposite to Fundamental Doctrines and Principles of Christianity ; which I have sufficiently proved divers guilty of in America ; and of which I offer to prove some sufficiently guilty of here among you , and owned by you ; and for my conscientious refusing to hearken to the Advice , or suppose , command of them that would injoyn me to clear the Guilty , which neither God nor any good man will do , without Repentance , and disowning their Errors ; and my conscientious discharge of that part of a Gospel-Ministry , in reproving vile and gross Errors in Publick Meetings ; and rescuing many places of Scripture from the Perverse Glosses that some put upon them in Publick Meetings . If for this my conscientious performance of my Duty both to God , and also to the Souls of People , I shall be disowned by any Party among you , or among that People called in scorn , Quakers ( for I believe I shall never be disowned by the most Faithful and Conscientious of that People , for my Faithful and Zealous Testimony to the Truth , against vile Errors ; and that I shall never , by the Grace of God , give any Just Occasion to any against me ) ; though I cannot but be very sorry on their Account , who shall so unjustly judge me , and cast me out ; yet I shall rejoyce , and have great Cause so to do , that it hath pleased God to give me a Lot amongst others his dear Servants , who have suffered the like Evil Treatment by men of high Pretences , and I rely upon God's Faithful Promises , who hath promised a great Reward to such in Heaven , who suffer for his Name 's sake on Earth ; an Earnest of which I now enjoy by his blessed Spirit in my heart , John 16. 1 , 2 , 3. Isa . 66. 5. Job 31. 34 , 36. George Keith . A Brief Narrative of the most Material Passages , &c ON the 14th of this Iustant the 3d month , 1695. I came to the Meeting-house Door , at Grace-Chureh-street , where the Yearly Meeting was sitting , which was carefully kept shut by Three or Four Persons , they refusing to let in but Friends of the Ministry , and others Commission'd from the several Counties and Meetings , or any other persons whom they thought fit ; and I offering to enter in , was stopt by the Keepers ; I enquiring their reason , they told me I was not in Unity with Friends . I replied , I know no Meeting , as yet in England that hath disowned me . But one of the Keepers proffered to go in , and acquaint the Meeting , that I desired to have entrance , which he did ; and a little after some came out , and told me , I was not to have entrance , but if I had any Paper , they would carry it in to the Meeting ; I told them I had a Paper , but not having a Copy of it , I would not give it out of my Hand , and though I had another Copy , yet I was resolved to give no Paper to them , to be read in their Meeting , unless I were present , so that Evening two of the Meeting came to my House , and told me the Yearly Meeting agreed I should come next day , about the sixth hour , in the Evening , and have entrance to read my Papers , or hear it read , providing I would withdraw when dersied , which I promised ; so at the time appointed I came , and was allowed to sit at the great square Table , among the Ministers and Commissioners , that can hold about it , either fully or near double , to the number 24 , whether by allusion to the 24 Seats and Elders mentioned , Rev. 4. But doubling the Numbers , I do not determine , only I think it suits not with their crying out so much as they were wont against chief Seats in the Synagogues , to erect such a stately Fabrick , in their Meeting-House at that time , it little differing from the manner of a Throne , but that it is low upon the Floor , covered with green Cloath , yet few take liberty to sit there , but the chiefest in respect among them . After some time of Universal silence , I stood up , and declared that I had brought a Paper , which I desired they might suffer to be read among them ; Jasper Batt much opposed its Reading , but George Whitehead stood up , and made a Speech , the substance of which was , That I had the Advice of the last Yearly Meeting given me , but instead of hearkening to it ; I Printed a Paper reflecting on the Yearly Meeting the last year , and no wise answering the mind of the Meeting ; and though I mention not the Yearly Meeting in that Printed Paper , called , The Causless Ground , yet it is apparent I meant them ; for I recite some of their words ; and by that which Robert Hannay , that came over with me , and owned our Proceedings in America , had Printed of Vile Reflections against the Last Yearly Meeting , it is evident I did mean the Yearly Meeting ; for his Printed Paper is a Commentary upon mine . And now ( said G. W. ) if thou hast any Paper to offer to this Yearly Meeting , to give Friends satisfaction , that thou will hearken to the Advice of the Last Yearly Meeting , and disown what thou Printed in that called , The Causless Ground , Reflecting on Friends ; the Meeting will hear rhy Paper : Otherwise I think it ought not to be heard . To which I replied : As in that Printed Paper I mentioned not the Yearly Meeting , so there are no words in that Paper answered by me , but were spoke by other Persons before and after the Yearly Meeting ; therefore ye cannot prove that I Reflected on the Yearly meeting . Beside , I do not own , that that Paper , called , A True Account of the Proceedings , &c. was the Yearly Meetings Act , but of a Prevailing Party or Faction in it ; and I do not own Robert Hannay's Paper to be any Commentary upon mine ; he is of Age to answer for himself . I desired him he would not Print it ; and had no hand in Printing it , as I have oft formerly declared ; which Th. Elwood wrests , as if my Sence were , I did not work it at the Press . But this is one of his many other gross Perversions of my words . And as to my Paper giving satisfaction to the Meeting , I cannot say whether it will actually satisfie the Meeting ; but I judge there is enough in it to be just Cause of Satisfaction to them ; but whether it will satisfie I know not ; the Event will best prove that ; therefore I desire ye will permit it to be read , I claiming their Promise ( without any condition ) to suffer it to be read : so , after some time , they allowed me to read it . After I had read it , and some time of silence interveened , Charles Marshal ( one that abounds with his Prophecies and Predictions ; but I know not if ever any of them came to pass ; but surely many have failed apparently ) stood up , and said , He had some few words of Exhortation to me , from God ; and they were so weighty on his mind , that he was minded to come to my House , and deliver them ; but finding me there , he would communicate them ; which was , To exhort me to come down to the Witness of God in my Heart , and return to that which convinced me at first , and gathered me out from among the Professors , and leave all these Imaginations , and bury them , and be reconciled to Friends . After he had ended , I stood up to reply , but there was a great Opposition in divers , to hinder me , they saying , There was no need of a Reply to a few words of Exhortation . I answered , I hoped I might have the like Liberty to Exhort him , as he had to exhort me ; so way being made , I replyed , That I was come down to the Witness of God in my Heart , and was not departed from that which convinced me , and was in Unity with Faithful Friends ; but it was my desire , that both I and all of us , might more come down to God's Witness in our Hearts , and if they did so , they would do Justice impartially ; and to be sure he needed very much to come down out of his Height ; And for his saying , he had a mind to come to my house and deliver his Message , he had time enough , for a Year past , to have once visited me ; but he never did ; and if he hapned to pass by me , in the street , scarce to look to me , ( though his former Acquaintance ) but with scorn and disdain ; so that I looked on his present Exhortation very unseasonable , especially after his many Curses and False Prophecies poured out against me in divers Publick Meetings , since the last Yearly Meeting , as is known to many ; And a little after , the Meeting desired me to withdraw , which I did . When I came before them the next day , after some silence , Geo. Whitehead began , and made a long Speech , repeating what he had said the day before , and adding new matter , he said , He was not forward to be the Speaker , but it being laid upon him by the Meeting , he was willing : He said , I had not only given great dissatisfaction by my Printed Paper , called , The Causless Ground , and by my Reflecting on Friends Testimonies in Publick Meetings , and refusing to hearken to Friends Advice , to clear the Body of the People called Quakers , and their Ministers , from those gross Errors , &c. but by the Paper I had given in Yesterday , I had greatly increased the dissatisfaction in Friends against me , I charging Ancient Friends in the said Paper , and who have been always owned by Friends , as Faithful Ministers , with high Charges ; and not them only , but the Second Days Meeting also , and had taken upon me to Judge Ancient Friends and Brethren , and the Second Days Meeting ; yea , and all Friends that will not say as I say : And for me to oppose my self thus generally to Friends , and judge them all , as I had done , was a great dissatisfaction , and did bespeak , or prove me very far declined from Friends , and from a true inward sense of Truth . After he had spoke a great while , to the same purpose , but chiefly finding fault , that I had excepted against some of the most Antient , and most approved Friends of the Ministry , as not being worthy either to be my Judges , or so much as Evidences against me ; after some time of silence , in great coolness I replied to him : It cannot be expected , That I can Reply to every thing particularly in this long Discourse of G. W. It were better to speak but to one thing at once ; I cannot remember all the particulars , but so far as my Memory serves me , I shall endeavour , by God's assistance to answer to some of the chief things . I deny that I have as yet judged all Friends , I reserve to my self a Judgment of Discretion , as a private person , the due priviledg of every true Christian ; but why is it thought such a crime in me , to lay my Complaint before this Meeting , against some particular persons , who have greatly injured me , and abused me ; and why ought not my Complaint to be heard against them , as theirs is heard against me . The Advice of that , called the Paper of the last Yearly Meeting , was that Friends should be tender and kind to me , and to avoid Reflexions on both sides . It will appear to be great partiality , only to examine , whether I have kept to this advise , or transgrest it ; and not also to examin impartially , whether these that have reflected on me in Publick Meetings , and have interrupted me in my Testimony in Meetings , and falsly accused me , as VVilliam Penn some Weeks ago , did at Ratcliff Meeting , calling me , in the open Meeting , Apostate , and an Enemy to Truth and Friends . Have I not just cause to except against such , as being either Judges , or Evidences against me , and particularly against thee George VVhitehead , whom I can sufficiently prove greatly prejudiced against me ? And as for that other part of the Advice , said to be given by the last Yearly Meeting , viz. That I should clear the Body of the People called Quakers , and their Ministers , charged on some in America ; to this I have some things to say ; and first I would have you to consider , that Advice is one thing , and Command is another , even as Paul distinguisheth in the case of single Life , when he giveth his Advice or Judgment , but no command in that Case , 1 Cor. 7. 25 , 40. And surely Paul was not so severe , to disown them that gave not obedience to his Advice ; and I know no Church , nay , not the Church of Rome , that is so severe as to disown them that will not hearken to her Advice simply , if they obey her Commands . I find not that the Yearly Meeting Paper , so called , gave me any Command in this case , and therefore no Transgression . But again , as I have declared in my late Paper to you , I want to know what ye mean by the Body of the People called Quakers , and their Ministers ; if only the Faithful , I never charged them , and have again , and again cleared them in print ; but if ye mean all that go under the same profession , of Quakers , not di●owned by you , I say , that is a most unfair , and unjust thing to require of me ; for as I know not one of many hundreds of that People in divers Places , nor their Faith , whether it be sound or unsound in these matters , so to my certain knowledg , some of great note among you , yea here sitting before me ( pointing to W. Penn , George Whitehead , and John Whitehe●● but not mentioning their Names ) are guilty of some of those gross Errors charged on some in America ; and how can I clear them that are thus guilty , until they Correct these gross Errors in their Printed Books , that are standing Evidences against them ; and what Justice could I expect , that these being the leading men at the last Yearly Meeting , should fairly or sufficiently Condemn these mens gross Errors in Pensilvania , charged on them , when they themselves are guilty of the same , as I offer to prove out of their Printed Books , never retracted by them . But by this my free Discourse , many in the Meeting began to be very uneasy . After I had ended , George Whitehead began again , and resumed some Heads of my Discourse ; he told the Meeting the word Advise had a twofold signification , one when it was relating to an indifferent matter , another when it related to that which was a Command of God , to wit , to keep in Unity with Friends , and in Charity and Peace , and not to break the Peace of the Church by contentions , and exposing Friends to the World. Next , as to my Question about what they meant by the Body of the People called Quakers , he wondred I could pretend ignorance in that , seeing I had Printed divers Books , in defence of the Body of that People , and had answered the Books of Adversaries against them , which Friends well received and encouraged me therein ; and yet after all this , to pretend to be Ignorant , what was meant by the Body of the People called Quakers , was to him very strange . But however , he would tell me what they meant by the Body ; First , they meant none who had broke themselves off from Friends by their evil Contentions and Strivings , and walked not in Charity and Peace with Friends ; But by the Body they meant all who walked in Unity with Friends , in the same Profession with them , and were Charitable and Peaceable ; and here he spake much in Praise of their Unity , that had been preserved among them , notwithstanding of the endeavours of many to break it . To this I replyed , thou mistakes the Case , George Whitehead , I refused not to hearken to the Advice of Friends , so far as it was a Command of God , but so far as it advised me to do what is contrary to God's Command . I own I ought to Live in Unity , Charity , and Peace with sound and Faithful Friends , but it is no breach of that Unity to reprove Errors publickly Preached in our Meetings , and to rescue many places of Scripture from the Perverse and Corrupt Glosses of Ignorant Men , and if contending for Truth , and hard words be an Argument of want of Charity , none have been greater contenders , than many of the People called Quakers , not only amongst other Professions , but even among themselves , before they disowned one another . The Advice given me , to clear the Body of that People of all gross Errors , when I know so many guilty , even such among you , as are owned most to be in Unity , is a most unjust thing to require of me , and if for this I must be disowned , I shall rest well satisfied . Next , as to the sense of the Word , Body of the People called Quakers , I have been a Preacher and Writer among that People , and a Labourer among them , these thirty years past , and I never understood , that all deserved to be called the Body , that did but outwardly profess Unity with Friends ; I am not such a Novice , as not to know that it was the Sense of many Friends , as well as my sense , that many Professed Truth with us , and made a Profession of Unity , that were not in it , and were not in the Possession of the Life and Power of Truth , whereof they made an outward Profession . And as for the Unity of them here away , that some so much boast of , there is no such great cause , so to glory and boast of Unity . One thing G. VVhitehead much insisted upon of my being changed , or at least so appearing , since the last Yearly Meeting , for then I seemed to be very much concerned , and desirous not to be broken off , and disjoynted from Friends , but now it appeareth to him , and others , that it is a very indifferent thing with me , to be disowned by Friends ; To this I replied , That he did in that , as in other things , mis-represent the Case ; it is no matter of indifferency to me now , but of great weight and moment , both with respect to you , and me ; first , with respect to you , if God should permit you to be so blinded , as to disown me , without any just cause on my part , but simply my bearing my Faithful Testimony to the Doctrine of Christ , and against the gross Errors of some among you ; this to me is no indifferent thing , on your Account ; next , as to me , That is no matter of indifferency , for if I be disowned by you , for well doing , as I shall be very sorry for you , so I shall greatly rejoyce on my Account , because of the Spiritual Advantage I hope to receive thereby , relying on the Faithful Promise of Christ , Matth. 5. 11 , 12. About this time , there being a great Commotion in the Meeting , by reason of my free and bold Speech ( which some are pleased to call Passion , and Railing ) VVilliam Penn stood up , desiring Friends to keep down to the Sense , for by that they were to judg of this Disorderly Spirit , or Person , who had accused George Fox , and other Antient Friends Writings , and may be ( said he ) he may pick up some things here and there in them , to Criticise upon . After he had done , I said to him , William Penn , Thou may be ashamed so falsely to Accuse me , in the face of the Meeting . I said nothing of George Fox , nor had I him at present in my Remotest Thoughts , I only mentioned some here present ; but George Fox is not here , at least , visibly present ; and for your pretending to Judg me by your sense , without giving me any fair Tryal , or bringing any New matter against me , either in Doctrine or Practise , to prove against me Face to Face , by plain external Evidence , in you so doing ye will make your selves Ridiculous in the face of the World ; we are here set , as upon a Stage before God , Angels and Men ; and if ye pass any Judgment against me , by your pretended inward Sence , ye will be sufficiently discovered , what unjust men ye are . And I say to thee William Penn , it became thee not , so to abuse me in an open Meeting at Ratcliffe , calling me an Apostate , and an open Adversary to Truth and Friends . I am thy Elder Brother , and was a Preacher among the Quakers before thou was a Quaker ; though thou , and some others , of latter years , have lifted up the Heel against me . William Penn replied , Thou boastest of thy Antiquity , which I should not do , were I in thy case . I Answered , I boast not of my Antiquity , but by thy own words , and the words of G. W. Antient Brethren should be Regarded , and not run down by others of latter years , as thou and others seek to do , though ye have nothing justly against me , I intend not to let it pass , thy publickly accusing me to be an Apostate , but to put thee to make it good , in the Face of the Nation , [ that is his own Character , not mine , for I can prove him in the Apostacy from some of the chief Fundamentals of the Christian Doctrine . ] VVilliam Penn Replied , He would Answer me in the Face of the Nation . [ So let this his promise be remembred , the event , I hope , will prove it , how badly he will acquit himself ] . I told him he had sufficiently shown his prejudice against me , and how unsit he was to be my Judg. Then he began to tell in great heat , what he had born of me , even more than what he might have born of Fifty Persons , of my greatness . [ But I contend not with him in Greatness , but in the cause of Truth , which is greater than all his Greatness , not only Fifty Fold , but Infinitely ] and how much he had Laboured to qualify Friends towards me , in order to a Reconciliation , and how he had Writ in my Favour , to them in Pensilvania . This last I acknowledged to be True , but how real he was in his favour , either then or since , time has sufficiently discovered , having Opposed me , and Accused me in several Private Meetings , as well as of late Publickly at Ratcliffe , and Haranging against me , as I was told , in my Absence , at the last Yearly Meeting , which some present greatly blamed . And some putting VVilliam Penn in mind , to give an Account to the Meeting , of his manner of Opposition , to me at Ratcliffe Meeting , and what just cause he had so to Treat me ; He began , and told the Meeting what he spoke , by way of Opposition to me at Ratcliffe , was not till after I have abused , not only him , and Friends there present , but had abused Friends in general , and had distinguished my self from them , by saying of them , they did put such a gloss on that place of Scripture , 1 John 1. 7. The Blood of Jesus Christ his Son cleanseth us from all sin , and by charging Friends in general , and saying , he would prove it out of their Books , that they denied , That the Blood of Christ's Humanity did with God Expiate for Sin , and said VVilliam Penn , though I was much spent in the Meeting by my former Testimony , yet after he had so abused Friends in general , I was raised up in such a Transport , so that I was carried beyond my self , not knowing whether I was sitting , standing or kneeling ; but I was in no Passion , the glorious Power of God , which I felt , did so Transport me , that I confess I gave Judgment against him , and saw no need of staying , till a Quarterly or Yearly Meeting should Judg him , seeing he had Judged us all , and plainly distinguished himself from us ; at which I confess I was much moved , and had scarce patience to hear him assert such gross Falshoods , and to father his Transport of sinful Passion upon the Spirit of God , which God forbid I should ever do . And after William Penn had done , I replied , That was most abominable in him , and blaspheming ( though not against the Holy Ghost , I hope ) to father his most sinful Passion ( calling it a Transport ) upon the Glorious Power and Spirit of God , a thing but too familiar with him , and many others of his Associates . It could be no Divine Transport falsly to accuse me , of that whereof I was not guilty . But he gives you a most false Relation in matter of Fact ; He saith , he did not oppose me , and judg me , until after I had not only abused him , and Friends there present , but had abused Friends in general , and had distinguished my self from them , by saying of them , They did put such a Gloss on that place , 1 John 1. 7. The Blood is the Life , and that Life is the Light within . But I neither charged him , nor any called a Quaker , at that time , for putting such a Gloss upon that place , though I can sufficiently prove , That both he and others have put that Gloss on it at other times . And though I said , I could prove , out of some of their printed books , That they did not own , That the Blood of Christ's Humanity was that which did with God expiate for sin ; yet I charged only some particular persons called Quakers , but not the people in general ; therefore his Information was false in the main . In the Conclusion of my Discourse with them , among others , Francis Camfield pressed much , That silence should be made , and let any who were dissatisfied with the Last Years Judgment , declare their dissatisfaction ; and if they did not , they were not honest men . To which I replied , Although it passeth for a Proverb , Silence is Consent , yet ye know it is not always true : How oft in Meetings , when things are carried by a prevailing Faction , or Party , against Truth , Right and Justice , Persons will be silent , through fear of displeasing , yet are not satisfied , but go away grieved and wounded ; and this ye are not ignorant of ? what sayest thou to it , Francis Camfield , knowest thou not that it is so ? FINIS . A Short List of the Vile and Gross Errors of Geo. Whitehead , John Whitehead , and William Penn , &c. Friendly Reader , I Design only to give thee at present , this short List of these mens gross and vile Errors , opposite to some of the Fundamental Doctrines of Christianity , reserving a more full Account of both their Errors , and some others in high esteem with them , to another Opportunity , with a due and impartial Correction of them ; wherein I purpose also , God willing , ( if he shall be pleased to prolong my Life and Health , and afford me his Gracious Assistance ) impartially to publish , together with the said Correction , some short Explications , and also Emendations , where I see need , of some Words and Passages in my former Books ; for upon a Review of my former books as the Book of Immed . Revel . the Book of Universal grace , the Rector corrected , and Truth defended , I freely acknowledge . I have found some Passages and Words , that not only need some further Explanation . but even in some part an Emendation and Correction . And I thank Almighty God , that has not only given me to see them , but has given me that humility of heart , and Love to Truth , and Regard to the Salvation of Souls , that I can freely both acknowledge and correct my former mistakes , after the Example of some Worthy Ancients . And had these men , that are turn'd my so implacable Enemies , for my zealous and free opposing such gross Errors that I found them here , as well as others in America , guilty of , and which those in America had suckt in out of their Books , had but had the l●●e Huminity , and Love to Truth , and Regard to the Honour of God , and Salvation of Souls , instead of hating and excommunicating me , for my Opposition to those Errors , they would have loved , and embraced , and encouraged me , and gone before me in their good Example , to have openly corrected them ; But Old Self prevailing in them , would not permit them to do any such thing ; a plain Evidence they Love the Praise of men more than the Honour of God and Salvation of Souls ; and the Conceit that they had begot the People generally into , that all what they preached and printed was from the infallible Spirit ; and that they were altogether of a sound Mind and Judgment in all parts of Christian Doctrine , tending so much to support their Praise and high Esteem and Admiration , among their too credulous Followers , being to be contradicted , if they should acknowledge their former Errors , and unsoundness of Faith in these great matters ; This is the Pinch and Difficulty at present , and rather than acknowledge their Fallibility and gross Mistakes , and pernicious Errors touching Fundamental Doctrines , they resolved to cloak and cover all these gross Errors , both of them in America , as well as their own , and the more safely to hide themselves , they now begin to Preach contradictory to their former books , in divers things , but will not own any self-contradiction , pretending there is none . But withal , they mightily charge me with my Contradictions to my former Books ; To which I can , and do thus answer : 1. If in any things or words , I do contradict what I have formerly Printed , I am willing most freely and cordially to correct my former mistakes ; for I never judged my self absolutely infallible ; but as my own former books have plainly declared , I did judge both my self , and all others now Living , liable to mistakes ; and I far rather , upon Divine Illumination , and sound Conviction , contradict my former books , than persist in any known Error . But , 2dly , Upon the most impartial search that I have made , I find not any cause to correct either my Judgment or Books , as touching any of the great Doctrines and Principles of the Christian Religion ; nor do I know that I am of another Faith in any One Principle of Christian Doctrine , contrary to what I believed , ever since I went under the Profession of a Quaker , so called . The Words and Passages generally , if not universally , that I find cause to correct , not being so much relating to the Truth of Principles of Christian Doctrine , as to some places of Scripture unduly applied , to prove , or defend things that were Truths , but did not really prove these Truths , either by express words , or yet by any real , and true and proper consequence , or Relative to some other Lesser and more Circumstantial Matters . But as to the Fundamental , and otherwise great Articles of the Christian Faith , I think my gracious God , that I have been well preserved , and have not found any thing , in any of my former or latter books , contradictory to any One Fundamental Doctrine of the Christian Faith ; and I wish I had not found too much just Cause to blame others , for their great Errors in Fundamental Doctrines ; and had they been so humble as to have Corrected their own Errors , I had not thus exposed them ; and if any shall judg it to be an Act of Prejudice , or Malice in me , thus to Expose them , after due warning given in private to most of them , and after they have thus publickly disowned me , I have this comfort , that they judg a miss of me , and that nothing of Prejudice or Malice hath moved me to this undertaking , but love to Truth , and Men , and next to the Honour of God , the regard to my Christian Name and Reputation , which these men have sought to slay , and by so doing , to expose me , and my Family to outward want , and necessity ; but I trust in God's Mercy , their design will be disappointed , and God will in due time , clear me of that cloud of unjust Infamy , they all seek to cover me with , and that he will plead my righteous Cause , for to him I do commit it . But now to proceed to give the short List I promised . All sincere Christians believe that by that bloody Sacrifice of Christ upon the Cross , through Faith in him , they are cleansed from their sins , and that by the Blood of Christ , by which true Believers are said both to be Justified , and Sanctified , is to be understood the real and true Blood of Christ's Body that suffered on the Cross , which George Whitehead calleth Visible and Material Blood , and positively denieth that the Saints are cleansed by that Blood , and giveth divers Reasons of his positive denial , ( all which are most false and absurd ) . First , because that Blood is not in being , giving for his Authority W. Burnet , pag. 40. of his Book . 2dly . Because the Blood that came out of Christ's Side , when peirced by the Spear , was not shed by Christ , the shedding of it was no Act of Christ , but of a wicked Soldier , and therefore not Efficacious , or Meritorious , for remission of Sin , or cleansing from Sin. 3. Because , as the New Covenant is inward and Spiritual , so is the Blood of the New Covenant , but so was not that Material Blood , and the material Blood of the Beasts that were Offered in Sacrifice under the Law , was not a Type of that material Blood that was shed upon the Cross , for that were to say , one Type was a Type of another , See G. VV. his Book called , The Light and Life of Christ within , in Answer to W. Burnet , a Baptist Teacher ; And this Antichristian and wretched Doctrine , he giveth out , as the Quakers Principles ; withal , telling the Quakers , see no need of Directing men to the Type , for the antitype , viz. Neither to the outward Temple , nor yet to Jerusalem , either to Jesus Christ , or his Blood , knowing that neither the Righteousness of Faith , nor the word of it doth so direct , Rom. 10. And a little after he saith , And where do the Scriptures say , the Blood was there ( viz. at Jerusalem ) shed for Justification , and that men must be directed to Jerusalem to it ? See his pag. 38. 39 , 59 , 60. Agreeable to this is that Doctrine published by W. Penn in his Part of the Christian Quaker , p. 97. This Seed ( said he ) viz. the one Seed Christ ( as he calleth him there ) must be Inward and Spiritual , since one outward thing cannot be the proper Figure or Representation of another ; nor is it the way of Holy Scripture so to teach w● the outward Lamb shows forth the inward Lamb , the Jew outward , the Jew inward . If this be not as plain a denial of Christ to be any outward Being , having any bodily Existance without us , I know no English . He goes on , at a most Antichristian rate , to prove that this Seed of the Woman that bruiseth the Serpent's Head , was not Christ's Body , or what he had from the Virgin , strictly considered as such . 2dly , ( Saith he ) It is clear from hence , the Serpent is a Spirit ; now nothing can bruise the Head of the Serpent but something that is also Internal and Spiritual , as the Serpent is . But if that Body of Christ were the Seed , then could he not bruise the Serpents Head in all , because the Body of Christ , is not so much as in any one , and consequently , the Seed of the Promise is an Holy and Spiritual Principle of Light , Life and Power , that being received into the Heart , bruiseth the Serpents Head , and because the Seed , which cannot be that body , is Christ , as testify the Scriptures ; the Seed is one , and that Seed Christ , and Christ God over all Blessed for ever ; we do conclude , and that most truly , that Christ was , and is the Divine word of Light and Life , that was in the beginning with God , and was and is God over all , blessed for ever . But as it is readily granted by all true Christians , that Christ is God , so by Christ , as he is called the Seed of the Woman , and the Seed of Abraham , in whom all Nations of the Earth are blessed , is understood , Christ not as he is God only , or the word only ; for it is wonderful blindess , or inconsiderateness to say , God is the Seed of the Woman , or the Seed of Abraham , without any respect to the word becoming Flesh , or taking Flesh ; But it is neither the Body of Christ , strictly considered , nor the Soul of Christ , strictly considered , without the Godhead , nor the Godhead strictly considered , without the Soul and Body of the Manhood of Christ , that is the Seed of the Woman , or Seed of Abraham , but the Godhead and Manhood joyntly considered , and most gloriously united . And his third Argument is as unchristian as the other two , viz. because the Seed bruised in good measure , the Serpents Head , in the Holy Men and Women of all Generations , before that outward appearance , this is a Truth , but the Consequence he draws from it , is a notorious Falshood , and a most Antichristian Doctrine , viz. That therefore the Seed of the Woman , and the promised Seed of Abraham , figured by the Types and Figures of the Law , as the Pascal Lamb , &c. was not any outward thing , ; or person , but an Holy and Spiritual Principle of light , Life and Power and at this rate Christ was not a Lamb without , nor a Man without , but a Lamb within , and Man within . And though he pretendeth to overthrow his Adversaries Opinion , viz. Some called Baptists and others , yet he Fighteth against his shadow , by limiting the question , by the phrase strictly considered , for I know no Baptist that ever said , the Body strictly considered , i. e. without the Soul of the Man Christ , and without the Godhead , is Christ , or that promised Seed of Abraham , and Seed of the Woman . And though Christ did not become the Seed of the Woman . according to the sense of that place of Scripture , Gen. 3. until the fulness of time , that he was made of a Woman , yet seeing that Divine Power , that inwardly did destroy the Power of Sin , and Sathan in true Believers , in him that was promised to come , was the real Power of him , that was to come , and the gift of it , was the real purchase of his most Holy and Perfect Obedience unto Death ; when he came ; it is truly said , That he bruised the Serpents Head in all true believers in all Ages . And thus having shewed the Antichristian Doctrine of these 2 great Champions , that have appeared against me , to give out this Nameless Bull of Excommunication , in some Particulars , that are Fundamental Articles of the Christian Faith , I shall in short present to the Reader 's View , the Antichristian Doctrine of the Third Champion , John Whitehead , not only contradicting the plain Doctrine of the Holy Scripture , in a Fundamental Article of Faith , but also contradicting his Brother William Penn ; for William Penn saith , the Body of Christ is not so much as in any One ; but John Whitehead saith indeed , That Christ hath a Body , or is in a Body suitable to his Spirit , consisting of heavenly flesh and bone ; and doth not deny , that Christ has any Body now beside his Church ; but he confesseth he hath several times denied , that Christ hath now a body of flesh and bones circumscript or limited in that Heaven which is above , and out of every man on Earth . See pag. 40 , 41. of that book called , The Quakers Refuge ; the Postscript of which is here cited : And he saith plainly , Wheresoever the Spirit and Life of Christ is , that is in the body of Christ ; and thus , as he owneth that Christ has a body that is not the Church , yet he owneth no other body ( beside his Church ) that is circumscript , and out of every man on Earth ; And yet not only W. P. saith , The body of Christ is not so much as in any One : a plain contradiction to John Whitehead . But George Whitehead , in his Printed Postscript , in answer to W. H. queries , in the book called , The Malice of the Independent Agent Rebuked , saith , concerning the flesh ( of Christ ) that was raised from the Dead , it is so far circumscribed , or incompassed in the Heavens , as it 's capable of , and as is proper to it ; and though it be spiritual , and glorious , yet a body ; and therefore not in every place where God is . To be Omnipresent is only proper to God , and not to bodies : See how like Sampson's Foxes , though tied by the Tail , their Faces look contrary . Again , In the Collection of Stephen Crisp's Treatises , commended and signed by George VVhitehead , John Whitehead , Francis Camfield , John Vaughton , VV. Bingley , John Field , my chief opposers and adversaries , and others , ye have these following gross and absurd passages , most offensive to Christian Ears , concerning Christ's Generation in time , and expiation of sin by his Blood. In his Treatise called , The Backslider Reproved , being a Reply to one Robert Cobbet , he blameth the said R. C. for affirming ( pag. 194. ) that to be the Seed of Promise , which came by Generation , of and from the Properties of Mary . He further adds , Is not that the Seed of Promise mentioned in Isaiah 9. 6. who is called the mighty God , the everlasting Father , the Prince of Peace . And what is Mary , the Mother of God ; this will please the Papists well ; and where is thy Scripture to prove that Jesus the Saviour was Created . And pag. 197. he saith , But indeed we never believed him to be produced by Coagulation , as R. C. doth , nor by the Generation of and from the Properties of Man in Mary , for then some might have declared his Generation , which the Scripture saith , who can do . Obs . 1. It is denied here by S. C. That that was the Seed of Promise , which came by Generation , &c. This is plain contrary to Matt. 1. 1. The Book of the Generation of Jesus Christ the Son of David , the Son of Abraham . 2. As it is Evident from Scripture , so it is the consent of all sound Christians , That Christ was the Son of God by an eternal Generation , before the World began , and the Son of Abraham and David , by Generation in the fulness of time , and though this Generation was Miraculous , yet it was of and from Mary ; therefore he is said to be made of a Woman . 3. His denying that Jesus the Saviour was Created , or calling for Scripture to prove it doth sufficiently prove , that he understands Christ only to be God , and wholly excludes the Manhood of Christ , from being Christ , or any part of him . 4. That Prophecy in Isaiah 9. 6. Unto us a Child is Born , &c. which is a plain Prophecy concerning Christ's Birth in the fulness of time , he plainly denieth it to be understood of Christ as he was born of Mary . 5. I believe with all sound Christians , against Jews and all Infidels that he who was born of Mary is that Child or Son , given , who is both God and Man , and yet one Lord Jesus Christ ; and though none can fully and in all respects declare either the Generation of Christ , before the time of this World was , or his Generation in the fulness of time , yet in some degree , and respect , it hath been declared both by the Prophets and Evangelists and Apostles , but none ought to declare it , but Holy Men , to whom it hath been , in some measure , Revealed . 6. I find that not only S. C. but G. W. quarrels with that Expression , calling Mary the Mother of God , as if it were Popery . But are they wiser than the Holy Ghost , who giveth these Names to the Child that was to be born according to Isaiah's Prophecy , wonderful Counseller , the mighty God , &c. Again , in the same Treatise , ( pap . 192. ) concerning the Blood of Christ's Humanity , he saith . And then again , concerning the Blood that saves and does away sin , hear what R. C. in his 11. pag. saith , My Brethren , you are bought with a price , not of blood of Bulls and Goats , nor Heifers of a year old , but by the Blood of God. But in his 13. pag. he is of another Opinion , and saith quite contrary ; these are his words , viz. which blood being the Blood of his Humanity , as he was Creature , was that which did with God expiate for sin ; so now which of these two Doctrines shall we believe , that we are saved by the Blood of God , or Blood of the Humanity , or shall we suppose them to be both one , and so God to be Human , and so the Doctrines indifferent . R. C. will do well to clear up these things , or own his Condemnation , upon his folly and presumption . Obs . There needs little observation to demonstrate how unsound , and unsavory these words are ; but some , to excuse them , say they are only by way of Query ; but it is a plain case , he not only querieth , but positively affirmeth , that to say we are bought by the Blood of God , is quite contrary to say , which Blood , being the Blood of his Humanity , as he was Creature , was that which with God did expiate for Sin , so that it is clear , as S. C. did hold them to be two Bloods ; he did hold Expiation not to be by the Blood of the Humanity , whereas the Blood of the Man Christ , is called the Blood of God , because Christ , whose blood it was , was and is both God and Man. 2dly , Whereas S. C. putteth R. C. to own his Condemnation upon his folly and presumption ; this is no query , but a positive affirmation . Now R. C. his supposed folly and presumption charged by S. C. was , That he said the Blood of God did expiate for sin , the which was the Blood of the Humanity of Christ : But this is a sound Assertion , and to contradict it is folly and presumption , for God hath not Blood , strictly considered , being a pure Spirit ; but the Blood of Christ is worthily called the Blood of God , because Christ is not only Man , but God also : And like to this is that place , 1 John 3. 16. Hereby perceive we the love of God , because he laid down his Life for us ; this He is Christ , who is not only Man , but God also , and yet one Lord Jesus Christ the Immanuel . 1. An Additional List to the Former . G. Whitehead saith in his Printed Book , the Light and Life of Christ within , &c. pag. 64. The shedding of that Blood let out by the Spear , was an act of a wicked Man , and the Spear an Instrument of Cruelty , which to lay the Meritorious Cause , or stress of Justification upon , is false Doctrine . For there is a great difference betwixt Christ's Offering up himself by the Eternal Spirit , a Lamb without spot with God , and the Acts of Wicked Men inflicted upon him , as it 's said , by wicked hands they put him to Death . Obs . Here not only he Excludes the shedding of that Blood , but the Death of Christ , and all his bodily Sufferings from being concerned in that Offering , and so chargeth false Doctrine upon the Holy Scriptures , that attributeth the making Peace betwixt God and us , to Christ by the Blood of his Cross , called so , because it was that Blood that was shed , when he suffered on the Cross ; and the Scripture saith , He was wounded for our Transgressions , &c. And by his Stripes we are healed , which doubtless are to be understood of his Bodily Sufferings , as well as of the inward Grief of his Soul. And it is a great undervaluing of Christ's Sufferings and Death and Blood , that because by wicked hands men put him to Death , that therefore his Death , Sufferings and Blood was not Meritorious , for though the violent Death of the Martyrs was not Meritorious for Remission of our sins , yet it was precious in the sight of God , and had great acceptance with God ; and at this rate of G. W's carnal Reasoning ( I am sure the Light of Christ in him never taught him so to reason ; but a dark carnal Spirit , more like a scossing Celsus , who wrote slightingly of Christ against the Christians ) not only all the Martyrs sufferings , but all Friends sufferings , and his own sufferings also ( who I heard was once Whipt for his Profession ) was of no value , being Inflicted by Wicked Men. And tho the Blood that came out of Christ's side , when the Soldier Peirced him , was shed after he was Dead , yet that doth not hinder , but it was of the same value with that Blood of his , that was shed before his Death , and with all his other Sufferings ; and when Christ said to his Disciples , before his Passion , Take , eat ; this is my Body , and this Cup is the New-Testament in my Blood , shed for the Remission of the Sins of many , as all Protestant and sincere Christians hold , as by his Body , he meant his real Body , whereof the Bread was a Figure ; so by his Blood that was shed , he meant his real Blood , whereof what was in the Cup was a Figure , and by a Figure , called , Enallage Temporis ; he said of his body , This is my Body broken for you , &c. And this Cup is the New Testament in my Blood , shed , &c. Tho the thing was not then done , but soon after was done ; and tho our blessed Lord in his bodily Sufferings was wholly passive , yet his obedience to the will of his Father , which was a most Holy and Perfect Obedience , in his most Holy and Perfect Resignation , and Patience in his exceeding Love , both to his Father , and also to Men in his most profound Humility , and all other most excellent Virtues , that God did regard in his Sufferings chiefly , and that was so highly Meritorious , yet the Blood , and the shedding of it is mentioned in Scripture , because he could not be a true and proper Sacrifice , without his Blood had been shed , for without shedding of Blood there could be no Remission ; and though his Death and Sufferings and Blood were all Valuable , and precious in God's Sight , yet his Obedience was chiefly considered , as it is said , because he humbled himself and became Obedient unto Death , therefore God hath highly exalted him , &c. And his Obedience , Blood , Death and Sufferings , are jointly to be considered by us in that great Work of our Redemption . Again , In the forecited Book , pag. 58. He excuseth these most Blasphemous words of Sol. Eccles , which were , The Blood that was forced out of him by the Soldiers , after he was Dead , who before that bowed his Head to the Father , and gave up the Ghost , I did say that was no more than the Blood of another Saint . G. Whitehead to excuse this gives three Answers . 1. He saith , now to these words , viz. No more than the blood of another Saint , his intent was , as to Papists , and you whose minds are carnal , who oppose the Light within . Secondly , he saith , and also simply , as to the essence of the blood ; which you do not say is still in being , but not as to the spiritual virtue which is still in being . And a little after he argueth thus in the same page : And seeing that the children had flesh and blood , and Christ took part of the same , if the same , how was it more ; or another simply as to the matter of blood ? His third answer is , that he owns the blood shed in one sense , was more then the blood of another Saint ( tho not in the matter of it as to the visible ) in that it had a peculiar signification , &c. Obser . As to his first answer , that his intent was , that that blood was no more than the blood of another Saint , as to Papists , and Baptists , whose minds are carnal , who oppose the light within ; here is a plain denyal , that Christs death , and blood shedding was of value for all men ; Papists , and Baptists , and all others are excluded , whose minds are carnal , and who oppose the light within . We had wont to blame the narrowness of them , that said Christ dyed not for all men ; and shed not his blood for all , but G. W. here excludeth Papists , and Baptists , and all others whose minds are carnal , who oppose the light within from any other benefit by Christs blood , than what they have by the blood of any other Saint ; but have we not Preached and Printed that the light within is a benefit that Papists and Baptists , yea , Jews , Turks and all Mankind , have by Christ's Obedience unto Death , which we have proved from Rom. 5. 15 , 18. and other places of Scripture ; but this benefit all Men have not by the Death and Blood of any other Saints . To his 2d . Answer , That that Blood of Christ was no more than the Blood of another Saint , simply as to the Essence of the Blood ; by his rate of Arguing , he might excuse it , if S. E. had said , It was no more than the blood of a common Thief , ( as it was reported , he or some other did say ) seeing the blood of a Saint , and the blood of a common Theif , simply considered , differ not as to the visible , or matter of it . But I say , as the blood and body of a Saint differeth much from the blood and body of a wicked man , because the body and blood of a Saint is Sanctified , so is not the body and blood of a wicked man , while such , so the blood and body of Christ differeth from that of all Saints , by way of Excellency , and that in a very high degree , beyond what can be expressed or conceived , not only that it was never defiled with sin , but for other great Reasons . And tho Christ took flesh and blood , and the true nature of man , yet that proveth not , that as man , Christ had not that which was more excellent , even belonging to his body and blood as well as to his Soul , far above all other men , his very body being Miraculously conceived , and having no immediate Father , as Man , but God. As to his 3d. Answer , That is as weak and impertinent as the other two ; he owns that in one sense , the blood shed was more , in that it had a peculiar signification , &c. But this is but a small preference , to say in one sense , it had a peculiar signification , the blood of the Beasts in one sense had a peculiar signification , that were Offered in Sacrifices under the Law , being Types and Typical significations of Christ's Blood. But the blood of Christ that was outwardly shed , had not a Typical Signification , as the blood of beasts had , but was a real part of the true Attonement , together with his Body and Soul ; and if he had any knowledg of the great Mistery of that Blood , and any due value for it , he would not only have owned it to be more than the blood of another Saint , in one sense , but in a manifold sense , or rather every way , having the preference ; the blood as well as the Body of the Saints , is corruptible , and doth corrupt ; but neither the body nor blood of Christ did corrupt ; and that G. W. insists so much on that Argument , that because that blood is not in being , which W. B. had confest , that therefore it is not Meritorious of Justification ; this is but Argumentum ad hominem at most against W. B. ; but what saith G. W. to it , is that Blood in being , or did it corrupt ? Let him speak out plainly , and not shift or quible , as his manner too much hath been in Controversy ; and if nothing can merit , or be efficacious , which is not in being ; this doth as much render Christ's Death , and bodily Sufferings ineffectual , but only for that little time that he suffered ; and because Christ's Death and bodily Sufferings are now at an end ; Christ having once died , dieth no more : But the Scripture saith , that Christ by one Offering hath for ever perfected them that are Sanctified , and that was the Offering his body once for all ( his blood being also a part of the Offering ) together with his Soul , and this Offering was effectual in all Ages before he Died , as well as it is now effectual , and will be to the Worlds end , to all that truly believe , and obey his Gospel . But what little true knowledg , either G. W. or W. P. hath of the Mistery of Christ's Flesh and Blood , or of Christ without us , doth sufficiently appear from two Citations more ; I shall bring one of G. W. another of W. P. in the Second Part of the Christian Qnaker , done by G. VV. pag. 243. VVe really own , ( saith he ) and confess to the Blood of Christ , both in the History , and in the Mystery , &c. By this it plainly appeareth , that he did not own the blood of Christ , as it was ourwardly shed , to have any mistery in it , that blood outwardly shed , was blood in the History , but the life or spirit , or Light within , that 's blood in the Mistery . Next VV. P. in his Answer to John Faldo , findeth great fault with him ; See his Rejoynder , p. 335. 336 , 337. For his holding it to be a Truth , That Christ without is a great Mistery , who died as a Malefactor , by his Death reconciled to God , &c. Yea , and more misterious , than for Christ to be in the Gentiles ( rightly understood . ) But in opposition to John Faldo's Assertion , VV. P. saith , in way of reply , The History is made the greatest Mistery , and to believe the one , matter of greater difficulty , than to experience the other . And p. 336 , 337. He saith further , It is strange , that should be reputed most Misterious , which was the Introduction to the Mistery , and these Transactions counted most difficult , that were by the Divine wisdom of God , Ordained as so many facile Representations , of what was to be accomplished in Man. In short ( saith he ) it is to lessen if not totally to exclude the true Mistery of Godliness , which is Christ manifested in his Children , their hope of Glory . Obs . It is plainly evident , that they make not only Christ's Works and Sufferings without us , but History ; but even Christ himself without us , is to them but History ; and to believe in him without us , is but History , and an Historical Faith. But if these Men were not extreamly dark and blind , they could see and own , that as Christ within is a Mistery , and a great Mistery ( and if John Faldo did deny it , I shall be far from Justifying or excusing him ) so Christ without us is not only a Mistery , but a greater Mistery , or rather , as Christ both without us and within us , is but one Christ ; so one exceeding great , and glorious Mistery ; but if we may distinguish this one great Mistery , as it were in two parts , as we commonly distinguish a two fold appearance of Christ , one without us in the Flesh , another within us , by his Spirit , and yet but one Christ , so we ought to own and confess , if we have any Spiritual Sight and knowledg of Christ , that Christ without us , as he is both God and Man , God manifest in the Flesh , in whom dwelleth all fulness of Grace and Truth , is a far greater part of the Mistery , than Christ within us , for the fulness dwelt , and still dwelleth in the Man Christ without us ; but the best of the Saints that ever lived , have but their respective Measures , and the Mistery of Christ , his being both God and Man , his miraculous conception and Birth , his being that Universal Offering for our Sins , his Death , Resurrection and Ascension , and continual intercession for us in Heaven , and his continually giving forth , and sending down to his Saints on Earth , new and fresh influences of Life , Light and Grace ; yea , and by what he conveyeth into mens Hearts of his Power and Virtue , both to begin and carry on the work of Regeneration in men , what a complex of Misteries is here ? who can sufficiently declare them ? or who , that is not grosly ignorant of the inward work of Regeneration , can prefer the inward work of Regeneration ( tho a great and glorious mistery ) to Christ , as he is both God and man without us , who hath the Spirit given him without measure ? Is not this to prefer the measure to the fulness , the stream to the Fountain , the Effect to the Cause , the Gift to the Giver , and the Life in the Hands and Feet , and other Members , to the Life in the Head , and the Sap and Vertue that is in the branches to that which is in the Tree and Root ? And seeing the work of Regeneration and Sanctification in the Saints , is a great mistery ; must we not own him who is the Author , and great Cause of it , to be greater ? Unless VV. Penn will say , that it is not Christ without us , but only Christ within us , that is the Author and Cause of Regeneration . Indeed if he can prove that only Christ within men , is the cause of Regeneration , he hath gained his Point ; but this he will never be able to do , and he may expect as soon , to perswade men of understanding , that the Sun is no cause of the Generation of Herbs , and Plants in the Earth , being without them ; as that Christ without men , is not the Cause of the work of Regeneration within ; for if we ascribe the work of Regeneration within men , to Christ , or to his Spirit , Light and Life within , as the measure that measure within , comes from the fulness in the Man Christ without them , yea and from the Man Christ , in whom the fulness dwelleth , and the measure acteth in the Saints , by the Power and Strength of the Fulness thereof , for and VV. P. or G. VV. to suppose the Mistery of Regeneration , can either be experienced , witnessed , or understood , without the Mistery of Christ without us , argueth as great ignorance in them , as if one should think , he can demonstrate the Generation of Herbs and Plants , Springing out of the Earth without the Sun But it is a further instance of VV. Penn his great Ignorance in the Mistery of Christ , that by his words above named ; he maketh Christ without , but the introduction to the Mistery , viz. Christ within , as to say , The Life in the Head , is but an introduction to the Life in the Members , and thus the Members shall be more valuable than the Head. And lastly , It is a most ranting strain in him , to say , That what Christ did , and suffered without Men , which he calleth Transactions , to be so many facile Representations of what was to be accomplished in Man. Thus Christ without , is made but a Type , Figure and Shell , and the inward is made the Kernel and Antitipe . But was there not more in Christ , of the inward , incomparably , than in all men ? For what of the Kernel or Substance any or all the Saints have , they have it out of him , and by and through him , even the Man Christ without them . And whereas it is plainly evident from VV. Penn his words abovementioned , That he will not have the Manifestation of God in the Flesh of Christ , to be the true Mistery of Godliness ; but Christ manifested in his Children , , the hope of Glory ; he sets things in opposition , which ought not to be opposed , but joyned together ; and he perverts , most grosly , these words of the Apostle Paul , ( even as some of his late Brethren have done ) 1 Tim. 3. 16. without controversy great is the mistery of Godliness , God manifest in the Flesh , Justified in the Spirit , &c. Jumbling two places of Scripture together , and confounding their sense , as if because that place , Colos . 1. 29. mentioneth Christ in you , the hope of Glory , that therefore by God manifest in the Flesh , &c. Of which Paul saith , without controversy , great is the mistery of Godliness ; is to be understood Christ in the Saints , and not Christ without us , as he was both God and Man ; whereas it is most evident , That place is to be understood of the Man Christ , in whom was and is the most Glorious Manifestation of God that ever was , and no otherwise of Christ , in the Saints , but by way of concomitancy or consequence , because whatever Manifestation of the Life Virtue or Measure of the Spirit of Christ , any of the Saints have , they have it out of the fulness of the Spirit , and of Grace and Truth , that dwelleth in the Glorified Man Christ Jesus , and out of his fulness , it floweth into their , is water in the cteeks floweth into them out of the Ocean , or fulness or Water that is in the Sea ; and as the outward Light we have on Earth , daily floweth from the Fountain and Fulness of Light , that is in the outward Sun , and this the last clause of that Verse , 1 Tim. 3. 16. plainly proveth , viz. Received up into Glory , manifestly pointing at Christ's Ascention into Heaven , and the Glory he is stated into . And let W. P. plainly Answer me , whether he Judgeth that the manifestation of God in the man W. P. or in the man G. W. or any other man whatsoever is greater , or a greater mistery , than the manifestation of God , in the man Christ Jesus , as his words plainly import , at least by a natural and necessary consequence , because he saith , The one is but the History , and the introduction to the Mistery ; but the other , viz. God and Christ in W. P. and other Saints , is the mistery it self , and Christ without , and all that he did and suffered without men , is but so many facile Representations of what was to be accomplished in man. Thus as the Scenographical Description of an House , is far inferior to the House , being but a facile Representation of it , a mean cheap thing , that ye may have for a Penny and less , and the very making the Draught of it , a facile thing , easily made , with little , either labour or cost , whereas the House is a great work , not built but with great labour and cost , so Christ without , and those transactions of his , are but facile representations of what was to be accomplished in Man ; if this be not to make the man W. P. and what is accomplished , or to be accomplished in the man W. P. and other Saints of more value and consideration , than the man Christ Jesus of Nasareah ; and than all his most worthy and most highly valuable Actions , and Sufferings , which W. P. calleth Transactions , I appeal to all sincere Christians . How much more Christian would it have been in W. P. to have said , what was done , or accomplished in the Man Christ Jesus of Nasareth , and his most Holy and Perfect Obedience , both active and passive ( so far as is imitable by us , and so far as men are capable of being made conformable thereunto ) is that original , and most excellent Exemplar , and archetipe patern , according to which , the Saints are made conformable , and the Virtues and Fruits of the Spirit , which are accomplished in the Saints , and remain to be fully accomplished in them , answer to these Virtues in Christ , by way of Analogy and Similitude , so that both these in him , the Head , and in them the Members , are real and substantial Virtues , but more eminently and Transcendently greater in the Man Christ , than in any other men , however so Holy , that ever were , or shall be . And as the Saints , which are Christ's Members , are to be made throughly conformable to him , both in his Virtues , and active obedience , so in his Death and Sufferings , so as to be Crucified with him , Buried with him , Risen with him , &c. Yet this is not to be so understood , as if what was accomplished in the man Christ , without us , above Sixteen hundred years ago , is but the Figure , or Type ( or History and facile representation , as W. P. phraseth it , ( more Ranter like , than a sober Christian ) of what is to be accomplished in man. And tho these called Socinians do greatly Err in not owning Christ to be God , as well as Man , in the two fold Nature of his Godhead and Manhood , most wonderfully United , and so greatly derogate from his great and high Dignity , yet I know not that any of them all have such mean and low Thoughts of the Man Christ , as to hold , That the manifestation of God in the man Christ , was a less mistery , and of less consideration than the manifestation of God in holy men . And if W. P. thinks to evade , by answering , that tho the manifestation of God , in the man Christ , is greater than the manifestation of God in the man W. P. simply as in it self considered ; yet as to W. P. and as to his Spiritual Advantage , and well being , and Spiritual Blessings , the manifestation in W. P. is greater , and of greater consideration than the manifestation that was , or is in the man Christ Jesus . But if he take to this evasion , he runs himself into as great an Error as the former , and makes himself not a member of Christ the Head , but an independent man , neither having , nor needing any dependance on the Man Christ , who considered even as man , as truely as God , is the Head of all the Faithful ; and if he take to this Error , he will be a compleat Deist , that professeth a dependency on God , but not on the man Christ , whereas every true Christian doth believe , and profess a dependency , both on God , and on Christ , and as God is the Head of the man Christ , so they believe that Christ is the Head of his Church , and ( de jure ) the Head of all men . And therefore as their Faith respects God , by which they exercise a continual dependency on him , so the same Faith respects the man Christ now glorified in Heaven , as a real object without them , as the way , and conduit of conveyance , by and through whom , they daily receive new and fresh supplies of Grace from him , who is the God of all Grace , the Father of Lights , and Father of Mercies . And whereas the Saints dependence on Christ is resembled in Scripture , to that of the Members on the Head , and of the Branches on the Vine , let W. P. tell me whether his Philosophy ( or not to use that offensive word , which seemeth to many of his Ignorant Brethren , with whom Ignorance is the Mother of Devotion , as too plainly appeareth by their crying out so much against Knowledg , without a true distinction as a sort of Witchcraft , or the forbidden Fruit ) or rather his Understanding and common sense of a man , teacheth him not , that the manifestation of Life in the Head , is great , and more to the members , ( as well as in it self ) than what is of Life in the members , also the Life n●● the Tree , or Root , is more to the Branches , as well as in it self , than the Life in the Branches , and water without W. P's . Belly , is more to W. P. ( as well as it is in it self , in Rivers or Fountains ) than as it is in W. P's . Belly , for let him have ever so much water , or other refreshing Liquor , that quencheth his Thirst in his Belly , he will Thirst again , and need more from the Fountain without him , than what he hath at present in him . But if he say ( as some ignorant persons have said ) wresting and misapplying Christ's words , John 4. He that drinketh of the water that I shall give him , shall never thirst , but the water that I shall give him , shall be in him a well of water springing vp into everlasting Life ) he has the Fountain in him , so needs not to have his Faith exercised in Christ as an object without him . I answer , as I grant all true believers have the water of Life , as a Fountain in them , but this Fountain they receive it from out of the great Fountain , and fulness that is in the Man Christ without them , and this Fountain and Well of Living Water in them is daily encreased , and multiplied in them , by what comes into them from out of the said Fulness in the man Christ . And these words , Colos . 1. 26. Christ in you the hope of glory , perverted and misapplied by William Penn , do not prove that the Manifestation of God in his Children , is greater , or a greater Mistery , or a greater concern , and ground of Consolatiion to them , than what is in Christ without them ; for if Christ in us be our hope of glory , then we have not all in us , that we hope for ; hope looks beyond what is presently enjoyed or possessed , to the stock and full inheritance , that is treasured up in Christ , and is not in us , but in him , and what we , or the best of Men have in them , is but the earnest and first Fruits of Glory , but not the full possession of it , and this full possession is laid up for us in Christ our Head , who is in Heaven , for we read in Scripture , not only of Christ in the Saints , their hope of Glory , but also of the Hope which is laid up for them in Heaven , Colos . 1. 5. And surely that Hope is laid up for us in Christ , who is in Heaven , even that Heaven into which Christ hath bodily Ascended ; and this Heaven is without men , and cannot be confined to the narrow Bounds of Mens Breasts , unless William Penn will turn Ranter in this also , and not allow that Christ did Bodily Ascend into any Heavens without men ; of which some of his former Books have given too great cause of Suspicion ; representing a Local Heaven , as a Carnal Mahomotan Notion ; and to deny the Locality of Heaven and Hell , that is void , of outward place , is to him no very Offensive Opinion . See his Rejoynder to Jo. Faldo , page 179 , compared with 180. I have divers other gross and vile Errors wherewith to charge George Whiteaead and William Penn , in reference to the Resurrection of the Body , and Christ's Satisfaction ; and particularly George VVhitehead , in reference to Christ's outward coming in his Glorified Body or Person , at the general Judgment , which I can sufficiently prove in divers of his former Books he hath denied , let him quible , and shift as he will , to defend himself ; and for all his confession to God Almighty in Prayer , as he was Heard lately by me , and hundreds more , at the publick meeting in Grace-Church-street , in Prayer , saying , Lord thou knowest we received our gifts of Ministry in a spirit of Charity and a sound mind ; yet by what I have already proved him guilty of , and others of his Brethren ; and doubt not I shall yet further prove him , and them guilty ; it is manifest he told to God in his Prayer a great untruth , if not a wilful Lye ; But I shall keep these others to a further reserve . And now I propose this Just Demand to VVilliam Penn , that when at Ratcliffe Meeting , some few Weeks ago , he called me an Apostate , and judged me so to be in the Name of the Lord , That he give me an opportunity , either at Ratcliff-Meeting , where he passed this Sentence in a publick Meeting against me , or at Grace-Church-Street Meeting , or any other publick Meeting of the People called Quakers , in or about London , to make good his Charge against me , and let him signify to me the time and place , where he will make it to appear , that his charge against me is true , or retract his false charge , and confess his Error ; otherwise , not only I , but many others , yea , all that rightly understand the Case , will say , as VVilliam Penn , is not a sound Christian in his Doctrine , no more is he in his Morals ; and the Baptists , so called , will rise in Judgment against him , who heard his complaint against Thomas Hicks , if he will not hear this my Just complaint against him . 26. Day of the 3d. Month , 1695. G. Keith . FINIS . 
A47189	----	A true relation of a conference had betwixt G. Keith and T. Upsher, at Colchester the 6th of the fifth month, 1699 the truth of which is attested by three witnesses who took it from their mouths in short-hand and afterwards by joint consent writ it out at length : the question stated at the said conference was whether Thomas Upsher's preaching in the forenoon that faith in Christ, as he was born of the Virgin Mary, and dyed for our sins, &c. was absolutely necessary to salvation, ..., and in the afternoon his preaching that the light within ... is sufficient to salvation is a contradiction : and a brief account of the uncivil and illegal treatment used by some principal Quakers at Colchester and Bristol toward G Keith ... : and a postscript, containing some notes and observations on the assertions of T. Upsher and his brethren, detecting their self-contradictions : and a certificate from Parson Shelton of Colchester, to the truth of the case in debate ... and to the truth of the conference / by George Keith. Keith, George, 1639?-1716. 1699 Approx. 68 KB of XML-encoded text transcribed from 16 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47189 Wing K222 ESTC R14758 11845648 ocm 11845648 49836 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47189) Transcribed from: (Early English Books Online ; image set 49836) Images scanned from microfilm: (Early English books, 1641-1700 ; 539:14) A true relation of a conference had betwixt G. Keith and T. Upsher, at Colchester the 6th of the fifth month, 1699 the truth of which is attested by three witnesses who took it from their mouths in short-hand and afterwards by joint consent writ it out at length : the question stated at the said conference was whether Thomas Upsher's preaching in the forenoon that faith in Christ, as he was born of the Virgin Mary, and dyed for our sins, &c. was absolutely necessary to salvation, ..., and in the afternoon his preaching that the light within ... is sufficient to salvation is a contradiction : and a brief account of the uncivil and illegal treatment used by some principal Quakers at Colchester and Bristol toward G Keith ... : and a postscript, containing some notes and observations on the assertions of T. Upsher and his brethren, detecting their self-contradictions : and a certificate from Parson Shelton of Colchester, to the truth of the case in debate ... and to the truth of the conference / by George Keith. Keith, George, 1639?-1716. [2], 28 p. Printed for Brab. Aylmer ..., London : 1699. Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Upsher, Thomas, 1672-1704. Society of Friends -- England -- Controversial literature. 2005-05 TCP Assigned for keying and markup 2005-06 Aptara Keyed and coded from ProQuest page images 2005-08 Ali Jakobson Sampled and proofread 2005-08 Ali Jakobson Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A TRUE RELATION OF A CONFERENCE Had Betwixt G. Keith and T. Vpsher , at Colchester , The 6th of the Fifth Month , 1699 , The truth of which is attested by Three Witnesses , who took it from their Mouths in Short-hand , and afterwards by joint consent writ it out at length . The Question stated at the said Conference , was , Whether Thomas Vpsher's Preaching in the Forenoon , That Faith in Christ , as he was born of the Virgin Mary , and dyed for our Sins , &c. was absolutely necessary to Salvation ( as some affirmed he said , or as others affirmed , was necessary ) and in the Afternoon , his Preaching , That the Light within ( universally , for which he quoted many Scriptures ) is sufficient to Salvation , IS A CONTRADICTION . AND A Brief Account of the uncivil and illegal Treatment used by some principal Quakers at Colchester and Bristol towards G. Keith ; and some other material Passages in his Travelling through several places in the Country , this and the former Summer . And a POSTSCRIPT , containing some Notes and Observations on the Assertions of T. Vpsher and his Brethren , detecting their Self-contradictions . And a Certificate from Parson Shelton of Colchester , to the truth of the Case in debate ( which is also attested by Nine other credible Witnesses ) and to the truth of the Conference . By GEORGE KEITH . LONDON : Printed for Brab . Aylmer , at the Three Pigeons , over-against the Royal-Exchange , in Cornhil . MDCXCIX . A TRUE RELATION OF A CONFERENCE BETWIXT G. Keith and T. Vpsher , at Colchester , &c. G. K. THEY that heard me on the first Day , may remember , that I said , That , to the best of my remembrance , Tho Vpsher in the Afternoon contradicted what he declared in the Forenoon ; if it happens to be proved that he did not , all the damage that will happen to me , is , that I am mistaken , or I misunderstood him . Now I offer to prove it , to the best of my understanding and remembrance . Tho. said in the Forenoon , That Faith in Christ , both as he was born of a Virgin without us , and dyed for our sins without us , as his Blood was shed without us , and as he arose again without us , and as he ascended into Heaven without us , and as he sits at the right Hand of God , as our Mediator , without us , and as he will come again and judge us , and as he is spiritually revealed in us , is absolutely necessary to Salvation . To prove it , Tho. brought 1 John 1. 7. That we are cleansed from Sin by the Blood of Christ , even by the same Blood that was shed without the Gates of Jerusalem ; and said , That his Friends and he differed not in Faith , and that the whole drift of Friends Testimony tended to the same Doctrine . T. Upsher . It is not worded as I worded it ; for I did not say absolutely necessary to Salvation . And observe , Friends , I am not come to give an account of my Faith , nor to be Chatechised by George Keith ; but I am come to stand on the defensive part : I said necessary . G. K. Thou saidst absolutely necessary : For this I offer Witness . Rob. Hannay . Thou saidst absolutely necessary . Tho. Cook. To the best of my remembrance , he did say , absolutely necessary . T. Figget . You said , absolutely necessary . Geo. Wetherly . He did say , absolutely . Faith Till . He did say it . T. U. I say , that I am sure , that I did not say absolutely necessary . I have Witness as well as thee . G. K. There can be no Witness to prove a Negative . T. U. My Witness may be heard as well as thine . Call Will Drewit . Will. Drewit . I do really believe he did not say absolutely necessary . Tho. Danks . I don't remember he said absolutely necessary . Rich. Waller . I do believe he did not say absolutely necessary . Rob. Hoskins . I can't tell whether he said it or not . Tho. Wier . I remember nothing of the word absolutely . Tho. Kettle . To the best of my Memory , he said , necessary . Moderator , Parson Shelton . Well , then you all remember , that he said necessary ; but you don't remember he said absolutely necessary . This is but a Negative Testimony ( said Parson Shelton ) that will not hold in Law. They answered , The difference was not a matter in Law. G. Keith said , Nor will it hold before any reasonable Judicatory ; however , necessary here is equivalent to absolutely necessary . G. K. Now I offer to prove the Contradiction , that is , to the best of my remembrance and understanding , he Preach'd in a contrary strain , and brought several Scriptures to prove the Light within sufficient to Salvation ; John 1. 4 , 9. In him was life , and that life was the light of men . He was the true light , which lighteth every Man that cometh into the World. John 3. 16. God so loved the world , that he gave his only begotten Son , a light into the world , that whosoever believeth in him should not perish , &c. T. U. Thou sayest wrong ; I said not that the Light within is sufficient for Salvation ; I never used the Expression in any Meeting in my Life . G. K. Thou broughtest Eleven or Twelve Scriptures to prove it . T. U. Thou art not against my using Scriptures . G. K. No , but against a perversion of the Scripture , and a misapplication of them . How didst thou word that Scripture ? God so loved the world , that he gave his only begotten Son , &c. T. U. I worded it only thus , That God so loved the world , that he gave his only begotten Son into the world , that in him they might have Light. G. K. These Scriptures thou madest use of , were to prove , That the Light within was sufficient to Salvation , John 3. 16. And some Verses thou spoke to after ; He that doth evil , hateth the light . And every one that doth Truth cometh to the Light. 49 Isa . 6. I will also give thee for a light to the Gentiles , that thou mayest be my salvation to the ends of the Earth . 27 Psal . The Lord is my light and my salvation . 26 Acts 17 , 18. Delivering thee from these people , and from the Gentiles , unto whom now I send thee , to open their eyes , to turn them from darkness to light , and from the power of Satan to God , that they may receive forgiveness of sins , and an inheritance among them that are sanctified . 2 Tit. 21. The grace of God that bringeth salvation , hath appeared to all men . T. U. I spake of them ; but thou art gone from the word Light. G. K. You know it hath been common , what-ever denomination the principle goes under , to say the Light , or the principle of the Spirit of God , or the Grace of God , or the Manifestation of the Spirit ; you make them all one . T. U. When I say the Grace of God , or Light , or inward Manifestation of the Spirit , I mean Christ's inward Manifestation to the Soul. G. K. Thou quoted that Scripture 2 Cor. 4. 6. God , who commanded light to shine out of darkness , hath shined into our hearts , to give the light of the knowledge of God in the face of his Son. T. U. I don't remember that I used that Scripture . G. K. There is Witness thou didst use it . John Raller . I think he did . Rob. Hannay . He did use it . G. K. 5 Eph. 13. For all things that are reproved , are made manifest by the light ; for whatsoever doth make manifest is light . 2 Cor. 12. 9. My grace is sufficient for thee . There is the sufficiency ; and by Grace he means Light. 20 Acts 32. Now brethren , I commend you to God , and the word of his grace , which is able to build you up , and to give you an inheritance among them that are sanctified . T. U. O! George , thou art wrong : I did not make use of that Scripture on the first Day ; it was on the fourth Day . G. K. Then thou contradicts thy self two or three Days after ; it 's no great difference ; but thou didst use it in part on the first Day . T. U. To the best of my remembrance , on the first Day I committed them to the Lord Jesus Christ , and to the word of his Grace ; and so drew towards a Conclusion after that manner . G. K. Those in the Revelations who have washed their Robes , and made them white in the Blood of the Lamb. This Blood , to the best of my understanding , he meant to be the Light : I think he did expound it so . T. U. I did use those words ; but I deny I meant the Light. G. K. If I can't prove it , all the damage will be , that I was mistaken . In the Afternoon he brings 1 John 4. 9. In him was life , &c. And that Scripture , My grace is sufficient for thee . These we shall go through with : That I shall insist on , that Tho. brings these Scriptures to prove , that every Man that cometh into the World is so lighted , and so taught , that if he obey the teachings and discoveries of that inward Principle , it is sufficient for Salvation , or he shall be saved . All these Scriptures he brought to prove it , And I will give thee for a covenant to the people , a light to lighten the Gentiles , that thou mayest be my salvation to the ends of the earth . Thus he paraphrased upon them ; and , to the best of my understanding , said , That whosoever was obedient to the dictates and discoveries of this Light , the Grace of God , or inward appearance of Light , it shall be his Salvation : This he said in the Afternoon , which contradicts what he said in the Forenoon . Now the Contradiction lies here ; whereas Tho. in the Forenoon , said , it was his belief , and the drift and tendency of all the Friends and their Books and Writings , and that his Faith and Friends did not differ in this point , That Faith in Christ , as he was born of the Virgin without us , suffered without us , arose and ascended without us , and as he is spiritually revealed in us , is necessary for Salvation ; I say , he said , That he and his Friends did not differ in this ; but that it was the drift of all their Friends , though they did not express it as he did . T. U. I did not mention the Faith of the Friends ; I did not mention their Books , as I remember ; but I said , It was necessary to Salvation to believe these things ; and that it was the drift and tendency of my Testimony . G. K. Call Rob. Hannay . Who prov'd he was speaking before of some that falsly charg'd Friends about this doctrine ; but , says he , they misrepresent us , and falsly accuse us ; it hath been , and is the drift and tendency of all our Friends , to preach this Doctrine . Tho. Cook , I call thee for a Witness , Whether Tho. Vpsher said so or not ? He answered , Yea. One ask'd Tho. Cook , What Vpsher said ? He answer'd , That Tho. Vpsher said , it was the drift and tendency of our Friends to Preach such Doctrine . Tho. Lawrence offers himself a Witness ; he saith , That Tho. Vpsher mentioning some opposing the Quakers , that charg'd them , that they not did hold Faith in Christ outwardly as necessary to Salvation ; saith he , I do verily believe , and it is my Faith , and I have Faith in Christ Jesus , as he suffered without the Gates of Jerusalem , and it is the drift and tendency of our Declarations which we Preach to the People . T. U. I did say Friends , but not a word of Books and Writings . G. K. Now , two ways , I prove , that he contradicts himself . If I prove , that his Faith differs from the Faith of some , or most of his Friends , as Will. Penn , Geo. Whitehead , and the most eminent , is not here a Contradiction to himself ? Is not their Faith his Faith ? T. U. George , this is from the matter ; we are not come here to meddle or dispute what others hold , but thou art to show , I contradicted in the Afternoon what I said in the Forenoon . G. K. It is my Sense , that whereas he said in the Forenoon , that his and his Friends Faith was one and the same , if he differs from his Friends , he differs from himself ; and then , I say , what he said in the Afternoon , contradicts both himself and his Friends . T. U. I said , it is the drift and tendency of our Friends . Tho. Auger said , He meant the Friends there present ; What have we to do with W. Penn and G. Whitehead , they are not here ? G. K. If any say , What have we to do with our Friends W. Penn and G. Whitehead , that are not here ? Then , I say , thou shouldst have been more wary than to have mention'd such a thing in an Auditory . If I have any understanding in what he said , I never heard a greater Contradiction in my life . The places he brought especially 49. Isa . 6. 2. Titus . 11. 26 Acts 18. He did not barely quote these places , but paraphrased on them , and applyed them to Christ's inward appearance ; call it what you will , Light or Grace , as it is in every Man ; for he numbers these places with John 1. 4 , and 9th Verses : this is a Contradiction ; these places he brings to prove the Light in every Man ; 2 Cor. 12. 9. My grace is sufficient for thee . It hath no reference to that inward appearance or Principle of Christ in the Heathens that the Gospel is not Preached to . This in Isa . I will give thee for a covenant to the people , for a light to lighten the Gentiles , that thou mayest be my salvation to the ends of the earth . This hath no reference to the Light of the Gentile World , that hath not the Gospel Preached : I say it is a Prophecy which was not then fulfilled to the Gentile World , nor is not now fulfill'd to the Heathen Gentiles ; but it is fulfill'd to us Christian Gentils ; 2 Titus 11. The grace of God that bringeth salvation hath appeared to all men ; teaching them , &c. I say , this Text hath no relation to the common discovery or inlightening that the Gentile World hath , that never had the Gospel preached . T. U. This is what I spoke in the Afternoon ; compare it with what I said in the Forenoon , and shew the Contradiction . G. K. There is no illumination or discovery in the Heathen World , that hath not the Gospel outwardly preached , that gives them and teacheth them what to believe concerning Christ as he was born of a Virgin , &c. I say , what is ordinary and usual according to the Methods of divine Providence , I do affirm the Heathen World hath no Principle in them , that doth teach or discover what they ought to believe concerning Christ outwardly . T. U. Where is the Contradiction ? I never medled with Gentile or Heathen ; but that which was the tendency of my Testimony , was , That People should take heed to the inward appearance of the Lord Jesus Christ to their Souls , in order to their Sanctification . G. K. Thou didst speak it universally ; and thou laidest great Importance on these two Scriptures , In him was life , and the life was the LIGHT OF MEN ; and the grace of God that bringeth salvation , hath appeared TO ALL MEN. Now , I believe , thou meant all Men without distinction , Christians , Turks , Jews , or Heathens ; all Men. Now if there be no Principle in the Heathen universally ( what knowledge the Sybils had concerning Christ's coming in the Flesh , was not by that ordinary Illumination , but by such extraordinary Revelation , as the Prophets among the Jews had ) that teacheth them to believe in Christ , as he was born of a Virgin , then he contradicts himself , to say , that Faith is necessary to Salvation , when there is nothing in those Heathens to teach them it . T. U. Had I said in the Forenoon , that Faith in Christ's outward appearance was absolutely necessary to Salvation , even to the Gentile Heathens , that are depriv'd of the historical Means , and said , in the Afternoon , that there is a Light within that is able to teach all Men to Salvation , it had been a Contradiction , if it be proved , that the Light is insufficient : But I did not paraphrase , or treat of the universality of this Light ; though I came to the Scripture that spoke of the Light , yet I did not paraphrase on that which lightened all Men in the World ; I did not speak of the Heathens , my great Work was to shew , that those that were priviledged with the historical Account of these things , have reason to be thankful for it , and their Work is to walk answerable to it . G. K. Observe , he grants , that if he had said , that Faith in Christ's outward appearance was absolutely necessary to Salvation to the Gentile Heathens , he had contradicted himself , on this condition , that I will prove , that the Light given to the Heathens is insufficient to Salvation . T. U. I say , that the Gentiles , that have not the priviledge of the outward means , by which we come to understand and instrumentally , they being deprived of this , if they walk answerable to those discoveries the Lord hath given them , doubtless the Lord will accept of them ; and if they have not this means , doubtless , it 's probable , the Lord will save them , seeing they walk answerable to what they know . G. K. Tho. says , That if he have affirmed , that Faith in Christ's outward Manifestation is absolutely necessary to Salvation of those Heathens that have not the outward Means , and if he said , that there was a Light in all Men that was sufficient , and I prove this Light is not sufficient , then it is a Contradiction . T. U. I say it is , upon that condition thou provest the insufficiency of the Light within , and proves the universality of that Faith necessary to Salvation , then it is a Contradiction . G. K. Tho. Vpsher saith , That Faith , in the outward Manifestation , is absolutely necessary to those that have the outward Means , and if there be not that Light in them that have not the History , he contradicts himself ; if he affirmed , that there was a Manifestation in all Men that was able to give them that Discovery and that Faith ; and that I can prove , that there is no such Manifestation , that was able to give them Salvation , he contradicts himself . But Tho. said , That there was a Manifestation in Men universally , that was able to give this Discovery ; he brought places of Scripture to prove it , as the 1 John 4th and 9th Verses : He argued for it , that there was that that would give a Discovery to all Men of that that was necessary to Salvation . T. U I deny it , I did not say absolute . Rich. Waller . He did not say absolute . Arthur Cotten , William Drewit , the same . G. K. He did affirm , That there was that Manifestation , or Light , or inward appearance ; he paraphrased upon those places of Scripture , He was the true light , that lighteth every man that cometh into the World. I have given him for a covenant to the people , a light to the Gentiles , and the grace of God hath appeared to all men . Now if he did not mean universally , let him deny it . T. U. I did mean universally then . G. K. I offer to prove , that there is no Manifestation in the Heathen World , where the Gospel hath not been Preached , that gives to that Heathen part of Mankind , or can give that which is necessary to Salvation : Now necessary is a Scripture Word , and if by necessary we mean not really necessary , we may deny , that Obedience to the Light within is absolutely necessary . I say , necessary , in Scripture Sense , is absolutely necessary , with respect to Christ without as well as Christ within ; for otherwise you cannot shew a Scripture that will prove , that Obedience to the Light within is absolutely necessary . I offer to prove , that there is no Manifestation in the Heathen World , that hath not the Gospel preached to them in God's ordinary way , that either does , or can give them to believe all that is necessary to Salvation . But first , I distinguish between Light within , as it signifies the great inlightener , that is God ; and the Manifestation and Discovery that comes from this great God. I know this great God is in all Men , he gives some Manifestation of himself in all ; but , I say , he gives no Discovery or Manifestation of himself to all Men , that does or can give that Knowledge or Faith in Christ that is necessary to Salvation . T. U. Prove this , that there is no such Manifestation in Man. G. K. I say , I distinguish between the Light , as it signifies God the great Illuminator , and the Manifestation , or Illumination that comes from God. When I say the Manifestation is not sufficient , I do not say , that God is not sufficient ; but , I say , that there is no Manifestation or Discovery in the Heathen World , that God gives them ordinarily , that is sufficient to Salvation : This I offer to prove , 10. Acts 43. To him give all the Prophets witness , that through his name whosoever believeth in him , shall receive the remission of sins . 26. Acts 18. I send thee to the Gentiles , to turn them from darkness to light , &c. that they may receive forgiveness of sins , and inheritance among them which are sanctified through FAITH THAT IS IN ME. [ This Me , is Jesus of Nazareth , as without them . ] And Rom. 10. 8 , 9. The word is nigh thee , even in thy mouth , and in thy heart : that is the word of faith which we preach , That if thou shalt confess with thy mouth the Lord Jesus , and believe in thine heart , that God hath raised him from the dead , thou shalt be saved . Now , I say , this is the absolutely necessary terms of Salvation ; and if there be no such thing in the Heathen to teach them this , and seeing th●re is no such Manifestation in the Gentile Heathen World that discovers or teacheth this , then there is no Manifestation in them sufficient to Salvation . T. U. He hath not proved , that the Manifestation of God and Christ , in his Light to all Men , doth not give , nor can give to Man , that which is necessary to Salvation ; because he cannot bring one word of absolute necessity , or that saith after this manner , that without this , and this kind of knowledge they cannot be saved . G. K. The Light within teache them and all Men , even the Heathens , that I must not commit Murther , Adultery , nor be Drunk , &c. I find in Scripture as positively Faith in Christ without us , required to remission of Sin and eternal Salvation , as obedience to the Light within us ; 1 Cor. 1. 21. T. U. I should be loath to be so uncharitable to the poor Heathens , which live up to their Light , as G. Keith is . G. K. I am no more uncharitable to the Heathen , than you or any Man ; I dare not conclude , that any of the Heathens that live vertuously are damned : What is wanting to Heathens in respect to the outward , God may make up to them in an inward extraordinary Manifestation . What do we know what God may reveal to them in a dying Hour ? T. U. I never did declare , that the Light within , without the outward Manifestation of Christ , is sufficient for Salvation . G. K. Whither Tho. did not speak to this purpose , That the Light within , without Faith in Christ , is sufficient for Salvation , I apprehend I have proved by his Paraphrases on those Scriptures that he brought ; from those Scriptures , say I , Tho. did say , That this Light , or this inward Manifestation , is enough for the Salvation of Man ; then , say I , if one thing be enough , there needs not two : If this be enough , then there is no need of that Faith in Christ that he mention'd in the Morning ; which is a Contradiction . In the Conclusion , divers of T. Upsher's Friends gave this Consession , and so did he , viz. It is necessary to Salvation , to believe in Jesus Christ , that was born of the Virgin Mary , and was Crucified without the Gates of Jerasalem , and is ascended into Heaven , and is there in Glory , and from thence will come without us at the end of the World ; this we acknowledge to be our absolute Belief , and that he is ourwardly to come in a glorified Body . This they owned as necessary to believe , to those that live in the Christian World. Parson Shelton told them , This plainly did contradict the Doctrine in their Friends Books ; however , he was glad of this their Confession now . We having carefully compared , and thoroughly examined , do affirm this to be a true Copy of the Conference between G. Keith and T. Upsher , the 6th of July , 1699. Witness our Hands , Edw. Brasier . Tho. Streaton . Arthur Winsley , Junior . This 6th of July was the 5th Day of the Week , next to that 1st Day wherein G. Keith had charged T. Vpsher with Contradiction . A BRIEF ACCOUNT OF THE Uncivil TREATMENT Vused by some principal Quakers at Colchester and Bristol towards G. Keith ; and some other material Passages in his Travelling through several places in the Country , this and the former Summer . THE occasion of the above mentioned Conference ( the true Relation whereof is above given ) was , That whereas G. Keith , at the publick Meeting-House of the People called Quakers , at Colchester , the Second of the First Month , 1699 , in the Afternoon , had affirmed , That T. Vpsher had contradicted in the Afternoon what he had Preached in the Forenoon , the which T. Vpsher denied , and put G. Keith to prove it ; whereupon it was mutually agreed by them both , to debate it before Witnesses on both sides , on the 6th of that Instant following , as was accordingly done . The Moderators chosen to regulate the Debate , were William Shelton , a Minister of the Church of England , in Colchester , and Samuel Rider , a Presbyterian there . But it is sit the Readers should be further informed of some other Particulars relating to the Difference betwixt T. Vpsher and his Friends at Colchester , and G. Keith and some of his Friends there ; one of which is , That whereas T. Vpsher did offer a Conference with G. Keith , in order to defend his Doctrine from being a Contradiction , G. Keith did readily accept it , on the Condition that he would agree to debate it with him before Witnesses , whether T. Vpsher had done justly and Christianly at a Meeting in Great Staten in Huntingtonshire , in the Month called August , 1698. to pronounce Woes and Curses in the Name of the Lord against G. Keith , and all that adhered to him , that were there present , and came to hear him ( which were many , reckoned in the U●ity with T. Vpsher and his Friends ) saying , God would confound , destroy , and dash to pieces both him and them , which , he said , he was moved by the Lord so to affirm ( as many are ready to witness if he deny it ) but this Condition T. Vpsher would by no means agree unto . Another is , that whereas G. Keith had been accused at the said Meeting at Great Staten in Huntingtonshire , by T. Vpsher , that he was an Apostate , and had wronged and perverted Friends Books in his printed Narratives , and that he offered to prove it against him , providing G. Keith would begin to dispute with him the next day ; G. Keith replied , He was very desirous to hold the Debate with him , but it was well known to divers there present , he could not begin any such Meeting for Debate next Day , being under an Engagement to be at a Meeting at Bedford next First Day , which was the Day following ; but he was ready to engage with him the Third Day following , which T. Vpsher by no means would yield unto ; alledging for his Excuse , the great need he had to be at home ; which to many appeared fallacious , because he had before proffered to hold the Dispute with G. Keith for two Weeks together , if he would begin next Day . R. Bridgeman , a Friend at Huntington , did propose to have the Meeting for the Debate begin next Day , and he would undertake , in defence of G. Keith , that he had not wronged the Friends Books in his said Narratives , and proffered to hold a Dispute with T. Vpsher on that account , until G. Keith should have time to return to manage the Dispute by himself ; but this T. Vpsher would not agree unto . Some few Days after , in the 6th Month called August , 1698. G. Keith came to Colchester , and in the publick Meeting of the Friends there , put T. Vpsher in mind of his former promise to ingage in Dispute with G. Keith , in order to prove him an Apostate , and a perverter of Friends Books in his said Narratives , telling him , He hoped he had time now to do it , being at home ; but T. Vpsher replied , Since his former offer was not accepted , he found himself clear of any such Engagement . And now again in the beginning of the 5th Month called July , 1699. T. Vpsher refused to ingage in any such Debate with G. Keith , though earnestly desired by him . And the like proffer he made to the principal Friends , called Quakers , at Colchester , That whereas they had the last Summer sent out a Paper against him , signed by many Hands , charging him to be an Apostate , and an Enemy to Truth and Friends , they would now make that one of the Matters of debate , as well as this , viz. Whether T. Vpsher had contradicted himself ? But by no means would either he or they assent to any such Debate , save only , that it might be debated before sufficient Witnesses , Whether G. Keith could prove a Contradiction in T. Vpsher's Doctrine to himself , expecting that they might have some advantage against G. Keith , if the Subject of the Debate should be confined to that alone Particular ? But why they were not as willing to debate other Matters with him as well as that , which yet were of greater moment than that , as whether T. Vpsher had contradicted himself ( it being very common both to him and his Brethren to Preach Inconsistencies and Contradictions in great plenty ) is easie to be understood , even because they knew they were never able to prove against G. Keith , that he was an Apostate , or Enemy to Truth , or guilty of any of the hard Names they had given him . And therefore the further to detect them , and to leave them without Excuse , G. Keith did yield to have a Debate with T. Vpsher only upon that single Head , viz. Whether T. Vpsher was guilty of Self-contradiction ? The which is now left to the Judgment of the Impartial Reader , after he has viewed and considered the foregoing Contents . And here let it be noted , that on the said First Day , at Colchester Meeting , the 2d of the Fifth Month called July , 1699 , in the Forenoon , after G. Keith had peaceably sat and heard T. Vpsher , and their other Preachers , and stood up to Speak , he was , most uncivilly , and contrary to the Act for Tolleration , interrupted by many of their principal Men , called Friends , who cried out against him , Thou Apostate , hold thy peace , this House is ours , thou hast no right to speak in it without our consent . G. Keith replied , He was no Apostate , and if they thought him to be such , they ought to prove it ; and their Proof he desir'd to have . They told him , Friends at London had judged him to be such , and they stood to their Judgment . G. Keith replied , That was downright Popery , to believe as the Church believed , by an implicit Faith ; and as for their right to the House , his Right was as good as theirs , until they did prove , that he had forefeited his Right which he formerly had , all being Tenants in common , and that place being no Man 's proper Right , but free to all travelling Friends of the Ministry among that People , and to him as well as to any of them , until they did prove , that he was no Friend of Truth ; which he believed they could never do , he retaining all the common Marks of a Friend , and that he had better Principles than they , that was no bad sign of his being a Friend of Truth . But they continuing in their uncivil and illegal manner of interrupting him , which many friendly People that were present who were desirous to hear G. Keith , both of the Church of England , and Dissenters , did blame them for , ( being illegal as well as uncivil and unchristian ) some Constables seeing the Peace broke , being called upon by several to keep the Peace , took away one , called a Quaker , before the Mayor , for his illegal Behaviour , who threaten'd to bind him over to the Peace , though divers others were as rude and uncivil as he , especially they of the richer sort . In the Afternoon the Mayor sent several Constables to keep the Peace , which they broke as much in the Afternoon as in the Forenoon , crying out at G. Keith , while he was speaking , and calling him Apostate , and Enemy of Truth ; the which great disorder and interruption the Constables , who in the Afternoon were sent to keep the Peace , soon did quiet , by telling them who made the greatest Interruption ( who generally were the richest Men among the People called Quakers in that place ) that they would take them away to the Mayor , in order to have them bound over , if they would not forbear ; whereupon , they generally , in great haste , went away , and as fast as they thronged to go out , as fast did many more throng to get in , who were not Quakers , but sober and friendly People of the Church of England , and of the Dissenters of several sorts , who had a desire to hear G. Keith , and did hear him after the Friends did generally withdraw , some few remaining that were his Friends in that place , and some others that were friendly affected towards him . On the 4th Day following , G. Keith did again go to their publick Meeting place , which they suspecting that he would do , and speak again in their Meeting as he did the foregoing First Day , which gave great content to many , and was a great trouble to his Adversaries , to find them so exposed , and their great and vile Errors so detected by G. Keith , they set Men at the Door to keep him out ; so that when he essayed to get in , they hindred him : This gave occasion to G. Keith to go to the Mayor and complain of their uncivil and illegal treatment , who forthwith commanded two Constables to go to their Meeting to make free entrance for him , as accordingly was done , ( whose Generosity , as well as Justice in that Affair , is greatly commendable and worthy of imitation by Persons of his Quality and Station ) but after he came in and waited patiently till their Ministers had done , and then stood up to speak , they bid the Friends withdraw , the Meeting , they said , was ended ; and as many of them were going out , and others coming in , desirous to hear G. Keith , that were not of their Profession , they shut the great Door , bolted and barr'd it , and knocked in the Barrs , that the People that were got in might not open them ( leaving only a little private Door open , that few but themselves knew ) and indeed they made such disorder , and especially the richer sort of them , that it was a shame to see it , to behold their rude actions , and hear their outcries against G. Keith , many crying to him at once , and pulling him by the Sleeve to be gone , insomuch that a Friend there present , said , It seemed like Bedlam let loose . The like Incivility and illegal Proceedings , the People called Quakers at Bristol used against G. Keith , the 23d of the Month called July , 1699. who offering peaceably to come into their Meeting-House , was stopt by a great Guard of them they had set at the Door to keep him out by Violence ; he did very softly expostulate with them ( and so did some other of his Friends that came from London to countenance him , and to be Witnesses of their treatment towards him ) that it was contrary to their former Profession , to use any carnal Resistance ; let them not henceforth say , their Weapons are not carnal , for he saw no other Weapons they had to fight with him , but their Arms , Shoulders , and Breasts , wherewith they opposed him as he essayed to come in . He also and his Friends told them , They would have formerly re●koned it Persecution , and did so , when some of their Preachers came in to oppose the Ministers , both of the Church of England and Presbyterians , in their publick Meeting-places , and met with some resistance on that account . But that whi●● the more aggravates the matter against them , is , that G. Keith told them that stood a Guard to keep him out , he came ●ith 〈◊〉 Intention not to speak at that time in their Meeting , but only to hear , having a real desire to hear how their Ministers did Preach , he being inform'd , that they did preach better Doctrine than formerly ; some of them replied , Our Ministers are not chang'd in their Doctrine . Charles ●ones , Father-in law to Will. Penn Junior , said concerning G. Keith , He is a false Fellow , we will not trust him . To whom G. Keith modestly replied , That is not enough to call me so , but he ought to prove it . I● I ( said G. Keith ) should call thee Thief or Adulterer , thou wouldst p●t me to prove it . Some of them that were the Guard at the Door asked G. Keith , What he was ? he said , He was a Christian . They asked again , Was he a Quaker ? he replied , He was never proud of the Name Quaker , that Name being given to that People is a Na●● of Reproach , which now they seem to 〈…〉 and asked them , What 〈…〉 of a Friend of Truth , which he had 〈…〉 to his Question . One 〈…〉 , who 〈◊〉 by G. Keith , at the Door , If he was 〈…〉 which they took for some great 〈…〉 his Friend . G. Keith bid them ask him , If he did not own himself a Friend of Truth ? he said , Yea , he was a Friend of Truth ; but the Name Quaker he disowned , as well as the Errors that were among them . G. Keith did further Expostulate with them , saying , If the Power of God be among you , as ye say it is , what know ye , if ye let me come in , but that Power may reach me , and bring me out of what ye call my Apostacy , and join me again to you ? Some of them replied , Thou dost not believe it thy self . G. Keith answered , Though I do not believe it , yet that Power might make me believe it . How many have come into a Christian Assembly Unbelievers , and have gone forth Believers ? am I past all possibility of Conversion ? But as uncivil as the Quakers , his old Friends , at Bristol were to him , the People called Baptists were as civil ; who freely , at his request , granted him liberty at their publick Meeting-place , near to the Quaker's Meeting-place ( and about as capacious ) to have a Meeting that Day , the Meeting-place being called , Andrew Gifford's Meeting-place ; who freely consented , and his Son and Friends also , that he should have the use of it . The Meeting began about the 6th Hour in the Afternoon , which was very full of People , both of the Church of England and other Dissenters ; who generally shewed their great satisfaction with what they heard him speak at the said Meeting . In the close of the said Meeting , he did intimate to the People , his purpose of having another Meeting the next Day , to begin at the same time , in order to detect the great and vile Errors of the most approved Authors among the Quakers , particularly of G. W. and W. P. and in order to the clearer detecting them , to read large and full Quotations out of their Books , as accordingly he did ; and did intimate his purpose to write to W. P. and other noted Ministers of the People called Quakers at Bristol , to desire them to come ; and if they did think they were able to defend their Cause , they should be freely allowed , and have a fair Hearing . The next Morning , being the 24th of that Instant , he writ to them to that effect ; they sent no direct Answer to him , but writ a severe Letter to Andrew Gifford , and his Son , and another Baptist Teacher , called Found , greatly blaming them for letting him have the use of the House , comparing what was to be done there to a Stage-play , and G. Keith to be the Actor : And among other frivolous and empty Reasons they give why they will not meet him , one was , that it was offensive to Authority ; and yet , in the same Letter , they pro●●er to meet with those Baptists if they will Imbark on his Bottom ; as if to meet with G. Keith were offensive to Authority , but to meet with the Baptists were not ; whereas neither is offensive to them if discretely managed ; and if any behave themselves indiscretely , they are justly obnoxious to Censure . At the time appointed , a great Meeting of People assembled ( both Towns-people , and others , it being at the beginning of the Fair time ) where he laid open the Errors , particularly of G. Whithead , W. Penn , and Edw. Burroughs , in many Quotations , which he did publickly read out of their Books , and which another did read the second time , standing on a Table in the Peoples audience , that the People might be satisfied , that the Quotations were all truly read ; the Quotations were the same as are noted in a late printed Sheet , called , An Account from Colchester , of the Quakers Errors against the very Foundation of the Christian Religion ; Signed by Nine credible Persons of Colchester , two of which are Ministers of the Church of England , and two others , Non conformist Ministers ; and some other Quotations were read out of their Books , that are mentioned in G. Keith his said Narrative ; to which , as to divers other his Books against his Adversaries , they have made no Reply , though they most falsly alledge , they have replied to all he hath published in Print against them , whereas there are at least Six of his late Books in Print , to which they have made not one Line of Reply ; as his 2d and 3d Narratives , his Book answering their Arguments against Baptism and the Supper , the Deism of W. Penn and his Brethren , in answer to his Discourse of the general Rule of Faith and Practice ; and his late Book , called , Some of the many Fallacies of W. Penn , &c. In his Paper called , Gospel Truths , &c. and his larger and shorter Chatechisms ; all which do plainly detect and refute their vile and gross Errors and Heresies , prejudic●● and destructive to Christianity . And here I give the Reader to understand , how as I was civilly treated and respected by sober People , both of the Church of England 〈…〉 , at Colchester , and at Bristol , so I found the ●●ke 〈…〉 Respect generally in all other places where I travelled , 〈…〉 Summer and this , as at Bedford , Huntington 〈…〉 bridge , and divers other places , 〈…〉 this present Summer , having travelled through the same places again , and had considerable Meetings at them all , either in Licensed Houses , or such , as by the favour of the Magistrates of the place , were allowed ; and in divers other places where I had not had Meetings before , as at Cogshel , in Essex ; at Chippenham , in Wilishire ; at the Devises , at Caln , at Malebury , at Lambourn Woodlands , at Wantage , at Oxford , at Reading ; in all which places where I had Meetings , many of which were very considerable for number of sober , discreet , and well affected People , I met with great Civility , Kindness , and Respect , for my Testimony to the great Truths of the Gospel , and against the great and vile Errors that abound among the People called Quakers , which their Leaders have drawn them into ; though in divers places above mentioned , few of the People called Quakers came to hear me ; and in some of them not one , so far as I could hear . I generally sent to them , to come and shew before the People what they had against me ; but they generally fled before me , and would not so much as appear to reason the Case with me . One at Caln , in Wiltshire , in a great Meeting which was in a large Barn on a First Day ( the last of the Month called July ) called John Savage , a Quaker , while I was speaking , said , I spoke by the Spirit of the Devil ; because I was proving , That the Light that is common to all Mankind , and is in Heathens , was not the Gospel that Paul preached , but another . I desired him not to interrupt me , but let me alone till I had done , and then I would answer to what he would object ; but he said nothing to me after I had done . At Huntington and Ives also I met with some Interruption , but none of them would come to any fair Debate with me ; some of their Ministry at Ives calling me Judas and Demas , but when I put them to prove it , and offered to shew , that Character did not belong to me , but to some of them , they would not reason the case with me . One of the chief Men among the Quakers in that Town , saying , That place was for Preaching , but not for Dispute ; and as by his means I had got liberty to speak there ( for which I thanked him ) but he would not suffer me to dispute ; I did expostulate the case with him , Why he would be less fair than the Jews , who not only suffered Paul to Preach , but to Dispute in their Synagogues . But the greatest openn●e● 〈◊〉 reception , among any of my former Friends called Quakers I found , was in divers Country places in Huntingtonshire , and thereabouts ; who met in divers places on purpose to hear me , and appointed several Meetings for me , at several places , both this and the former Summer , whither they came to hear me , and declared their satisfaction with my Testimony , and my opposition to the great Errors among the Quakers ; and they have declared , that it is their Sense , That there is great need of a Reformation in Doctrine among the said People , and that the great Errors contained in the Books of their great Authors ought to be disowned and retracted , otherwise a separation will necessarily follow ; whereof Margaret Everard , a Speaker among them , has given a plain and Christian acknowledgment in her printed Epistle to them ; and particularly to the Ministers among them . A POSTSCRIPT TO THE Impartial READERS , Containing some Notes and Observations on the Assertions of T. Upsher and his Brethren , discovering their Self-Contradictions . THE Impartial Readers are desired to compare the several Assertions of T. Vpsher here , one with another ; and also with the many Assertions of G. Whithead , W. Penn , and others of the most approved Writers among the People called Quakers , contained in their Books , as most faithfully quoted in G. Keith's three printed Narratives , and in the late printed Sheet , called , Some Account from Colchester of the Quakers Errors against the very foundation of the Christian Religion , &c. and I doubt not but it will evidently appear to them , that T. Vpsher hath both foully contradicted himself , and also his said Brethren . And especially I desire the Readers to take notice of this one Instance of T. V's Self-contradiction , in p. 8. of the printed Copy , ad finem , he grants , that there is universally in Men ( both Heathens and Christians ) such a Grace or Manifestation of Christ , as can give them a discovery of that that is necessary to Salvation ; for which he grants , he quoted Titus 2. 10 , 11. Isa . 49. 6. John 1. 9. and divers other Scriptures ; and this is the known Principle of G. Whithead , W. Penn , and most of the greatest Authors among the Quakers ; and yet , in contradiction both to himself and them , he hath told us ( see pag. 10. of the printed Relation ) he never did declare , That the Light within , without the outward Manifestation of Christ , is sufficient for Salvation . And yet ( as in the same pag. 10. ) he did plead , that Heathens are saved ( who live up to their Light ) and yet have no K●owledge or Faith of Christ's outward Manifestation . Again , pray let the Reader well consider this Assertion of T. V. That he never declared that 〈◊〉 Light within , without the outward Manifestation , was sufficient to Salvation ; and his and his Brethren of Colchester their Assertion ( as in pag. 11. ) that i● is their absolute Belief , That Faith in Christ , as he did outwardly come , &c. and was Crucified , and as he is outwardly to come in a glorified Body , is necessary to their Salvation , and compare it with G. Whithead his Assertion , in his late Antidote against the Venom of the Snake , p. 28. where he plainly affirmeth , That the Quakers are offended with G. K. for undervaluing the Light within , and saying , it is not sufficient to Salvation , or not sufficient without something else . That something else he confesseth , is ( according to G. K. ) Christ's outward Manifestation , and coming in the Flesh , and the Doctrine and Faith of it , without which , G. K. hath affirmed , the Light within either Heathen or Christian is not sufficient to Salvation ; for which Assertion of his , not only G. Whithead , W. Penn , and generally the most approved Writers and Preachers among the Quakers , but also T. Vpsher , and most of his Brethren at Colchester ( John Rallet , and a few more at Colchester excepted , who own G. K's Doctrine to be sound ) have judged him to be an Apostate , and do still so judge him ; this being the chief Controversie betwixt them and him , viz. Whether the Light within be sufficient to Salvation without Christ's outward Manifestation and coming in the Flesh , his Death and Sufferings , and the Doctrine and Faith of it , which are that something else , without which , no Light in Men is sufficient to Salvation ? And yet now T. V. and these his Colchester Brethren , by their late solemn Confession , have declared themselves to be of the same Faith in the case with G. K. so that by undeniable consequence , either G. K. is no Apostate for his saying , The light within is not sufficient to Salvation without something else , or if they think he is for his so affirming , they are as great Apostates as he , and guilty of the same Apostacy with him . Again , is it not a palpable Contradiction betwixt these Colchester Quakers , who say it is their absolute Belief , That Faith in Christ without them , is necessary to their Salvation ; and G. Whithead , who hath positively and expresly affirmed , That it is contrary to Scripture to confide in Christ without Men ; and to tell of a Christ whose person is above the Clouds , and of a Christ within , is to make two Christs . See his Book , Truth defending the Quakers , p. 65. and p. 23. And in his Book called The Light and Life , p. 61. he saith , It is contrary to Scripture ( viz. Deut. 30. and Rom. 10. ) for People to seek their Saviour above the Clouds and Firmament , or to look to the Blood that was shed at Jerusalem for Justification . And in p. 56. he saith ( expounding Acts 20. 28. ) Now the Blood of God , or that Blood that relates to God , must needs be spiritual , he being a Spirit ; and the Covenant of God is inward and spiritual , and so is the Blood of it . Here G. Whithead perfectly agreeth with W. Bailly in his Notion , That the Blood is the Life , and the Life is the Light of Men ( see W. B's Testimony of the Light in him , pag. 23. ) This I did take to be also T. V's Notion of the Blood , seeing he told us , he differ'd not in his Faith from other Friends ; and yet he will not allow , that by the Blood of Christ , Rev. 7. 14. he meant the Light , see True Relation , p. 5. This is another Instance of his Contradiction both to himself and his Friends , from whom , he said , he doth not differ . As to the distinction , making the Faith in Christ , as he outwardly came in the Flesh , &c. necessary to the Salvation of those that live in the Christian World , but not to the Heathen Gentiles . I query first , Doth not the Scripture plainly refute that distinction , that holdeth not forth two ways of Justification and of eternal Salvation ; one by Faith in Christ without Men , another by obedience to the Light within , without Faith in Christ without Men ; which is a plain setting up of Salvation by the Covenant of Works ; see Gal. 3. 26. and Rom. 3. 30. Where Faith in Christ Jesus , as he outwardly suffered , &c. is declared to be necessary , as well to the Gentiles as the Jews . 2. If the Light in Heathens be sufficient to Salvation , without the Faith of Christ's outward Manifestation , is it not as sufficient in Christians without that Faith ( otherwise it is less sufficient in Christians than in Heathens ) and consequently that Faith is superfluous , or at least not more necessary in Christians than in Heathens ? 3. Why is that Faith necessary to the Christians but not to the Heathen ? If it be said , because that the Doctrine concerning Christ , as he outwardly came and was Crucified , is Preached , or declared to the Christians ( though not to the Heathens ) by the Scriptures and other outward means . But the Question is again , Is that Faith necessary to us , because externally the Doctrine is Preached or declared to us , then let it not be Preached or declared to them that are ignorant of it , and they shall be saved without it ; yea , according to this corrupt Notion , they shall be more easily saved without it than with it ; because the dictates of the Light within , as common to all Men , are fewer and easier to be obeyed , than the many Commands given by Christ in the Writings of the New Testament . Again , if the Doctrine of Christ , as outwardly Crucified , &c. and the Faith of it be necessary to us in Christendome , because Preached or declared to us , what makes the Faith of that Declaration necessary to us ? Not the Scriptures , seeing they are not with them the Rule of Faith and Practice to Christians ; nor the Light within , because the Light within doth not , without the external Doctrine , teach us that Faith ; and if the external Doctrine be necessary to have that Faith , it is a plain case the Light within is not sufficient to us , without the external Doctrine , to beget that Faith in us , and consequently is not sufficient to our Salvation without that external Doctrine . That the Scripture is not to them the Rule of Faith and Practise , is expresly affirmed by W. P. in his Discourse of the General Rule of Faith and Practice , Reprinted this Year , 1699. To which I have printed an Answer , called , The Deism of W. Penn and his Brethren . If the external Doctrine be necessary to be added to the Light within , in order to give the Faith of Christ's outward Manifestation and coming in the Flesh , then the Light within is not sufficient without it , if not necessary ; then seeing the Light is the same in kind and nature ( according to these my Adversaries among the Quakers ) both in Heathens and Christians , the Light in the Heathens doth as much oblige them to have that Faith , as it doth oblige us to have it in order to Salvation ; because , according to this way of arguing , the Light within doth , without the necessity of the Scripture , or outward means , reveal it in Christians , and therefore also in the Heathens ; or if it doth not in the Heathens , and yet doth it in the Christians , then it is of a differing kind , because of a differing ability , as not performing that in the Heathens which it performeth in the Christians ; by all which it doth plainly appear , how self-contradictory and inconsistent these Colchester Quakers are , both with themselves , and with their most approved Authors and Brethren at London , and elsewhere , and indeed all of them one with another . Here followeth a Certificate of Parson Shelton to the truth of the Case in debate betwixt G. Keith and T. Upsher , as the said Parson Shelton sum'd it up at the end of the Conference ; attested likewise by Nine other credible Witnesses : And another Certificate of his to the truth of the Relation of the said Conference that is now printed . WHereas I William Shelton am informed , that a Quaker in Colchester has Written to a Quaker in London , that I stood up at a Conference in Colchester ( when G. Keith was to prove , that T. Vpsher had contradicted himself ) and did declare openly , that G. Keith had wrongfully charged T. Vpsher with contradicting himself , and that G. Keith was , in my Judgment , quite routed , and worsted in that Dispute ; I do hereby testifie , that it is a very false Report , and he that wrote the Letter has done me great wrong ; for I do averr , that ( as I was not , that I remember , desired to do it , so ) I did not at all declare my Judgment at that time , whether G. Keith had wronged T. Vpsher or no. That which I then said , was a summing up the state of the Case in these words , or , I am sure to this Sense ; but conditionally , viz. If G. Keith has proved , that T. Vpsher in the Forenoon did affirm , that Faith in Christ , as he was born of the Virgin Mary , and dyed without the Gates of Jerusalem , and ascended into Heaven , and is there in his Glory , and shall come again at the end of the World , is absolutely necessary ( as some say he said ) or ( as others ) is necessary to Salvation ; and if in the Afternoon he did affirm , that the Light within , or Christ within , or Grace within , ( or any other word in use with them of the same signification ) is sufficient to Salvation , then G. Keith has proved T. Vpsher contradicted himself . Taking a Pen in my Hand , I added ; If I should say this Pen is necessary for me to write with , and should say , I can write without it , I should contradict my self . To this they generally assented , that I had stated the Case right and fair ; and this if proved was a Contradiction . But whether G. Keith had proved this or no , I did not say on either side . William Shelton , July 17. 1699. That thus William Shelton summed up the State of the Case in debate betwixt G. Keith and T. Vpsher , the 6th of July , 1699 , as he himself has above declared , is further attested by Daniel Gilson , and John Gledhil , Non-conformist Ministers , Samuel Ryder , the Person chosen by the Quakers for their Moderator , Edward Brasier and Thomas Streaton , who were two of them that took the Conference in Short-hand , Jacob Johnson , Peter Covency , Noah Raoiil , and Thomas Cook , all very credible Persons ( the last of which , viz. Tho. Cook , is a noted Quaker , and of good report among the Quakers at Colchester , but that they blame him for being a friend to G. Keith , and for owning his Doctrine ) all which above-named Persons have signed to a Certificate of the truth of W. Shelton's Testimony , as above delivered . The said William Shelton , at the end of his said Testimony , adds these following words . If I may but know who it is has done me this wrong , I doubt not but I shall prove to his Face , by many credible Witnesses then present , that he has abused me , and consequently done his Cause wrong , by thinking to strengthen it with such a notorious Lye. When I have taken a more thorough view of the Narrative of that Conference , than I have yet time to do , then it may be time enough to say how far G. Keith has proved what he undertook . In the mean time , because my words are so liable to be misrepresented , I only say , that I think G. Keith has no reason to be ashamed , nor T. Vpsher and his Friends to boast of that days Conference . Witness my Hand , this 17th Day of July , 1699. Will. Shelton . And in another Paper , he gives the following Testimony to the truth of the Relation ( that is now in Print ) of that Conference . Being ( at G. Keith's request ) present at a Conference between him and T. Vpsher in Colchester , on the 6th Day of this Instant July , and having read over the Narrative of the said Conference , subscribed by Edward Brasier , Thomas Streaton , and Arthur Winsley Junior , who took it in Short-hand Writing , I do hereby testifie , That to the best of my remembrance ( though I do not undertake for every word ) this Narrative subscribed by the forenamed , &c. is , as to the substance of it , a just and true Account of the said Conference ; and I am not aware of any thing unduly expressed to the advantage or disadvantage of either side . Witness my Hand , this 14th Day of July , 1699. Will. Shelton . FINIS . ERRATA . PAGE 10. l. 11. for them , r. me . p , 12. l. 3. for unsed , r. used . p. 12. l. 12. for First , r. Fifth . 
A47190	----	Truth and innocency defended against calumny and defamation in a late report spread abroad concerning the revolution of humane souls : with a futher clearing of the truth by a plain explication of my sence, &c. / by George Keith. Keith, George, 1639?-1716. 1692 Approx. 52 KB of XML-encoded text transcribed from 11 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A47190 Wing K224 ESTC R6443 12905571 ocm 12905571 95313 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47190) Transcribed from: (Early English Books Online ; image set 95313) Images scanned from microfilm: (Early English books, 1641-1700 ; 386:21) Truth and innocency defended against calumny and defamation in a late report spread abroad concerning the revolution of humane souls : with a futher clearing of the truth by a plain explication of my sence, &c. / by George Keith. Keith, George, 1639?-1716. 20 p. Printed by William Bradford, [Philadelphia : 1692] Caption title. Imprint from Wing. Occasioned by Keith's denial of his authorship of Two hundred queries moderately propounded concerning the doctrine of the revolution of humane souls, by Franciscus Mercurius van Helmont. Reproduction of original in Library of Congress. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Helmont, Franciscus Mercurius van, 1614-1699. -- Two hundred queries moderately propounded concerning ... humane souls. Reincarnation -- Early works to 1800. Society of Friends -- Doctrines. 2005-05 TCP Assigned for keying and markup 2005-08 SPi Global Keyed and coded from ProQuest page images 2006-01 Emma (Leeson) Huber Sampled and proofread 2006-01 Emma (Leeson) Huber Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion Truth and Innocency DEFENDED AGAINST Calumny and Defamation , In a late Report spread abroad concerning the REVOLUTION OF Humane Souls , With a further Clearing of the Truth , by a plain Explication of my Sence , &c. By George Keith . To all Christian People , to whose hands this may come ; WHereas I have been lately accused by a certain Person , before divers Witnesses , for being the Author of a certain Book , called , The Two Hundred Queries , printed at London eight Years a go , his Proof being , That four or five Years ago he had it from my own Mouth ; but being put to bring Evidence from Witnesses , he said , He could prove it by such Circumstances which I told him , that I could not deny . I answered him ; It being so many Years ago , he might justly question his Memory , seeing when I called him to bear witness to things he had heard spoken but some few days or weeks past , he hath said , He could not remember them , his Memory being weak , and he had rather forget than remember such things . He did also further charge me , That he heard me say , I believed I should be moved of God to preach the Doctrine of the Revol●tions , as he termed it ; but what Revolutions I meant , he did not tell ; for there are many Revolutions , and of many sorts ; The which I do not remember I ever said to him ; and as he may understand the Revolutions , his so charging me may be an utter Falshood and Slander ; for there are some sorts of Revolutions relating to the Souls of men , that cannot be denyed , if we own the Resurrection of the dead , according to Scripture , and our conveyance and descent out of the Loyns of our Ancestors up to Adam , according to the Scriptures ; see Gen. 46.26 . Hosea 12.4 . Heb. 7. 9 , 10 , and the word Revolution , is the true English of the Hebrew word Gilgal , mentioned Josh . 5.9 . Ezek. 10.13 . and this with respect to men ( see the Hebrew Text , and Margen of the English Bible ; also , the Hebrew word Tehupha is translated three several times [ Revolution ] by the Translators of our English Bible , and set on the Margen by them ; see Exod. 34.22.1 Sam. 1.20.2 Chron. 24.23 . And whereas I declared , That I did not remember that ever I owned my self to be the Author of that Book , or that I said , I did believe , that I should be moved of God to preach the Revolutions ; but on the contrary , seeing I do not remember it , and my Memory is as good as his , if not better , I did and do hold it to be rashly and foolishly charged by him , and for which he may be accounted a false Accuser ; nor can I think whatever I said such a thing , because I never made the Opinion of the Revolutions , as delivered in that Book , or as vulgarly held by its Asserters , a matter of my Faith , or as any divine Opening ; besides , ●is varying the Charge , as Witnesses can prove , saying first , I knew not but I might be moved , and last saying , I believed I should be moved , &c. which differ widely , and make the whole justly incredible . But he did so earnestly assert them , that he said , As God was in Heaven it was true ; which some of us that heard him , were greatly offended with , judging it to be an Oath , as that Oath or manner of Swearing under the Law , As the Lord liveth , Jer. 5.2 . And I said to him , this is more than Yea or Nay , which Christ hath commanded us to keep unto in all our Communications , for whatsoever is more than these , cometh of Evil ; and many of us have suffered much in Old England for refusing to swear in any case , even before a Magistrate . However , let it be considered , whether it be not a Breach of all common Civility or Morality among men , to make Publick a thing secretly spoken ( if the thing had been spoke by me , as he affirmeth ) that he thought might tend to my Prejudice ; nor doth it excuse him , to say , I lately told some-what he spoke to me in private ; for that was such a thing he might have spoke to any , and did not tend to his , or any mans Prejudice , and was no secrecy . And whether his asserting a thing without any Proof , but what we take to be a very great Oath , will be any sufficient Witness or Evidence , in point of common Justice among men ? for if this be allowed , not only m●ns Fame and Reputation , but Property , Liberty and Life it self lieth a● stake to be taken away most unjustly . But to answer directly to his Charge ; I do say , after the best Recollection of my Memory that I can make , after so many Years past , I do not remember that I said to him , I was the Author of that book , and I know not how he can justly think , considering theso very Circustances he alledgeth , and some other Circumstances whereof he cannot be ignorant , unless he hath forgotten the whole ; for I told him , that divers Persons were concerned in that Book , called , The Two Hundred Queries , and after what manner . Besides , another Person hath in Print divers Years ago owned that Book ; and why then should he charge me with that which another hath owned . The most he can justly alledge , is , That I said a considerable part of the Matter of that Book , which I had from another , I put into Writing ; which will not prove me to be the Author ; for I oft put into writing other mens words , even such as are Adversaries ; and many do write for others that whereof they are not the Authors . But I further say , I never justly could , nor do own my self to be the Author of that Book ( how far I might be concerned otherwise in it , in any part or in the writing of a great part of the Matter of it , is not material nor necessary for me to determine , for others were concerned ; and he who accuseth me of a thing which he cannot prove by outward Evidence , by so doing rather proveth himself a false Accuser , and showeth both his own Folly and Prejudice against me : And I say yet further , as no man living can prove me to be the Author of that Book , so I had not the least hand in the Printing it ; for it was printed altogether without my Consent and Approbation , and the Defaults ( whether in the ●ranscribing , or in the Printing it , ) are so many , that it hath quite ●●t●red the sence of the Queries in many places , and made others of ●●em Non-sensical ; and there are things in it for which I am no wise accountable , and which I never did own , or do own to be mine ; yet I cannot disown or blame the whole , but make a distinction ; for there are things queried in that Book , that are no wise unbecoming the best Christians , and which mention nothing of the Revolutions , so called , nor doth imply them , except by such remote seeming Consequences , which one may as readily deny , as another may affirm , and they have no more necessary connexion with the Revolutions , than the Scriptures have , that are cited in them ; and I am not convinced , that it is a Trespass to query things that call not into Question any one Article of the Christian Faith. But further , to clear the matter , I do affirm , that I never said to any , nor did I ever conclude in my thoughts , that the Doctrine of the Revolutions , as they are commonly understood , or as delivered in that Book , was the matter of my Faith , or were things inwardly revealed or opened to me by the Spirit of Truth , as I am free to say concerning ▪ all things of my Christian Faith , which I both believe and profess ; nor have I ever had any Controversie , Strife or Contention with any man about the Revolutions , so called , and I have been very shy and backward , either to lend or recommend the said Book . But it is one thing what a man may suppose to be a probable Opinion , or rational Hypothesis ( either as touching the Doctrine of the Revolutions , of which there are many sorts asserted by Authors , or as touching any other Doctrine in Astronomy or Physick ) and it is far another thing what a man asserts to be his Christian Faith , grounded upon the inward Evidence and Testimony of Gods Spirit in the Heart . But as to my real sence of the Opinion of that called the Revolutions , which do generally relate to Times past ( and not with the least certainty to any one particular Person to the time to come ) ever since the Death of Christ . If any hold any such Opinion or Doctrine of them ( as I know none that do , ) that doth teach , That men may delay their Repentance , or living a good Life , in hope that they shall live again after Death : I do sincerely declare , I have alwayes abhorred any such Doctrine , and judged it Wicked and Abominable , and still I do so judge , and hope so to do while I live , and I have upon many occasions born my zealous Testimony , both in publick and in private to the contrary , viz. That to entertain any such hope , to live again in order to Repent , and live a good Life , after a man has neglected the present Opportunity wherein to Repent , &c. in this present Life , is as Wicked as it is vain ; for The Grace of God that bringeth Salvation teacheth us to deny Vngodliness and Worldly Lusts , and to live soberly , righteously and godly in this present World , Tit. 2.11 , 12. But it teacheth no man to delay his good living to any time after Death , either in hope of a Purgatory , while the Soul is out of the Body , or in hope to live again in a mortal Body ; for NOW is the accepted Time , NOW is the Day of Salvation , 2 Cor. 6.2 . And it is the last Time , as John hath declared , 1 John 2.18 . And also Paul , saying , Rom. 13.11 . And that knowing the Time , that NOW it is high Time to awake out of sleep , &c. let us therefore cast off the Works of Darkness , and put on the Armour of Light , for the Times of Ignorance God wincked at , but NOW comenandeth all men every where to Repent , Acts 17.30 . And as John said , Mat. 3. 10. And NOW also the Ax is laid to the Root of the Trees , therefore eve●y Tree that bringeth not forth good Fruit , is hewn down , and cast into the Fire . And therefore if any hold such Doctrine of Revolutions , that putteth men upon delaying their Repentance , or neglecting to live a good Life , in hope to live again after Death , to Repent and Amend , as I have alwayes abhorred it , so I hope I shall alwayes do , and bear my faithful Testimony against it . And whereas the said Person hath accused me before divers Witnesses , That my manner of Preaching the Faith of Christ Crucified and Raised again , its being necessary to make men Christians and Sons of God of the Free Woman , and Children of the New-Covenant , doth infer my holding of the Revolutions , to wit , that all pious Gentiles , dying without all bearing Christ crucified and raised again preached to them , must of necessity live again in a mortal Body , in order to hear that Doctrine outwardly preached to them , or then be damned . The which Alternative I possitively deny . And by this his Accusation , he hath shown what a Changeling he is , from better to worse , in so finding fault with my Doctrine for Preaching or Printing the necessity of this Faith to Salvation , which he hath so frequently held forth himself & owned and approved in my Books . And I propose it to the serious Consideration of all sincere Christians , Whether this Difficulty show much so ever real or seeming ) doth more pinch or straiten me , than all Christendom that universally assert the necessity of faith in Christ crucified and raised again , to make men true and sincere Christians , and that by this Faith men are justified , sanctified , and attain to eternal Life ; and that therefore no Jew or Turk can be a true Christian , because they have not this Faith , however otherwise just and conscientious they may be ? And whether , seeing the whole strain and current of the Scripture , both of the Old and New Testament , is such as doth demonstrate the necessity of this Faith and Gospel to be preached to all Nations , to wit , That Christ Jesus the Son of God dyed for our sins , and rose again for our Justification ; and that it is plain from express Scripture , That this Justification is not obtained , nor Salvation ( to wit ) finally , fully and perfectly , without this Faith ; I say , Whether in opposition to , and in prejudice of the Revolutions , and for avoiding that Doctrine , and laying it aside , we must and ought to lay aside the Preaching and Faith of Christ as he outwardly dyed for our sins on the Tree of the Cross , and rose again for our ●ustification , as a thing unnecessary and indifferent , as it must needs be , if men may be compleat and perfect Christians without this Faith , and perfectly overcome all sin , and attain to a perfect state of Sanctification without it , and may be Children of God , and Sons of the free Woman , and have the Spirit of Adoption without this Faith ? And if so , then doth not this wholly render Pious Paganism or Gentilism to be perfect Christianity , and perfect Christianity to be nothing else than pious Gentilism ? And doth not this make the Faith and Knowledge of Christ , both without us and within us , of none effect ? for it cannot be proved , that ever any had the true Knowledge or Faith of Christ within them , but who had the true Knowledge and Faith of Christ without them ; for though Christ was and is in Pious and Conscientious Gentiles , in th●ir meer Gentile state , yet they did not know him , as such ; nor did they believe in him , as Christ , as all sincere Christians did and do . And shall not this be of most evil tendency , thus to make void the Faith of Christ crucified without us , and raised again , ( in prejudice of , and in opposition to that call'd the Revolutions , as my Accuser hath done , though he himself hath declared his favouring of the Revolutions as a probable Hypothesis , and hath frequently , and but very lately declared the necessity of the Faith of Christ , as he was crucified and raised from the dead without us , its being necessary to Salvation , bringing for it , Rom. 10.9 . whereof many are Witnesses . And to sa● , This Faith is necessary to such to whom it is preached , to make them Christians , and perfectly to justifie , sanctifie and save them , but not to such Pious Gentiles to whom it is not preached , as if they could be perfectly Christians , and perfectly justified , perfectly sanctified , and perfectly , wholly and fully saved without it ; this most evidently doth contradict the Scripture , that holdeth forth the necessity of its being preached , that it may be received , in Gods ordinary way of working ; for which see Luke 24 , 46 , 47. Acts 4.10 , 11 , 12. cap. 10.43 , 44. cap , 11.14 . cap. 13.46 . cap. 28.28 . compared with vers . 23. Rom. 3.30 . cap. 8.2 , 3 , 4 , cap. 16 , 25 , 26. Ephes . 3.4 , 5 , 6. & 1. 13. Col. 1.21 , 22 , 23 , 26 , 27 , 28. And surely , if the Gospel and Faith of Christ , both outwardly and inwardly was not necessary to be preached to the Nations , to Salvation , then Christs Command to the Apostles to preach it , was a superfluous and unnecessary work , and in vain was it , that so many Thousands should suffer Martyrdom and Killing for that Faith , and the preaching of it . And at this rate the Gospel and Faith of Christ , both without us , and within us , is not only an unprofitable , but a burdensom Yoke of Bondage , laid on People , by having it preacht to them , seeing they could have been good and perfect Christians without it , if they had never had it preached to them , and could have been perfectly justified , perfectly sanctified , and perfectly saved without it , in their meer Gentile state ; which is a plain overturning and overthrowing the Christian Religion , Faith and Gospel , and an evident confirming what the Adversaries of Truth have cast upon us , the People called Quakers , That their Christianity is nothing else but refined Paganism or Gentilism , but I hope all the sincere hearted and true Lovers of Christ are and will be otherwise minded , and stand up with holy Zeal to assert their true Christianity , and Christian Faith and Religion to be altogether another thing than the most refined Pious Gentilism , and differing from it as much as Gold differs from Brass , or as the Light of the Day differs from the Light of the Night , and that principally because they have the true Knowledge and Faith of Christ as he dyed for them ( without them ) and rose again and is gone into Heaven , there making intercession for them , &c. and also living and ruling in them , conforming them to his Death and Resurrection , which they could not have without the Faith of him , as he was outwardly crucified and raised again . But if any say , The Gospel and Faith of Christ , as he dyed and rose again , tho' not absolutely necessary to perfect mens Salvation , yet is very profitable to facilitate , and make the Work the more easily and speedily to be done ▪ — I Answ . If not necessary , it may be concluded not profitable , nor of service to make the Work more easie ; for wherein is it more profitable , not being necessary ? for in all other things that are not absolutely necessary , but profitable and serviceable , the profit & service is apparent , as when a man may labour the ground to raise Corn , with Hoe and other Instruments , without plowing , or a man may go from one place to another by walking , without riding or sailing ; but no such thing is apparent in this case , as if the necessity of the true Knowledge and Faith of Christ , both without us , and within us , which cannot be divided , be once laid aside , that it cannot be supposed to be profitable , but rather it ought to be concluded both unprofitable and hurtful , as enjoyning more Precepts relating to God , to our Selves , and to our Neighbours , than the Gentile Dispensation did or doth ; and for this cause it is , that Christianity excelleth Judaism , and is far more profitable and serviceable to perfect our Salvation , as containing fewer Precepts than the Law under Judaism did ; and at this rate it would follow , because Gentilism containeth fewer Precepts than Christianity , therefore Gentilism is the more profitable , & doth more facilitate mens Perfection , who are under it , even as an Artist that can perfect his work with fewer and less chargeable Tools & Instruments , is the most perfect , and is worthy of most praise ; but because all the Precepts of Christianity are spiritual , and given us by God and Christ , to bring us to that spiritual Perfection that the Law , either of Judaism or Gentilism simply considered , could not do , the Law being weak , through the Flesh , and so could not make perfect ; therefore it is , that on that very account Christianity is the most excellent Dispensation , both for its Spirituality , and giving more plenty of Precepts than Gentilism did or doth ; for as Christianity hath more plenty of Precepts that are highly spiritual , and tending to a more high and spiritual Perfection than Gentilism , so it hath more plenty of divine Grace and of Life , to enable them who are under it , to perform them , whereby they attain to the Perfection designed . But this Doctrine , That the Gospel & Faith of Christ , both outwardly and inwardly , is not necessary , to perfect the work of mens Salvation , doth most manifestly contradict the whole current of holy Scripture , and is a most pernicious and pestiferous Principle ▪ altogether tending to the dishonour of God and Christ , and contradicting his holy and divine Attributes of Mercy and Justice , Wisdom and Power , and to the deceiving the Souls of men , that credit it , to lead them into the Pit of Destruction , and therefore ought to be , with all godly and fervent Zeal , witnessed against , and reproved , notwithstanding of the foolish and idle Clamours of the Ignorant , and Self-conceited , and Self-willed Men that oppose it , whatever their Pretences be , either in Prejudice of the Doctrine of the Revolutions , so called , or any other whatsoever ; for the Faith and Gospel of Christ , as he is both without us , and within us , which cannot be divided , being one of the greatest of Truths , how can it infer any Erro ▪ or dangerous and hurtful Consequence , either relating to the Revolutions or any things else ; and if any either do not or cannot see , but that the necessity of the Faith and Gospel of Christ crucified and raised , &c. in order to perfect Salvation , must needs infer the Necessity of the Doctrine of the Revolutions , at least after some sort , but not as vulgarly understood , I do say , it is more tollerable to admit the Consequent , than to deny the Antecedent ; for the Consequent , in respect to the Antecedent , is but a matter of small Moment ( whether true or false , I meddle not at present to determine ) and if an Error , is but of an inferiour degree , and is rather an Error in that call'd Philosophy , than in Divinity , and is rather a mistake in Opinion , grounded upon a pretence of Reason , than any Error in the Faith , unless it can be demonstrated that the said Doctrine doth expresly , & without any far-fetcht Consequences contradict some Article of the Christian Faith , the which remote and far-fetch't Consequences are not allowable among vulgar Christians , however sincere , because there may be a Fallacy , or at least a great uncertainty in them ; but an Error in the Antecedent , to wit , That the Gospel and Faith of our Lord Jesus Christ , ( as he was crucified for our sins , and rose agian for our Justification , and is our Elder Brother and high Priest in Heaven without us , making Intercession for us ) is not necessary to be preached to the Nations for Remission of Sin , and eternal Salvation , to finish and perfect it , is a most vile and abominable Heresie , most worthily to be detested by all sincere Christians , and the Assertors and Abettors of it most worthily to be judged No Christians , yea , worse than honest Heathens , who have never had Christ preached unto them , A further clearing of the Truth , by a plain Explication of my Sence when I say , That Faith in Christ Jesus , not only as the Light in us , but as he was and is Man without us , and as he dyed for our sins , and rose again for our Justification , is necessary to perfect Justification , and finishing the work of mens Salvation universally ; and by which I show and demonstrate , That my present Doctrine , concerning the Faith of Christ , is well consistent with all my former printed Books , and with R. Barclay's printed Books , and particularly his Apology , and with the Doctrine of our sound Friends and Brethren , both aentient and lately raised , who have declared their Charity towards all Pious and Conscientious Gentiles to whom the Gospel was not outwardly preached by the Ministry of men . That they were not or are not excluded from Gods Mercy and Salvation , although they have not had the express Historical Knowledge and Faith of Christ , as Man without them , either outwardly preached , or inwardly revealed to them . THe Explanation of my sence in this weighty matter , I deliver in the following particulars viz. 1 st By Faith in the Man Christ Jesus without us , which I assert to to be universally necessary to mens eternal Salvation , I do not understand an express distinct Faith in Christ , as being so necessary to all , whereby all that were or shall be saved , must necessarily have such a Knowledge and Faith of him , as to these great and weighty Passages and Cases delivered prophetically concerning him ▪ in the Old Testament , and Historically in the New Testament , that were a fulfilling , of the Prophecies of him , such as , 1 ▪ That he should come in the Flesh as such a precise Age or Time of the World ; 2. That he should be born at Bethlem ; 3. That he should be the Son of Abraham and David , according to the Flesh ▪ 4. or That his Mothers Name should be Mary , or his own Name Jesus ; 5. That the place of his Death should be Golgotha , without the City of Jerusalem in Judea ; 6. That the manner of his Death should be by being crucified , his Hands and Feet pierced , and his Side pierced with a Spear ; 7. That he should be betrayed by Juda● ▪ and sold for thirty pieces of Silver , and sentenced to Death by Pontius Pilate , and accused and slain by the Jews , and crucified betwixt two T●i●ves , whereof the one should be penitent , and dye believing in him ; 8. That he should be laid in & Sepulchrs , where no mans ever lay , that belonged to Joseph of Arimathea ; 9. That he should rise on the third Day , and after forty days ascend into Heaven ; 10. And lastly , That he should appear to the Women first of all after his Resurrection . These , and many other very weighty and great Cases & Passages , belonging to his outward Coming , Death and Sufferings , Resurrection and Ascention , I do not say are necessary to be known and believed universally to mens eternal Salvation ; and this I have called in my former printed Books , The Express , Clear and Distinct Knowledge or Faith of his outward Coming , see my Book called , The Vniversal free Grace of the Gospel asserted , pag. 117. printed in the Year 1671. and R. B. in his printed Apology and Theses , printed in the Year 1676. calleth it ( as I do ) the distinct outward absolute Knowledge , ( i. e. the perfect ) Knowledge of the outward History , see his Latine Apology , Thes . 6. ( the which Doctrine , as laid down by him in his 6 th Thesis , he calleth an Hypothesis in that very place ) and others of our antient Friends , who have writ in defence of the People called Quakers , have called it the Historical Knowledge , viz. as containing the knowledge of the above-mentioned Historical Passages , and others the like ; for as concerning these great and weighty Passages & Cases , fore-told by the Prophets , and Historically declared to be fullfilled by the Evangelists and Apostles concerning him ; many of the faithful knew or believed few or none of them before Abraham's Time , and even after Abraham , to whom Christ was promised to be his Seed , and to come out of his Loyns ; the Doctrine concerning the Time and Manner of his Coming , Death and Sufferings , Resurrection and Ascention , was gradually revealed to the Prophets , from Moses to Samuel , and from Samuel to David , and from David to these who followed after , as Isaiah , Jeremiah , and others , and still the nearer the Time approached of Christs coming in the Flesh , the Prophets did Prophecy the more clearly and expresly concerning him . 2 dly , I do with great Assurance and Freedom affirm , as God hath perswaded me , and opened it out of the holy Scriptures to me , That the Faith of all the Faithful , from the beginning of the World , was in Christ , as he should be that Seed of the Woman that should bruise the Head of the Serpent , and whose Heel the Serpent should bruise ; which was the first Gospel Promise that the Lord himself preached to our first Parents after the Fall : and though this Promise was not committed to writing ▪ so far as we know ) until Mos● , who was the first ▪ ●on man of holy Scripture ▪ yet it was , without all doubt , faithfully delivered and preached by Adam to his Children , and by the faithful of their Children , such as Seth , to their succeeding Posterity , even until Noah ; and if it was lost again , it was restored to Abraham ; for we have good cause to believe , that the Church of God , from the beginning of the World , hath never failed in the Earth , universally , to this Day , nor will to the end of the World , however at times it hath been much obscured and hid , both under the Old and New Testament . And by this Seed of the Woman is to be understood the Man Christ , with the spiritual inward blessings of Grace , Light and Life flowing from him , ( and though the outward Name Jesus and Christ is sweet and comfortable to every true Believer ( by the Spirit of Christ ) that knoweth it , yet it is no more simply necessary , than the other ( above-mentioned ) weighty Circumstances concerning him ) the Saviour and Redeemer of the World , who should be born in Flesh , and offer up himself a Sacrifice in his Body of Flesh , for the sins of the World , and should dye and rise again , and by his Death and Resurrection should bruise the Serpents Head , that is , conquer and break his Power in all the faithful , so as perfectly to deliver them from Death , both Spiritual and Natural , the Spiritual here , and the Natural hereafter , at the Resurrection of the Dead : And by the bruising of his Heel , is understood his Sufferings and Death in the Flesh , occasioned by the Devil's Instigation , as all sound Christians of all Professions generally acknowledge ; and in Testimony of this Faith it was , that the Faithful before the Law , and under the Law , by Gods direction , offered up Sacrifices of clean Beasts , that were Types and Memorials of Christ , the Lamb of God , that was to be slain and offered up for the sins of the World , and the Faith of all the faithful , for the Remission of sin , and cleansing and sanctifying , was not in the Sacrifices which they offered , but in Christ , whom they represented , and of whom they were Types . And before Christ came in the flesh , not only the People of Israel offered Sacrifices , and practised Circumcision , all which were Typical of Christ in the Flesh , but many other Nations , as not only the Posterity of Ishmael and Esau , but other Nations that learned it of them . And that Circumcision was Typical of Christ , and had a special Relation to Christ , and Faith in him , as he was to come in the Flesh , and to his Death and sufferings , is clear from Rom. 4.11 . where it is called , A Seal of the Righteousness of Faith. And as the Church of God hath never failed in the Earth since the beginning of the World , nor will to the end of it , so nor hath the Doctrin of Gods Salvation concerning the Saviour of the World , and the Mediator betwixt God and Men , who should be both GOD and MAN , failed , or been wanting as in respect of the essential parts of it , even from being outwardly preserved , delivered and conveyed from from Age to Age , in some measure and degree , for the benefit of Mankind in general ; and therefore in all Ages , even in the Darkest , Christ , as he was to come in the Flesh , and be an Offering for the Sins of the World , was sufficiently set forth for that time , to be the Object of mens Faith , in those Ages and Parts of the World , where these Types and Figures of Sacrifices , and Circumcision were extant ; and even these who did not practise them , yet might hear of them by others , and it may be very probably def●nded by a rational Hypothesis , ( and so doth R. B. call his Doctrine in his 6 th Thesis , viz on Hypothesis ) that no Nation under Heaven was so left destitute of all outward means , but that partly by the Report of the Sacrifices of clean Beasts offered to the true God , and by Circumcision , and other Types , Figures and Shadows that had been used from the beginning , and partly from the Types and Figures given to Mankind in general , in the whole visible Creation , the Mediator betwixt God and Men , the Saviour and Redeemer of the World , who should be both God and Man , or God manifest in Flesh , and who , as Man , should dye for the sins of the World , and rise again . was proposed ( in some sort , though obscurely , answering to that Dispensation , wherein Christ was the Mystery hid from Ages and Generations , that was in after Ages clearly to be revealed ) according to Ephes . cap. 3. 5 , 9. Col. cap. 1.26 . Rom. cap. 16.26 . and set forth to be the Object of mens Faith , and Hope of Salvation , and Remission of sin , and Reconciliation with God , the inward Light of the divine Word , that is the Light of men , that ever did in 〈◊〉 Ages , and ever doth , and ever will enlighten every man that cometh into the World , acting or operating by its heavenly and divine Influence , upon their reasonable Faculties of Understanding , and all their national Powers , to cause them both know and believe , that God would be merciful to them , and forgive their sins , upon their Repentance and Amendment of Life , for the sake of the Mediator , Redeemer & Saviour of the World , who should be both God and Man ; or it by an unavoidable case , ( as R. B. wordeth it in his 6 t Thes . ) some or many are excluded from this benefit of having it outwardly revealed to them , as others had , yet that defe●t may be supplied by inward divine R●velation in all extraordinary Cases , revealing at least the substance of that great Mystery of the Mediator , the Saviour of the World , by whose Death and Blood , men through Repentance and Faith in him , should be reconciled unto God , and have their sins both forgiven and p●rged or washed away . 3 dly . But yet we ought not universally to confine this Faith of Christ ( as without us or within us ) to the narrow bounds of outward Preaching it , either by the Prophets in their Day , or to the Evangelists and Apostles in their Day , or to the hearing or reading of the holy Scriptures , or to the outward Ministry of Angels o● Men , well knowing and believing , That as God gave it to our first Parents without all Ministry of Men , and as he gave it to Abraham , to Job , & to the three Wise Men , that came from the East , to worship Jesus in Bethlehem , so he hath given it to many others , and can or may give it to as many as he pleaseth without all outward Ministry ; yet I say , in Gods ordinary way he is pleased to give it by the Ministry of Preaching , and for this cause he revealed it to the holy Prophets and Apostles , that by their Ministry and Writings , it might be made known to all Nations , for the Obedience of Faith , Rom. 16.26 . and the said Doctrine , as outwardly delivered by their Ministry , and as delivered by the Ministry of faithful men succeeding them in the same Faith , God is pleased to bless with a New divine Visitation and Illumination of more Light and Grace , than was or is given to such where this Doctrine is not outwardly preached , to bring them to the Obedience of that Faith. And to declare my Mind with all plainness , As I can find no Faith in Christ in all the Scripture , but what hath always a respect to Christ as that great Offering and Sacrifice for sin without us , as well as to his inward and spiritual Presence and Appearance in us , according to measure , teaching us and enabling us , to apply to us the benefit of his Death and Sufferings , Resurrection and Ascention , and M●●●●tion for the Remission of our sins , and our Eternal Salvation , as the ●●●ness of all Grace and Truth dwelt and still dwelleth in the M●● Christ Jesus without us , and of whose Fullness we daily more and more partake , who believe in him , and in God the Father through him , and who pray to God in his Name , and Worship and Obey him , so I can own no other Faith but this , to be the true Christian Faith , that hath for its Object the Man Christ Jesus , our alone Mediator without us , in whom the Fullness dwe●eth , as well as the ●●●ature ●f him inwardly revealed in us ; and without this Faith in God the Father , and in the Man Christ Jesus without us , and in the Fullness that is in him , as the greatest and most principal Object of our Faith , I can own none to be true Christians , or Believers in Christ Jesus , who are the Children of God by the Free-woman , Jerusalem from above , let their Pretentions be ever so great to Christ , as the Light in them . As for Justin Martyr his calling Socrates a Christian , Socrates might have had the Faith of Christ , according to the Substance of it , then but obscurely revealed , and so might Pythagoras and Plato , who conversed with Jews ; for the least measure of the Light of Christ , in every true Christian , to whom the Gospel Day of Ch●i●● is dawned , doth most necessarily draw and lead the Soul's Faith , Love and Devotion to the Man Christ without them , and to God the Father , as dwelling in him most abundantly and gloriously , that so God out of Christ , our alone Mediator , may continually supply us , a● out of a most rich Treasury and Store-house , with all new and fresh Supplies , Aids , and Assistances of his divine Grace , Light , Life and Spirit , to serve him acceptably , and to enjoy the indwelling of God the Father , and of the Son , and of the holy Spirit in our own Hearts and Vessels , daily more and more abundantly , as our Faith , Love and Devotion is thus daily and continually exercised upon him . Nor is there any real danger , by so believing , or by so preaching , to draw the Minds of People from the Gift of Christ in them ( this at most is but the Abuse or evil Use of this Doctrine , as the best of Doctrines have been and may be abused , which all ought to watch against ) but indeed , the real , proper and necessary direct tendency of such Doctrine , rightly improved , is to bring People still more and more to the Gift of Christ in themselves , and to the more abundant enjoyment of him , as the Scripture Testimony , and the Experience of Thous●nds and ten Thousands do sufficiently confirm . But such who preach Faith only in the Light within , calling that Light Christ , as they have learned by hear-say or reading , and yet are ignorant of that great Mystery of Christ without us , they neither know Christ within , nor believe in him , as such ; for though Christ the true Light , be in all men , both Believers and Unbelievers , yet only true Believers in him , who believe in him as he dyed for us , and rose again , and is ascended , &c. truly know him , the Light and Life in them , and have the true Comfort and Enjoyment of him every way , and of all his Blessings and benefits ; and such Preachers and Ministers , who have this Faith of Christ wholly and Fully , it is no indifferent thing to them , to have it or preach it ; for as they daily live by it , so they daily labour in Word and Doctrine to preach it , for the Hearers Salvation , and for bringing them to know Christ in them , as Thousands can witness with me , that had we not believed in Christ without us , a● he dyed and rose again ; and had we not been perswaded that Christ dyed for us , and rose again , that God and Christ might dwell in us , and that we might receive the inward and spiritual blessing and Benefit of him in our hearts , we had not believed in him , nor known him , as in us . And such Preachers who say , ( as some do , whom I have heard , to my grief and sorrow ) That men may be saved in Gods ordinary way , ( a● for Example , the Indians here in America , or any else-where ) without the Faith of Christ , as he dyed for us , and rose again , by their honest and sober Living ; according to the Re●uirings or Dictates of the Light in them , and that not only so as to witness a beginning , but a perfecting the work of Christianity and Salvation in them : They are not like to be at great pains , to preach Faith in Christ crucified and raised from the Dead , either to Indians or any others , or to encourage others to do it ; for this Faith not being necessary , where or to whom it is not preached , the effectual way to make the Faith of it wholly an indifferent and unnecessary thing , is not at all to preach it , but bury it in Oblivion , as some would do , and so to bring our Posterity to be Indians or Heathens , and as it was almost quite buried and forgot by too many ●igh Pretenders to the Light within . And if God in his infinite Mercy in those American Parts , ( where we have but few Bibles , and very few other Books perused by many among us , that te●ch the necessity of this Faith ) had not raised a Godly Zeal in some to revive and raise up this most precious and necessary Doctrine , concerning the Faith in Christ , both Without us , and Within us , the Faith , and Re●●membrance of it would have been ( in probability ) lost , in many Families , in a little time , especially i● being rarely preached by many high Pretenders to the Light within ; and if at any times mentioned by them , not hold forth as the necessary Object of Faith , but rather as occasional , as other Historical-Things of Scripture ; and ●o this the Conceit that some have , that the Scriptures are not Instrumental to our Faith and Knowledge ; the Light or Spirit being the only means , &c. as some say , and to preach Christ without us , is to lead People to know Christ after the Flesh , and to bring them from the Spirit to the Letter ; but the great and indispensible Necessity of Preaching it , is , that it may be believed to Eternal Salvation ; for it is not only necessary to be believed , because preached , but because it is necessary to be believed universally in some measure , therefore it is necessary to be Preached ; so that the very cause of its Preaching , is the Necessity of the Faith it self , in order to finish the Work of mens Salvation universally ; even as men gather Materials of Stone and Timber to build , and the Building is not necessary for Materials , but the Materials are necessary for the Building : This as the necessary Effect , That as a necessary Antecedent , in an ordinary way ▪ 4 thly . And thus it manifestly appeareth , how there is no Contradiction nor Contrariety betwixt the present Doctrine I Preach or Print , and any of my former printed Books ; nor betwixt my dear and worthy brother and Friend R. Barclay , nor any of my dear and worthy Friends and Brethren , who have said , That Pious and Conscienious Gentiles are not excluded from Gods Mercy or Salvation , who have not had the express Historical Knowledge and Faith of Christ revealed to them , by distinguishing , first , betwixt the Express Knowledge and Faith of that great Mystery , and the Implicit Faith and Knowledge of it ( for , to deny the Necessity of the express Faith , &c. is to affirm the necessity of the Implicit or Implyed Faith ) The Express Knowledge and Faith , respecting those particular Cases , Passages and Circumstances above mentioned , or any others recorded in the Scriptures , Historically related in them , This Express Knowledge and Faith , I say , neither was nor is indispensibly necessary to all men , but such only to whom it is revealed or preached , yet is most profitable and comfortable to all to whom it cometh : The Implicit Knowledge and Faith of it respecting Christ as he was to come in the Flesh , suffer Death for the Sins of the World , and be a Sacrifice unto God for their Reconciliation , and rise again for their Justification so that the Substance of the Doctrine hold forth in that Promise , Tha● the Seed of the Woman should bruise the Head of the Serpent , &c. and in the Sacrifices and other Figures of the Law , and in the Figures and Types of the outward Creation , as inwardly opened to mens reasonable Understanding by the divine Light of the Word in them , might suffice to such who had no more given them ; or by what other means and helps , whether both outward and inward , or only inward , as at the instant of Death , according to Job 33.22 , 23. God was or is pleased to afford beyond our reach ; for we know but part of his ways ▪ which are most equal , and yet are far above our thoughts , and much more , as the Heavens are above the Earth . 2 dly , By distinguishing Salvation begun , and Salvation finished and perfected , and the two-fold inward States , Ministrations and Births , which are both of God and Christ , the first making men at best Servants of God , or Sons by the Bond-woman , or the Law of the first Ministration ; and this may he had without all Faith of Christ , as come in the Flesh , and this beginneth a good Work of God in men , and may be called Salvation begun , and may be compared to Corn or Fruit in the Blossom ; the second making men Sons of God by the Free-woman , and receiving the Spirit of God and Christ , as it is a Spirit of Adoption , and may be compar'd to Corn or Fruit in the Kirnel ; and this is never had , nor never was had without the Faith of Christ , and the Faith of Christs Doctrine , as to the substance of it , to wit , that God was to save men by a Saviour ▪ who should be both God and Man , and as Man should dye for our sins , and rise from the dead , and thereby overcome the Power of Death , first in his own Person , and last in his Members ; this is the substance of the Gospel-Promise and Doctrine , comprehending in it an inward enjoyment of God and Christ to all who have the true Faith of him , as to the Substance of it , from the beginning of the World , implyed and folded up in that first Gospel-Promise concerning the Seed of the Woman , and that the promised Seed of the Woman should be both God and Man , as the Faith of all the faithful from the beginning of the World , is demonstrated from Eve's words , expressing her Faith at the Birth of Cain , Gen. 4.1 . I have got the Man the Lord ; the Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is one of the greatest Names of God , so doth Luther in his High-Dutch Translation of the Bible translate that place , and so doth the English Cann , and so doth the Hebrew bear it , which yet hath not this sence , as if Eve had been so for mistaken , as to imagine ▪ that Cain should be the Messiah or Saviour of the World , as some have thought , she did so miserably Mistake● but as was common to faithful Men and Women to do , to give Names to their Children , s●gnifying their Faith of some great Blessing that they expected afterwards to come , or some great benefit formerly received ; thus Rachel called her first born Joseph , i. e. joyned , with respect to Benjamin that was born divers years afterwards ; and Joseph named his two Sons Names that did not relate to them , but to himself ; and Eve named Abel , that signifieth Vanity , not with respect to Abel , who was the first Martyr for the Faith of Christ , but with respect to the vanity of Mans miserable state by sin . 5 thly . And that the Faith in Christ , as he dyed for us , and rose again , to reconcile us unto God , is altogether necessary to mens perfect Justification and Salvation , is evident from this , that as Paul reasoneth and proveth most clearly , both in his Epistle to the Romans and Galatians , By the Work of the Law no Flesh is justified , but by the Faith of Christ ; ●or the Law worketh Wrath ; and by the Law is the Knowledge of Sin ; and the Law saith , Cursed is every one that abideth not in every thing to do it , that the Law sa●th : And this was not only the outward Law among the Jews , but the inward Law , or first Ministration of Light , both in Jews and Gentiles ; for as Paul said , He had proved both Jews and Gentiles to be all under Sin , so that every Mouth is stopped , and the whole World is guilty before God ; for none but have sinned at one time or another , and one sin bringeth Wrath , and the Curse on him that hath sinned , and no Obedience can remove this Wrath or Curse , without Christ . who became a Curse for us , and gave himself a Ransom for us , and paid the Debt of our sins for us , the Just suffering for the Vnjust ; And some are justified by Christ but through Faith in him , as he dyed for them , and rose again , &c. for he that believeth yet is Condemned already ; and therefore the Ministration of the Law , whether outwardly writ on Tables of Stone , or inwardly writ on stoney Hearts , is the Ministration , of Condemnation , preparing for Christ , and leading unto Christ ; and such who are under the Law , ( ●et them be ever so Obedient , just and Conscientious , because they have sinned , and are not Perfect ) are held under it , shut up , as in a Custody or Safeguard , as the Man-slayer in the City of Refuge , and are not perfectly justified , but are under fear , their ▪ Thoughts Accusing and Excusing ; for though they are Excused or Accused , or to say , justified in some good things , done by them , yet that can be no perfect Justification , because their state is imperfect ; and therefore , for that all have sinned , all have absolute Necessity to flee to Christ , and lay hold on him by Faith , as he dyed for us , and rose again , and hath , by his Obedience unto Death , purchased for us Remission of sin , and eternal Redemption and Salvation , and Life Eternal , without which Faith ( as to the Substance of it ) there is no Remission of Sin , nor perfect Justification , nor Salvation ; and to say otherwise , is to contradict the whole current of Scripture , and to preach another Faith and Gospel than Christ and the Prophets and Apostles Preached , and therefore is not to be received , but rejected , if an Angel from Heaven should preach it . G. K. FINIS . 
A47194	----	George Keith's vindication from the forgeries and abuses of T. Hick & W. Kiffin with the rest of his confederate brethren of the Barbican-Meeting held London the 28th of the 6th month, 1674. Keith, George, 1639?-1716. 1674 Approx. 35 KB of XML-encoded text transcribed from 14 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A47194 Wing K229 ESTC R29451 11146887 ocm 11146887 46396 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47194) Transcribed from: (Early English Books Online ; image set 46396) Images scanned from microfilm: (Early English books, 1641-1700 ; 1425:11) George Keith's vindication from the forgeries and abuses of T. Hick & W. Kiffin with the rest of his confederate brethren of the Barbican-Meeting held London the 28th of the 6th month, 1674. Keith, George, 1639?-1716. The 22th edition. 27 p. s.n.], [London? : 1674. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- Discipline. Society of Friends -- Controversial literature. 2003-01 TCP Assigned for keying and markup 2003-02 Aptara Keyed and coded from ProQuest page images 2004-12 Andrew Kuster Sampled and proofread 2004-12 Andrew Kuster Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion George Keith's VINDICATION From The Forgeries & Abuses OF T. Hick , & W. Kiffin , With the rest of his Confederate Brethren of the Barbican-Meeting , held London the 28th of the 6th Month , 1674. Printed 1674. George Keith's VINDICATION FROM THE Forgeries and Abuses of T. Hicks , W. Kiffin , &c. HAving waited long for an Opportunity to vindicate my Innocency from the Forgeries and Abuses of T. Hicks and W. Kiffin , with the rest of the Confederates of the Barbican-Meeting , held at London the 28th of the 6th Month , 1674. In which Meeting they publickly abus'd me behind my Back , when I was not present to answer for my self , nor could be present , having gone out of England into another Nation several Dayes before any Thing was published of their Barbican-Meeting : And seeing I was publickly injur'd both by T. H. and them , as others of my Friends and Brethren were , I judged it reasonable to desire a publick Meeting with them , that I might have an Occasion as publickly to clear my self , as I was publickly abused ; therefore I joyned Issue with my Friends G. Whitehead , W. Penn and S. Crisp , who were also publickly abused with me , in divers Letters to desire them to give us a publick Meeting for clearing our selves of the Forgeries of T. H. One Meeting they granted us at Barbican , the 9th of the 8th Month ; but so loath were they to hear us make good our Charge against both him and them , that the Meeting of that Day was spent , and yet our Proof of the very first Artiole of our Charge not taken by them into Consideration : Another publick Meeting we appointed our selves , which was reasonable , seeing they still deferred to hear us prove our Charge against T. H. but T. Hick● did not come to this Meeting , though he was greatly concerned in it , and had timely notice given him thereof , only some other Baptists ▪ with Jeremy Ives , as personatin● T. H. did appear ; but neither at this Meeting ( by Reason of their most unreasonabl● evading our Charge ) got we over the first Article ; and since that time they seemed to yield to another Meeting , wherein my Charge against T. H. might be heard ; but withal told our Friends and us , that they would not hear any other Thing until T. H. should be heard in what he could object against the Quakers , as being No Christians : And though I had a great Desire to have a publick Opportunity to clear my Innocency , yet seeing I could not have it , but upon that unreasonable Condition , invented by them only to evade the Pursuance of our Charge against T. H. I yielded rather to want that Opportunity , especially seeing the Meeting they yielded unto was not a Publick Meeting as the former , but a private Meeting of some select Persons on each Side : And indeed , such a private Meeting hath but little Service in it to clear one publickly from a publick Abuse , which I have found in Part by Experience ; for having had a private Meeting with T. H. before divers Witnesses on each Side , wherein I had openly proved him to have grosly abused me , and brought him to that Straight , that he had nothing to answer , but that he referred himself to the Hearers ; and some of the Hearers openly affirmed , who were neither of the Baptists nor Quakers , that T. H. had abused me : Yet after all this I find T. H. and his Confederate Brothren renew the former Abuse : And having now for a long Time waited the Opportunity of a publick Meeting with those Baptists , to clear myself of the Abuse of T. H. and his Consederates , and yet cannot obtain it ; I find it lying as a Weight upon me , to take an Occasion of this Nature to clear my self , not so much for my self or my own Reputation , I can truly say , as for the Truth●s sake , and to remove the stumbling-Block out of the Way of the Simple . My first Charge against T. H. is of Forgery , in his Continuation of the Dialogue ▪ p. 49 where forgedly he brings me in saying thus , This Christ came to seek and save , and all his Ministers preach'd People to this , the lost in Man , that it might be found , a lost God , a lost Christ ; this was the Sum and Substance of their Doctrine , Im Rev. p. 75 , 76. Upon which he thus discanteth ( after he hath abused my Words both by adding and diminishing ) Blush O Heavens , and be astonished O Earth ! was ever such a Thing as this hear● of before , That Jesus Christ came to seek and save a lost God , a lost Christ ? Was ever God and Christ in a lost Condition ? Now Friendly and Impartial Reader , if thou lovest to be undeceived , and be but willing to see the Abuse and Forgery of T. H. in this Particular ; do but read the Words of my Book , as they stand entirely therein , and without any more Pains thou wilt see the Deceit and Forgery , first , by adding the Word THIS , saying , This Christ came to seek and save ; and then by alledging on me , that I say , Jesus Christ came to seek and save a lost God , a lost Christ , which Passage is gross Forgery and Abuse ; for I no where say in my Book , That Jesus Christ came to seek and save a lost God , a lost Christ : It 's true , in p. 76. I cite the Words of Christ , That Jesus Christ came to seek and save that which was lost ; but I do not say that Lost , which Christ came to seek and save , was God , nor indeed is it deducible from my Words by any just or reasonable Consequence and God , who searcheth my Heart , knoweth , I never intended any such Thing , as that Christ came to seek and save a lost God. I cited the Words of Christ , and I hope there is no Blasphemy in them , viz. Jesus Christ came to seek and save that which was lost ; but these Words I do not apply to God and Christ , as if God and Christ were that lost which Christ came to seek and save ; and this may appear from my Words themselves , which run by Way of Parallel or Comparison , viz. And as Jesus Christ came to seek and save the lost ; so all his Ministers ever preached People to this , the lost in them , that it might be found , that they may find a lost God , a lost Christ , whom they had lost , and from whom they were separated by their Sins ; This was the Sum and Substance of their Doctrine , to turn them to God , and to his Son Jesus Christ , near them : Now in these my Words I draw a Parallel , wherein two Propositions run parallel , in both which the Word Lost is ; but it is not , nor cannot in both Propositions be understood of God and Christ ; but only in the last Proposition by Lost is understood God and Christ , whom they had lost , and from whom they ( viz. Men ) were separated by their Sins : I say , in these two parallel Propositions , by lost cannot be meant one & the same thing , no more then in Rom. 5. 18. where it is said , As by the Offence of one Judgment is come on all to Condemnation ; so by the Righteousness of one the free Gift is come upon all to Justification of Life : Here the Word One in both Propositions is used ; but in the one it signifieth the first Adam , in the other it signifieth Christ the second Adam ; so by Lost in the first Proposition , I mean Men , who were lost , or lost Sinners , as also that pure Formation or Creation in Men , which by Man's Fall came to be vailed and slain in him , but not annihilated ; and by Lost in the second Proposition . I understand God and Christ , whom Men had lost , and so all the true Ministers of Christ preached Men to God and Christ whom they had lost , that they might find him , to wit , God and Christ , who was near them in their own House , that is , in their own Hearts ; and so the plain and open Sense of my Words is this , That as Jesus Christ came to seek and save the lost Souls of Men , and to raise up and recover the Image of God in Men again ; so all the true Ministers of Christ preached People to God and Christ near them , whom though Men had lost , yet were near unto them , to save them , and to bring them again into the Enjoyment of him , and Fellowship with him . The second Part of T. H. his Forgery in this Particular , is by diminishing from my Words , and cutting off from a perfect Sentence the last Part of it , which is explanatory of the first , viz. from this perfect and intire Sentence — That they may find a lost God , a lost Christ , whom they had lost , and from whom they were separated by their Sins ; which Words [ whom they had lost , and from whom they were separated by their Sins ] do clear me , that I did not mean that God or Christ was in a lost Condition , or that God had lost himself , but that Men by their Sins had lost God and Christ : And indeed , that which gave me Occasion to use the Word Lost , was the Parable of Christ concerning the Woman having lost her Pieee of Silver in her House , Luke 15. 8 , 9. And she lighteth a Candle , and sweepeth the House , and seeketh diligently till she find it , and when she findeth it , she calleth her Friends and maketh merry with them , through Joy that the lost Piece of Money is found : And this House ( say I ) where the lost Piece of Money was lost , and is found , is Man's Heart ; it was lost by Adam's Fall , yet it remained still in the House , and in the House in Man's Heart it s to be found ; and the Candle is lighted in this House , and it must be swept to find it : By all which Christ Jesus points at this Principle , his Kingdom or Appearance by his Light in Man's Heart ; and the Scope of all these Parables is , to turn in Man's Mind to the Kingdom , the Light of Christ in the Heart , to find the Treasure , the Pearl , the lost Piece of Money there , to find it where it was lost , and is hid ; for there it is to be enjoyed and possessed ; no Man possesses more of God or Christ but what is revealed in himself : See my Book , Im. Rev. p. 75. Now of this twofold Abuse and Forgery , I charge not only T. H. but W. K. and his Confederate Brethren of the Barbican-Meeting , who in their Book , called , The Quakers Appeal Answered , fall into the same Error with T. H. both adding and diminishing : first adding , as where they say . This Christ came to seek and save , and all his Ministers preached People to this , the Lost in Man , a Lost God , a Lost Christ ; where they make the Word This relate to God and Christ ; this is an absolute Forgery ; for neither in p. 75. nor p. 76. do I use the Word , This Christ came to seek and save , far less do I apply it to God. And secondly , diminishing , a lost God , a lost Christ , leaving out the last Part of the Sentence [ whom they had lost , and from whom they were separate by their Sins . ] In a Meeting with T. H. before many Witnesses I accused him of this Forgery , telling him , that if he would take this Liberty to add to , and diminish from a Man's Words , he might as well alledge from the Scripture , that it saith , There is not a God , by leaving out the Words , The Fool hath said in his Heart : But to this T. H. answered three Things in that private Meeting I had with him , which he there setteth down in the Book called , The Quakers Appeal answered ; to all which three ▪ I did particularly answer , whereof he saith nothing , and in that hath dealt unfairly and cowardly : But seeing he telleth them over again , I shall now take them into Consideration ; First , saith T. H. It 's true , those Words were added , viz. Whom they had lost ; yet they were no otherwise serviceable to him , then as a Blind to deceive his unwary Reader ; for first , by Lost in his whole Discourse in that Book cited is intended of God and Christ , which he there calls , the Principle , Kingdom or Appearance of Christ by his Light in Man's Heart . To this I answer , If I had used these Words but as a Blind to deceive the unwary Reader , as he alledgeth , that is no Excuse for him to leave them out ; he ought to have set down the perfect Sentence , and if there had been any Deceit in it , to have shewn it ; but it is manifest that these Words were wilfully and deliberately clipt off by him , because they do so apparently cross his naughty Design of abusing me : But next I say , it s but a sorry and unreasonable Allegance , that I use these Words only as a Blind to deceive the unwary Reader ; his Reasons are too void and empty of Reason to prove any such Thing , as first , that by Lost in his whole Discourse in that Book cited is intended of God and Christ. I answer , This is utterly false , and a most gross Untruth ; for in several Places in my Book I speak expresly of lost Man , and the Soul of Man , as lost and saved ; for Proof of which , see these following Quotations out of my Book of Immediate Revelation , as p. 39. within two Lines of the End I say , The Gospel is the preaching the glad Tidings of Salvation unto poor lost Man by Jesus Christ himself immediately in his Heart : Mark here two Things ; first , that I expresly speak of lost Man ; secondly , that the Gospel is the preaching the Glad Tidings of Salvation unto poor lost Man , whereas according to T. H. his Forgery it had been , the preaching the glad Tidings of Salvation unto lost God , which is Blasphemous . Again , see p. 13. line 35. where I say , So that as the Lord remembreth Mercy unto lost Man in the midst of Wrath , &c. Mark again , here I speak of lost Man. Again , in this same p. 13. lin . 5 , 6 , 7 , 8. I speak expresly of the Salvation of the Soul , and of its Delivery from the Bondage of Corruption , line 13. Again in this same p. 13. about the middle of the Page I say , Whereas the Mercy goeth forth in the Judgment towards Man in the fallen State to recover and convert him : Mark , I do not say , according to T. H. his base Forgery ) whereas the Mercy goeth forth in the Judgment towards God in a lost Condition , to recover and convert God ; but towards Man in the fallen State to recover and convert him : Also I do very plainly and expresly distinguish betwixt the Soul or Mind of Man , and the Seed of God in the Soul : see p. 8. lin . 9 , 10 , 11 , 12. and p. 23. lin . 28 , 29 , 30. &c. I need not cite more Places , these being sufficient to show T. H. his ba●e Forgery . Secondly , saith T. H. The Sense I put upon the Word Lost , is no other then what W. P. allows , Lost , saith he , as taken by T. H. is meant of Man's lost Condition , and as there used by G. K. is understood of God and Christ , whom Man had lost , Reas. ag . Rail . p. 61. To this I answer ; This Cover of T. H. is as narrow and weak as the former ; for W. P. saith true , that by Lost I understand God and Christ whom Man had lost , when I say that they may find a lost God a lost Christ , &c. But when I say , Christ came to seek and save that which was lost ; by Lost in this Proposition , neither I , nor W. P. say , that by Lost , which Christ came to seek and save , is meant God ; so that by the Word Lost in my Book , I do not mean only God and Christ , nor alwayes , but sometimes Man , and sometimes that pure Creation or Formation of Holiness & Righteousness which God placed in Man in the Beginning , and sometimes God , whom Men had lost ; and so impudently wicked is T. H. that he blames me for an Expression , and yet useth the same Expression himself , and commendeth it as safely spoken , viz. If you had said , that Jesus Christ came to seek and save Sinners who were in a lost Condition , and to stir them up to seek after God whom they had lost , you had spoken safely : And in very deed , I speak all this upon the Matter , as is clear from the aforesaid Quotations : But I desire the Reader to take notice , that the whole Stress of T. H. his Allegation against me is , that by lost in all my Book , I intend only God and Christ , as appeareth not only from what he saith in the Quakers Appeal answered , but what he saith in his third Dialogue , p. 35. It s true ( saith T. H. ) George Keith speaks of People finding a lost God , whom they had lost ; but still if Lost be meant only God and Christ , how can Christ be said to seek & save a lost God ? Here T. H. supposeth a gross Untruth , which is a Forgery , to wit , That by Lost I mean only God and Christ ; I have shown the contrary above by plain Citations out of my Book . The third Reason of T. H. for ▪ his Allegation is , That the Sense in which he represented me , was according to the Opinions of others of my Friends . To this I answer ( as I formerly did ) that now , since he could not prove his Forged Sense from my own Words , and he goeth about to prove it from the Words of other Men , is not fair , nor answerable to his Undertaking , which was to prove that G. K. said so : And how doth he seek to prove this ? Because W. P. or J. N. said so : But by this beggarly Evasion he may run round in a Circle continually , and do nothing , but manifest his own Impudence ; for how will he prove , that W. P. I. N. or any real Quaker said so ? he may as well say , Because G. K. said so : But I challenge him to produce the words of any of my Friends that ever said , That God and Christ was in a lost Condition , and that Christ came to seek and save a lost God. There remaineth another Citation out of my Book of Immediate Revelation , made use of by T. H. not in his Dialogues , but in The Quakers Appeal Answered : But surely he could not have faln upon a Place in all my Book that doth more manifestly clear me , and demonstrate T. H. to be a vile Forger , in alledging on me , that I say , Christ came to seek and save a Lost God , a Lost Christ : For none of all these words cited by him , speak any thing of Christ his seeking and saving a Lost God ; but , That God sent his Son into the World , to seek and save the Work of his own Hands , that of the pure Creation in man , which though shut up in Death , yet it remained , and perished not , as to its being . Now I challenge T. H. to show me where I , or any of my Friends say , That the Work of God's own Hands is God , or that the pure Creation in man is God. It is true , according to the Scripture express Terms and way of speaking , we say , The Seed is Christ , and that Christ doth suffer , and is crucified in some ; and that he is formed , or hath a spiritual Formation in his Saints , by which he lives and indwelleth in them ; and this spiritual Formation of him is called Christ by way of Synecdoche , as being a Member of him ; or by way of Metonymy , as being that Immediate Principle , in which he dwelleth , and through which he revealeth himself unto his Saints ; who is the Eternal , the Infinite and Vncreated Word and Light , who is God over all , blessed forever . But that ever I , or any have said , that this Formation is God himself , or Christ as he is God , I put T. H. to show it , and if he cannot , he is a Forger . And when we say , Christ is crucified or slain in Wicked Men , let T. H. show where we say , that Christ , as in himself , or as he is God , is or can be crucified or slain in any man or men : This I am sure he cannot produce from any words of mine ; nor do I think he can from any words of any man upon Earth , called a Quaker ; yea , T. Hicks clears me sufficiently of this Charge , by citing my words , where I say ( Immed . Revelat. pag. 77. ) That Christ , as he is and lives in himself , being an Eternal Incorruptible Life , he cannot be crucified , but in his Appearance he may be . This cleareth me , that I hold it to be true , that Christ as God cannot be crucified or slain in men ; and yet the Scripture speaketh in divers places of his being crucified in them , as Rev. 9. Gal. 3. 1. Heb. 6 , 6. which therefore must be understood in respect of his Appearance or Manifestation in men , and not as God , or as in himself ; for to affirm , that Christ as he is God , can be crucified or dye , I hold it one of the greatest of Blasphemies . Thus , Reader , having cleared my self of the Forgeries of T. H. as to this Particular , I refer it to that which is noble , ingenuous and impartial in thy Conscience , to judge whether T. H's Blush O Heavens , and be Astonished O Earth , be not applicable to himself for his so grosly and im●udently Abusing both me and the World , by his so base and impudent Forgery . One thing more I shall take notice of here , and that is T. H's alledging , That G. K. affirmed to him ( in the hearing of many credible Witnesses ) That the Book intituled , Imm. Revelat. was written by the Immediate Inspiration of the Spirit of God. But to what Purpose T. H. produceth this here ( granting that I had said these words ) is evident , to wit , That he may cast an Odium upon me , it being a great Crime in his Esteem , for any man in these dayes to pretend to the Immediate Inspiration of the Spirit of God. But T. H. may in this be disappointed , as in other his base Designs : However , he doth clear himself ( to give him his due ) sufficiently , as to this Matter , to wit , That he is not guilty of the least Pretence to the Inspiration ( or In-breathing ) of the Spirit of God , which Inspiration of t●e Almighty giveth Vnderstanding , as the Scripture saith expresly ; and he who speaks or writes of the things of God without Inspiration , he doth it without a true and right Understanding , as is manifest in the scriblings of this Forger T. H. And surely he that writeth Lyes , Perversions , Forgeries and Slanders against any man or men , it is easie to determine what Spirit hath inspired him so to do , even the Spirit of him who was a Lyar and Murderer from the beginning . And as to the Inspiration of the blessed Spirit of God , it is that by which my Soul was first made alive unto God , and by which it is preserved alive unto this day , to serve him , and give Honour and Glory to his Name : And by the same did I receive a true Understanding from God of what I did write in that Book , and had his Direction therein , in some measure ; which Inspiration of the Spirit I do not appropriate to my self ; for I know that it is given in the several Measures of it , according to the good Pleasure of God , to every true Christian ; and every true Minister of Christ hath it to lead him and direct him what to Say , Preach and Write for the Service of others ; and they who have it not , and believe not such a thing , but deny it , and are Enemies to it , I testifie for God , they are neither true Ministers of Christ , nor true Christians I remember a good Saying of Bernard , concerning the Necessity of Inspiration unto Prayer ▪ Tepida est omnis oratio , quam non prevenit inspiratio , i. e. All Prayer is Luke-warm , which doth not proceed from Inspiration . And said Augustine , Tractat. Ep. John 3. There is an inward Master , who teacheth ; Christ teacheth ; his Inspiration teacheth ; where his Inspiration and his Vnction is not , the Words outwardly make a Noise in vain . Many other Places could I cite , both out of Scripture and Antiquity , concerning the Necessity of the Inspiration of God to be with his People in all Age. But when we speak of the Inspirations of God , that are given to us of God in our waiting upon him , and by which we are directed and helped what to Speak , or Pray , or Write , we do not hereby Equal our Selves , our Writings or Labours unto the Apostles , and their Labours and Writings : But a Measure of the same Spirit we have received , which they had , which Spirit is one ; and it is not idle , or without Operation in them who receive it ; and its Operation is , to breath ( or inspire ) Life , Light , Power , Vertue , Holiness and Righteousness , Wisdom and Knowledge in them who attend unto the same . Thus having cleared my self of the weightiest Abuse of T. H. I proceed to give the Reader a small Hint at other 2 or 3 Particulars , which are also very abusive and gross : One is , that because I say in my Book of Immed . Rev. pag. 4. That there is a Necessity for these under the New Covenant-Dispensation to have things revealed unto them from the Lord ( that are not Essentials of the Christian-Religion , but things relating to our Conversation in the World , see pag. 3. ) which are not to be found in Scripture particularly , not so much as by Consequence : T ▪ H. brings in these words as a Proof , That according to the Quakers Principle they may excuse the Payment of a Just Debt , under Pretence it is not revealed unto them , Contin . Dial. pag. 69. But surely had not Impude●ce come to a wonderful Excess in T. H. he could never have committed such a gross Abuse on my words , which are so far from giving the least seeming Colour for a Ground to build his Forgery on , that in the same place I expresly say , pag. 4. That the Spirit of the Lord never can nor doth command us to do things which are intrinsecally , or in their own Nature Evil , or contrary to the Scriptures : But refusing to pay a just Debt is contrary to the Scriptures ; As also , it is particularly found in the Scripture , that we owe nothing to any Man but Love ; therefore we should pay our Debts : This Consequence is clear , and therefore none but such a wretched Forger as T. H. could have cast such a Groundless Calumny on my innocent words . And like unto this is that other mentioned by T. H. of a Woman's casting off her relation unto her Husband , as warranted by our Principle , and my words before cited , Contin . Dialog . p. 62. But that no such thing is to be done , is particularly to be found in Scripture and therefore T. H. is an abusive Forger and Perverter . Another Abuse of T. H. against me is , that he doth quote me as a Proof , That the Seed of God only in man is taught , and nothing else , Contin . Dialog . pag. 66. Also , That God preacheth to himself , and is obeyed only by himself , Contin . Dialog . pag. 84. His alledged Proof is , that I say , The Great work of the Ministry is , to point the Hearers to this ( that is , the Seed ) in them . Now let any of the weakest Capacity iudge if there be any thing in these words , giving the least Colour of Proof , that either the Seed only in man is taught , or that God preacheth to himself : Surely , a Blush O Heavens , and be astonished O Earth , may very deservedly be given at the Wickedness of T. H. for his so gross Perversion : Who but one of the most wretched Impudence would draw such a Conclusion , The Work of the Ministers was , to point and direct the Hearers to the Seed in them , and to Christ in them , and God in them ; Therefore only the Seed in them , and only God and Christ in them is Taught ? whereas the plain contrary doth follow , viz. That God and Christ in that pure and divine Seed in men is the Teacher , and not the Taught ; and this is the very Aim and Design of my Book , that God and Christ is the Immediate Teacher of his People in their Hearts . Another of his Abuses is , That because I say , Jesus Christ is both the Seeds-man , the Seed , and also the Precious Fruit ; he alledgeth on me , that I say , The Work of Sanctification in us , is Christ himself , Contin . Dialog . pag. 57. Now when I say , Christ Jesus is the Fruit , I speak according to plain Scripture , which speaketh of Christ formed in the Saints ; so Christ formed in the Saints is the precious Fruit or Product , which he himself , as he is that Eternal and Divine Word , bringeth forth in them : But the Work of Sanctification , is the Effect of Christ thus formed , and not Christ himself , unless we speak metonymically , as when the Cause is sometimes called by the Name of the Effect ; as , when Paul said , That he , to wit , Christ , is made unto us Wisdom , Righteousness , Sanctification , &c. Thus , Reader , having briefly cleared my self of T. H. his Forgeries and Abuses , unjustly put upon me , I shall conclude with giving thee a small Hint , to let thee see , that notwithstanding T. H's Pretence so much to Logick , how weak he is therein , and that is , his Illogical and Unreasonable Conclusion , that because G. F. saith [ A man by the Spirit may discern where the Seed is in Death , and where it is not in Death ; and where the Soul is living , and where it is in Death ] From this Thomas Hicks infers , That , according to G. F. there is no Distinction betwixt the Seed and the Soul , but the Seed is the Soul : Observe , saith T. H. he speaks the same of the Seed he doth of the Soul. Now let us improve this sort of T. H's Logick and by the very same way of Reasoning we may prove Thomas Hicks to be an Ass or a Horse : as thus , An Ass or a Horse is a Living Creature , but Mortal , and T. H. is a Living Creature , but Mortal ; an Ass hath a Head , a Nose , Face and Ears , and so hath T. Hicks ; an Ass can Eat , Drink , Sleep , and so can T. Hicks ; here I speak the same of an Ass that I do of T. H. and so I may do of an Horse , a Toad , a Viper , a Dog , a Rat ; the Conclusion therefore is , according to T. H's Logick , that T. Hicks is an Ass , a Horse , &c. But true Logick , and indeed true Understanding , as we are men , teacheth us , That it is not the Agreement of some , but of all essential or necessary Attributes , that make Two to be one and the same Thing . Now though some things may be said in common , both of the Soul and the Seed ; yet other things cannot : As , the Soul is Corruptible , can and doth sin ; but the Seed of God is Incorruptible , sinneth not , nor can sin ; therefore the one is not the other . But that the Seed is burthened , or laden as a Cart with Sheaves , by the Sinner , will not prove , That the Seed can sin ; for Christ Jesus bore our Sins , and they were a Load and Burthen upon him , who yet sinned not , nor ever could sin . Another Instance I shall give of his Weakness and Shallowness in another of his Reasonings against G. F. as where he thus reasoneth pag. 21. Dial. 3. But if every spiritual Substance be Infinit in it self ( as Fox concludeth ) then either there are no Angels , or Angels are no spiritual Substances ; or if they be spiritual Substances , they are no Creatures , but Infinit in themselves ; and consequently , as many Angels as there are , so many Gods there must be . But note , Reader , G. F. spoak but of a spiritual Substance in the singular Number ; Now if G. F. or any other should affirm , that Nothing is purely a Spirit or spiritual Substance , properly and strictly so consider'd simple & without all Composition of Body , but God only , what hath T. Hicks to say against it , why , then it will follow , that an Angel is not a spiritual Substance ? Well! But how will he prove , that an Angel is a spiritual Substance ( I say , strictly and properly consider'd ) that is to say , That an Angel hath no sort of Body or Corporeity ; but is altogether Spirit , without all sort of Body , however subtil or spiritual ? Surely , many Learned and Pious Men , both ancient and modern , hold that Angels and Souls of Men have some subtil or spiritual Body ; and so are not altogether simple , uncompounded Beings , but consisting of Spirit and Body . But these Contemplations ( I confess ) are too high for T. Hicks's weak and shallow Brain . George Keith . THE END . 
A47196	----	A vision concerning the mischievous seperation [sic] among Friends in Old England Keith, George, 1639?-1716. 1692 Approx. 6 KB of XML-encoded text transcribed from 4 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A47196 Wing K230 ESTC R13532 12936900 ocm 12936900 95769 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47196) Transcribed from: (Early English Books Online ; image set 95769) Images scanned from microfilm: (Early English books, 1641-1700 ; 717:24) A vision concerning the mischievous seperation [sic] among Friends in Old England Keith, George, 1639?-1716. Fox, George, 1624-1691. 7 p. Printed and sold by Will. Bradford, Philadelphia : 1692. Signed, p. 5: G.F. "Collected and arranged under this false title by George Keith, for an evil purpose, to pass off as George Fox's."--Smith, J. Friends' books, v. 2, 26. "A general epistle against separation" [p. 5] has caption title. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- England. 2005-05 TCP Assigned for keying and markup 2005-09 SPi Global Keyed and coded from ProQuest page images 2005-10 Mona Logarbo Sampled and proofread 2005-10 Mona Logarbo Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion A VISION Concerning The Mischievous Seperation AMONG FRIENDS IN Old England . Printed and Sold by Will. Bradford at Philadelphia , 1692. A VISION Concerning The Mischievous Seperation , IN Old England Dear Friends & Brethren , AS I was at Prayer in my Chamber upon the twenty third Day of ●he Twelfth Month , in the Year 1678. and making Inter●●ssion to the Lord for Friends , his People , That the Lord would be pleased to preserve th●m from this Rough and Foul Spirit that was risen up ; and the Lord did answer me in my Prayer ▪ That this Spirit was risen up for the Tryal of hi● People , in the Life , and Light , and Power , and Grace , and Truth . And I saw more than can be expressed in words ; for it was risen for to try them , and that they might keep in th● Power of the Lord , and in their Habitations . And so , when the Lord hath tryed his People , and their singleness to him , and when this Spirit hath spent its Strength , and gone the Way of all that hath risen before it , Then they may see how all things work together for the good of them that love God. And therefore stand fast in the Liberty where-with Christ hath made you free , in his Light , Grace and Truth , and Power , and Spirit , and Faith , to Christ , from whence it comes , Christ your Rock and Foundation , that cannot be shaken , and in whom is your Election , Life and Salvation . So that all may stand to Christ their Lord and Master , to be ordered by him , with his glorious Gospel , which is not of Man , but from Heaven . For I saw all Friends as if they were bedewed from Heaven , and they sate as in a Valley , and wet with the Dew of Life ; and the other hard dead Spirit was floating a top with the Words of Truth , which Spirit is for the Tryal of his People , of their standing singly in the Life , to God , upon their own Foundation . So as I was at Prayer , the Lord answered me , That this Spirit of J. S. J. W. and their Company , were raised up for the Tryal of Friends , their standing to God ; for it was High , and Friends were Low , in the Power and Spiri● of God , and wet with Dew and sate in the Valley , and will rise when their Height will fall ; and therefore Friends are to stand to God. G. F. A General EPISTLE AGAINST Seperation . Dear Friends and Brethren ; IN the Lord Jesus Christ , in whom you have all Peace and Life ; and in him there is no Division , nor Schism , nor Rent , nor Strife , nor Seperation ; for Christ is not divided , and there can be no Seperation in the Light , Grace , Faith and holy Ghost , but Unity , and Fellowship , and Communion ; for the Devil was the first that went out of the Truth , and seperated fro● it , and tempted Man and Woman to disobey God , and to go from the Truth into a false Liberty , and to that which God forbad . And so , it is the Serpent now that leads Man and Woman into a false L●berty , the God of 〈◊〉 〈◊〉 , from which Man and Woman must be seperated by the Truth , and then for Christ the Truth to make them free , and then they are free indeed ; and then they are to stand fast in the Liberty in which Christ hath made them free ; and in him , as I said before , there is no Division , nor Schism , nor Rent , nor Seperation , but Peace , and Life , and Reconciliation to God , and one to another ; so that in Christ Male and Female are all one ; whether they be Male or Female , Jew or Gentile , Bond or Free , they are all one in Christ ; and there can be no Schism , Rent or Division in him , nor in the Worship of God in his holy Spirit and Truth , nor in the pure undefiled Religion that keeps from the spots of the World , nor in the Love of God that beareth and endureth all things , nor in the Word of Gods Grace ; for it is pure , and endureth forever . Many , you see , have lost the Word of Patience , and the Word of Wisdom , that is pure , and peaceable ▪ and gentle , and easie to be intreated ; when they are gone from the ●ord of Patience , then we have seen their own Patience q●ickly worn out , when they turn from the Word of Wisd●m that is pure , and peace●ble , and gentle , and easie to be intreated , then they run into the Wisdom that is below , that is earthly , sensual and devilish , and very uneasie to be entreated ; they are gone from the Love of God that ●eareth all things , and endureth all things , and thinketh no evil , and doth not behave it self unseemly ; then they cannot bear , but grow brittle , and are easily provoked , and run into unseemly things and vaunteth it self , and is puffed up , and is Rash , Heady , High-minded and Fierce , and becomes like sounding Brass , or a Tinkling Simbal ; and this is contrary to the Nature of the Love of God , which is kind , and endureth all things , and beareth all things . And therefore all Dear Friends and Brethren , dwell in the Love of God ; for they who dwell in Love , dwell in God , and God in them , and keep in the Word of Wisdom , which is gentle , pure and peaceable , and the Word of Patience that endureth and beareth all things ; and this Word of Patience the Devil , and the World and all his Instruments can never wear out , it will wear them all out , and was before they were , and will be when ●hey are gone , the pure holy Word of God , by which all Gods Children are born again , and feed on the Milk of the Word of Life , and grow by it . And so my desires are , That you be all of one Heart , Mind , Soul and Spirit , in Christ Jesus . Amen . You may Read this in your Monethly and Quarterly Meetings . Bednell Green , near London , the ●5 . 10. Mo. 1686. THE END . 
A47186	----	The true Christ owned as he is, true God and perfect man containing an answer to a late pamphlet having this title The Quakers creed concerning the man Christ Jesus &c. writ by a nameless author : which pamphlet containeth many gross lies and wilful perversions beside some other great mistakes occasioned by the author his ignorance and blindness / by George Keith. Keith, George, 1639?-1716. 1679 Approx. 149 KB of XML-encoded text transcribed from 57 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-07 (EEBO-TCP Phase 1). A47186 Wing K219 ESTC R27494 09888219 ocm 09888219 44324 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47186) Transcribed from: (Early English Books Online ; image set 44324) Images scanned from microfilm: (Early English books, 1641-1700 ; 1362:1) The true Christ owned as he is, true God and perfect man containing an answer to a late pamphlet having this title The Quakers creed concerning the man Christ Jesus &c. writ by a nameless author : which pamphlet containeth many gross lies and wilful perversions beside some other great mistakes occasioned by the author his ignorance and blindness / by George Keith. Keith, George, 1639?-1716. 107, [6] p. s.n.], [London : 1679. Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Natures. Quakers creed concerning the man Christ Jesus. Society of Friends -- Apologetic works. 2003-01 TCP Assigned for keying and markup 2003-03 Apex CoVantage Keyed and coded from ProQuest page images 2003-04 Rina Kor Sampled and proofread 2003-04 Rina Kor Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion THE True Christ Owned , AS HE IS TRUE AND PERFECT GOD MAN. Containing An ANSWER to a late Pamphlet , having this Title , The Quakers Creed , concerning the Man Christ Jesus , &c. Writ by a Nameless Author . Which Pamphlet containeth many gross Lies , and wilful Perversions : Beside some other great Mistakes , occasioned by the Author his Ignorance and Blindness . By George Keith . Printed in the Year , 1679. The True Christ Owned , AS He is True and Perfect GOD , AND True and Perfect Man. Pamphlet . TRanscribed verbatim out of a Treatise entituled , The way cast up . Ans. The false-hood of this shall plainly appear to any who readeth my Book , how that the Author hath Omitted many particulars of great Moment , that are necessary , for the Reader to understand the whole , beside the many Arguments , made use of in my Book , to prove the truth of what I have affirmed ; which he hath not so much as once named , onely he hath taken notice of some few , wherein he thought he could find any advantage , but that he is therein also disappointed , the following Answer , I hope shall make sufsiciently apparent . Pamplet . Animadversion , 1. The Quakers from hence believe , that Christ had a Manhood differing in nature , srom the man-hood of all other Men , contrary to Heb. 2. 11. Ans. He hath given no answer to my argument from 1 Cor. 15. 45 , 46 , 47. that proveth that Christ as Man , excelleth all other Men , in Nature and Substance , as the most high Heavens do excel the low Earth ; but only to oppose this , he bringeth that Scripture , Heb. 2. 11. which yet doth nothing oppose what I have affirmed ; for granting , that Heb. 2. 11. proveth , that Christ hath the same Nature of all other Men , in respect of all the essentials of Man's Nature , and that he had all belonging to Man's Nature , which Adam had , before the Fall , ( although more is to be understood in Heb. 2. 11. ) all this doth not prove , that he hath not somewhat more belonging to his Nature , as he is the Heavenly Man , than Adam had ; but indeed , on the contrary , it proveth very clearly , that he had more , which is implyed in these words , He that Sanctifieth ; for Christ the Heavenly Man , the Second Adam , doth Sanctify the Earthly Man , or First Adam , as he believeth in him , and giveth him Life , both to Soul and Body , even Life Immortal ; and therefore he hath a more excellent Nature , which is Heavenly and Divine , than the First Adam had ; for that which Sanctifyeth and Quickeneth , is more excellent , than that which is Sanctifyed and Quickened thereby ; but it behoved him to partake of the true Nature of all other men , in all essentials , which therefore , accordingly he hath done , according unto Heb. 2. 14. forasmuch then , as the Children are partakers of Flesh and Blood , he also himself took part of the same : and ver . 16. For he took not on him Angels , but the Seed of Abraham . But , that more is to be understood also , by these words Of One , Heb. 2. 11. is manifest , because he that Sanctifyeth , and they who are not Sanctifyed , but remain in their Unbelief and Ungodliness , are not said to be Of One. Nor doth Christ call the Unbelievers his Bretheren , but only them that believe , and are Sanctifyed by him : Christ therefore , and true Believers , are Of One , because they are united together by a mutual participation of the Nature of each other ; so that as Christ the Heavenly Man , doth partake of the Flesh and Blood of the Children , they also partake of his Flesh and Blood , and become one Flesh with him according to Eph. 5. 31 , 32. And therefore , as he doth partake of the Nature of Men , so these men who do believe in him , are partakers of his Divine Nature , who is the Heavenly man , and of God through him , according to 2 Pet. 1. 4. compared with 2 Cor. 5. 19. and John 17. 23. Moreover , that the Man Christ Jesus , hath a Nature excelling all other men , as much as the Heavens do excel the Earth ; See also John 3. 31 , 32 , 33 , 34 , 35. and compare it with 1 Cor. 15. 45 , 47. Pamphlet . Animad . 2. They believe from hence , that the Word was made Flesh , or Man , before the Creation of this World , contrary to Gal. 4. 4. 1 Pet. 1. 20. Ans. These Scriptures prove nothing contrary to my assertion , for they are only to be understood of his outward coming , when he took Flesh in the Virgins Womb , and came in the likeness of Sinful Flesh ; now I do not say , that he took that outward Flesh from the beginning , but only at that time : but he , namely , the Heavenly Adam himself , was from the beginning , and was the Word made Flesh , and gave unto the Saints srom the beginning , his Flesh to Eat , and his Blood to Drink , otherwise they could not have had Life in them , according to John 6. Pamphlet , Animadversion 3. The Quakers have found out another kind of Flesh , besides these four sorts , 1 Cor. 15. 39. Ans. Here thou seemest rather to mock , than to argue in good earnest . But what I have affirmed of the Heavenly Flesh and Blood of Christ , which he had from the beginning , is no invention , nor fiction of ours , but grounded on the Scriptures Testimony , and also on our own blessed experience : for that Flesh and Blood of Christ , which he had from the beginning , is the Food and Nourishment of our Souls unto Eternal Life , as it was also the Food and Nourishment of the Souls of all that believed in him , from the beginning of the World ; for all before , and after his outward coming in that Body of Flesh , did Eat the same Spiritual Meat , and Drink the same Spiritual Drink ; for they Drank of the Rock , &c. and that Rock was Christ , 1 Cor. 10. But when the Apostle is speaking of four kinds of Flesh , he is only speaking of the Flesh of Terrestrial , or Earthly Bodies ; but not of the Flesh of Christ that came down from Heaven ; which indeed , is none of these four Sorts , but hath a more excellent Nature : for all these four Sorts are but Natural and Corruptible , but the Flesh of Christ is Spiritual and Incorruptible : And as touching the words of Grotius , cited by thee , Flesh is not understood by the Hebrews , but of the Mortal Body ; it is easily answered , by taking the word literally , without any Metaphor or Figurative Speech ; but if we take it Figuratively , it hath other Significations . For how oft is all mankind comprehending both Soul and Body , called Flesh in Scripture , and yet the Soul is not the Mortal Body ? But how little hast thou considered , how if thou stand unto the words of Grotius , thou hast given a stone to break thy own Head ? for if nothing is to be called Flesh , but the Mortal Body ; then the Body of the Resurrection , namely , both Christ , his Body , & also the Resurrection - Body of the Saints , is not properly Flesh , because not a Mortal Body . Pamphlet . Animad . 4. The Apostles frequently speak of things to come , as present ; as well might the Author say , that Cyrus had a Soul and Body , and did exist in flesh and blood , an Hundred Years before he was born ; for he is called by Isaiah , Gods Anointed , before his Birth , Isaiah 45. 1. Ans. If this be not gross Socinianisme , and Samosatenianisme , I leave unto all understanding and sound Christians for to Judg : For both the Socinians now , and Samosatenians of old , denyed that Christ was before Mary ; and so doth this Author , contrary to the express . Testimony of many Scriptures cited and opened in my Book called , The Way cast up ; to which again , I Refer the Reader : and what a gross and unchristian , yea , Blasphemous comparison is this of the Author , betwixt Cyrus and Christ , as if Christ were no more Gods Anointed before his outward Birth in the Flesh , than Cyrus , was before his birth ; and so by this means , all the Saints from the beginning of the World unto the outward birth of Christ , containing near about four Thousand Years , had no Christ , nor no Saviour , no Head , no Mediator ; nor indeed , nothing of the Heavenly and Spiritual Anointing or Unction ; and so had nothing of the Holy Ghost , which is that Anointing : for how could they have it without Christ , who is Gods Anointed , originally and first of all , and from , and by , and through whom , it cometh down , and is conveyed unto the Saints , even as the Oyl that was poured on Aarons Head , ran down from the Beard unto the skirts of his Garment : Now that David and all the Saints , before Christ came in the flesh , were in measure anointed with the holy Unction , or Anointing ; even the same wherewith the Saints are now Anointed : see Psal. 23. and Psal. 133. 1 , 2. And how did they receive this Oyl or Anointing , but from Christ , who is Gods Anointed first of all , and by whom it descendeth unto them , of whom Aaron the high Priest , was the Figure or Type ; & therefore Christ was Gods Anointed from the beginning , not only before Cyrus , but before all other men , according unto Prov , 8. 23. I was anointed from the beginning , ( so the Hebrew word Nissakti , doth signifie , as I have already shewed in my Book ) or ever the Earth was . Moreover , when Paul said , the Fathers of old , drank of the Rock , and that Rock was Christ , was this only a Prophecy of Christ ? who , but one so blind and grosly ignorant , as the Author of this Pamphlet , can so affirm ? Nor , do thefe Scriptures Cited by thee , Mat. 3. 16. Luk. 4. 1. concerning Christ his being anointed with the holy Ghost , after his outward birth , prove , that he was not anointed before : For , in contradiction to thy self , thou grantest , he was Anointed before he was born ; as indeed he was both then , and also from the beginning . The Fifth Animad . hath nothing in it of Argument , against what I have affirmed ; only he perverteth some of my words , as the Reader may fee , by comparing his words and mine together ; and this he often ufeth , not willing to suffer my words to stand as they are , but seeking to Vail and darken them , with his perverse minglings and additions . Pamphlet , Animad . 6. They believe that the Man Christ , did suffer , was slain , and Crucified , when our first Parents sinned ; and doth suffer , is slain , and Crucified , as often as man sins , and Apostatise , contrary to Heb. 9. 26. and 1 Pet. 18. that testifie that the man Christ Jesus , was personally and really slain , Crucified and offered for sin but once ; the other is but either in Decree , Promise , Type , or Metaphor . Ans. These Scriptures are only to be understood of Christ , his Sufferings in the body of flesh ; so that he did but once die and suffer for sin , in the outward body , and in his outward person , which doth not hinder , but that he suffered and was slain , inwardly and spiritually , in mens hearts by sin , both before and since he suffer'd in the body of flesh , which was Crucified at Jerusalem : for the writer to the Hebrews , did tell of those that fell away , that they crucify to themselves the Son of God afresh , Heb. 6. 6. And if thou saist , this is but in the Metaphor ; I Answer , admitting it in a sense so to be , yet a real suffering is implyed under that Metaphor ; as also , when the Spirit is said to be quenched , somewhat real is understood under that Metaphor ; and so in the present Case , although the slaying and Crucifying of Christ , may be said to be a Metaphor , or Figurative Speech , yet some real suffering analogous in some true respect unto what he did suffer in the outward , is thereby understood ; and that I did acknowledge a Metaphor in that expression , is clear by my very words cited by thee , where I say , the measure of the life of the Lamb , came to be slain , as it were in them , by transgrefsion ; here the words as it were signifie a Metaphor , which yet hindereth not , that the suffering of this innocent Life of Christ , was real , according unto its own kind and nature . Pamphlet . Animad . 7. In Answer to Amos 3. 13. he saith , As well might they say , that God as God hath now , and had then , such Eyes , Ears , Feet , Hands , as we have ; for the Scripture speaks of him frequently , after that manner . Ans. I no where Read in all the Scripture , that God hath such Eyes , Ears , Feet and Hands , as we have ; fo that in this , thou dost grosly pervert the Scripture it self : For , although the Scripture speaketh at times , of Gods Eyes , Ears , Feet and Hands , yet they are not said to be such , as ours ; and though these words are metaphorical , they have also somewhat that is real , understood by them by way of Analogy ; his Eyes , signifying his infinit Knowledg ; and his Hands , his Power , &c. and although I do also acknowledg , that the words Amos 3. 13. are Metaphorical , yet a real suffering is implyed under them , which is the suffering of the Spirit of Christ , as he is the Heavenly man , & Lamb of God ; for , in that respect only , he doth or can suffer , properly ; nor is it any contradiction , or inconsistency , as thou seemest to make it , that the same Life ; or spirit of Christ , may be alive in it self , and yet Slain or Crucified , as to the sinner , no more than it is any contradiction or inconsistency , that the soul is , as it were , dead unto the dead body , in which it lived ; and yet remaineth alive in it self , even when it is in the body , as it was in the case of Eutichus whom Paul raised from the Dead , Acts 20. 10. In his Animad . 8. he bringeth no new matter , but what my former Answer doth give a sufficient Reply unto ; for the words , Rom. 6. 9. are to be understood of Christ his being raised from the Dead in that body wherein he suffered ; so that he died no more , as in the Head , no , nor yet in many of the Members ; in whom that precious Life of Christ , shall never any more , be slain or quenched : but it cannot be so said of all , seeing some may fall away , and Crucify him afresh , unto themselves . Pamphlet , Animad . 9. In Answer to my Arguments from some places of Scripture in the old Testament , thou sayest , By the same way of arguing , Christ did from the beginning , really take upon him Angelical Nature , as well as mans Nature . Ans. That Nature which Christ did take from the beginning , did and doth excel in its very being , the Nature , both of all men , and also of all the most glorious Angels ; and yet , according unto the same Nature , he is somtimes called Angel , and somtimes Man ; Angel there , not signifying the common nature of Angels , but only his High Office and Dignity thereof ; for Angel is , as to say , Messenger , or one that is sent : and therefore it doth not follow from this , that Christ took on him the common Nature of Angels , as he did the seed of Abraham , when he was born the son of David according to the Flesh. And thy other instance concerning the man riding upon a red Horse , is no less impertinent ( Zech. 1. 18 , ) For although some places of Scripture , have only an allegorical sense , it followeth not , that none have a proper ; and the proper sense is to be kept , where nothing doth perswade unto the contrary ; as indeed nothing doth perswade to the contrary , in the present case ; but many things concurr together to establish the true and proper sense . Pamphlet , Animad . 10. Here he bringeth forth no matter of argument , but onely some queries , which I might altogether wave ; yet for the sake of others , I shall say that which may suffice unto any sober enquirer : And to the First , I say , this Life and Spirit of the man-hood of Christ , is one with the Holy Ghost , by an oneness of union , even as the man Christ , is one with God ; but as the Holy Ghost doth signify the Spirit of God , simply considered , the Spirit of Christ , as man , is distinct from the Holy Ghost , as really as the man-hood of Christ , is distinct from the God-head , but not divided , or separated there-from . To the Second I answer , that the Spirit of Christ , as he is the Heavenly Man , is not properly a creature , but only as it is taken improperly , & largely , for a Divine Production & Emanation ; but properly , it is rather an Emanation or Generation , than a Creation . To the Third I say , a Spiritual Body , can well enough penetrate another that is , either , not Spiritual ; or if Spiritual , yet not in that degree , as the other . Now , when I say , according unto the Scripture , that Christ had Spiritual Flesh and Blood from the beginning , wherewith he fed the Saints ; by that Flesh and Blood , I mean a Spiritual Body , in the highest degree : and how one Body more Spiritual , can penetrate another , in a less degree , we have a Figure , or shaddowy resemblance , in the outward light , that doth easily penetrate , both christal and air . To the Fourth , I say , it is very easiy to conceive , how Christ is called the Second Adam , although , as man , he was before Adam , who is called the first man : namely , in respect of the outward birth in the flesh , and also , in some respect , in the inward birth , of Christ in us , when we are regenerated and made new creatures , in him : for commonly , the first birth , which is of the nature of the first Adam , as in the Fall , hath place in men , before Christ the second birth be formed in them ; and yet Christ himself and his Spirit , Life and Soul , as he is the Heavenly Man , was and is before Adam and all Creatures , the first and the last ; of whom John said , there cometh a man after me , which is preferred unto me , for he was before me : And thus , according to Solomons advice in the Proverbs , I have answered the Fool in his folly , lest he should seem wise in his own Eyes . Pamphlet . Animad . 11. Here he bringeth no argument , but only querieth , and seeketh to ensnare ; but I am aware of his serpentine cunning , and can easily escape it by the grace of God , which is given unto me : and whereas he laboureth to bring G. F. younger , and me , into a contradiction , his work is vain ; for according to G. F. I say , the true Eternal God , is Light , and that Light is in us : But God doth shine in us , in Christ the Heavenly Man , or Second Adam , who is in us ; for God was , and still is , in Christ , Reconciling the world unto himself . Again , whereas thou sayst , by way of query , Was the man that appeared frequently to the Patriarches , without the spring of this Soul and life of Christ. I answer , Nay ; for that man was Christ , even the same that afterwards came in the flesh of the Virgin Mary : And whereas thou sayst , let them produce one Scripture , and they shall carry it , where it is said , The man or Man-hood became flesh , it saith , The Word was made Flesh ; I answer , these words , The Word was made Flesh , cannot be restricted , or limited to the outward birth of Christ in the Flesh ; for the Word was made Flesh from the beginning ; which Flesh was the Saints food in all Ages ; and the Word made Flesh dwelt in them , according to Joh. 1. 14. The word was made Flesh , and dwelt in us ; for so the Greek doth bear it , and so was it Translated , by divers of them called the Fathers . But that Christ the Heavenly man , took part of Flesh and Blood with the Children , see Heb. 2. 14. And that this he , who did so partake with men of Flesh and Blood , was not God ; separately , and abstractly considered ; but God in Union with the Heavenly Man-hood , and Soul of Christ , is clear , from other Scriptures , as 1 Cor. 15. 47. Joh. 3. 31. Joh. 6. 38. Now these words , Joh. 6. 38. I came down from Heaven , not to do mine own will ; most clearly signifie , that the Soul of Christ came down from Heaven , to take Flesh ; for God simply considered , could not say , I came down from Heaven , not to do my own will , for God always doth his own will , which being most Holy , is a Law , both unto Christ the Heavenly man , and also unto all others : this Scripture with many others , I did bring , in my book , The way cast up , for proof of what I have affirmed , whereof thou hast taken no notice , so as to give any reply . But lastly , whereas thou sayst , in this Twelve Animadversion , In the next quotation , Mark , he saith , As man he was the Son of God ; at which thou art offended : it seemeth therefore , that this is no part of thy Creed , viz. That Christ as man , was the Son of God , even when born of the Virgin Mary ; But if thou denyest this , I ask thee , who was the Father of Christ , as he was man , but God ? For if he had another Father , then he was not born of the Virgin : which , if this be not rampant blasphemy , for any called a Christian to affirm , I leave unto all true Christians for to Judge : Or if thou denyest , that Christ was the Son of God before he was born in the Flesh , thou art Guilty of Gross Socinianisme , and contradictest the Scriptures Testimony in many places . Pamplet , Animad . 12. They believe that Christ did not become man , when the Virgin conceived by the over-shaddowing of the Holy Ghost , but was man before . Answ. He was man before , but yet he was not man cloathed with Flesh and Blood , in the likeness of our Flesh , before the Virgin conceived by the over-shaddowing of the Holy Ghost ; and therefore we do saithfully believe , that the Man Christ was born of the Virgin , and conceived by the over-shaddowing of the Holy Ghost , who was the Son of God , both after he was so born , and also before , even from Everlasting . Pamplet , Animad . 12. Thus Christ was never man , had never a Humane Nature ; for as they have said before , The Soul most properly is the man , and Christ never had a Humane Soul , according unto Keith . Answ. That Christ was never man , I altogether deny , to follow by any true Consequence ; from what I have affirmed , and as to his reason , that Christ never had a Humane Soul , according unto Keith , as touching the words , Humane Soul , I do not remember that I have used that Term at all in my book , The way cast up ; for because it is not a Scripture-Term , and of a doubtfull and Equivocous signification , I purposely did pass it by ; I say , it is of a doubtfull , or Equivocous signification : because first , it may signifie such a Soul ; as hath no substantial dignity , or perfection in it , above the Souls of other men ; and in this sense , the Soul or Spirit of Christ , as he is the Heavenly man , is not a Humane Soul , but Divine , and Heavenly ; for it is more excellent , even in the nature of it , than the souls of other men : Or Secondly , it may signifie the true soul of man , having all the Essential Properties of mans soul , and it 's whole perfection ; and if in this sense , any will say , that Christ hath a Humane Soul , and call the Man-Hood of Christ , his Humanity , there needeth no contention about it ; for in the Latine Tongue , we have not a word so proper , as Humanitas , to signifie the Man-hood ; and if we may say Humanitas in Latine , we may say in English Humanity ; that is to say , Man-hood : But then , by the Humanity of Christ , we understand , not only the whole Essential perfection of the souls of Ordinary men , but also some greater and more Excellent perfection , as aforesaid ; and therefore , it may be called his Heavenly and Divine Humanity , or Man-hood , which took part of Flesh like unto ours , in the womb of the Virgin. And not only the soul of Christ , but also his body of Flesh , in the outward , as it had all the Essential properties , and whole Essential perfection , of our bodies ; so it had somewhat more , as being . conceived of a Heavenly and Divine seed , that came down from Heaven ; and for this cause , the Heavenly man Christ Jesus is truely Divine , both in soul and body , being divinely qualified in both . And if this offend any , that Christ should be called a Divine man , I desire them to consider ; how oft men are called Divines , only for some profession of Divinity ; & surely Christ Jesus , as man , hath incomparably more reason to be called Divine , than any of them ; And what if I should call all their Divines , Humanes ? Is this too mean and low a Terme , whereby to call them ? But why is it too mean and low unto them , and yet they give it unto Christ , and call him Humane ; his soul , a Humane soul , and his body a Humane body : Is not this to exalt themselves above Christ himself , and to take to themselves a Title , which they will scarce allow unto him , and to give him a Title ( as namely Humane ) which they think too mean for themselves . Pamplet , Animad . 12. So that he is so far from being like to us in all things , that he is not like unto us in any thing ; for though he had a body like to ours , yet that body is not informed as ours . Answ. He is sufficiently like unto us in all things ( sin excepted ) that both his soul and his body had all the Essential properties , and whole Essential perfection , that the soul or body of any other men hath ; but that he had , and still hath greater , and more excellent perfections , both of soul and body , than all other men , doth not hinder that he was made like unto us , in those which both he and we also have : for was not Adam made in the Similitude or likeness of God ? So that by reason of that Similitude , man was like unto God and yet God is infinitely more excellent in nature and being , than Man ; but yet according unto the reasoning of this Author , either man hath no likeness unto God , is not like unto him in any thing , or then God hath no Substantial or Essential perfection above man ; both which are most absurd and contrary unto Scripture . But again , is not man like unto the Beasts in some things , as also unto the Herbs , Plants and Trees of the field ? So that as the Herbs , Plants and Trees , have a Vegitable soul or life , and as beasts have a sensitive soul or life ; hath not man both the Vegitable and sensitive soul , and is he not like unto them in those respects ? And yet hath he not a Substantial dignity and excellency of nature above them ; But yet again , according unto this mans reasoning , either man is not like unto the Beasts and Trees , in any thing , or else he hath no Essential dignity or perfection ; not so much as in his very soul , above them ; and therefore it shall follow , at last , that as God is no more excellent in his nature than man ; and as man is no more excellent in his nature , than any beast , yea or Tree , that God is no more excellent than any beast or Tree of the field , which is most gross and blasphemous , and yet the Natural and necessary Consequence of this mans Doctrine . When I think upon these and such like gross absurdities , that follow from this mans Doctrine , together with his other absurd sayings , and Malicious perversions , I wonder not , that he hath been either ashamed or afraid to put his Name to his Pamplet . Pamplet , Animad . 12. A Son is not a Son , if he have not the same nature with the Father and Mother . Answ. I grant , for Christ hath the same Nature both of Father and Mother : seeing as I have declared in my book , he is True and perfect God , and True and perfect Man : but that he hath the same Nature with Mary , and all Mankind , as to all the Essentials of soul and body , hindereth not , that he hath also , a more excellent nature ; otherwise , thou might as well say , that Christ could not be the Son of Man , and also the Son of God , which is contrary to Scripture . Pamplet , Animad . 12. Jesus increased in Wisdome , his Soul was then subject to some kind of ignorance , though not sinfull : it did not know all present or past things . Answ. Ey Jesus increasing in Wisdome , may be very well understood , the manifestation of the spirit of Wisdome , that did more and more shew forth it self in him ; and that to increase , is not always taken strictly , is clear from the words of John ; He , namely Christ , shall increase , but I shall decrease Now , John was not to decrease , as to any Perfection , Grace , or Vertue , wherewithall God had endued him . But again , I do readily grant , that Christ , as in respect of the Nephesh of his soul , might grow in Wisdome , as other men , as also he did grow in stature : and Lastly , even the Nismah , although Omnipercipient of things present , and Omniscient of things , both past and present , may and did grow in Knowledge ; for the Soul of Christ , hath this Omnisciency of things past and present , by the Perception of the objects , or things , as they dayly appear : and therefore his Soul may grow in experimental Wisdome and Knowledge , as properly as the soul of any other man ; although both his Wisdome and growth therein is incomparably beyond that of all other Men or Angels : But whereas thou sayst , Christs soul was subject to some kind of ignorance , this is too grosly and rudly , yea irreverently spoken : He was nescient of some things that was to come ; as namely , of the day and hour of the last Judgement , as he declared himself ; but to say he was ignorant of any thing , is gross and improper ; for ignorance signifieth always some defect of that Knowledge which one should have , as blindness , deafness , &c. Signifie a defect of the Natural senses of seeing , hearing , &c. Pamplet , Animad . 12. Christ ( according to Keigh ) when he appeared in Flesh , was more like to the Angels that appeared in Humane shape , in the time of the Old Testament , than like to men . Answ. This I altogether deny , for Angels have not real bodies of Flesh and Blood , such as men have ; Angels are not born of women as men are , Angels are not crucified and buried , as men are , and as Christ was : and although Christ was called an Angel , yet he had and still hath , a nature more excellent than all the Angels , and when he came in the likeness of our Flesh , he took not hold on Angels , but he took hold on the seed of Abraham . Pamplet , Animad . 12. What spirit was that which Christ committed to his Father , when he gave up the Ghost on the Cross ? Answ. Why not the same excellent spirit or soul , that is above the Nature of all souls of men , and that is Omnipresent ; for still the Father is greater than he , and he hath his dependence on the Father , in whose hand or power , he is . Pamplet , Animad . 12. And if they are for the pre-existence of the Soul of Christ's Man-hood , why not for the pre-existence of the souls of all other men ? Answ. I have no time , nor mind to answer all thy queries ; many of which are altogether unnecessary , others , vain and frivolous ; but if thou thinkest that the pre-existence of the Soul of Christ , doth necessarily infer the pre-existence of the souls of all other men , thou shouldest have proved it by a clear Deduction , so to be ; which because thou hast not done , I am not concerned to answer thy query in this particular : and I advise thee , with Augustine , to be more earnest to know , what shall be the state of thy soul after thou goest out of this world , than what it was before thou camest into it . And if thou repent not from thy heart , for thy so long opposing the Truth , and maliciously perverting the words of Truth , the state of thy soul will be miserable after thy departure . Pamplet , Animad . 13. I ask , why is not this Man Christ , in all the fallen Angels , as well as fallen men ? Answ. He is in all the Creatures , for hefilleth all things , giving being unto every Creature , and upholding the same therein ; and Consequently he is in the fallen Angels ; as also to Judge and condemn them for their sin ; but yet Christ Jesus hath a nearer Relation unto fallen men , than unto the fallen Angels , by reason of the seed of Abraham , which he assumed : and therefore the Apostle Paul Preached Christ in fallen men , not only after that general manner of presence , but in way of Grace and Mercy , in order to restore and renew fallen man by Repentance according to his Commission , which he received from Christ ; which was to turn fallen men from darkness to light : but we read not , that Paul had any such Commission to preach unto the fallen Angels : and as for the fallen Angels , they are reserved in Chains of darkness unto the Judgement of " the great day , and expect not any other thing from Christ but Torment , as they said unto him , when he came in the flesh , and did cast them out of men , What have we to do with thee , Jesus of Nazareth ? Art thou come to Torment us before the time ? So , here , the Devils believe and tremble , for they fear the Judgement of Christ , to whom all power is given ; But how could they fear it , if he were not present ; and how could he cast them out of those they possessed , if his power ( which is one with himself ) did not reach unto them ? Pamplet , Animad . 13. As for the Greek proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it must necessarily be Translated among in some places , else see what sense you will make . Answ. That it must be necessarily translated among , in some places , I do not deny ; but in many more places , it must necessarily by translated , not among , but in ; and in every place , it ought to be translated in , where the sense doth permit it , without any contradiction to truth , or other inconveniency ; because it doth most properly and usually signify , in , and not among ; but improperly , and less usually , whereof many hundreds of examples may be given . Now there is no contradiction unto truth , nor any inconveniency , to understand by the Greek particle ' Ev , it 's proper and common Signification , which is [ in ] in all these places mentioned in my Book : And indeed , these very places constrain us to translate the Particle in , and not barely among : For how was Christ Crucified among the Galatians , but in them ? Gal. 3. 1. And how was the Riches of the Glory of the Mistery , which is , Christ , among the Gentiles , but in them ? and how could Paul Preach the Unsearchable Riches of Christ among the Gentiles , if nothing of these Riches of Christ was in them , but all without them ? And how could so many have been said to have pierced Christ , if he was not in them ? For as touching the outward piercing of the outward Body of Christ , we only read that some few did that ; and therefore , their piercing of Christ , must be meant of his tender Life and Spirit , which both Jews and Gentiles have pierced in their own Hearts , by their Sins , according to Rev. 1. 7. Pamphlet , Animad . 14. They believe this man-hood of Christ perceives and knows all things , past and present , of it self and by it self ; considered , without any Relation to , or union with the Deity , and that it needs not God , as to the knowledge of any present or past things , but only as to the thing to come . Answ. This is a most gross and unreasonable perversion and wresting of my words ; which any man that , hath the least Sobriety or Candor , must needs acknowledge , by reading my words , even as cited by him : But if he say , that his gloss doth follow by way of consequence , from my words ; I altogether deny it , and in plain contradiction to what he hath most perversely and falsely alleadged to be my assertion : I say , the Man-hood or Soul of Christ , neither knoweth , nor can know , any thing , past , or present , without the need and necessary help of God ; as neither indeed , can we , or any Creature : And Secondly , I affirm , that Christ hath this Omnipercipiency , or Universal knowledge of things past and present , by Virtue of his Divine Union with God ; even as the body hath its perception of some things , by Vertue of its Union with the Soul , to which it is United . And because the Soul of Christ , hath the most excellent , most perfect and most high , and immediate Union with God ; so as that Christ himself is God : therefore he hath this universal perception or knowledge of things past and present : and therefore also , he hath the most abundant knowledge of things to come , by Divine Revelation from the Father , above what the most perfect Angels or men can have ; so that what they know by Divine Revelation , they know it by Jesus Christ , who hath it from the Father , according unto Rev. 1. 1. The Revelation of Jesus Christ , which God gave unto him , to shew unto his servants . Nor can it follow by any just consequence imaginable , that because I say , that Christ hath an Universal sense or Perception of things as they are , that therefore he doth know them without all need of God , or without all Relation unto him , or Union with him ; I say , this doth not follow , no more then it followeth , that whereas the Author of this Pamphlet hath many Natural Perceptions of Natural Objects , Seeth , Heareth , Smelleth , Tasteth & Feeleth ; many Objects immediately , and knoweth them without immediate Revelation ; that therefore he hath no need of God , or of his help , whereby to make them known : Whereas indeed , according to his manner of reasoning , either he himself , Heareth , Seeth , Smelleth , Tasteth , Feeleth all Natural things by immediate Revelation ; and all his Natural knowledge of things immediately Revealed unto him by God ; or then he knoweth them all without any need of God , and without all Relation unto God , so much as unto a Creator : both which , how absurd they are , and yet how the Natural Consequence of his own reasoning , I leave unto every understanding man sor to Judge . But I cannot but wonder at his blindness and inconsiderateness that doth not understand , how to make a difference betwixt that knowledge , which is by a real sense or perception of the Objects in themselves , and that which is by a Divine Revelation , when the Objects themselves are not immediately discerned ; for that which I know by a real Perception of the things , I need not a Revelation to make them known : As for Example , when I hear a man speak , I need not a Divine Revelation to tell me who speaketh unto me , or what is spoken ; and yet I need the help of God , in many respects , both to convey the voice unto me , and also to help me to hear ; for it is God who maketh the ear to hear , and the eye to see : And thus , according to the aforesaid Example , if Christ Jesus , even he the Man-Christ Jesus , who was Crucified for us , hear our Prayers , when we pray unto him , and unto God through him , doth he not know our Prayers without a Divine Revelation ? and if he know them only by a Divine Revelation , he cannot be faid properly to hear them , as I have sufficiently proved in my book , and to which this Trifler , and perverter , hath made no reply : and if he denyeth , that the Man Christ Jesus heareth our prayers , let him declare so much ; and then we shall see , how this shall relish unto the ears of true Christians ; and who are most denyers or owners of the True Christ , & of his Divine perfections . Pamplet , Animad . 14. Whether this is not to constitute a new God in time : Is it not Jehova's Prerogative , what is spoken , Psal. 139. Of possessing the Reins , and being Omniscient . Answ. To say that Christ Jesus the Heavenly man , and Lord from Heaven , is Omniscient , and hath an Omni-perception , and Universal knowledge of things ; is not to constitute a new God in time , for Christ Jesus is God , even the same God , with the Father , by vertue of his most excellent , and most immediate Union with him , which no men nor Angels have , or are capable to have , and Christ Jesus is before all things , and consequently before all times also , the first and the last : Nor doth it follow , because the man-hood of Christ hath an Universal knowledge and perception of things , that therefore his man-hood is either equal unto the God-head , or the same ; for seeing the man-hood hath his being as well as his knowledge , from the God-head , and is altogether dependent from him , the Father is greater then he , as he hath declared himself : and here what thou talkest of the communication of properties , I may afterwards consider , in its proper place , where thou fliest unto it , as thy last refuge , after thou hast finished thy Animadversions . Pamphlet Animad . 14. As to the second it is spoke , Now I am no more in the World , and me you have not always : I go away . Answ. It is very clear , that he spoke these words , only in respect of his outward and bodily presence of his external person , or outward man ; but not in respect of his inward and spiritual presence , even as he is the Son of man , or second Adam , for after the Ascenfion of Christ , John saw one like unto the Son of man , walking in the midst of the Seven Golden Candlesticks , who could this be but the Son of man himself ? And how is Christ the second Adam , the quickning spirit , if he be not present to quicken those whom he doth quicken ? for how can that which is absent from us , altogether quicken us , or give us life ? Pamphlet Animad . 15. As to thy query here , I answer , That Christ was an offering unto God for sin ( when he was Crucified upon the Cross ) both in soul and body ; and neither his soul nor body , want any thing that is Essential unto the true and real Nature of man ; and all that which he had as man , he offered up unto God through the eternal spirit . Pamphlet Animad . 15. They believe this second latter body is Ascended , glorified in Heaven , yet remains the same in substance , contrary to their former faith , citing John Crook , in his book called Counterfeit Convert , when the question is put J. C. viz. whether dost thou believe , that the same body of man , after the departure of the soul from it , doth rise to life again : he answereth , this query is contrary to Scripture , which saith , a Natural body , &c. Answ. This is another manifest perversion , for it is plain by J. C. his words here cited by thee , that J. C. doth not speak of the body of Christ , but of the body of an ordinary man , which goeth to dust and corruption , whereas the body of Christ did not corrupt ; for it being conceived by the Holy Ghost , and having a Heavenly Original , it was more excellent then the body of any other man ; and therefore seeing it did not corrupt , it was raised again , according to the words of Christ , concerning it , Destroy this Temple , and after three days I will raise it up : and the same , after fourty days Ascended into Heaven . Pamphlet Animad . 15. Yet according unto Keith the Philosopher , though it be the same in substance , it is no more a body of Flesh and Blood. Answ. How or in what respect , he calleth me the Philosopher , as whether by way of Derision or not , I am not careful to determine , or inquisitive to understand , for I affect no such Title , unlesse it be understood according to the Etimology of the word , to signifie a lover of Wisdome ; namely the true Wisdome , and not that falsely so called ; and in this sense , every true Christian is a Philosopher ; which is to say , a lover of Wisdome ; but that Philosophy and vain deceit , which the Apostle bids the Colossians beware of ; that is , after the Tradition of men , after the rudiments of this world , and not after Christ , wherein I have been formerly educated and exercised , before I knew the truth as it is in Jesus , I have renounced , and do here , openly declare my Renounciation thereof , and count it all but loss and dung for the excellency of the knowledge of Christ Jesus , in whom are hid , all the Treasures of Wisdome and Knowledge ; and what I have declared , or given forth in any publick Testimony concerning the truth , I have not received from the Worlds Philosophy , or Wisdom , but from the openings of the spirit of truth , as they livingly fprung up in my heart and inward parts ; and unto the same , and to nothing else , I can and do recommend my Testimony , to be judged in all , who have the same living spring of truth ; as it is in the life and light of Jesus , opened in them ; and unto the greater measure of the spirit of truth , in any others , I freely can and do submit , any publick Testimony which I have given forth , for the spirit of the Prophets is subject to the Prophets ; & what the spirit of truth opens in one , can never be condemned by the same spirit in another . Pamphlet Animad . 15. The first Heavenly body of the man-hood of Christ which Keith saith , he had from the beginning , he allows to have Flesh and Blood , and calls it so , and it hath so now , in Heaven , surely according unto him , yet , the body born of the Virgin , is changed so Etheriall , that you must call it no more Flesh and Blood. Answ. I have said nothing concerning the Flesh and Blood of Christ , either before , or after his outward coming in the Flesh , but according unto plain Scripture ; nor have I medled to give any other names unto the body of Christ , but what the Scripture giveth : for Christ said , the bread from heaven is his Flesh , and of this Bread , or Flesh , all true believers did feed , and thereby had life in them , even from the beginning of the world : and seeing Christ himself gave these names of Flesh and Blood , to that inward , Heavenly , Spiritual , and invisible substance , which refreshes the soul and inward man of every one that believeth , Who dare call these names into question , or find fault with them ? although , I do freely acknowledge , they are Metaphorical and figurative ; as when Christ called himself the vine , and those that believed in him , the branches ; and I ask , was not Christ the vine , even from the beginning , into which all true believers were grafted ? and did they not eat the Grapes of this Heavenly Vine-Tree , and drink the Liquor or Juice , or Wine thereof ? and what was that but his Flesh & Blood , even as the Grapes of the Vine may be called it's Flesh ; and its Wine or Liquor , its Blood ; and as it is so called in Scripture , the Blood of the Grape ? But when I say , the body of Christ which was born of the Virgin , and was crucified and rose , and ascended , did not remain a body of Flesh and Blood , I am warranted by the Apostle , who said , Flesh and Blood cannot inherit the Kingdom of God : and the body at the last resurrection is raised spiritual , conform unto the glorious body of Christ ; and therefore it is not Flesh and Blood , in the Vulgar , or common sense ; but if any call it so Metaphorically , and spiritually , I shall not contend . Pamphlet Animad . 15. If the body of Christ be turned into air , and yet remain the same , in substance , we ask , what it is that identifies and makes it the same in substance , that it was , when Flesh and Blood. Ans. Here is another gross abuse and perversion of my words , that he affirmeth : I say the body of Christ is turned into Air. This is a gross lye and perversion ; I call it not Air , but a body Etherial and Heavenly ; and it is a more excellent body than the purest Air , beyond all comparison ; and as to his question , what is that , which Identifies and makes it the same in substance ; this is very easily answered ; the substance of the body it self remaining the same , under these different modes , or manners of being ; as when the Soul of a man , is the same for substance , when converted from Earthly , Carnal , and Natural , to Heavenly and Spiritual . Pamphlet , Animad . 16. As to the comparison that the Author uses , as nothing of the Body of the Sun is here on Earth , but in Heaven ; only its light and heat , which are qualities in the Air : So now that light within , that these Quakers have made so much stirr about , is nothing else but an accident and quality from the man-hood of Christ , in Heaven , adhering in our Souls , as light and heat , adheres in the Air. Ans. Here he passeth by the other examples given by me here , and elsewhere , and only noticeth that of the Light , which having its center in the Sun , emanates in most abundant Streams into all the World , which emanating light that flows from the body of the Sun , he denieth to be any part of the Suns body , affirming it onely to be an accident or quality : But what reason or prooff giveth he , for his assertion ? Surely none at all : But if he thinketh to defend himself by the authority of some called Philosophers ; who say the same with him : I can tell him of other Philosophers , so called , more famous ; & who speak indeed , more according to the truth , that deny it ; and affirm , that the Light of the Sun , that emanates unto us , is a real substance , and hath of the real body of the Sun in it , which is the real Substance of Fire , as it can be proved , by the said Light , when it is contracted or gathered together , by the help of a burning Glass , that it burneth , or kindleth , any ordinary combustible matter , as any other fire doth : But seeing such a debate , is more proper for naturalists , and belongeth to that called natural Phylosophy ; I shall not insist thereon : only , I inform the Reader , who is not acquainted , perhaps , with such things , that the opinion which holdeth light and heat , to have no body , is almost generally , now rejected , in the Schools , as false ; and as a meer old fiction of some old Popish School men , grounded upon some mistaken notions of Aristotle , and upheld by the Jesuits to uphold their absur'd Doctrine of Transubstantiation , when they teach , That the colour , and tast , and smell of the bread & wine , being but meer accidents , do remain without all Substance of the bread and wine , after the consecration ; and as absur'd and ridiculous , is their doctrine who say , that light hath no body , that is proper unto it , but is a meer accident , or quality in the Air : For as well may the Jesuits say ; that the colour , smell and tast of the Bread and Wine , having no body , or substance of the Bread and Wine , are only accidents adhering in the Air. But why dost thou not answer to my other examples , brought from Scripture ; as namely , how the natural Life and Soul , do principally reside in the head and heart , and yet emanate into all the members of the body ; and how the Sap and Moisture , residing principally in the root of the Tree , goeth forth into all the branches ; even so the life and light of Christ , as he is the Heavenly Adam , residing principally in himself ; doth emanate and stream forth , into all his members , and in some respect , into all things ? Is the Sap and Moisture , a meer accident , having no substance ? and is not the Soul of Man , substantially , in all the bodily Members ? although residing , more principally in the heart & head . Pamphlet , Animad . 17. They believe this Heavenly man-hood to be a creature , contrary to John Crooks Counterfeit convert , p. 63. that true light which is called the Life of Christ , John 1. 4 , 9. and lighteth every man that cometh into the World , is not a creature ; Keith saith , it is a creature . Ans. To this I have answered sufficiently above , upon Animad . 8. that the Spirit or Life of Christ , as he is the Heavenly man , is not so properly or strictly a creature . But men have not only the Spirit of Christ in them , as he is Man ; but also as he is God , and the Light , Life , and Spirit of Christ , as he is God : or the word simply considered in it self , in no sense , can be said to be Created : But the word made Flesh , may in that sense be said to be Created , as it is said to be made ; for Made , Created , and Formed , are commonly of one Signification : And that the word was made Flesh from the beginning , I have proved in my book , because the Saints in all Ages , did feed upon the Word made Flesh , and the Word made Flesh dwelt in them . Now in what sense I understand , that the Heavenly man-hood and Soul of Christ is Created : I explain in my book , in these words , p. 135. Therefore to the end that the word may be ingrafted into us , and we again ingrafted into it , the Word must be Incarnate , or made Flesh , as we are ; for all men are a sort of Flesh , and so called in Scripture , in comparison of God , that is purely Spirit ; and though the Souls of Men are Spirits , yet comparatively , as unto God , they are , as it were , Flesh ; and thus the Word is become Flesh ; that is to say , hath advanced a Step or degree , neerer unto us , than it was in God before any thing was made ; and the Word was first of all made Flesh , to be the root and soundation of all other Created beings , and for which they are Created ; for it is a more noble Creation , than all things else : Here by my words quoted at large in my book , it may be seen , how and in what sense , I understand the Heavenly man-hood of Christ to be Created , namely , as the word is made Flesh : also Christ himself designed by Wisdome , Pro. 8. 24. doth expresly say of himself ; when there were no Depths , I was Formed ; and again , v. 25. before the Hills , I was Formed : for so doth the Hebrew word Cholalti , most properly signify , and is used elsewhere in Scripture to signify the Creation of other things ; so that , Made , Formed , Created , do commonly signify one and the same . Nevertheless , I do acknowledge , that Christ the Heavenly Man , is not so properly or strictly to be called a Creature ; or Created , Made , or Formed ; but rather generated : and he is the Son of God , rather than a Creature of God ; even as a Man's Son , is not called his Creature , but his Son ; and yet he doth truly and properly partake with the Creatures ; otherwise he could not be a perfect Midle , or Mediator , betwixt God and Men , who are Creatures . But seeing this production or bringing forth of Christ from God the Father , is so great a Mystery , it is by no means to be curiously disputed about , but simply to be acknowledged , believed and admired ; and not to be expressed in words which mans wisdome teacheth , but what the Holy Ghost Teacheth ; such as the Scripture words are , which say , The Word was made Flesh ; and Christ , the Heavenly man , is the only begotten of the Father , full of Grace and Truth , and the first-born of every Creature : and concerning his wonderful Generation , it is said , Who can declare it ? and he is called , the New Man , who is Created after God , &c. and so to these Scripture Names , I keep close ; where I am safe , and where the malicious accusations of the adversaries of truth cannot reach unto me . And by what is said , the reader may easily understand , that there is no real contradiction , betwixt John Crook and me ; for whither J. C. mean by the true Light , which is the Life of Christ , the Light of the Word simply considered , or the Word made Flesh , I am at no contradiction with him ; for according to the first , That Light , can in no sense be called a Created Light : and according to the second , namely , As the Word made Flesh , or as the Spirit of Christ as man , it is not properly Created , nor in that strict and narrow sense , is it to be so called , as the other Creatures are . Pamphlet , Animad . 17. That Scripture , in Heb. 9. 11. Not of this Building ; is grosly corrupted by the Author , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , is rightly translated building or structure : It is not always taken , for the Act of God , in framing something out of nothing ; nor the effect of Gods so Acting ; but it is taken in another sense , in some places , as 1 Pet. 2. 13. Ans. That Scripture , Heb. 9. 11. Is not at all corrupted , but truely translated , and the sense of it truely given ; nor doth thy weak and frivolous reasoning prove the contrary : for as the Greek word doth not always signify a strict Creation ; so no more doth the word Creation , in English ; and that the word is sometimes applyed to an Humane work , or constitution ; proveth not that it is so to be understood here : For the Writer to the Hebrews is not comparing Heaven with the Tabernacle made by mens hands , ( as thou alleadgest ) in that verse : neither doth he call Heaven , that greater and more perfect Tabernacle ; for he saith not so ; but thus : Christ being come , an high Priest of good things to come ; by a greater and more perfect Tabernacle , &c. entered in once , into the holy place : The greater and more perfect Tabernacle : Therefore , is Christ himself , who hath gone into Heaven : And this Tabernacle , is more excellent , than that outward figurative Tabernacle was ; because that Tabernacle , could not remove it self from one place unto another ; but as it was carried by the hands of men : neither could it go into Heaven , because it was of a meer earthly creation ; but Christ Jesus by a greater , and more perfect Tabernacle , namely , by himself , did go into Heaven ; for he came down from Heaven , and is Heavenly ; and not of such a mean , and Earthly Creation , as that outward Tabernacle was : and therefore , he doth compare Christ with the Figurative Tabernacle ; not so much as to its structure or building with mens hands ; for that were but a mean and low comparison , seeing the beasts Skins that covered the Tabernacle , and the blood that sprinkled it ; as also , the substance of the wood , and other materials , were not made with mens hands , but only the artificial structure , or form of the Tabernable , was the work of mens hands . But Christ Jesus , this greater and more perfect Tabernacle , doth excel the Typical and figurative Tabernacle , in regard of the very substance of which it is made ; as being of an Heavenly Nature , and not of this creation , with the outward Tabernacle , as to the very substance ; although for our sakes , he did partake with us of the Earthly creation , yet he himself is wholly and altogether Heavenly ; if this be not the True and real sense of those words , Heb. 9. 11. I leave unto the spiritual for to Judge . Pamphlet Animad . 17. Let the Quakers remember , that this creation , of which he saith , this Man-Hood is not , but of another ; was not by hands . Answ. That it was not the work of mens hands , I confess ; but this giveth thee no advantage ; nor doth it in the least , weaken my Argument ; for this Earthly and corruptible creation , although it is not the work of mens hands , yet by a Metaphorical and figurative speech , it is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , made with hands ; to signifie the weakness and corruptibility of it ; and for a clear proof of this , see , 2 Cor. 5. 1 , 2. Where the Apostle compareth the earthly house of this Tabernacle of our Mortal Flesh , with our house from Heaven : and calleth this last by way of Antithesis , an house not made with hands ; as if the Mortal body , which is our earthly house , were made with hands , although not with the hands of men ; which is a figurative expression , as holding forth the meanness and weakness of all that which is earthly and Mortal , which the Learned among the Hebrews , on that account , call in Hebrew , Asiah , as to say , in English , manufaction , or a making with hands : but besides this visible and corruptible world , of Heaven and earth , which they call Asiah , or faction ; they understand that there is another more excellent world , or creation , invisible unto our outward eyes ; and this they call Jezirah , as to say in English , formation ; and besides this , yet a more excellent , which they call Briah , in English , creation ; namely that which is strictly and properly so called , ( the other two , although commonly named , Creations , yet not so properly or strictly ) for which distinction of three Worlds , they Alledge Isaiah , 43. 7. where all these three Hebrew words are used ; and besides all these , yet one most excellent of all , and which doth in the Nature thereof , approach nearest unto God himself , and this highest and most Noble production , above all things Created , Visible , or Invisible , they call Aziluth , which is to say , in English , Emanation . Nor are these distinctions of Worlds and Creations , idle fictions of latter Jews , but real things ; the Truth whereof is warranted , by clear and express Testimonies of Scripture , both of the old and new Testament : for doth not the Scripture speak of Heavens in the Plural number , and of Heavens of Heavens ? Also , doth it not say , that God made all things both visible and invisible by Jesus Christ , and certainly these invisible things are a more excellent Creation , as God created them , than the visible ; also it is said , That God by his Son made the Worlds , or Ages ; which cannot meerly relate unto the times , but also , and more especially unto the things themselves , made in those times . Pamphlet , Animad . 17. Some of them think fit to call this man-hood an Emanation , rather than a creation ; you see they are at a losse , what name to give this child of their own begetting , and breeding , in the imagination . Answ. This is another gross abuse , and perversion of my words ; as if by these , some who think fit , rather to call the Heavenly man , an Emanation , than a Creation ; I did understand some of my friends , called in scorn , Quakers , and as if we were at variance among our selves , how to name it ; which is a grosse untruth and false hood : for by that same , I did understand some Hebrew Doctors , or Teachers , who call this Heavenly Man Aziluth , which is to say , in English , Emanation ; as also they do call him , the Heavenly Adam , the great High-priest , the Bridegroom and Husband of the Church : and they say plainly , if this man were not , the world could not confist : and who is this but Christ Jesus , although they do not express these names . And certainly , it might be a great help whereby to convince the Jews , and to gain them to believe in Christ Jesus , as he was born and suffered in the Flesh , and Rose and Ascended into Heaven , to make use of those Testimonies , which are in their own books , unto Christ , although under other names ; some whereof are very proper , and according unto Scripture , in our reasoning with them , in order to their conversion ; which way , if used in the Wisdom of God , and direction of his Holy Spirit , I doubt not , but the Lord would bless ; for even Paul , when he preached unto the Gentiles , at times , made use of some Testimonies out of their writers , whereby to bring them to acknowledge the Truth . But whereas thou art not affraid , nor ashamed , to call this Heavenly Man , Christ Jesus , a Child of our own Begetting , and Breeding in the Imagination ; thou openly shewest thy gross Ignorance of the Scriptures , and thy great Unbelief , and want of True Faith in Christ ; and that thou art a greater Infidel , in some Respect , than many of the Jews are : Some whereof , in words , do Acknowledge him , as he is the Heavenly - Adam , as Spiritually present with his Church in all Ages ; although they do not believe his outward Coming , and Birth in the Flesh , which is a great Sin unto them : But thine , and their Sin is greater , who , although in words ye Confess unto his outward Birth in the Flesh ; yet Deny his real Spititual Presence in the Church , either before , or since his outward Coming , and Birth in the Flesh. And surely , thy Blasphemy is no less , to call the True Christ of God , as he was and is in all Ages , even from the Beginning , a Child of our own Begetting , than the Blasphemy of those Jews was ; who , when he came in the Flesh , called him the Carpenter's Son. Pamphlet . Can Flesh and Blood , and an Human Soul , be said to Ray and Beam from God , who is a Free and Simple Spirit ? Answ. Christ's Soul is Heavenly , Divine , and Spiritual ; and so is that Flesh and Blood of his , whereof I speak , which he had from the Beginning : And it may properly and safely enough be called , an Emanation from God the Father , according unto Christ's own Words , who said , He did proceed , and come forth from the Father ; and whose Goings - forth have been from of Old , or from the Age. But then , Emanation ( in this Sense ) doth not signifie , That the Thing which doth so Emanate , is belonging to the very Essence of that from which it doth so Emanate : For these who call it an Emanation , do acknowledg , that it is a Distinct Being , or Production of a Thing distinct from the Godhead ; although next unto it , and most nearly united with the same ; as so indeed , the Heavenly Manhood of Christ is . Pamphlet . Therefore , you shall hear , he hath denyed it again , in the next Quotation . Answ. This is another gross Abuse , and Perversion ! For , I have not denyed , that Christ his Heavenly Manhood , may be said to Emanate from the Godhead ; as one Being , or Essence , may be said to Emanate from another Being or Essence , distinct therefrom : Only , I say , That the Godhead it self hath no such distinct Parts , within its own Essence or Being , as Center , or Rayes ; but rather , is all Center , according to that noted Saying of H. Trismegistus : Whereas the Soul of Christ hath its Center and Rayes distinct , by way of Emanation ; and yet , that which Emanates , is of the real Being and Essence of the Soul , as truly as the Center . Pamphlet . Animad . 18. This then , may as fitly be spoke of them , as of the Man Christ Jesus ; that in G. K. and J. C. dwells all the Fulness of the Godhead bodily , Col. 2. 9. How doth the Christian savour this ? Is it not Rampant Blasphemy ? See Piscator , and he Translates the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Col. 2. 9. Essentialiter , Essentially : And Calvin likewise upon the Scripture , saith , That God hath in Christ , Essentially appeared unto us . Answ. I altogether deny the Consequence ; That , because the Essence of God is in us , that therefore , the Fulness of the Godhead can be said to dwell in us bodily : for that is only proper unto Christ , who is the Mediator betwixt God and Us ; in whom that Fulness dwelleth immediately , and to which it is immediately united . And forasmuch , as we cannot contain the Fulness of Christ , but only a Measure of him ; therefore , the Fulness of the Godhead cannot be said to dwell in us : and yet we must partake of that Fulness which dwelleth in Christ , because we partake of Christ , in whom the Fulness is . And this is no Blasphemy , but words of Truth and Soberness , and cannot but savour well and comfortably unto every true Christian ; namely , that God dwelleth in us in Christ , according to Christ his own Words , unto the Father , Joh. 17. 23. Thou in Me , and I in Them ; and according unto John , He that confesseth the Son , hath the Father also , 1 Joh. 2. 23. And as for Piscator , his Translation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Essentially , it doth nothing hinder , but rather helpeth to consirm the Truth of what I affirm : For , if the Fulness of the Godhead dwell in Christ Essentially , or in its true Essence ; then it is clear , that if any Measure of Christ dwell in us , that a Measure of that Fulness of God himself , dwelleth in us : for no Measure , or Part of Christ , is empty of God. Which Fulness of the Godhead , as also , the Measures of it , are not to be understood Simply , as in God himself ; who properly hath no Parts , nor Measures , but in respect of his Appearance and Manifestation towards us ; which Appearance or Manifestation of God , hath its Fulness in Christ , and its Measures in us , according to the Measure of the Gift of Christ , received by us . For concerning Christ , it is said ; That God gave not the Spirit by Measure unto him : But to every one of us , the Grace or Gift ( namely , of the Holy Spirit ) is given , according to the Measure of the Gift of Christ. And thus we see , that the Scripture holdeth forth Measures of the Spirit given unto us , through what we receive of the Measure of Christ : But Christ hath that Spirit in Fulness , or without Measure : And the Spirit of God , both in Christ , and in Us , s of the same Essence with God. Again , As to the Words of Calvin , cited by thee ; they do also confirm the same Truth , and over-turn thy gross Assertion : For , if God hath appeared unto us Essentially , in Christ , and that we are Partakers of Christ himself , by a real Participation of him as Calvin doth else-where acknowledge ; then , together with Christ , we are also Partakers of God : for God revealeth himself in Christ Essentially , and Christ revealeth himself in us . Pamphlet . Whosoever then hath God Essentially in him , hath the whole Deity in him ; for the Essence is the whole Deity . Answ. The Essence of the Deity ( as I have said ) hath not Measures properly in it self ; but yet the Scripture alloweth us to speak of the Measures of the Spirit of God , which is one Essence , or Being with God : Which Measures in Us , and Fulness in Christ , are to be understood , in respect of Manifestation . And according to this Distinction of fulness and measures , that is warranted by the Scriptures , I deny thy Assertion ; that who ever hath any measure of the Essence of God , hath the Whole or Fulness ; and the plain tendency of all thy work against us , is not only to rob the Saints of Christ , the Heavenly Man , but also of the Holy Ghost , and consequentially of God ; and then finally , of all Goodness , Vertue and Grace : And indeed , this is the real and naked tendency of the Doctrine of all those , who contend so earnestly against the real and proper in-being , or in-dwelling of Christ , in the Saints , as he is the Heavenly Man , and second Adam ; to bring us at last , if they could , to deny that we have either God in us , or the Holy Ghost ; for if the Essence of God , dwell only in Christ , and that Christ dwell not in us , then indeed it should follow , that we have nothing of God , and so nothing of the Holy Spirit , which is one Essence with him : and the end of this is plain down-right Atheisme ; for if God himself be not present in men , nor the Holy Ghost , ( which is one Essence with him ) nor Christ , how can any thing that is truly Good be in us , who can work it ; or being wrought , who can preserve it if God and Christ be absent ? Surely nothing appeareth unto me , more rampant Blasphemy , nor more gross Atheism , than to deny , that God is really present in all Men , and in all Things : For , how is God omni-present , if he be not really present , in and with all his Creatures ? And if God be present in all his Creatures , then Christ is also present , because the fulness of the Godhead dwelleth in Christ. But seeing thou wilt not allow Christ , to have any further reach or extent , than the humane soul and body of any ordinary Man ; and that the Fulness of the Godhead is contained within that bounds of the ordinary stature of a mans body , and that essentially ? is not this to limit the infinite God into a narrower place , or room , than the Souls of many brute beasts , which have larger bodies , manifold times , than the greatest body of any earthly man , and to confine him within the humane figure and shape of a man ? yea , nothing is more plain , which is gross Anthropomorphitisme , and the blasphemous Doctrine of Lodowick Muggleton . But further , I enquire , seeing thou affirmest , That the Essence of God is only in Christ , and that whole Christ is contained within the ordinary dimensions of mans Body ; and that Christ had neither Soul nor Body before Mary ; Where was the Essence of God , from the beginning of the World until that time ? For either it was somewhere , or no where ; to say it was no where , no not in the Highest Heavens , is absurd ; seeing God is said to dwell in the Heavens ; and they are called Gods Throne ; and Christ Taught his Disciples to Pray , Our Father which art in Heaven , &c. But again , on the other hand , if thou shalt grant , That the Essence of God was in Heaven , then that Heaven is as personally united unto God , ( by thy Doctrine ) as ever Christ Jesus ; and may as truly , and in the same sense be called God , the Son of God , God-man ; the Creator of the World , and is the Object of Divine Worship . This , I say , is the necessary and infallible consequence of thy Doctrine , because thou sayest expresly , who ever hath the Essence of God in him , is as personally united unto God , as Jesus Christ ; and may as truly , and in the same sense be called God , &c. Pamphlet , Animad . 18. Yet observe , the Author will not have the center of the Heavenly Man hood of Christ dwell in us , but allows here , the Essence of the Deity to dwell in us : Is not this a preferring the Manhood above the Deity ? Ans. By no means : but it is an infallible indication , That the Deity is infinitely a more excellent being than the Man-hood of Christ simply considered ; for it is a greater perfection to be all center ; and that the center be every where , then only in some place . As for Example , if the Light of the outward Sun were all center , and that the center of the Suns Light were every where in the whole Firmament , that Light should be a much greater , and a more glorious and excellent Light , than the Light of the Sun , as it is now at present , is : And although I say , that the center of the Soul and Spirit of Christ , as Man , is not in us ; yet the true Essence of the Soul and Spirit of Christ , in measure , is in us ; for that emanation , or flowing forth , and ray of his Life and Light , is truly efsential unto him , and is not any meer quality or accident , or operation , as some have supposed . Pamphlet , Animad . 19. They believe , that there is a Nephesh , and a Nishamah , in this Heavenly Soul of the man-hood of Christ , one more gross , the other more refined . Answ. This is a gross abuse and perversion : for although I speak of a Nephesh , and Nishamah , in the Soul of Christ , yet I did not call the one more gross , the other more refined , although the one doth excel the other ; yet none of them are either to be called , or understood to be gross , as having any mixture of refuse , or superfluity , as the word gross doth import . Pamphlet . But there is a secret not yet to be revealed by this Rabbi ; whether these two be one Soul , or two Souls of different kinds ; or whither two faculties , or parts of one and the same Soul ? Answ. This is another abuse , for I do not state the question so ; as whether one Soul or two Souls ; but thus : whither two principles really distinct , or two faculties or powers of one only principle , which I found no necessity to determine , as neither I yet do , whatever be my Judgment and Perswasion in the case . Now , admitting or giving that they were two principles , yea although three , or four ; or more Principles , were acknowledged to be in the Soul of man , as constituent thereof ; it is still but one Soul , in the compleat and intire notion of the Soul ; as the Body of man , is still but one body , although consisting , · not only of many Members , but also of many Principles ; as namely , the Elements of Water , Earth , Air , Fire ; and certainly , he that understands the nature of any ordinary man , and what man is , inwardly and outwardly , in Soul and Body , must needs acknowledge that every ' man hath many principles in him ; yea the principles of the whole Creation , reduced by a wonderful order , into a certain Epitome or Compend ; and for this cause , not only these called Philosophers of old , but also these called the Fathers , have called Man , the Microcosme , or little World , as having all the principles of it , in him ; namely , the principles of the outward and visible World , in his body and outward man ; and the principles of the inward and invisible Worlds , in his inward man ; and these words , Isaiah 43. 7. Every one that is called in my name , and unto my Glory , I have Created him , I have Formed him , I have Made him . The learned among the Hebrews understand them , in respect of the three Worlds aforesaid ; so that out of each of these three Worlds , Man is Made , or Created ; and yet he still but one man ; his Soul , one Soul ; and his Body , one Body ; although consisting of many principles ; Even as a speech , or discourse , is but one speech , or discourse , although that speech , consist of many sentences , and every sentence of many words ; every word commonly of divers syllables , and every syllable of divers letters ; and the letters which are the first principles of speech , of divers kinds and natures ; and for this cause , and with a respect unto this , some have called man , Logos , i. e. a Speech , as being the Similitude of that more excellent and principal Logos , which is Christ , the essential speech or Word of God. But because every being , the nearer that it is in nature unto God , doth the more resemble him ; and that God himself , is a most simple unmixed being , without all composition of parts or principles , and is one in the highest and most perfect sense , ( which yet his being three , only in manner or property of being , doth nothing hinder ) ; and that Christ , the Heavenly man , of all things , is nearest unto God , and his most perfect Image ; therefore it is manifest , that he hath least of that which may , or can be called a composition , or mixture of principles : But whatever perfection , virtue , power , or operation , the creatures have in their various compositions , he hath them all virtually and eminently in himself , after a more perfect , and simple manner : But seeing he took hold on the Seed of Abraham , and did partake of Flesh and Blood like unto ours , to the end that he might be yet more like unto us , that he might make us like unto him , yet more abundantly , whether it behoved not that he was to partake with us , of all the principles , both inward and outward , that belong to the essential constitution of any man , is a thing worthy of consideration ; as also , admitting that he did partake of all these Principles , whether he did assume , or partake of them , at one and the same Moment of time ; And what I have here written , is enough I hope , to them who have a Spiritual understanding , to discern , and perceive my Judgement in the present case ; as whether the Nephesh and Neshamah in Christ , be distinct Principles , yea or Nay ; or whether more , then these two : but as for others who are Carnal , and cannot reach unto these things , if never so plainly told them , I am not concerned to give them a further answer ; and I had rather that I might be instrumental in the hand of the Lord , to bring the Soul of any man or woman , to the Feeling and Tasting of the precious Life of Christ in their hearts , than to fill their understandings with the soundest Conceptions of words about Christ : and I can and do say it , in the presence of the Lord , the life and power of Christ Jesus , as I feel it in the least measure , to move and operate in my Soul , to conform and Leaven me into the Image of Christ , in righteousness and holiness , is more to me , then all the soundest Conceptions of words about Christ ; But yet , because , in the Light of the Lord , I see clearly , how false and absurd , yea how Blasphemous , and Atheistical Notions and conceptions of Christ , and also of God , many men have , I have been earnestly and fervently moved , and am at this present time , in the Zeal and Love of God , and in true compassion and good will towards Man-kind , to declare what God hath made manifest unto me , of this and other things , and to open the Scriptures of Truth concerning them , as God by his Holy Spirit hath opened them plainly to my understanding : Wherefore , let every one that is Spiritual , and hath a Spiritual discerning , read me , and feel my Testimony , and that from which it comes ; for it is not of man , but of the Lord : although , at times , to gain the reader , as Paul did in his day , I find freedome to make use of Testimonies of other men ; and what ever True Testimony to the Truth , I find in any man , be he Jew , or Gentile , Scythian or Barbarian , so called , it is precious and comfortable unto me ; And to declare it unto others , as the Lord giveth me true freedome , may and shall have its Service ; for Truth is one in all , and its Testimony is one ; And something of Truth by Vertue of that Divine illumination of Jesus Christ , the Light of the World , that doth inlighten every man , that cometh into the World , is made manifest for a Testimony among all Nations and sorts of people ; and in every Nation , he that feareth God and worketh righteousness , is accepted of him : And what if some hold the Truth in Unrighteousnesse ? What if wicked men at times , confesse unto Christ , as the Devils formerly did ? We must not therefore deny him , but rather make use of their own Testimony against them , unto their further condemnation . Pamphlet Animad . 20. I query here , whether , besides this Nishma , Adam had a Rational Soul , which was the Root of his animal Senses , and discursive parts ; and whether this that was breathed into Adam , was the Center of the Soul of Christ or some ray only ; it should be the Center , in that Nishma , is the excellency ( the Author saith ) of this Soul ? Answ. The darkness and perversness of Spirit that is in this Author of the Pamphlet , causeth him to ask many unnecessary questions , which a Child of an ordinary clear understanding , might resolve , according to the Principles laid down in my book : and although I have condescended in freedom , to answer many of his questions , especially , such as have any weight in them , for further clearing the Truth , yet diverse others , I purposely forbear to answer , seeing they neither tend to edification , nor serve to clear the Truth : But to these at present mentioned by me , as above , I answer briefly , Adam ( beside that Divine Nishma , or Soul of Christ ) had also , a Rational Soul , as we also have , and all men ; but the Center of the Divine Nishma , or Soul of Christ , was not breathed into Adam , nor into any man , besides Christ himself ; nor doth it follow , that it should be the Center , which was breathed into him , because the Nishma is the excellency of his Soul above ours : I say , this reason doth not hold , for not only the Center , but also that emanation or ray of the Divine Soul of Christ , that is in us , is exceedingly more excellent , than our Souls . Moreover , whereas he argueth , that if Adam had a proper Nephefh , that then he was a more compleat man , then Jesus Christ of Nazareth ; I deny the confequence , for Christ hath all the Essential perfection of mans whole Soul and Body , elther Virtually or formally , even as man hath Virtually or formally all the Essentials , resembling the Sensitive Soul of a Beast , that belong to perfect it , as an animal , or living Creature ; but yet he hath some what more : all which proveth not , that a beast is a more compleat animal , or living Creature , than a man. Pamphlet . It s True he saith , the Soul or Spirit of Christ hath an immediate and wonderfull manner of Union with the Deity , as no other Soul or Spirit of men were partakers of . But what Union the body of Christ that was taken of the Virgin , had with the Logos , which any of the Quakers have not , I cannot yet learn. Answ. That is also plainly enough insinuated in my book , where I expresly say , that Christ was a most wonderfull Vessel , both as concerning his Soul and Body ; and that , in that very body , born of the Virgin , the Center of his Soul did reside ; which could not be without an Union of such a Nature as no other body could have , seeing no other man , ever had the center in him , but he . Pamphlet , I query what difference , betwixt the Nishmah of his Soul , and the Center of it ? Answ. As great as betwixt the Spring and the Stream , and the life and vertue that is in the Root , and a measure of the same in the Branches ; so great is the difference , betwixt the Center of that Nishmah , and the ray or emanation of it into us ; which yet is one and the same Substance or Essence with it . Pamphlet . Look into Buxtorfs Lexicon , you that are Schollars , and there you will see , that this curious distinction of Nephesh and Nishmah , is ground less — and a little after , for the same word is used of the beasts and fouls , and creeping thing , that were destroyed by the Flood Gen. 7. 22. Answ. That the word , Nishmath , or Nishmah , at times , is used indifferently , or commonly , to signifie the breath or life of any living Creature ; doth not hinder , but that at other times , and that more frequently , it hath a peculiar and singular signification , even as the word Ruach , signifieth , at times , indifferently , any ordinary Spirit , good or bad , as also the wind ; and so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek , Spiritus in Latine , and Spirit in English ; and yet also , it hath a peculiar signification , at other times , to signifie the Divine Spirit of God , and Christ : and thus also many other words have both a common and peculiar signification ; as the words , El , Elohim , Bara ; and others . And unto Buxtorfs Authority , I oppose the Testimony of others better skilled , and namely the Author of the Apparatus in Librum , Zohar , part , 1. p. 542 , and p. 600. And that which is of more Authority then all Humane Testimonies , I oppose unto him the Scriptures Testimony , in diverse places , which I have Cited in my book ; as namely , Gen. 2. 7. Prov. 20. 27. To which I shall adde , Job 32 8. The Inspiration of the Almighty giveth understanding ; where the same Hebrew Word , Nishmah or Nishmath , is used , that is in Gen. 2. 7. And surely , whoever shall duely consider that Scripture , Gen , 2. 7. How that-the Lord God breathed in Adam , the breath of Life , and he became a living Soul ; and shall compare it with 1 Cor. 15. 45. The first man Adam , was made a living Soul ; the second , or last Adam was made a quickening Spirit ; If he have the least sense of that quickening life of Christ Jesus , that made the first Adam a living Soul , cannot but acknowledge , that that breath , or inspiration of life , which made Adam a living Soul , was something more excellent and living , then his own Soul , which he received from Christ Jesus the second Adam , who is the image of the invisible God , after whom he was made ; for it was this breathing in , or inspiration of Life , that made him a living Soul ; Namely living unto God : Whereas he was a Soul afterwards when he Transgressed , but not such a living Soul ; for in the day he did eat of the forbidden fruit , he dyed , and remained no more a living Soul unto God , in Holiness and Righteousness , after the image of him that created him . And indeed , that this breath or inspiration of Life , was not Adams own Soul , but a Divine substance ; diverse of those called Fathers , of great Note , do earnestly contend . Hilarius , saith , on Psal. 118. expounding these Words : And he breathed into him , the breath , or Spirit of life , and man was made a living Soul , Inspirationi ergo huic Preparatus sive formatus est , per quam Natura Animae & Corporis in vita perfectionem , quodam inspirati Spiritus foedere contineretur . Scit in se beatus Paulus , duplicem esse Naturam , cum Secundum interiorem Hominem delectatur in Lege , &c. In English thus ; Man therefore , being prepared , or formed , unto this inspiration , by which the Nature of the Soul and body should be contained within a crtain Covenant ( or bond ) of the inspired Spirit . Blessed Paul knoweth that there is a Twofold Nature in him , when according to the inward man , he delighteth in the Law of God. Again , Cyrillus Alexandrinus on 9. John saith expresly , that the breath of life , which God breathed into Adam , was not the Soul of Adam , but a Divine substance . Non est igitur factum divinae Substantiae Spiraculum , anima hominis , sed animato potius homini , & proprietati Naturae utrisque ( anima dico atquae corpore ) Consumatae quasi Sigillum . Naturae suae Creator Spiraculum vitae , id est , Spiritum Sanctum infixit , &c. Which is in English thus : The breath of the Divine substance , was not made the Soul of man ; but rather man being already indued with a Soul , and the property of his Nature being consummated both in Soul and Body , the Creator fixed in him , as it were the Seal of his own Nature ; That is , the Holy Spirit . The which Holy Spirit , he also calleth the Spirit of the Son , and the Divine Nature ; and indeed , without all doubt , God breathed into Adam , the Holy Spirit ; but this Holy Spirit being one Essence or being with God , dwelleth in the fulness of it , in Christ the second Adam ; and therefore Adam could not be a partaker of the Holy Spirit , but as he was also a partaker of the second Adam , whose Nishmah , or Soul , hath the Holy Spirit in it , as being its most immediate Temple , or house ; and therefore the fulness of the God-head is said to dwel bodily in Christ , because Christ is as the body or house , that most immediately receives that fulness to Communicate of the various measures of it unto others ; for the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth Body , is said to be derived from a word , which signifieth a House , or Lodging , or Habitation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so that the fulness of the God-head , dwelling in Christ , as in its most immediate , and proper Habitation ( as the Soul of a man dwelleth in its body ) no man can partake of God , but as he partakes of Christ , in whom that fulness dwelleth . Pamphlet , Animad . 20. I desire the Schollars to call to mind , how this Notion of the Soul of Christ in all , suits with Platoe's of the anima mundi . Answ. Cyrillus Alexandrinus and others do Judge , that Plato , by his anima mundi , did understand that which the Scripture calleth the Holy Ghost ; for as the Scripture speaketh of three that bear record in Heaven , the Father , the Word , and the Holy Ghost : Plato likewise spoke of three , namely , the good , the mind , and the Soul : and the Good he calleth the one , and the Father ; the Mind , he calleth the Son , as being generate of the Father : both which answer unto the Father and the Son , which the Scriptures Testifie of , and therefore they conclude , that by that he called the Soul , he did understand , the Holy Ghost ; And that Plato had learned this mystery of the Three from the Egyptians , who had learned it from Moses ; But that he had wrongly understood it himself , for he seemeth to call them Three Gods , as being distinct , in a threefold being , or substance : And the first greatest of all , the second less than the first , but greater than the Third ; so that Plato his Doctrine of this Mystery was unsound , and imperfect , although it seemeth that he aimed at the Truth . Now , whereas we believe that the Holy Ghost , is one and the same Essence with God ; and that the Heavenly Man-hood or Nishmah of the Soul of Christ , is distinct in essence or substance from the God-head , although by a most excellent and wonderful union united with the same for ever , and yet is not any third essence , as Plato calleth his Anima Mundi . It is very manifest , that Plato his Anima Mundi , cannot at all be acknowledged to be the Soul of Christ. Again , Plato calleth it the Soul of the World , as Judging the World it self to be an Animal or living creature composed of Soul and Body : But this doth by no means agree unto the Soul of Christ , for if it did , then the world should be Christ , and the body of every beast , fish , foul , tree , or stone , and also the earth it self , should be the real body of Christ ; all which is false and absur'd , and therefore Plato's Anima Mundi cannot be the Soul of Christ. Pamphlet . Animad . 21. I Query whether this Soul of Christ can be the Holy Ghost ? Answ. This query is altogether needless , seeing in my book called , The Way cast up , I have expresly declared , that the Soul of Christ , and the Holy Ghost , simply considered , are distinct beings ; but because the Holy Ghost dwelleth in Christ , the Heavenly Man , and by him only is conveyed unto us , and that they are wonderfully united one unto another , we cannot understand them as separate ; and therefore , as Christ , the Second Adam , in Scripture is called the quickening Spirit , and the Lord is the Spirit ; so he may also be called , the Paracletus , or Advocate , as he is expresly called , 1 John 2. 1. And if any man Sin , we have an advocate with the Father , Jesus Christ , the righteous : and this same advocate or paracletus , is but one ; it is clear , that sometimes Christ himself , is called the Holy Ghost , in Scripture ; for the words Holy Ghost , as well as the word Spirit , have different significations in Scripture ; for God is said to be a Spirit , also Christ is called the Lord that Spirit , and the Second Adam , the quickening Spirit . And thus the words , Holy Ghost , and Spirit , do sometimes signify more generally , and sometimes they have a more particular , and peculiar signification . Pamphlet . Animad . 21. Why then the Christian hath a great advantage of a Quaker , in that his Sanctification is of another , and better nature , than that of the Quakers , in that it is the Holy Ghost , who is God , who mystically dwells in them . Answ. Here thou dost commit Three great abuses . 1. To distinguish betwixt the Christian and the Quaker ; whereas every true Christian is a Quaker , namely , one that trembles at the Word of God ; and every true Quaker , is a Christian , and we desire to be called by no other name , than that of true Christians : 2. That thou dost insinuate , as if we did not believe , that the Holy Ghost , who is God , did dwell in us , but only Christ ; which is a gross perversion , and false calumny ; yea so false , that thou givest thy sels manifestly and openly the lie ; in the next citation . 3. Thou dost grosly again contradict thy self , that thou sayest the Holy Ghost dwells mystically in every true Christian , and yet thou deniest that the essence of God dwelleth in any Christian , although the Holy Ghost be one essence with God : Nor will thy term , mystically , save thee ; for if by mystically , thou understandest not a real indwelling of the Holy Ghost , as he is one essence with God , then the Quaker is in a better condition , and hath a great advantage of thy supposed Christian ; that according unto us , every true Christian and Quaker , hath the Holy Ghost , who is one essence with God , really , or essentially dwelling in him , through Christ , who is also in him ; and this according unto 1 Cor. 14 25. God is in you , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which being rightly translated , is essentially , from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which signifieth being , or essence . Pamphlet . Animad . 21. But they understand the Holy Ghost , who is God , is not separated from this Body & Soul of Christ : but why then did they not express themselves so ? Answ. Thou seest Reader , how openly he giveth the lie unto himself , in this citation ; by acknowledging that we understand the Holy Ghost is not separated from this Body and Soul of Christ ; and yet a few lines before , he did alleadge , that according to our principle , the Holy Ghost did not dwell in us : and whereas he saith , why then did they not express themselves so ? I answer , first , how couldest thou know our understanding , or mind , if the thing had not been expressed ? But Secondly , I say , that I have sufficiently expressed the same in my book , called The way cast up , in several places , particularly in p. 114. where I say expresly : For , because the Fullness dwelt in him ; and that he was immediately , and most intimately united with the God-head , so as no Man nor Angels are , but only the Man Jesus , he is only the true Christ. And because he it is alone , who in an immediate way , and originally , is Gods Anointed , who hath Anointed him with his Holy Spirit ; and all other men , even the most Holy , but mediately united with God through him , receiving the Anointing , or Holy Spirit : Therefore all other men are not Christ , but Christians ; not being immediately Anointed of the Father , but by the means of Jesus Christ. Nor are they otherwise partakers of the Anointing or Holy Ghost , but as they are partakers of Christ. Thus Reader , thou feest how clearly I have expressed this very thing ; and how faulty the Author of this Pamphlet is , and how far he hath fallen short of his promise , to give the World a true account of our Faith , concerning the Man Christ Jesus ; who is guilty of so many false insinuations , gross perversions , self - belyings and contradiction , as I have sufficiently demonstrated . Pamphlet . Animad . 22. They believe this humane nature is divine : farewell that distinction then , yet 't is inferior to the God-head . But this Author thinks that omnipresency , and omnisciency , may be attributed to the Man-hood ; yet the man hood not being consounded with , or equalized to the God-head , contrary to the Doctrine Taught by our Christian Divines . Answ. Mark Reader , the great ignorance and partiality of this Author , who is so much offended , because I call the Nature of the Man-Hood of Christ , Heavenly and Divine ; as if because the name Divine is given to the Man-Hood of Christ , that therefore I consound the Man Hood with the God-Head , and equalize it thereunto ; and yet within three or four lines , he calleth these of his brethren , who profess to teach of Divine things , Christian Divines ; he will therefore have men that Teach , or profess to teach Divine things , to be called Divine ; but he will not allow Christ , the Heavenly-man to be called Divine : This is a plain exalting themselves above Christ. But again , if to be called Divine , is to be equal unto God ; then by his Doctrine , he and his brethren whom he calleth Christian Divines , are equal unto God : see what Blasphemies his ignorance and rashness , doth precipitate and hurry him into . Pamphlet Animad . 22. That there are Attributes of God not communicable to the Creature ; and among them are these two , Omnisciency and Omnipresency ; these cannot be Communicated to any Creature , but it immediately becomes God. Answ. That Christ Jesus is not to be called a Creature in that strict and narrow sense , as the other Creatures are , I have above declared ; and yet he doth partake with the Creatures , having taken part of Flesh and Blood with us . And be it so , that Omnipresency and Omnipercipiency , being communicated unto Christ , that he is God ; In what is this contrary to Christian Doctrine ? Is not Christ God ? Do not all true Christians believe that he is both God and Man , and yet but one Christ ? But according unto thy Doctrine , because Christ is neither Omniscient nor Omnipresent , he is not God , but a meer Creature . This is gross Socinianisme , and Arianisme both , that Christ is not God , but a meer creature . Now , although I say and believe , with other true Christians , that Christ is God ; yet I do not say , the Man-hood of Christ is his God-head , nor yet equal thereunto ; for the God-head is still greater then the Man-hood , and hath its Attributes , or Divine properties , that are incommunicable unto the Man-hood , simply considered ; for the God-head is absolute and independent , and hath not its being from the Man-hood : But the Man-hood is dependent , and hath its being from the God-head . Again , these Attributes of Omnipresence and Omniscience , as they are in the God-head , and belong unto the same , are indeed , incommunicable unto the Man-hood ; for the Omnipresence and Omniscience of the Man-hood of Christ , are of a far inferiour Nature and condition , in respect of the Omnipresence and Omniscience of the God-head : And first , as to the Omnipresence of the God-head , it is centrally every where , and is no where circumscribed , as I have already cited out of Hermes Trismegistus , in my book ; But the Man-hood or Nishmah of Christs Soul , is not so Omnipresent , for its center is not every where ; so that , here is a manifest difference , betwixt the manner of Gods Omnipresence , and the Omnipresence of Christ , as man ; Again , as to the Omnisciency of Christ as man , it is not of the same Nature with the Omnisciency of God , but inferiour unto the same ; for the Omnisciency of Christ as man , or of his Man-hood , is by a certain influence , or impression , or touch , which the Objects , known , make upon him ; and therefore , the Objects themselves are in some sort the instrumental cause , or occasion to excite his knowledge , in respect of the Creatures which he doth know , past , or present ; and as for his knowledge of things to come , by Divine Revelation , that also differeth from the manner of Gods Knowledge , who knoweth all things , past , present , and to come , immediately in himself , without dependance on any other , or without receiving any influence or impression , from the Creatures , which he doth know ; nor are the Objects any cause , so much as instrumental in the least , of the knowledge which Christ hath as God , or of his God head : and thus I have very plainly and clearly demonstrated , that the manner and sort of the Omnipresence and Omniscience of Christ as God , is very differing from his Omnipresence and Omniscience , as man ; These two Attributes , or properties , as they belong to his Man-hood , being of a very inferior Nature and kind ; and yet true Omnipresence , and Omniscience , in their kind and sort , and such as are altogether necessary for him that is to be a Mediator betwixt God and Man , and our High-Priest with God ; namely , that he can be touched with the Feeling of our Infirmities ; and that he be present both to hear us , and also , to help and succour us , in all Straits and Wants . And here again , thou fallest into a gross Contradiction , to assert , That God only is Omni-present , and not Christ , as Man ; and yet to affirm , That the Essence of God is only present in the Manhood of Christ , which is a manifest and palpable Contradiction . Again ; I ask thee , Is Omni-presence Essential unto God , or only an Accident ? If an Essential Attribute , then it followeth , That God's Essence is every-where : If it be only an Accident , then thou asserts contrary to Scripture , and to thy own Divines , as thou callest them , That there are Accidents in God , and that He is Changeable , which is gross Cajetanisme , and Vorstianisme ; namely , the Heresie of Cajetanus and Vorstius , that is greatly Condemned , and that generally by all Christians . Pamphlet . Animad . 22. Let it be considered likewise , there is thought by Judicious Divines , that there is an Infinite Space beyond this Globe of the Heaven and Earth : I query , Whether this Manhood , if Omni-present , must not be there ? And a little after , he saith ; And if present there throughout , this is Immensity ; and then , the Universe is but as a Drop of the Bucket , to the Man-hood of Christ : Is it not then equal to God , and confounded with God ? And after , in p. 15 : l. 1. he calleth this Infinite Space , Infinite Imaginary Space ! Answ. They who affirm , That there are such Infinite Imaginary Spaces , may rather be truly called Unjudicious Humanes , than Judicious Divines ; seeing , by thy own Confession , they are meerly Imaginary , and are not any Part of the Universe , and are neither God nor Christ ; and yet are Infinite , and have Immensity : Then which , there can be supposed nothing that is a greater Contradiction ; namely , to say , There is an Infinite Imaginary Space , having Immensity that is not any real Thing or Being : That is , neither God nor Christ , nor Angel , nor any Spirit , nor Body , nor any Created Thing , but meer Imaginary ; and yet it is greater than Christ , the Heavenly Man : for it is Infinite , and hath Immensity . But , to discover yet more abundantly thy Confusion and Contradiction , I ask thee ; Why may not Christ , as Man , have the same Infinitness and Immensity , that this Imaginary Space hath ? Why then , according to thy own Words , the Manhood of Christ should be equal unto God , and confounded with God. By this then , it clearly followeth from thy own Doctrine , That this Infinite Imaginary Space , having Immensity , is Equal unto God , and Confounded with God ; and so , is greater and better than Christ , and that Infinitly ; and yet , it is neither God nor Christ , nor any Creature , or Part of the Universe of Created Beings . Is not this a strange new Deity of thy own devising , and a most abominable Idol ? But , seeing this Space is only Imaginary , and is nothing but a Child of thine , and thy Bretheren's Imagination ; and yet , because it hath Immensity , and is Infinite by thy Doctrine , it must be Equal unto God : It followeth from thy Doctrine , that the Brat of thine own Imagination , is Equal unto God : Which , if it be not the grossest Idolatry , that ever any Man was Guilty of , I leave unto all Men of a true Understanding for to judge ; yea , if it be not the Height of Atheisme . But again , supposing , ( but not at all granting ) that there were such Infinite wast Places , having no Creatures in them , I ask thee ; If God should fill them all with Creatures , ( as he could well do , because he is Omnipotent ) should these Creatures , taken in the whole Complex , be Equal unto God , and have the same Immensity , or Infinitness , with him ? Surely , thou must needs say , Not : And therefore , Christ , the Heavenly Man , although he should also be in all these Places , is still inferiour to the Godhead : For whatever any Man , or Creature , can conceive of Places , or Spaces of the greatest Extent Imaginable , God is still infinitly Greater ; and all the Creatures , Visible and Invisible , are unto Him but as the Drop of the Bucket , and Dust of the Ballance . And here , if any should ask me , because I deny all such Imaginary Spaces , as idle Fictions of foolish and Ignorant Men , What is beyond this Visible World of Heaven and Earth ? I do easily and readily answer ; That not only God and Christ , but also real Parts of the Creation , which are true real beings , Created of God , are beyond this Visible World of Heaven and Earth ; whose Greatness and Number , no Humane , nor ( indeed ) any Created Understanding can fathome , or comprehend ; but God alone , the most High ; and Christ Jesus , by whom all Things are created and made , Visible and Invisible : For Solomon said truly ; We cannot find out the Works of God , from the Beginning unto the End. And thus we have no need to run into these Fictions of Imaginary Spaces , to find a Place beyond this Visible World ; seeing the Things which God hath made , are Greater , and more Numerous , than we can conceive , or imagine : And therefore , are really Infinite and Immense , or Immeasurable , unto our Understanding ; although they are well known unto God , in Number , Weight , and Measure ; and are , in comparison as Nothing , and as the Prophet speaketh , Even less than Nothing . Pamphlet . Animad . 23. And thus he layes the Ground and Foundation of the Angels Worship , upon the Excellency of the Nature of the Manhood , barely considered in it self : I query solemnly , If it be not great Idolatry , for Men or Angels to worship any Creature ; and that Creature , though never so Excellent , be not in Personal Union with God , and the Worship terminated upon the Godhead ? Christ is God and Man ; Christians worshipping him , terminate the Worship upon the Godhead . See , if Keith hath not made the Angels Idolaters ? Answ. That he saith , I lay the Foundation of the Angels Worship upon the Excellency of the Nature of the Manhood , barely considered in it self , is a gross Abuse and Perversion , and a most palpable Lye and Contradiction to my Words : As also , that he insinuates , that Men or Angels are to worfhip the Man Christ , without a Respect unto that Union he hath with God ; So that , by Vertue of the said Union , he is God : This also is another gross Lye and Perversion . And 3 dly . That he alledgeth , that in our worshipping the Man Christ Jesus , we do not terminate our Worship upon the God-head , but only upon the Manhood , and that also barely considered in it self : All which Three Assertions of the Author , are gross Lies , and most groundless Calumnies : For I no where , in all my Book , use any such Words as he alledgeth . And that I have no such Meaning as his Words import ; my Words that stand upon Record in my Book , do sufficiently clear me : As namely , where I say expresly , p. 82. That the Man Christ , is God , by reason of that most wonderful Union betwixt the Two Natures : And a little after , I say ; The Godhead and Manhood of Christ , are but one Christ. — And the God-head of Christ is no Inferiour Divinity , or Deity ; but the very same Godhead of the Father . Again , as concerning this most wonderful and singular Union , ( whereby the Godhead and Manhood of Christ , are one Christ ) I say , p. 83. Christ as Man , hath a true and real Soul , distinct from the God-head ; yet for ever united with the same , in a most immediate and wonderful manner : Of which Union , no other Soul or Spirit of Men or Angels , ever were , or shall be Partakers . And thus Reader , thou mayest clearly see , that I lay not the Foundation of Men and Angels , their worshipping Christ , upon the Excellency of the Nature of the Manhood barely considered ; as if he were not God , by reason of his most rare and singular Union with God : But , on the contrary , I do very plainly affirm the said Union , and that because thereof , Christ is God. And therefore also , I do further say , That the Worship which Men and Angels give unto the Man Christ , doth not terminate , ( which is as much as to say , in more plain English ) doth not rest nor end upon the Manhood ; but ascendeth through the Manhood of Christ , unto the Godhead , where it doth terminate , or rest : And therefore , the Saints in Scripture , are said to praise God through Jesus Christ ; and by Him , to offer up unto God continual Sacrifices of Thanksgiving : And so much doth the word Mediator import ; which signifieth a Middle Man betwixt God and Us : So that , although our Prayers , our Thanksgivings , and whole Worship , be directed unto Christ ; yet not unto Him alone , but also unto God htrough Him. Nor do my Words cited by thee , give thee the least Ground to say , That I lay the Foundation of the Angels Worship upon the Nature of the Manhood barely considered in it self ; because I say , That the Man Christ Jesus , is a Great and Mighty , and most Excellent Being , far above All , and excelling all Men and Angels : For doth not the Man Christ Jesus , excell all Men and Angels , by reason of his Union with the Godhead , such as none else are Partakers of ? Is not this Union of his with the Godhead , most Excellent ? And doth it not cause him to Excel all other Beings , that have no such Union ? By thy Doctrine , indeed , it addeth no Excellency unto him ; and consequently , by the same Doctrine of thine , ( although in Contradiction to thy self ) the Man Christ , is to be worshipped , as barely considered in himself , without any respect of his Union with the Godhead : For , according unto thy Doctrine , that Union addeth no Excellency unto him , and maketh him not one whit more Excellent . And thus , now , I desire all Men of Understanding , to see and consider , whether the Author of this Pamphlet , ( and not I ) hath not made the Angels Idolaters . And here , Reader , I desire thee also to consider , how this Author of this Pamphlet , seeketh to lurk in the Dark : and giveth us no express Account , whether he believeth , that the Man Christ Jesus , is to be worshipped ; only telleth , that all true Christians do terminate the Worship upon the Godhead ; which we also do : But this hindreth not , that the Man Christ , as Mediator , is also to be worshipped , and God through him ; which can be no Idolatry , because he is God , by Vertue of his most wonderful Union with him , which no Men nor Angels , are Partakers of , or ever shall be . And , if the Man Christ , is to be worshipped , my Argument holdeth still good ; that therefore he is really Present , as Man : To which Argument , although most convincing and demonstrating , he hath made no Shaddow of Answer ; and therefore , I return it upon him , or them who take any part with him . As also , I return all the other Arguments in my Book , which are many , that he hath not so much as once named , far less , answered : And particularly , where I argue from what he and they do generally acknowledge , of the Devil ; his being every where present , in all Evil Men , at least , which are more numerous than the Good ; and yet they will not acknowledg , that Christ , the Heavenly Man , is every where Present in all Good Men. And thus they make the Devil greater than He : And which is more , seeing he holdeth , That the whole Essence of the God-head is contained within the Body of Christ ; which , as he saith , is of no greater Extent , than the ordinary Body of one Man ; and will not acknowledge , that God himself is any where , but in that one only , Human Body : and yet the Devil possesseth really , the Souls and Bodies of many Men and Women . He doth make the Devil not only greater , and more largely or universally present in the World , than Christ ; but also , ( with Fear and Reverence be it spoken ) than the very Godhead it self ; which is indeed , the greatest Blasphemy and Impiety of Words , that ever I heard formerly , in all my Life ; and yet the plain , down-right Language of his Doctrine , and vain Impious Scribling against us . And thus Reader , having answered sufficiently unto every one of his Animadversions ; which I have done some-what more fully and largely , than was either needful unto him , or then ( indeed ) he was worthy of : yet for the sake of others , who might be desirous to have some Things further opened and cleared , I have found Freedom so to do . And now I shall take some Notice of what he addeth by way of Conclusion ; and reply also , there-unto , so far as is needful . Pamphlet . p. 14. He proposeth three generall Considerations , which he thinketh will Answer my whole Book . 1. That the Prophets spoke of many Things to come , as if they were present . Answ. To this I have sufficiently answered above ; and I have proved , how absurd and contrary to Truth , the Opinion of the Author is , that Christ was no more Christ , before his birth in the Flesh , than Cyrus was God's Anointed , of whom Isaiah prophecyed many Years before he was Born. Where-as , although the Prophets prophecyed of Christ's Coming , and Birth in the Flesh , as a thing to come ; yet they did still understand , that Christ himself was present , in and with the Church , in all Ages ; as I have already proved in my Book , at large . And this was also the Testimony of the Apostle ; and particularly , of Paul , who said expresly , That by Jesus Christ , all Things were Created ; and , He is the same Yester-day , To-day , and for Ever . Also , Paul said , The Fathers did Eat the same Spiritual Meat , and Drink the same Spiritual Drink : For they drank of the Rock that followed them , and that Rock was Christ. And if they did eat the same Spiritual Meat , and drink the same Spiritual Drink , then they did eat the Flesh of Christ , and drink his Blood ; otherwise , as Christ taught him self , They could not have Life . Pamphlet . p. 14. His Second Consideration is , That Christ acted , in his Mediatorship , in all Things before his Incarnation , in reference still to his Incarnation , which was to be in the Fulness of Time. Answ. That Christ acted in his Mediatorship , in all Things before he was Born in the Flesh of the Virgin Mary , in reference still to his Birth in the Flesh , which was to be in the Fulness of Time ; and also , in reference to his Sufferings , Death , Resurrection , Ascention , &c. I do readily grant . But what saith this against any thing that I have affirmed in my Book ? Or , What doth it infer against the Real Being and Existence of Christ , in all Ages , from the Beginning ? Surely , nothing at all , but on the contrary , if thou stand to thy own words , they do prove manifestly , that Christ , as he is the Heavenly man , was from the beginning ; for how could he Act in his mediatorship , if he was not mediator from the beginning ? How can Mediatorship be without a Mediator ? Surely , not at all , more than Kingship can be without a King , or Lordship without a Lord ; or any other Office , without him that doth bear it . And if Christ was Mediator from the Beginning , it followeth most clearly , that he was Man from the Beginning : For it is the Man Christ Jesus , who is the Mediator betwixt God and Man , as Paul hath expressly declared , 1 Tim. 2. 5. For Christ as God , simply considered without his Manhood , cannot be Mediator ; even as Man , simply considered without the Godhead , he cannot either : for the Nature of a Mediator is such , that he must have the Nature both of God and man , united together , after the most excellent and singuler manner , so as , by reason of that Union , he is true and perfect God , and true and perfect Man ; and therefore seeing he was Mediator from the beginning , and acted in his Mediatorship , or mediatory Office , as King , Priest and Prophet , and as Head of his Body the Church , he was Man from the beginning , although not Man cloathed with flesh and blood , in the likeness of our Flesh , until the fullness of time was come , that He was Born of the Virgin Mary . Pamphlet . Pag. 14. His third consideration is , that many things in Scripture , are spoken of Christ , by that figurative speech , of the communication of properties , when that which is proper to one nature only , is attributed to the other , or to the whole person , &c. Answ. Although thou dost betake thy self to this , as thy last refuge ; namely , that , called by some , the communication of properties , yet doth it nothing help thy Evil cause , more than the former . For albeit I grant , that there is such a figurative speech of the communication of names and properties , whereby the Man Christ is called God , and also God is called Man , and God is said to have Shed his Blood , although Christ , as God , hath not Blood to Shed , but only as Man ; yet by reason of that most rare and wonderful union betwixt the Godhead and Manhood ; the Blood of the Man Christ , is called , the Blood of God , Acts 20. 28. But this communication of names and properties , is not a bare Titular , or Verbal communication , but is grounded upon a real communication , of real Divine Attributes and Properties , which the Godhead of Christ , doth communicate unto the manhood ; so that the manhood of Christ , by reason of this most rare and excellent , and truly Divine union , it hath with the Godhead , doth by vertue of the same , receive such Divine attributes and perfections , as are communicable unto none else beside him ; and the nature of the Manhood of Christ , must be so excellent , so great , and so perfect , and so substantially excelling all Men and Angels , that is capable of such an Union , or of such Divine attributes , properties , and perfections , that are both proper and necessary for such an one as is to be Mediator betwixt God and Man , and our High Priest with God ; of which Divine attributes , omnipresence , and omnipercipience aforesaid , are some , which I call Divine , because of their great excellency ; and in respect of which , the manhood of Christ is nearest unto the Godhead of all other distinct beings , although , as I have already shewed the omnipresence and omni-percipience , or omniscience of Christ , as man , is not the same , nor equal unto these attributes of omniscience , and omni-presence , that belong to Christ , as God , or unto the Godhead : but of a far inferior sort . Moreover , seeing the foresaid communication of names ; is grounded upon that so rare and singular union , betwixt the Godhead , and manhood of Christ , it is very manifest from hence , that the said communication of names , could not be from the beginning of the world , unless also the union betwixt the Godhead and Manhood of Christ ( which is the ground of the said communication ) had been from the beginning ; and consequently , also the Manhood of Christ was from the beginning ; for two natures cannot be united , before the one of them have any being : again , as the said communication of names and properties , require the Man-hood of Christ to exist , or have a being from the beginning of the World , otherwise it could not be said that the Man Christ Jesus , was from the beginning , not so much as by that figurative speech of communication of properties ; so in like manner , that communication of properties cannot be allowed ; but where , as well as when , the Godhead and Manhood are together united , and existent , and that , for the same reason already given , namely , that the communication of the names is grounded upon the union of both existing together , in the same things , places , or persons , as well as in the same times : and therfore , if the Manhood of Christ , were not omnipresent , in all places , as well as all times : The Man Christ , could not be said to be omni-present , not so much as by that figurative speech of communication of properties , which is not barely Verbal , or Titular , and Nominal , but Reall and Substantial , according to the manner above expressed . Again , there are many Scriptures which speak of Christ , that must needs be understood of Christ as Man , and not as God , so much as by that figurative Speech of communication of prorerties ; as when Christ said , John 6. I came down from Heaven , not to do my own Will : this must needs be understood of Christ as Man , as I have already proved , seeing Christ as God always doth his own Will. What he adds page 14 , 15. concerning the sum of the Quakers Doctrine , concerning Christ , it being in great part , a heap of Nonsence and Confusion , and not my words nor meaning , and so far as any part of it is true , being sufficiently answered already , I need not make any new Reply unto it ; only , whereas he talketh of two Souls and Bodies of Christ , I would have the Reader to Remember , that I have no where in all my Book spoke of two Souls of Christ : and as concerning the two Bodies of Christ , they are also but one body , in the full and intire Notion of a body , consisting of various parts and members , united into one , so that the manhood of Christ is still but one , in its full and intire Nature . And again , whereas he finds fault with us , for saying , that Christs heavenly body , whereof the Saints are partakers , confisteth of flesh , blood and bones , he may find the same fault with Christ , who spoke os his flesh and blood that came down from Heaven , which is the Saints Food : also , he may blame Paul , who said , the Saints were of his flesh and of his bones ; But flesh , blood , and bones , here understood , are not to be meant literally , and after a vulgar manner , but spiritually , and figuratively ; for his flesh and blood from Heaven , are Spirit and Life : And although the Wisdom of God hath expressed them under these distinct Names , yet originally , they may be but one substance , even as flesh and blood , and bones , of an earthly body , are originaly but one substance , which is dust and earth . And I can and do freely appeal unto all Christians , whom God hath spiritually Enlightned , and given a Spiritual Understanding unto , of the Mystery of God and Christ , whether this be not the True Christ of God , of whom I have declared ? And , Whether that described by the Author of this Pamphlet , here Answered by me , is not indeed a False Christ ? And also , his God , whom he limiteth Essentially within the Dimensions of an ordinary Human Body , be not also False ? And so , Whether He , and not I , be not guilty of Gross Idolatry , and bringing - in another Gospel , and so is acted by another Spirit ; and hath therefore a Curse from the Apostle upon him ? Gal. 1. 8 , 9. And lastly , Whereas he laboureth to fix upon me the Heresies of no less than Seven several sorts of Heretical Sects ; he but sheweth forth the same Lying Spirit , that hath acted him all along : And therefore , to undeceive the Reader , whom he seeketh so grosly to abuse , I shall very clearly and briefly pass through these Seven Heads ; and sufficiently purge my self of every one of them , to any that are Judicious and Impartial . 1. He chargeth me with the Heresie of the Macedonians and Valentinians , who said , Christ brought an Heavenly Body from Heaven with him . To this I answer , That was no part of their Heresie ; but only that they said , Christ's Body in the whole Substance of it , came down from Heaven , and did not in any part , share or partake of the Substance of the Virgin Mary ; but altogether passed through the Virgin , as Light passeth through the Air , or purest Christal : But this I do not maintain ; for I have sufficiently declared , That Christ did really partake of the Virgins Flesh and Substance ; although the Body of Christ was not Conceived after the manner of Human Conception : And therefore , it was Heavenly in respect of its Original , and more Excellent than the Body of any other Man. And that this was reputed no Heresie among the Antients , I prove ; because Hilarius , one of the Fathers of great Antiquity , and in high Esteem among these called the Orthodox , was of the same Judgment ; namely , That both the Body and Soul of Christ , had a Nature more Excellent , than that of all other Men ; although they had also , what belonged to the true Nature of Man , in all Essentials . 2. He chargeth me with the Heresie of Apellis , that said , Christ had an Airy Body , and Starry Flesh , that passed through the Virgin. To this I answer ; That I have no where affirmed any such thing , nor such Words have I any where used : For the Flesh and Blood , whereof I speak , according to Scripture , that came down from Heaven , is neither of the Air nor Stars ; but of a more excellent Substance , and that beyond all Compare : And also , that the Body which he did take of the Virgin , was a real Body of Flesh and Blood ; as I have above declared . 3. He chargeth me with the Heresie of the Manichees , that said , Christ had an Imaginary Body . To this I answer ; That I am altogether free of this Charge : For I affirm , That Christ hath no Imaginary Body ; for his Body is Real and Substantial . Nor doth it prove , that Christ his Heavenly Body , is Imagińary , because it cannot be seen , or felt , or heard , by the outward Senses , as he reasoneth : For by the same reason , God himself should be no Real Being , but only Imaginary ; seeing God , who is a Spirit , cannot be seen , or felt , by the outward Senses . And thus wee see , what Spirit of Madness acteth this false Accuser ; who seeking to fix upon me ( but falsly ) the Error of Manicheisme , salleth head-long himself into the Ditch of Gross Atheisme : For what grosser Atheism than this , to say , That God is no real Being , but only Imaginary ; which is the Necessary Consequence of his Doctrine . 4. He chargeth me with the Heresie of Apollinarius , who is said to have affirmed , That Christ had no Soul distinct from the Godhead : The contrary of which , I have manifestly affirmed , and do still affirm . And when I say , The Nismah is the Word Incarnate , or Word made Flesh , I do not exclude the Soul of Christ : For if these Words ( namely , the Word made Flesh ) exclude the Soul of Christ , then by the perverse Reasoning of this Author , he maketh the Apostle John equally Guilty with me , of the Heresie of Apollinarius . And thus we may see , how commonly this Author falleth into the same Ditch , which he hath prepared for another ; and sometimes into a worse . 5. He chargeth me with the Heresie of the Nestorians , who said , There were two Persons , as well as two Natures , in Christ. To this I answer ; But I have no where said , That there are two Persons in Christ ; nor do I say , That there are two Christs , or two Sons of God , as the Nestorians affirmed . Moreover , whereas he saith , The Quakers hold , that there are Three Natures in Christ , if not Four : I answer , 1. But this was no Part of the Nestorian Heresie , if I had so affirmed : and therefore , instead of proving me a Nestorian , he but proveth himself a gross Lyar , Perverter , and Calumniator . But , 2. I answer , That I hold only , that there are but two Natures in Christ , Nature being taken ( as it ought to be ) in its full and intire Concept or Notion : For the Nature of Christ his Manhood , is still but one intire Nature of Man , although consisting of various Principles . And this the Author himself , must needs acknowledge , or then be guilty of his own Accusation : For , is not the Soul and Body of Man of distinct Natures , and yet they make up but one intire Nature of Man ? And if he say , they are two distinct Natures , then Christ having these two Natures of Soul and Body ; and also , being God , he hath , according to this Author , three Natures ; which was the Accusation where-with he chargeth me , and yet is guilty of the same . 6. He chargeth me with the Heresie of the Eutychians , who gave the Divine Attributes to the Human Nature . To this I answer ; That I have abundantly cleared my self of this , above ; where I have shewed , that these Divine Attributes , of Omni-presence , and Omni-science , which belong to the Manhood of Christ , are neither the same , nor yet equal to these of the Godhead ; and so , I confound not the Manhood and Godhead of Christ , but acknowledge them distinct Natures and Beings , forever inseparably united together , after the most Perfect manner : whereas the Eutychians are said to have confounded the Manhood and Godhead into one Nature . — 7. He chargeth me with the Heresie of the Ubiquitarians , but whom he meaneth , he doth not express : But for answer , by the Ubiquitarians , either he meaneth the Eutichians , or them called Lutherans ; if the former , concerning them , I have answered already , upon the 6 th . If the latter , namely the Lutherans , I have at large , in my Book discovered , how I do not hold the Ubiquity or Omnipresence of Christ , after that absurd and gross manner , as they do , but after another way ; that is , both according unto Scripture Testimonies , in many places , and is no wise repugnant unto right reason , but very agreeable thereunto : Although in the general , I do acknowledge , that I do agree with the Judgment of Luther , and those that wrote the Liber Concordiae , as touching that particular ; and whereas I made use of some excellent testimonies , both out of Luther and Liber Concordiae , for the Ubiquity , and Omnipresence of Christ , this Author hath not so much as once named them , far less answered them . And thus Reader , I have particularly replied unto all his false accusations , and his beast with the Seven Heads , that he hath conjured out of the Sea of his troubled Imagination , I have easily slain , with a few easy and simple strokes : and here it were but very Just , instead of his Counterfeit Creed of his own making , concerning what the Quakers believe of the Man Christ Jesus , to draw up an account of his Atheistical and Blasphemous Creed , concerning both God and Christ , which is truly his , and which he must needs own ; either as his express words , or as the genuine , and most necessary consequences of his Words and Doctrine ; and when I have so done , I should be more Just unto him , than he has been unto me , who hath alleadged upon me many false things , which are neither my express words , nor the true consequences of my words ; no , not after the remotest manner : But at present , I shall spare this pains , and refer the Reader to the places in my answer to his Pamphlet , where I have proved him manifestly guilty of Socinianisme , Arianisme , Anthropomorphitisme , Muggletonisme , Judaisme , Anti - Christianisme ; and lastly of gross Atheisme and Impiety ; to which also , I could add Manicheisme , Ebionitisme , and Cerinthianisme , withal whom the author of the Pamphlet , falsely called , the Quakers Creed , hath taken part , and for which he is justly reproveable . Some Testimonies out of Hilarius , concerning the Manhood of Christ , both as touching the Soul and Body : Who although he doth expresly affirm , that Christ hath the true and whole nature , both of God and Man , yet he no less expresly saith as followeth in his own words lib. 10. de Trinitate . SUum , rursum panem esse dixit , ut per hoc quod descendens de caelis , panis est , non ex humana conceptione origo esse corporis existimaretur , dum caeleste esse corpus ostenditur — Et arguere nos solent Heretici quod Christum dicamus natum non nostri corporis atquae animae hominem . — Sed ut per se sibi sumpsit ex Virgine corpus , ita ex se sibi animam sumpsit , qua utique nunquam ab homine gignentium , originibus prebetur . Si enim conceptum carnis nisi ex Deo Virgo non habuit , longe magis necesse est , anima corporis nisi ex Deo aliunde non fuerit — at vero si Dominici corporis sola ista natura sit , ut sua virtute sua anima feratur in humidis & insistat in liquidis , et extructa transcurrat , quid per naturam humani corporis concepta ex Spiritu S. caro Iudicatur ? And concerning the Soul of Christ , he further saith . Naturae hujus potestatem , Iam non dico metus , sed nec infernae sedis regio est concludens , quae descendens ad inferos , a paradiso non desit , sic ut & hominis filius loquens in terris , maneat & in Caelo . — Non habet hunc metus corporalis penetrantem quidem inferos , sed ubique Naturae suae virtute distentum & naturam hanc mundi Dominam , ac libertate Spiritualis virtutis immensam , non sibi terrore mortis , Gehennae chaos vindicat , qua Paradisi deliciae carere non possunt . In English thus . Again , he said , that he was bread ; that by this , that he is bread , coming down from Heaven , the Original of his Body may not be esteemed to be of Humane Conception , while it is shown to be a Heavenly Body — And the Hereticks use to accuse us , because we say , that Christ was born a man , having a Soul and Body not of our kind : but as by himself , he took to himself a Body of the Virgin ; so of himself , he took to himself , a Soul which is never to be acknowledged to have the same Originals of them begotten of Man : for if the Virgin had the Conception of the flesh , not of any other but God , it is much more needfull , that the Soul was not of any but of God. — But indeed , if that be the onely Nature of the Lords body , that by its own vertue , by its Soul it is carried upon the waters , and standeth upon the Floods , and being struck at , can pass through ; why is the Flesh conceived of the Holy Ghost , judged by the Nature of an Humane Body ? And concerning the Soul of Christ , he further saith . The power of this Nature , now I say , not only fear , but the region of the infernal seat doth not contain ; which descending into the Hells , is not absent from Paradice ; so that being the Son of Man speaking in the earth , he doth remain in the Heavens . Bodily fear doth not take hold of him ; that doth indeed penetrate the hells , but is everywhere extended , in the vertue of his own Nature ; and the pit of Hell cannot claim to it self by the Terrour of death , this Nature ; that is , the Lady of the world , & immense , or unmeasurable in the liberty of Spiritual vertue ; Which the delights of Paradice cannot want , Post-script . SInce I wrote the Answer , aforesaid , to the Pamphlet , set out by a Nameless Author , called the Quakers Creed , &c. I have seen a sheet in print subscribed by William Haworth , a sort of Independent Teacher at Hartford , which he calls a Winding-sheet for the five Hartford Quakers ; and in the said sheet , he refers the Reader to the aforesaid Pamphlet , called the Quakers Creed , for an answer to my Book , The way cast up . This gives me just ground to hold the said William Haworth , either to be the Author of the said Pamphlet , or at least an approver of it ; and therefore all the Lies and Calumnies , and whatever other gross abuses , weaknesses , and impertinencies , and all the absurd , and blasphemous Assertions , which I have discovered in the said Pamphlet , are Chargeable upon him , and lye at his door . And whereas William Haworth saith , at the end of that fheet aforesaid , that G. Keith saith , Christ never was a man ; this I charge upon him , as a most gross , and Notorious lye , and slander : I never spoke , wrote , nor thought , any such thing . It is strange , that the man has so far lost all sense of shame , to publish such a manifest lye in the sight of the world . Now , how truely , and uprightly I own and believe , that Christ is both God and Man , my book called , The way cast up , is a sufficient witness ; and this other Treatise , writ by me in answer to the lying Pamphlet , owned by him , is another . But it seemeth , he doth suppose , that such a Conclusion will follow by way of Consequence from my words , because I have affirmed in my book , that Christ the Heavenly Man , was from the beginning , even before Adam , the first Man , which was of the Earth , earthly . But this consequence I altogether deny , as false and unreasonable ; for his being before he came in that body , doth no more infer , that he was not man in that body , than it doth infer , that a man ceaseth to be a man , or that the Soul of any Man ceaseth to have a being , when it is not in a Fleshly body : and if the having of a Fleshly Body be so Essential to the being of the Soul , ( which is most principally the Man ) so as the Soul cannot be , or subsist before the Fleshly Body ; the same reason holds as much , that the Soul cannot subsist , or have a being , after the Fleshly Body is put off : and so by W. Haworth his Argument , the Soul of every man dyeth with the body , and hath no immortal Subsistance . Let him see , how he can clear himself of this , and many other absurdities , which he runneth himself into , by his foolish and inconsiderate way of reasoning . And as for other things in that he calleth his Winding Sheet , which he chargeth upon the Quakers , as their Doctrines , and then upon some called Quakers ; as that one should say , that the Soul of man was the Devil , & that the Devil was made an offering for sin ; and another should say , that Christ was a bastard : These false , and abominable Calumnies , have been so fully and sufficiently answered above , by the said five Hartford Friends ; and especially in their last , called the Malice of the Independent Agent again rebuked , that it is to no purpose to give any further reply . Nor is the evidence he giveth by proof of some witnesses , of any more Authority than his own , who hath openly in the face of the world , discovered himself to be a lyer , and false accuser ; and can it be questioned , but he can find others like to himself , who because of their deep malice , and prejudice against the Truth , make no more conscience than himself , to bear false witness against the innocent ? Moreover , whereas these five Friends of Hartford did justly blame W. H. for Charging the whole people called Quakers , with any errour , that some one or other called a Quaker , may be supposed to have writ or asserted , set case any one had so writ , or asserted : And they Query further , Is it just , the Independent party should be charged with the private Opinions of every one of them , because they pretend all to one rule , the Scripture ? — The said W. H. giveth only this bare and naked evaston , in that he calleth his Winding Sheet : Should the Independants ( saith he ) hold Infallibiliy as you do , then might that party be Charged with all the Religious Opinions , that any of them at any time vented . Unto which bare evasion , these Friends of Hartford , have given a sufficient reply , in pag. 13. of their last book : where among other things , they say ; Such an absurdity was never the assertion of the people called Quakers , viz. That either every one pretending to be guided by the light within , or distinguished by the name Quaker , is therefore guided by the same light , in all discourses , or so to be owned by the said people . This which they have already said , is sufficient to overturn his evasion ; as because the Quakers do all pretend an infallible Spirit , that therefore all must be acknowledged to have that infallible Spirit , and to be guided thereby ; which doth no more follow , than that because all the Independants so called , pretend to one Rule , the Scripture ; that therefore , all that they or any of them speak , write , or do , is according unto the Scripture ; which instance of parity , they did bring in their foresaid answer , pag. 13. ( Yet do not thereby grant , that any of the people called Quakers , are guilty of any such Blasphemous Doctrines as before cited . ) To which W. H. hath made no reply ; and therefore , it is returned upon him , as wholly unanswered : as also the whole substance of their last book , which W. H. hath not answered , nor indeed hath not so much as pretended , to give a particular answer , unto the greatest and most Principal part thereof . And therefore , these Friends see it not needful to give any further answer , to what he calleth his Winding Sheet , until he give a particular answer to the several parts of their book ; and they look upon his sheet , to be no Winding-Sheet for them ; but that it is an evidence , he hath spent all his strength , and is as it were a dying man , that is no longer able to hold out in this controversie : and that therefore , it may be more fitly called a Winding-Sheet for VV. Haworth himself ▪ than for them . FINIS . 
A56906	----	The Quakers creed containing twelve articles of their antichristian doctrine, for which many have denyed them. Publish'd by some, who have joyned with Mr. George Keith, in the City of London, and did formerly meet with him at Turners-Hall, and in divers parts of the country, as Huntington, Reading, Bedford, and Colchester. Keith, George, 1639?-1716. 1700 Approx. 34 KB of XML-encoded text transcribed from 13 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A56906 Wing Q21 ESTC R222513 99833676 99833676 38154 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A56906) Transcribed from: (Early English Books Online ; image set 38154) Images scanned from microfilm: (Early English books, 1641-1700 ; 2176:16) The Quakers creed containing twelve articles of their antichristian doctrine, for which many have denyed them. Publish'd by some, who have joyned with Mr. George Keith, in the City of London, and did formerly meet with him at Turners-Hall, and in divers parts of the country, as Huntington, Reading, Bedford, and Colchester. Keith, George, 1639?-1716. 24 p. printed for John Gwillim, against Crosby-Square, in Bishopsgate-street, London : 1700. Marginal notes. Reproduction of the original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Quakers -- England -- Early works to 1800. 2005-05 TCP Assigned for keying and markup 2005-05 Aptara Keyed and coded from ProQuest page images 2005-06 Mona Logarbo Sampled and proofread 2005-06 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE Quakers Creed : CONTAINING TWELVE ARTICLES OF THEIR Antichristian Doctrine , For which many have Denyed them . Publish'd by some , who have Joyned with Mr. George Keith , in the City of London , and did formerly meet with Him at Turners-Hall , and in divers parts of the Country , as Huntington , Reading , Bedford , and Colchester . 2 Pet. II. 1. But tbere were False Prophets among the People , even as there shall be False Teachers among you , who Privily bring in Damnable Heresies , even Denying the Lord that Bought them , and bring upon themselves swift Destruction . Proverbs XIV . 15. The Simple Beliveth every Word ; but tbe Prudent Man looketh well to his going . LONDON , Printed for Iohn Gwillim , against Crossby-Square , in Bishopsgate-Street , 1700. THE INTRODUCTION . FOR the Information of any Sober Inquirer , who may ask , Why so many People , who for the space of Forty Years past , some more , and some less , who have been both Born and Bred Quakers , have now left the Society of that People ? In Answer to which , you may hereby understand , That its true such was the unhappiness of the Age wherein we Liv'd , that too too many were both Born and Bred up , yea overwhelm'd in the Gulpb of Quakerism , for the aforesaid space of Time , whereby we became as it were fast rooted and grounded on that Foundation , by imbibing many hurtful Antichristian Principles , which were instilled into us by our Leaders and Teachers ; of whom we may as justly complain in one sense , as the Prophet of the Lord , did from his Mouth , Isaiah 9.16 . The Leaders of my People have caused them to Err. ( By their Lies and Lightness , ) yet such has been the merciful Providence of God Almighty to many of His poor sinful Creatures , that for some considerable time past , He of His own good pleasure , opened the Eyes of many of our Vnderstandings , whereby we began to receive from him ( Instrumentally ) some small glance of Light , which we readily imbracing , and by our daily conversing with the Holy Scriptures of Truth , ( which formerly we have been taught to Slight and Vndervalue , by our Leaders , their Books and Preachments ; and do attribute that to be the great reason , or means , that we should remain so long in Ignorance ) our Minds became more and more Inlightened thereby , giving us a true sight of our Errors and Mistakes , plainly declaring unto us the great Necessity there was for us to embrace the Doctrine of Christ Crucified , and to be obedient to his Holy Institutions , if ever we intended to be Christians ; A Doctrine that we were strangers unto , by reason of our Education , aforesaid , and taking the Advice of the Apostle St. Paul to the Thessalonians , I Thes . 5. 21. ( who said ) Prove all things , hold fast that which is Good. As also the Apostle St. John , in his first Epistle 4. 5. Beloved , Believe not every Spirit , but Try the Spirits ; because many false Prophets are gone out into the World. When we began to Prove the Spirits of many , and to Try their Doctrines , and bring them to the Tryal of the Scripture , we found a great incoherence therein , both as to Doctrine and Practise : Also Contradicting the Testimony of the Scriptures . Where it s said , Cursed is he that adds or diminisheth . Vpon which a Religious Concern came upon many , in divers parts of this Nation , who used their utmost endeavours , according to the Abilities given them of God , not only to inform their Brethren of their Vile Errors in Fundamentals , but would willingly have been helpful to reclaim them ; but instead of their Harkening to wholesome Admonition , they turned a deaf Ear ; and it may be said of them , as it was said in days past by Those that regarded not the Cry of the City , nor the Noise of the Driver , who would not hearken to the Voice of the Charmer , altho' he Charmed never so wisely : But instead thereof , they persist in all their abominable Errors , Crying out , to deceive the Simple , All is Lyes , we are Wronged ; and yet dare not to appear to Vindicate themselves , unless it be with manifest Contradictions to themselves , by bringing themselves in competition with God Almighty ; Saying , As God is One , his Truth and People One , so we are One ; the same that ever we were , ever since we were called to be a People , and are not Changed nor Deviated in one Point . Altho' , as George Whitehead saith , We see cause otherwise to Word the mater ( then formerly ) yet our Intentions are still the same . Pray what Consequence can there be inferred , but that they wilfully take on them the Guilt of all their Antichristian Errors ? Then to what purpose so many particular Persons giving forth Creeds , Paipably Contradicting the former Creeds , and Books , if we allow them otherwise to Word the mater , and their Intentions still the same ; whose Intentions , as by their Books manifestly appear , as can be proved in many Hundred Quotations , evidently tend to the overthrowing of the true Christian Faith ; which Doctrine , as contained in their Books , are Repugnant to all Protestant Christians , by opposing Faith in Christ Crucified , and his holy Institutions . Give us leave , by the way , to tell thee , That whatsoever the high Pretentions of any may be to Christianity , yet in their bold opposing the positive Commands of Christ , they plainly demonstrate themselves to be no Christians , and from such every sincere Person ought to withdraw , and come out from their Communion . If any Quaker , or other Person , shall question the Truth of what follows , we Offer , for the Conviction of the former , or Satisfaction of the latter , to give them a Sight of the Originals from whence they are Quoted ; and fully prove the whole against them , before any Impartial Auditory . THE Quakers Creed , &c. THE Particular Reasons which we give for Leaving of the Quakers are as follow , notwithstanding we could give abundance more , but we think it not material to trouble the Reader with a multiplicity , seeing these few are material , against the very Foundation of the Christian Religion ; as we could also give many hundred of Quotations out of their several Writers , being as so many Proofs of these and other their Errors , and Antichristian Principles , viz. 1. Their Denial of the Doctrine of the Holy Trinity . 2. The Blood of Christ outwardly shed , undervalued by the Quakers . 3. God and Christ in Heaven . 4. Justification by the Righteousness of Christ . 5. Their Equality with God 6. The Death and Sufferings of Christ . 7. The Resurrection of the Body . 8. Jesus of Nazareth , Denied to be the Son of God. 9. The Holy Scriptures . 10. The Sacraments of Baptism and the Lords Supper . 11. They call all false Ministers that Preach Faith in Christ without . 12. Their Blasphemous Adorations , given to George Fox , and vindicated by other Quakers . Sect. I. The Quakers Deny the Doctrine of the Holy Trinity . NO Errors are more Dangerous , Then to deny the Lord that bought us , for such are Damnable , and those that hold them , are Guilty of Heresie , and bring upon themselves swift Destruction . 2 Pet. 2. 1 , 2. The Scriptures do not tell People of a Trinity , nor Three Persons ; but the Common Prayer Mass-Book speaks of Three Persons , brought in by the Father the Pope . Another Proof of the Denial of the Trinity , by George Whitehead , and Three more of his Brethren . Here is the Three Persons thou Dreamest of , which thou wouldest divide out of One , like a Conjurer , he is shut up with the Three Persons [ i. e. Mr. Tounsend , a Minister in Norwich ] in perpetual Darkness , for the Lake and the Pit. Another Proof out of W. Pen's Sandy-foundation . If God , as the Scriptures testifieth , hath never been declared , or belived , but as the Holy One , then will it follow , That God is not a Holy Three , nor doth subsist in three Distinct and Separate Holy Ones ; and since the Father is God , the Son is God , and the Spirit is God ; then , unless the Father , Son , and Spirit , are three distinct Nothings , they must be three distinct Substances , and Consequently three distinct Gods. That frequent , but impertinent Distinction , that God is one Substance , but three in Persons , or Subsistances ; a most absurd Blasphemy ; they the Trinitarians must necessarily conclude their kind of Trinity a Fiction . Sect. II. The Blood of Christ Outwardly Shed , Vndervalued by some Quakers . THE Blood of Christ , no more than the Blood of another Saint : ( Who also , in the same Letter , farther says ) viz. That the Baptists , and Independants , and Presbyterians , and Pope , are all of one ground , and none of you understand the Blood of Jesus Christ , no more than a Brute Beast , &c. The Quakers see no need of directing Men to the Type , for the Antitipe , viz. Neither to the Outward Temple , nor yet to Jerusalem , either to Jesus Christ , or His Blood. And where doth the Scriptures say , The Blood was there Shed for Justification ? The Sheding of that Blood , let out by the Spear , was an Act of a Wicked Man , and the Spear an Instrument of Cruelty ; which to lay the Meritorious Cause , or Stress of Justification upon , its false Doctrine , says George Whitehead . Sect. III. That God and Christ are in Heaven is Denyed by some Quakers . IF there be any other Christ , but he that was Crucified within , he is the false Christ , Devils and Reprobates make a Talk of him without . Reader , observe it s not long since one of their Preachers was heard to pray at a solemn meeting , viz. O God , who was Crucified , Dyed , and rose again in us , &c. Your Imagined God beyond the Stars , and your Carnal Christ , is utterly Denyed : To say this Christ is God and Man , in one Person , it is a Lye. Observe Reader , this Christopher Atkinson was a Preacher of great Fame among the Quakers , and a Companion with George Whitehead ; altho' they have told some of us of late , that he was Hang'd for Felony . But that the outward Person , which suffered , was properly the Son of God , we utterly Deny . Sect. IV. Justification by the Righteousness of Christ , Denyed . W. Pen saith , The Justice offended being Infinite , his Satisfaction ought to bear a Proportion therewith ; which Jesus Christ , as Man , could never pay , he being Finite ; and from a Finite Cause , could not proceed an Infinite Effect : Since Christ could not Pay what was not his own , it follows , that in the Payment of his own , the Case still remains equally : Since the Debt is not hereby absolved or Forgiven , but Transferred only ; and by Consequence we are no better provided for Salvation . Justification by Christs imputative righteousness ; and wholly without us , and indeed this we Deny , and boldly affirm it , in the Name of the Lord , to be the Doctrine of Devils , an Arm of the Sea of Corruption , which does now Deluge the whole World. Note Reader , Here is Justification by the Active and Passive Obedience of Christ , as the meritorious and fundamental Cause thereof , before God , plainly Denyed , for that was and is wholly without us . Sect. V. The Quakers Account themselves Equal with God. THey that have the Spirit of God , are equal with God. He that is joyn'd to the Lord , is one Spirit ; there is Unity , and the Unity stands in Equality it self . He that hath the same Spirit that raised up Jesus from the Dead , is equal with God. Sect. VI. The Death and Sufferings of Christ Undervalued by the Quakers . THE way to recover the Deceived is to lay open and discover the Deceivers ; whilst they pretend to own him to be the Christ , the Man Christ , even Jesus of Nazareth , who died on the Cross , it may evidently appear they mean no such matter ; for they own no other thing to be Christ , but that Light which is in all Men , the same in Turks and Pagans , as those called Christians , which is no Body of Flesh . True it is , they own that which Died was his Body , i. e. Christ Dwelt Eminently in him . But that Body , saith William Pen , is in no Man , Ergo that can't be the Christ in his Sence , which is incapable to dwell in Men. Sect. VII . The Resurrection of the Body Denyed , &c. I do utterly deny that this Text , 1 Cor. 15 and 44 , is concerned in the Resurrection of mans carnal Body at all : But the two States of Men , under the first and second Adam ; Men are sown into the World Natural , but they are raised Spiritually , through him , who is the Resurrection and the Life , and so they are the Sons of the second Adam . They say they own the Resurrection of the Dead , yet deny that that Body which is Buried in the Grave , shall ever Rise again , as is proved above . What shall we say ? They mean other things like the Papists , having their Equivocations and mental Reservations , which is sufficiently demonstrated by their otherwise wording of the matter ; but if what these Men say be true , then Christ did not Die , for that could not be the Christ that Dyed , because that Body could not be in any Man , Christ being only a Spirit in their Judgment . However the Apostle St. Paul says Christ Died according to the Scriptures , and that he Died for our Sins , and he that Died was the Son of God ; because his Humane and Divine Nature made but one Person . Now I would farther query with the Quakers , or any in their behalf , Did the Light within Die ? Did that bear our Sins on its Body , on the Tree of the Cross ? Did the Light within shed it's Blood to satisfie the Justice of God ? Was the Light within conceived and Born of the Virgin Mary , Crucified , Dead , Buried and Raised again ? Did the Light within ascend to Heaven , and Sit on the Right Hand of God , to make intercession for us ? All this is affirmed in the Holy Scriptures concerning the Christ of God , then consequently , the Quakers Christ is none of the Christ of God. Sect. VIII . Jesus of Nazareth Denyed to be the Son of God. THE Light within sufficient to Salvation without any thing else , viz. Without the Man Christ Jesus , and Faith in him . If what G. Whitehead hath asserted be a Truth , then we may bid adieu to Jesus of Nazareth The Quakers say they own him to be the Christ that was Born of the Virgin , yet affirm the True Christ is the Light within all Men , and that he was never seen with any outward Bodily Eyes ; and that Body was called Christ , because the true Christ was in him . To use an expression of their own , Oh the Nonsence and Confusion of their Dark Spirits ! was there ever such contradictions as they are now found in , notwithstanding they would insinuate to the People , as if they were the most Orthodox Christians extant , by their seeming confessions to Jesus of Nazareth ; well , its only their otherwise Wording the matter then formerly , although they now say , and often declare , what good can a Christ without do us ? let us mind the Light within , that is enough for us , and not Trouble our Selves with a Christ without . Very True , it s not well said , but Wickedly said , what good can Christ do us without , seeing we have i. e. the Quakers , so often and open publickly deny'd him , as may evidently appear to the World ( by our Books ) why then should any expect that they should make Christ without to be the Object of their Faith , seeing they tell the World at this Day , they are not changed , they are the same that ever they were , and do still adhere to their former Principles , &c. Then consequently they take upon themselves the Guilt of all their Antichristian Errors . Sect. IX . The Holy Scriptures Denyed by Quakers . THE Scriptures are not the Word of God. Ibid page 225. [ yet he says of his own Writings ] to you all , This is the Word of the Lord. Your Original , is Carnal , Hebrew , Greek , and Latin ; and your Word is Carnal , the Letter ; their Original is Dust , which is the Letter , which is Death , and their Gospel is but Dust , Mathew , Mark , Luke , and John ; which is the Letter . How can , or dare any Say , without the highest Blasphemy , that the Scriptures is the Word of God ? If ever you own the Prophets , Christ , or the Apostles , you will own our Writings , which are given forth by the same Spirit and Power . That which is spoken by the Spirit of Truth in any , is of as great Authority as the Scriptures and Chapters are , and greater . Christ left nothing in Writing , as the Rule , that we hear of ; and doubtless had he intended the Rule of his followers to have been a Written Rule , he would have left it upon record withal particularity , This must be belived , and that done , on Pain of Eternal Death ; if the Scriptures were the Rule of Faith and Life , &c. then because they cannot be the Rule to far the greatest part of Mankind , indeed to none but unto Learned Men , they say they believe the Scriptures to be of divine Authority , yet Deny them to be the Rule of our Faith and Practise Sect. X. The Sacraments of Baptism and the Lords Supper Denied YOur Baptism and Sacraments , as you call it , and all your Ordinances , and Churches , and Teachings , it is Cain's Sacrifice . Their Communion , Bread and Wine , is the Table of Devils , and Cup of Devils . News out of the North , written from the Mouth of the Lord , from one who is Naked , and stands Naked before the Lord , Cloathed with Righteousness , whose Name is not known in the World , Risen up out of the North , which was prophesied of , but now is fullfilled , George Fox , page . 14. To say that Sprinkling infants with Water , is Baptism into the Faith of Christ ; this is the Doctrine of Devils . I affirm , That Circumcision is as much of force , as Water Baptism , and the Paschal Lamb , as the Bread and Wine ; and we can testifie from the same Spirit , by which Paul renounced Circumcision , that they are to be rejected , as not now requir'd . They say , where they otherwise Word the Matter , They own Baptism , and the Lords Supper ; yet deny Water Baptism , and Condemn Breaking of Bread , and Drinking of Wine , in Remembrance of Christs Death , and call both Carnal and Beggarly Elements . Sect. XI . They call all false ( Ministers ) that Preach Faith in a Christ without . THEY that are false ( Ministers ) Preach Christ without , and bid People believe in him , as he is in Heaven above . The Quakers are the only Ministers of Christ . Come Protestants , Presbyterians , Independants , and Baptists , &c. The Quakers denies you all . The Quakers are in the Truth , and none but they . Is it not great Uncharitableness for them to thus applaud themselves , and to give other People such Unchristian Language ? As you may hear see by what followeth under their Title , viz The Priests of the World are , 1. Conjurers , raising dead Doctrine , dead Uses , dead Motives , dead Reasons out of the Letter , which is Death ; raising Death out of Death , notable Conjurers . 2. Thieves and Robbers . 3. Antichrists , the Priests of Baal , cannot shew any Scripture for their Heathenish ways , and Bestial Worships . 4. Witches , blind Guides . 5. Devils , the Serpent is Head in them . 6. Lyars , the Commission and Call of Baal's Priests , come from Oxford and Cambridge , which they call the Well-head of Divinity ; corrupt Streams issue from thence I can witness [ fetching the same Commodities ] drinking a Cup of the same Poysonous Fountain ; the Fountain is bitter , the Streams are no better . Even the Sir Symons of the Age run to Oxford and Cambridge : These are not Ministers of Christ , but Stewards of the Devil's Magazine , Dissemblers and Lyars . 7. A Viperous and Serpentine Generation , going about to Murder and Strangle the Child Jesus , holding a Worm-eaten , Beastly Form. 8. Blasphemers , yea , of the Devil , fearful Blasphemers . 9. Scarlet-coloured Beasts : A Harlot full of Abominations and Filthiness . 10. Babylon's Merchants , Selling Beastly Wares for a large Price ; the Letter , which is Dust and Death : The day is coming when these Idol Merchants , these costly Sermon-makers , shall cry , &c. 11. Whited Walls , professing nothing but Poysonous stuff . 12. Ravenous Wolves ▪ 13. Greedy Dogs , really they are Blood-Hounds , still hunting & gasping after their Prey , like the mouth of Hell ; barking and raging like Sodomites . 14. Eminent and Ambitious Pharisees of the Devil ; woe , woe , woe , was the Portion of these Pharisees then , and woe , woe , woe , is their Portion now : And woe and misery is the Portion of the upholders of that Treacherous and Deceitful Generation , &c. See also the abusive Language they have given to their own Friends , who Dissented from them only about Womens Meetings , and their Church Government among themselves , &c. That John Story , John Wilkinson , and that Party , were Ministers of the Devil , and Ministers of Antichrist ; and that a cursed Spirit was entered into their Hearts and Souls . And charged William Rogers , in particular , to be Sealed down under Eternal Judgment and Condemnation from God for ever , except he Repented . And also said , In this State , ( except thou ( William Rogers ) canst find a place of Repentance ) thou art reserved in Chains of Darkness unto the Judgment of the Great Day . And that the said William Rogers , and others of his Friends , were Betraying Judas ' s , Wolves , Dogs , and Devils Incarnat . And that he , and they , were Heathens , Atheists , and the like . It s a true saying , The Tree is known by its Fruits , so let the Reader judge what Spirit these Quakers , vain Bosters , and high Pretenders to Christianity , are Acted by . To call Names for , or about Religion , are no Christians of Christ's Makeing . Observe , Reader , would you not think , by the foregoing Citation of William Pen's , that he was a sober Christian , and abhorr'd the calling of People Names , or Ill-bred Language , for , or about Religion ? But see how he contradicts himself in another of his Books , and particularly The Clergy of the Church of England , &c. The idle gormandizing Priests of England run away with One hundred and fifty thousand Pounds a Year , under pretence of Gods Ministers : No sort of People have been so Universally , thro' Ages , the very Bane of Soul and Body of the Universe , as that abominable Tribe , ( of Priests ) for whome the Theater of Gods most dreadful Vengance is reserved , to Act their Eternal Tragedy upon . An Ill-bred pedantick crew , the Bane of Religion , and Pest of the World , the old Incendiaries to mischief ; and the best to be spared of Mankind ; against whome the boyling Vengance of an Irritated God is ready to be powred forth . If the Quakers Expressions had been ten thousand times more significant , earnest , and sharp against that cursed bitter stock of Hirelings , they had been but enough . Now , by William Pen ' s Sentiments , in his Address to Protestants , as above , of whose making is he , and his Brethren , of Christ's , or the Devils ? And Remember by the way , 1 Cor. vi . 10. That Revilers shall not Inherit the Kingdom of God. And James 1. 26. If any Man among you seem to be Religious , and brideleth not his Tongue , — this Mans Religion is vain . Sect. XII . Their Blasphemous Adorations given to George Fox , and Vindicated by other Quakers . WE shall conclude the Quakers Creed with this Section , which contains Two Blasphemous Letters , Written to Gesrge Fox , which he did not reprove , and has been since Vindicated , by William Pen , and others , and to this day never Retracted . DEar George Fox , who art the Father of many Nations , whose Life hath reached through us thy Children , even to the Isles afar off , to the begetting many again to a lively hope , for which Generations to come shall call thee Blessed ; whose Being and Habitation is in the Power of the Highest , in which thou Rules and Governs in Righteousness : And thy Kingdom is Established in Peace , and the Increase thereof is without End. DEare and presious one in whome my life is bound up and may strenth in thee stands , by thy breathings I am nurished and refreshed : and by thee my strenth is renewed : blessed art thow for Ever more : and blessed are all they that Enjoy thee : life and strenth comes from thee holy one : and thow art the blessed of the lord for Ever more , dear dear reach unto mee , that I may be strenthened , to stand in the mighty power and dread of the lord , for the sarvisse is very great , my travell and burthen was never , soe as now since I saw thee : but dayly doe I find thy Presence with me , which doth exceedingly Preserve mee ; for I cannot reane but in thy presence and power : pray for me that I may stand in thy dread for Ever more : deare my deare brother John Cam hath been Exceeding sicke and he is very weake I can say little of his recovery as yet his wife is with him she is deare and preciously kept ; their deare love is to thee , oh reach through all in thy mighty power to him this bearer can declare to thee of the work this way : Jo : Willkinson and Jo : Storey is heare , their love is dearly to thee : deare harte there is one thing that lies upon mee : I shall lay it before thee : as tuching thy comeing into Wiltshire : I was there at Justice Stoks house : and his famaley is all prety loveing and convinced : and he is a sober wise man and there is honesty in him which will stand : and there is a pretey people that way : it hath laid Exceeddingly upon me these 3 dayes of thy being at that place : I know not such another place in all the Counterey : for thee : dear : I was much wounded to know that thow was in such a rude place and suffers soe amongst them : and this was I moved to lay before thee : and great is my disere that it may be soe : the Place is about 20 miles from brestol in wiltshire one mile from chipenam a markete towne Justice : stocks house , Jo : Cam tould me that the Justice he was with was a very Loving and prety man : this bearer was there he can declare to thee more : but oh that thou weare but at that place I mention : it is free and suteable for frends coming to thee : it lies much upon me : and if thow find moveings strike over thither I shall say no more of it : the work is great heare away pray for us all that in thy Power we may abide for Evermore : I am thyne begoten and nurished by thee and in thy Power am I preserved glory unto thee holy one for Ever : John Audland . FINIS . Notes, typically marginal, from the original text Notes for div A56906-e460 G. Fox's great Mist . pag 246. In their Book call'd Ishmael and his Mother cast out . Page 10. Sandy Founda . p. 12 , 13 , 15. W. Pen , his Sandy Foundation . page 12. 15 S. Eccles's Letter to R. Porter , Vindicated by G. Whithead in his Light and Life . Ibid p. 38. Page 64. George Fox , his great Mystery Page . 206. Christoper Atkinsons Sword of the Lord drawn . page . 5. Serious Apology by W. Pen. page 1●6 . Sandy Foundation . p. 16 , 18 , 21 , 22. Another Proof see W. Pen , his Serious Apology . p. 148. Francis Howgills Works . p. 232. George Fox , his Saul's Errand p. 8. W. Pen's Christian Quaker , p. 97 , 98. Willi. Pen in his invalidity of J. Faldoes Vindication , Page 369 , 370 George Whitehead his Antidote , page 28th . George Fox , great Myst . p. 246. George Fox , his News out of the North. p. 14 Mene Tekel . p. 22. G. Fox's Answer West . Pet. p. 30. William Pen and George Whitehead their Serious Apology p. 49. William Pen his Christian Quaker p. 142. 144. E. Burough's Works . p. 109 , 191. William Pen his Reason against Railing . p. 108. 109. A Brief Discovery of a Threefold Estate of Antichrist , &c. P. 7 , 8 , 9 , 10. Answer to W. Rogers Postscript . Epistle of Caution . p. 4. Printed 1682. Answer to W. Rogers p. 4 ▪ 16. Printed 82 G. Whitehead Judgment fix'd . W. Pen's Adress to Protestants ▪ p. 242. W. Pen's Guide Mistaken . p. 18. His Language to the Dissenters , in his New Nick-Name . page 165. His Serious Apology . p. 156. Josiah Cole's Letter from Barbadoes to G. Fox . 21 of the Twelfth Month. 1658. John Audland ' s Letter to G. Fox . This Letter is Spelt and Printed according to the Original , to prevent the Quakers Caveling at their being wrong'd 
A47200	----	The woman-preacher of Samaria a better preacher, and more sufficiently qualified to preach than any of the men-preachers of the man-made-ministry in these three nations / by George Keith. Keith, George, 1639?-1716. 1674 Approx. 74 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-09 (EEBO-TCP Phase 1). A47200 Wing K236 ESTC R218789 23813445 ocm 23813445 109573 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47200) Transcribed from: (Early English Books Online ; image set 109573) Images scanned from microfilm: (Early English books, 1641-1700 ; 1703:11) The woman-preacher of Samaria a better preacher, and more sufficiently qualified to preach than any of the men-preachers of the man-made-ministry in these three nations / by George Keith. Keith, George, 1639?-1716. [2], 25 p. s.n.], [London : 1674. Place of publication suggested by Wing. Imperfect: cropped, with loss of print. Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- Ministry of women. Women clergy. Theology, Doctrinal. 2003-01 TCP Assigned for keying and markup 2003-02 SPi Global Keyed and coded from ProQuest page images 2003-06 Judith Siefring Sampled and proofread 2003-06 Judith Siefring Text and markup reviewed and edited 2003-08 pfs Batch review (QC) and XML conversion THE Woman-Preacher OF SAMARIA ; A Better Preacher , and more Sufficiently Qualified to Preach than any of the Men-Preachers of the Man-made-Ministry in these Three NATIONS . Quia non cognovi literaturam , introibo in potentias Domini , Psal 71. v. 15. ( So the Ancient Latine , and so the Septuagint , in some Copies , and so the Hebrew it self , being rightly Translated ) In English thus . Because I know not Letters I will enter into the Powers of the Lord. By George Keith . Printed in the Year 1674. THE Woman-Preacher OF SAMARIA . COme hither all you Men-Preachers , of a Man-made-Ministry , in the three Nations ; whether Conformists , or Nonconformists unto the present way of the Ministry , and Worship in these Nations Established by an Humane Law , who cry out against Womens Preaching , and Speaking , and say , Women ought not to Preach , There should not be Women Preachers , They should keep them to the Affairs within the House , and not meddle with our holy Function . Behold , a Woman-Preacher ! the Woman of Samaria ( Iohn 4. ) who may be an Example unto you all ; and the best of you , and most Learned and Qualified of you all , have need to learn of her how to Preach . This Woman of Samaria may be your School-Mistress to teach you to Preach ; and it were good for you to learn of her , who though being dead , yet speaketh unto you . Verily , she is a witness for God , unto the true way of Ministry , and Preaching , against you all , and against all your false and invented ways . Oh for shame let alone your crying out against Women-Preachers ; while you are short , exceedingly short of this Woman-Preacher of Samaria : and , first of all , learn the true silence , and to have that mouth in you stopped , which God hath never opened ; that the true mouth which is of his opening , you may come to witness , or else for ever to be silent : that him you may know to open your Mouths , who hath the Key of David , who shutteth , and no man openeth ; and openeth , and no man shutteth . The Woman then left her Water-pot , and went her way into the City , and saith unto the Men , Come , See a Man which told me all things that ever I did , Is not this the Christ ? Then they went out of the City , and came unto him , &c. Iohn 4.28 , 29 , 30. Here she Preached Christ in few words , but very effectually , and with good success . Come , See a Man that told me all things that ever I did , is not this the Christ ? These were her words , few and short , but very material , and Pertinent ; and very powerful and effectual , as appeared by the good success her words had upon the men of the City : for it is said , Then ( to wit , after her speaking to them ) they went out of the City , and came unto him : and v. 39. it is said , And many of the Samaritans of that City believed on him , for the saying of the Woman , which testified , he told me all things that ever I did : but v. 41. it is said , and many more believed , because of his own Word . But , How came this Woman to be a Preacher of Christ ? First , Who taught her ? Secondly , Who called her ? Verily she was not taught by Men , nor by Men was she called , but by Christ. She had not been learned at the University , neither got she her Ordination , either by the laying on of hands , of a Bishop , or company of Men , called a Presbytery : yea we find no hands that Christ laid upon her in the outward , but spoke unto her , and talked with her , and she with him . So then she was taught of Christ himself , that he was the Messiah , or the Christ. She had heard of the Messiah that was to come , but she knew not that he was come , or who he was : yea for some time , though he was speaking unto her , she did not know him to be the Christ ; but when he said unto her , I that speak unto thee am he , then she believed , and went her way into the City , and Preached him unto the men of the City . So first of all , she was taught Christ , by Christ himself ; she was taught immediately , and being thus taught , she believed on him , and then she went and Preached him . This is an excellent Pattern , and Example unto all true Ministers , and Preachers of Christ ▪ First to be taught by himself , before they go Preach him unto others . Secondly to believe on him ; and having both heard himself , and from his own word , and testimony , believed on him , then to Preach him unto others . And this same Method Paul followed ; who , of a Persecutor of Christ , became a Preacher of him . First , he was taught Christ , by Christ himself , and that inwardly Christ was revealed in him ; When it pleased God , said he , to reveal his Son in me , that I should Preach him to the Gentiles . And Secondly , he was a believer in him , as he said himself , We having received the same Spirit of Faith , we believe , therefore we speak ; and , said David , I believe , therefore have I spoken . And what sort of Faith was this ? Was it onely an Historical Faith , which Hypocrites , and ungodly Men have , whereof Paul and David spake ? Nay surely , it was the true , saving , renewing , and sanctifying Faith , and according unto this , none ought to preach , who have not a measure of true and saving Faith , and who are not truly in some measure Sanctified and renewed , and by being Sanctified and renewed through Faith by the operation of the Holy Spirit , are fitted and prepared for the work of the Ministry . Now , by these two qualifications of a true and right Preacher of Christ , let us try the Ministers and Ministry of those called Preachers in these Nations ; both Conformists , and Non-Conformists , Both of them affirm , and hold it as their Principle , That true and saving Faith is not necessary unto a Mans being a Preacher : It 's true they say , if he be a true Believer , and godly Man , he will be the better Preacher , but a true and Lawful Preacher he is , and ought to be followed , and heard , and maintained , though he be not in the least a godly Man , or true Believer , if he be a Scholar , and can Preach in a Form of Sound words , if he have Latine , Greek , and a little Hebrew and Logick , and such like Natural Arts and Sciences , it is enough to qualifie him to be a Preacher ; and this Principle Iames Durham , a great Presbyterian , expresly holds in his Book , called , An Exposition upon the Revelation , in his digression concerning the Ministry , and I my self have had sundry debates , with both Conformists , and Non-Conformists so called , touching this same thing ; both affirming that true Faith and Piety was not needful to a Mans being a Preacher , but that Letter Learning was needful ; so that he could not be a Preacher without Letters , but he could be a Preacher without Faith and Piety . Oh abominable Doctrine ! And this same Rule both follow , in their trying of mens qualifications unto the Ministry ; they try what knowledge they have in strange Languages , and Arts and Sciences Natural , and what they can say upon pla●es of Scripture , but never one word they question them concerning the work of God in their hearts , or concerning their Faith and Piety . But alas ! how can they try them concerning the work of Grace in their Hearts , seeing they acknowledge th●● have not a discerning themselves , whereby to know them surely and infallibly ; yea , they affirm there is no such discerning in these dayes , as whereby men can be known to be truly gracious . And doth not sad Experience shew it , that the generality of those Preachers have not true Faith and Piety , their Lives and Conversations are so gross and Carnal ? Yea , do not many of themselves see it , and have they not complained of it ? And yet doth not this Principle of theirs , That wicked Men may be Preachers , and ought to be Received , lay a Foundation for a wicked 〈◊〉 ? And 〈◊〉 〈◊〉 being laid with their own Hands , will not wicked Men come in thick and throng ? And will not th●se 〈◊〉 〈◊〉 to have all like themselves ? If they can have a wicked Man ▪ will not the wicked prefer him to another that but seems to be a godly , and may , or may not be , and thus in process of time the whole Ministry will consist of ungodly men , the wicked being still preferred by the wicked ; and carrying it by most Votes , as among them called Presbyterians , or by the Authority of the Bishop , as among the Episcopal . Oh! for shame never say , that you are for a godly Ministry , while you both lay such a Foundation for the ungodly . And Secondly , as both sorts hold that true Faith and Piety is not necessary to a Mans being a Preacher , so they hold that immediate revelation , and to be immediately taught by Christ himself , is not necessary , either to his being , or better being , yea , they wholly exclude it , and affirm that all immediate Revelation and Teaching by Christ himself , so as to teach Men the Truths of the Gospel , is ceased since the Apostles dayes , and is no more to be expected while the World lasts ; so Iames Durham , concerning Prophecying in his afore said Book , and in the first Page of that Book , he saith , God hath spoke his last words to his Church , by Iohn , in the Revelation ; and so the Church nor any in the Church is not to hear any word from God , or Christ himself ; nay , he hath spoken his last words sixteen hundred Years ago . Oh gross blindness and darkness ! Is the Lord wholly absent from his Church ? Or if he be present with her , and in her , doth he never speak himself ? Hath he lost the power of his Speech , or his willingness to speak , that he hath been so long silent ? Surely , nay , as it is written , Our God will speak , and not keep silence , he is not so unkind , nor hard-hearted , as those Men would make him , so as not to speak himself . And as concerning the immediate Teachings of Christ , who is such a Stranger unto them , and their Principles , who know not that they deny them , and are Enemies unto them , and that one of the main things of Controversie betwixt them and us lyeth here ; they say , the immediate Teachings of Christ are all ceased , since the Apostles dayes ; We say , not , and we are Witnesses of the contrary in our Experience , who witness the New Covenant fulfilled , they shall be all taught of the Lord , that is , immediately , else what doth the new excel the old , and first Covenant in ? For under the old they were taught of the Lord mediately , as by Moses and the Prophets ; but under the new , they are taught of God himself , who dwelleth in them , and walketh in them , and is their Teacher , Shepheard , and Husband . And now , How can these Men be taught of the Lord himself , or immediately to Preach Christ , who deny the thing it self ? How can we have Charity unto them to believe they are so taught , while they deny that any are so taught in those days ? And then what is their Preaching of him ? it is but by hearsay , and report ; they are all short of this Woman , She both heard Christ himself , and saw himself , which none of them , ( as they confess , ) have ever done : they say they have never seen him , nor heard him , nor spoken with him , and yet they preach ; whereas she both heard him , and saw him before she Preached him ; and thus did John , and the Apostles Preach him : That which was in the beginning , which we have seen with our eyes , and heard with our ears , and our hands have handled of that Word of Life we declare unto you ; for the Life was manifested , and we have seen it , and delare it unto you , that you may have fellowship with us , &c. Now which of the two ways of Preaching are the best ; to Preach only from a hearsay by others , or from a fight , and hearing of Christ himself ? Surely this was the best , and therefore this Woman is a better Preacher , than all your University men , and Doctors , amd Batchelors : she learned more of Christ from himself , in that small time , ( perhaps not one hours length ) than your Doctors , and University men have yet learned , for all their many years Studying ▪ labouring , Reading , and Hearing : As Christ , upbraided the Jews , that they had neither heard his Fathers Voice , nor seen his shape ; so it may be said of them ; yea , they say it themselves , they have neither heard him , nor seen him . Alas for such Teachers ! What should men hear them for ? they can tell us no more of him , but as they have heard it from men , or read it in the Seripture ; and all their knowledge is fron the Scripture , and all have the Scripture as well as they , and so without them , by the Scripture , may know as much of Christ as they , and save both their pains , and their Money . And as concerning this Woman , it is manifest , that as she heard him , and saw him outwardly , so she both heard him , and saw him inwardly , and was taught by his spirit in her heart ; for had she not been inwardly taught , and heard inwardly , she could not have believed on him , which she did : neither had the outward hearing and seeing made her blessed ; for many heard and saw him outwardly , and yet were not blessed : But , said Christ to his Disciples , Blessed are your eyes , for they see , and blessed are your ears , for they hear ; this was inwardly , they both heard and saw inwardly , and this made them blessed , whereas others heard and saw outwardly , and therefore were not blessed , as the Disciples , and this Woman was . Yea that she was taught inwardly , and that more largely , and fully , than by what she heard outwardly it doth manifestly appear from her words , in that she said , He hath told me all things that ever I did : now this could not be outwardly , for he told her but some things outwardly , as concerning her Husbands that were dead , and how the man she had , was not her Husband ; and certainly , in so small a time as they had together , words outwardly could not have told her the half , yea , not the hundred part of all that ever she did ; she was therefore inwardly taught by him , and told all these things . Christ Jesus the Word , the Life , the Light in her heart told her , as he well could , even in a moment ▪ or the twinkling of an Eye bring all things before her , and tell her all things in her whole Life ; and certainly this was it that made her to believe him , to be not onely a Prophet , but more than a Prophet , even the true Messiah , or Christ. He who hath told me all that ever I did , this must be Christ , this cannot but be more than any of the Prophets , who told me some things , but no Prophet could tell me all but Christ onely , who is the true God , and knoweth all things , and searcheth all my my inward parts and thoughts . 3. As concerning her Call , ( as was said ) she had it not from Men , and indeed we read not of any outward Call she had from Christ ; but certainly he who taught her inwardly , called her also inwardly , by his Holy Spirit ; yea , so powerful was her inward Call , and the motion of the Spirit of Christ within her , that it caused her to make hast , she tarried not to carry home her water pot , for it is said expresly , she left here water-pot , and went into the City , and said unto the Men , Come , see a Man , &c. But as for their Call , it is wholly from Men , and by Men ; for as they deny all immediate Teaching , so they deny immediate Calling unto the Ministry ; yea , their Principle that immediate Revelation is ceased , and that the Scripture is the onely Rule , obligeth them to deny all immediate Calling , as well as immediate Teaching . Behold then how she hath this third qualification of a true Preacher which they want ; she was called immediately by the Spirit of Christ in her heart ; she ran not unsent , it appears the Lord sent her , and was with her by his Spirit , by the good effect her Testimony had ; for , as it is said , many of the Samaritans of that City believed on him , &c. And this was through her Preaching . They did not despise her because she was a Woman , they did not say unto her ( as many now say ) thou art a Woman , thou should not Preach ; neither did they say unto her , thou art but Ignorant and unlearned , as Men commonly say now unto our Friends whom God hath taught , by his Holy Spirit , though they have not the Tongues , nor the Natural Arts , and University Learning ; Why do ye Preach who are unlearned , and have not been at the University ? I say , these Men , they neither upbraided her with her being a woman , nor secondly , with her being unlearned ; nor thirdly , that she wanted her Call , and was idle , or medled with a business that did not concern her ; they did not say unto her , Go home to your wheel , and your Spinning , and such like words , as men commodly now say to Women Friends , whom the Lord hath taught and Called by his Spirit to testifie of him , as he did this Woman of Samaria . Nor fourthly , did they upbraid her with the place , as men commonly also now do , who wonder , and gaze , and mock , and scorn , if they see or hear any speak any thing of Christ in the streets ; O , say they , this is not the Church , go to Church , if ye would Preach , this is not a fit place to Preach in . These Men of the City did not so unto this Woman , though she came unto them , and spake unto them , where she first found them , which might be in the streets or any where else . 4. Also , this Woman , no doubt very unexpectedly , and far from any design she had before had unto this work , became a Preacher , little knew she , or little did she think , before she met with Christ , and heard him , that she should preach him , nay verily , she knew nothing of it at all , nor had she any such design before hand ; far contrary unto these Preachers of the Man-made-Ministry , who have designed it long before hand , and it was a design of their Parents and Relations even from their Child-hood : Yea , this was the End , and final moving cause , of their being sent first to the Grammar-School , and then to the University ; a design they should be Preachers : Quod est ultimum in Executione , est primum in intentione : i. e. what is last in Execution is first in intention , so it was first of all intended . A Father hath three Sons , one of them he thinks may be fit to be made a Lawyer , another to be a Doctor of Physick , a third ( and that commonly the greatest Dunce or Dolt of the three , finding him not so fit for other things ) he resolves he will have him a Minister , or Preacher , that it may be a Living to him ; and so away be send● them all to the Grammar School , and from that to the University ; and thus one becomes a Preacher only by that which is Natural and Artificial , as the other two becomes the Lawyer and Physitian , here is nothing of God or Christ seen more in the one than in the other : Is it not so generally among them ? They are become Preachers by a design or contrivance of their Parents , or themselves . As soon as they become but so old , as to have so much Natural wit as to see they must make some shift how to Live , and looking about the many Trades , they readily see it is the far easiest of many , or most Trades to be a Preacher , to get money , for it is little labour in respect of many other labours , and much gain , and also brings Honour , for if he had been of never so mean a degree , and of the most abject and mean Parents in all the Countrey , yet to become a Preacher , maketh him to be esteemed a Gentleman , and be called Sir ; and perhaps , to be advanced to be a Bishop , and then he will be called , my Lord. But how many either of one sort or another of them , whether Episcopal or Presbiterian , are to be found , who have been called from some other Calling or Occupation they were in before , to leave it , and go to Preach Christ , as this Woman was called from her Water Pot immediately to go Preach him , in a City of Samaria , called Sychar ? And yet thus were the true Servants of the Lord called , who were Mechanick Men , and Tradesmen , both Prophets , and Apostles ; Elisha was called from the Plough , Amos from the Heard , who was an Herd-man , and a gather of Sycomore Fruit ; and the Apostles , many , or most of them from their Fish-Nets , who were Fishers ; Matthew from the Receipt of Custom , who was a Publican , and Luke was a Physitian , and Paul a Tent-maker : and so most part of all whom God ever sent to Preach had their Employments before , and not one ever became a Preacher by an Humane design or intention before hand in order unto a Living , and to get money as they do : and so this is a fourth difference betwixt this Woman-Preacher of Samaria and them , wherein she excelleth them . Her Preaching was not any Humane design , either of her , or any Man , or men else , but it was wholly Divine , it was of the Lord alone , he designed it , and not Man ; whereas their preaching commonly and generally is a Humane design , and contrivance from first to last , to get money , and Worldly Honour and preferment with much ease and idleness . 5. She preached Christ freely , as she had freely received , so she freely gave ; She did not begin to Contract , or Covenant , or bargain with them before hand , for monie , or for any Worlds good ; she said not unto them , what money or Hire will ye give me , and I will preach Christ unto you ? Nay , nay , she was not of such a Mercinary Spirit , she was more Noble ; far unlike the preachers of the Man-made-Ministry in these daies , whether Episcopal , or Presbiterian , as well as Popish , where all is done for money , no money , no preaching , as the old proverb is , No penny , No Pater Noster ; And was it not so generally among the Presbiterians , while they had the publick places , and the Law of the Nation to stand by them , and for them , who of them all preached without a stipend ? Which is in plain English , Wages or Hire ; for stipend being a Latine word , signifieth properly Wages or Hire , but they will not have it called Wages or Hire , lest they should seem to be Hirelings ; they will take the Hire , they will seek it , yea , exact it , yea , strain and distrain , and poind , and cast into prison for it , and take away a poor mans pot or pan , or platter for it , as was done to some of our Friends in the Presbiterian time , and this to pay those mens stipend , who were called Godly men of the finest sort of the Presbiterians : A strange thing of exacting wages of them , and forcing them to give them money , who never hired them , nor heard them , and so took none of their Merchandise , and yet thus it was , as they are living at this day , who can witness it done thus unto them , so ( as is said ) they would take the Hire , and force it , but they will not have it called Hire , but stipend ; they must put a Latine face upon it , that it may not appear in it's own deformed and ugly shape , it must be called stipend , and not Hire , whereas the proper English of stipend , is Hire ; And now that they are out of their publick places , having gone out through fear , if any of them preach now and then in private places , without a set stipend , that is but in order to propagate , and carry on the Presbiterian design , that they may be set up again , and recover their places , and Hires again . But which of them can say in the sight of God , at this day , they preach freely without an eye to money or outward reward ? So that if they got nothing by it yet preach they must : Who of them all can say , Woe unto us if we Preach not the Gospel , for a necessity is laid upon us to Preach ; Who of them have got their mouth opened by Him to Preach , who openeth and no man shutteth , and shutteth and no man openeth ? Has not Man , and the power and dread of Man , oft shut their mouths , and Man , with a little of his forbearance , or winking at them , opened them again ? how much of this has been seen these years by past among these called , or accounted the best sort of them ? where were they to be found in times of hazard , when the power and dread of man threatned them to suffer imprisonment , or Fining , or the like ; so that it was likely they would be apprehended , and haled to prison , to ly there they knew not how long , or have a Fine taken of them . Did they preach then openly and in view ? Could their voice be heard in the streets ? No surely . But if an Indulgence come , or that the Magistrates wink a little at them , and they observe it , then they will come out of their holes , and creep forth a little into common view or observation . And thus man shutteth them , and man openeth them ; for they know not him nor his opening , who openeth and no man shutteth , and shutteth and no man openeth . And doth not all this exceedingly bewray and discover them to be of a Covetous , and Mercinary Spirit , Hirelings indeed , who flee from the sheep in a time of hazard , whereas the good Shepherd layeth down his life for the sheep . Surely this Woman of Samaria was of a more noble Spirit , who Preached both freely , and boldly . 6. Though she was a Woman , yet she was not afraid to bear Testimony of Christ , she did not call them , to whom she preached into a Cellar , or Vault under the ground , or some private place , but openly , and publickly she preached him to a great company , so many heard and believed because of her saying , and yet no doubt there was a hazard so publickly to confess him , and own him in that day ; and though some believed in him , yet others were enemies to him , who were Samaritans . 7. The Manner how she preached Christ , is observable , she preached him from her own experience , as what she found done by him in relation to her own condition . Come , said she , see a man who hath told me all that ever I did , Is not this the Christ ? Who , among them all , thus preach him from their own experience ? or who preach him as the Psalmist did , who said Come , and I will tell you what God hath done for my Soul ? who of them can say , I have met with the Lord , and he hath convinced me of all my sins , and told me all that ever I did , and has set all things before me , and made me hate all my sins , and loath both them and my self because of them , Is not this the Christ ? Also it is observable , the pithy and effectual way of hear reasoning , by Question , or Interrogation , which implyeth both a strong affirmation , and a clear inference or induction from the premises , leaving it as it were unto themselves to judge , or conclude , Is not this the Christ , who has told me all that ever I did ? this cannot be a meer man , this cannot be only a Prophet , this must be the Christ , seeing he hath told me all that ever I did . How effectually doth she reason , as she was taught by the Spirit of Christ in her , though she never learned the Art of Logick , yet surely she reasoned most effectually , and saw more into the reason of the thing , than all the University men have done unto this day , by all their artificial Logick . And her Reason , or Argument runs thus . He who telleth a man or woman all that ever they have done , must be Christ : but this man has told all that ever I have done , therefore this is the Christ , or is not this the Christ ? The first Proposition is clear unto all men , because it is he only who is God , that knoweth all the doings of a man , so it is he only who can tell them all unto them , and so this He , who hath told me all that ever I did , must be more than any Man , or Prophet , who may know some things , but know not all , He must be Christ , who is God. And as I said before this was inwardly , and not outwardly , he could not tell her outwardly all that ever she did in so short a time , but inwardly he could in a moment ; even as the outward light of the Sun in a moment representeth things unto our eye in the outward , and letteth us see in a moment , all at once , as it were a thousand things ; and thus she was taught , and thus she reasoned concerning him : And thus also hath the Lord taught us to reason concerning Him. He who hath in wardly conuinced us of our sins , and told us all the sins that ever we did , and brought them to remembrance before us , when we had forgotten them , or cast them behind our backs , this is the Christ , this Light in us must be the Light of Christ ; or this He in us must be the Christ , and not any meer humane , or natural Light , this must be Divine , Spiritual , and saving , yea , the Saviour , the Christ : so she Preached him , and so the Lord hath taught us to Preach him . But so do not these Men of the Man-made-Ministry Preach him ; Nay , but the contrary : for , say they , That is not Christ which convinceth every man of his sins , and tells him all that ever he did , it is but a humane principle , not Divine ; it is but Natural , not Spiritual ; a natural Light , and so instead of Preaching him thus , as he is in the hearts of People convincing them of sin , and shewing them their sins , they plainly deny him , they confess them without , but deny him within ; and so deny his Divinity , and Divine power and Godhead : for if he be God , is he not within ? and that both in Believers , and Unbelievers , doth he not by his Spirit convince the world of Sin ? Is he not the Light of the world , who lighteth every man that cometh into the world , that all men through him might believe ? as Iohn declared , Chap. 1. Yea , so contrary are they unto the being of Christ within , that they plainly , and openly deny him , to be really and properly , and immediately , or essentially within his Saints ; yea , to say , that he is , they call it Blasphemy : O , say they , he is in us by his Graces , and by his Operations , or Virtue , but not immediately , or essentially : He is in us , say they , immediatione virtutis , but not immediatione suppositi : i. e. he is in us immediately by his Virtue , but not by himself ; as the Sun appeareth in us by his Virtue or heat : yea , the real in-being of the Spirit of God by himself , they have generally denyed , and judged some among themselves who have affirmed it : And yet how clear and full is the Scripture unto this Truth ; that Christ is not only in all men by his Light , but also upholdeth all things by his Word and Power , which canot be separated from him ; and if he were not every where , he could not be infinite ; and as he is in all , so he hath his several ways of operation , and manifestation in all , in Unbelievers after one manner , and in Believers in another , according unto their several capacities , and conditions . 8. She Preached him as One they could both come unto , and see immediately , as she had heard him , and seen him her self , so she had a great desire that they also might see him , Come and see , ( said she ) she did not thus Preach unto them , it is enough for your Faith , O ye men of Samaria , that others have heard of Christ , and seen him , and from what they have heard and seen , to have reported of him unto you ; Oh! Nay , but Come and see , And after this manner did all the true Servants of God , Preach unto Peopole , O tast and see , said David ▪ That which we have heard and seen , we declare unto you ( saith John in the Name of all his Brethren ) that you may have fellowship with us ; that ye may hear with us , and see with us , and handle with us , of that Word of Life : But so do not these Men of the Man-made-Ministry ; neither Episcopal , Presbyterian , nor Independent , so called ; None of them all say or Preach , Come and see Christ himself , or hear himself ; Nay , nay , that is all ceased ( say they ) Christ is gone into Heaven , and will not come again till the last day , he has left us the Scriptures , and the Sacraments in his room ▪ we cannot know him otherwise , but by these visible things , we cannot see himself , nor hear himself , all immediate Revelation is ceased , there is no Vision of God or Christ to be expected in this life nor immediate teaching , or hearing of Christ himself O sad , and Comfortless Doctrine ! but this is their Doctrine , nor Christ's . I will rather hear this Woman of Samaria , than hear them , She bids Come and see Christ himself ; they say there is no seeing of him , nor hearing of himself , so long as we live upon earth : Oh blind and deaf men , who because they have neither heard him , nor seen him , therefore deny this blessed priviledge ! Oh that people should follow after them , and not see these blind men ! What great matter can they tell of Christ ? what great or excellent thing can they attain by their Preaching , who deny that they can either hear him , or see him while they are upon Earth ? But who , in some measure hear him not , nor see him while on Earth , be this told unto you as from the Lord , it will be in vain for you to think to hear him , or see him to your Comfort and Joy hereafter . 9. Again , the Method of this Womans Preaching was not like their School Method , who make a Tale of an hours length , and yet never come to the matter it self ; who take a Text from some place of Scripture , and raise from it so many points of Doctrine , which they have studied so long before hand ; and must study a day , ( and some perhaps two or three days ) to preach one hour , and then to deliver off unto the people that dry , dead and barren stuff , that they have scraped and gathered together out of so many old and Worm eaten Authors , which they cannot say is their experience , and have not received it from the Lord. But they are Theeves , and have stolen it , yea perhaps it is an hundred times stolen , having come through so many hands ; who have stollen the words of God concerning the conditions , and experiences of the Saints , as the false teachers , and Prophets of old , of whom the Lord said Jer. 23. Behold I am against these Prophets who steal my Words , &c. They shall not profit the People at all . And is not this fulfilled abundantly ? Where is the profitting of the people ? doe they not remain still in their sins and wickedness ? And as for these made , and composed Sermons ; by art and cunning of mans wisdom and Spirit , it is plain deceit , and is expressly so called in Scripture , where the Apostle said , That with feigned words the false Teachers should make merchandize of the People . according unto the Greek properly and truly it is thus : With made , or composed Speeches , or Discourses , they shall make Merchandise of you . And so it is seen at this day : for as they make their Sermons by Art , and take great pains ( as they say ) to Compose , and Frame them , so they make Merchandise of them , and sell them unto the people for Money ; yea , cause people to give them Money , over , and over again for the same ; and thus they they beguile them , and make Merchandise of them also : so did not this Woman ; she did not go home and study what she should say , but she spoke what freely rose in her heart , as the Lord taught her ; and though her words were but few , yet they are very material and weighty , and came no doubt from the Wisdom of God revealed in her , for her own wisdome could never have taught her such excellent words , and so excellently to prove that he was the Christ from her own experience . He hath told me all that ever I did , is not this the Christ ? 10. Her Preaching had this good effect , They came unto him saw himself , and heard him ; and as some believed because of the Womans saying , so it is said , Many more believed because of his own word , and then their Faith had sure footing , and found the right Foundation , to wit , his own word : then they generrally came to hear himself , and so believed , because they heard himself , as they declared themselves ; yet she was an occasion unto them by her speaking : But whom hath these of the Man-made-Ministry brought this length , that they are come unto Christ himself , and heard him , and seen him ? nay , both Teachers and People cry out generally , this is not to be expected in this Life , all Vision , and Revelation is ceased : And no doubt as they came unto him outwardly , and heard him , and saw him outwardly ; so they came unto him , and heard , and saw him inwardly , otherwise they could not have believed in him , nor loved him as they did , nor been blessed by him , if they had not seen him , and heard him with another eye than the outward , which many heard him , and saw him him with , who remained Unbelievers , and were not blessed . And so now by these Ten Instances , it is manifest , how this Woman-Preacher of Samaria , was a better Preacher than any of the Men-Preachers of the Man-made-Ministry , who called the men of Sychar out of the City unto Iacob's Well to see Christ : now Sychar signifieth Drunkenness , and doth fitly answer unto the natural , and unconverted state , and now Iacob's Well Typefieth the Spirit of Christ , which is the Well of Living-water in true Believers , and so out of the natural state , and Spirit of this World , she called them unto the Spirit of Christ , there to come unto him , and to see him . The 29th of the First Month , 1673. Post-script . BUT say , the Men-Preachers of the Man made-Ministry , Women ought not to Preach , because the Apostle expresly saith , But I suffer not a Woman to teach , nor to Vsurp Authority over the Man , but to be in silence . To which I say , first , what if I should understand by the Woman in this place , the flesh , as Bernard , an Ancient Father in the Church , ( who is of great account both among them called Papists and Protestants ) doth understand it ; for thus he writeth about five hundred years ago , In sermone de septem Spiritibu● , Fol. 87. Edit . Paris . Ad Spiritum enim debet fieri Conversio Carnis , ut serviat ipsa , & non serviatur ei , ut dicat Spiritus servo sno , veni , & veniat , fac hoc & faciat illud , sic enim erit uxor nostra , sicut vitis abundans , & salvabitur per geuerationem filiorum ▪ qui sunt opera bona , si fuerit ipsa quidem in lateribus domus nostrae i. e. in abscondito , & humili loco , anima vero resideat in medio tanquam domina , tanquam Pater familias , tanquam Iudex . That is , in English ; For the Flesh ought to be Converted unto the Spirit , that she may serve , and not be served ; that the Spirit may say unto his Servant , come , and it cometh ; do this , and it doth it ; for so our Wife shall be , as a fruitful Vine , and shall be saved by bearing of Children , which are good works , if she be indeed in the sides of our House , that is , in a secret , and low place ; but let the Soul remain in the midst , as a Mistress , as a Master of the Family , as a Judge . Behold , how Bernard understandeth by the Woman ( which Paul suffereth not to teach ) our flesh , and Paul speaking of this Woman , that she shall be saved in Child-bearing ; Bernard expoundeth these Children to be good works , notwithstanding she shall be saved ( saith Paul ) in Child-bearing , or in bearing of Children , if they continue in Faith and Charity , and Holiness , with Sobriety , 1 Tim. 2.12 , 13 , 14 , 15. And that the Apostle saith , if they continue what is to be understood by these words ? Whether outward and Natural Children ; or such Children as Bernard expoundeth to be good works ? Or is a Woman saved by bearing outward , and Natural Children , to wit , Male , or Female Children , or can the Faith and Holiness of these Children save the Woman ? I have made use of the Authority of Bernard , in this place , not as if I would have People believe this Exposition simply or mainly because Bernard hath said so ; But indeed , because the Men of the Schools , and those called Clergy-Men , lay such weight upon the Authority of the Fathers , who commonly say , We are to receive the Exposition of the Scripture from the Fathers , and ( if the Expoposition of a Scripture be called in question ) we are to hear , what such an Ancient Father , as Bernard , or Agustine ▪ or Ierome saith upon it , and that is to determine the Case , if especially the Scripture it s●lf say nothing to the contrary ; Let them hear therefore Bernard in the Case ▪ and leave off their proud and insolent words against the People called in derision Quakers , as if they understood the Scriptures all contrary to the mind of the Ancient Fathers , ( for let this be told them , that not onely in this particular , but in most of all the things of weight , wherein we differ from the present Clergy-men so called , we have the Ancient Fathers more on our side , than they have , as it may be made appear ( if God permit ) in due season ) And also let those weak and illiterate Man made-Ministers , who pretend so much to Learning , and reading ( and yet have so little of it ) forbear their frothy jearings , and mockings of our Friends as touching the meaning of the Scriptures , lest in so doing they be found mockers of them whom they call their Fathers , of whom either mediately or immediately they borrow , or rather steal any thing they have to say , though oft knowing neither what they say , nor whereof they affirm , I have had an occasion given me , not long ago by some of these Men to return them this advice : some of them going about to represent it , as a most ridiculous , and inconsistent Exposition to expound , by the Woman ( which Paul permitted not to speak ) the flesh ; for , say they , If the Woman be the flesh , then , who is the fleshes Husband ? Now , let them hear Bernard ( a Man I am verily perswaded far excelling them both in Piety and Learning ) who saith , the flesh is to be subject to the Spirit ( or Spiritual part in us ) and so she shall be our Wife , a fruitful Vine in the sides of our House : by which flesh , is not to be understood sin , or sinfull Concupiscence , but the animal or inferior part of a Man , which is the Creature of God , and is of good use unto them who are Sanctified and renewed . And as concerning the Woman mentioned by Paul , in his first Epistle to Timothy , Chap. 2. v. 12 , 13 , &c. not onely Bernard , as I have shewed , but Augustine ( who Lived twelve hundred Years ago , and one of the most Renowned Fathers in the Church in those dayes , and who is of great account at this day both among Papists and Protestants ) doth by the woman understand the flesh , and by her Children , he doth understand good works ; for thus he writeth , Libro de trinitate . 12. upon the words of the Apostle to Timothy ; She shall be saved by bearing of Children : In that Sex of Male and Female ( saith he ) the Apostle Paul from this may be understood to have figured the Mystery of something more secret ; his words in Latine run thus : In isto Sexu Masculi & Faeminae Apostolus Paulus occultioris cujusdam rei figurasse Mysterium , vel hinc intelligi potest . And again , the same Augustine writeth thus , Tractatu in Psal ▪ 83. Salva ergo erit Mulier quae in typo carnis accipitur , per filiorum generationem , id est , si faciat opera bona . That is , in English , the Woman therefore shall be saved , which is taken in the Type of the flesh , by the Generation of Children , that is , if she do good works . I Answer , secondly , If I should so far condes●end , or agree unto them , as to take the words of Paul , for Women , in the common sense of speech , what will they gain by it ? That no Women are to speak in the Church ; or that Women in no case are to speak in the Church ? if so , why then are they sound so great and palpable transgressors themselves , who not onely permit , but command Women frequently to speak in their own Churches , even in their most publick Assemblies . And verily , if the thing were not so publickly and ordinarily practised in this Land. I should almost be ashamed to mention it , the matter it self is so shameful a thing . How is it , I say ( to you I speak who are called Ministers of the Kirk of Scotland ) that ye not onely permit , but command , yea , and force Women , and that of the worst sort , to wit , Whores , and Adulterous Women , and who have committed Fornication again , and again , and that without any real signs of true Repentance , to come in before the Face of the whole Congregation , to speak . And the place wherein they are appointed to stand , is not much unlike to your Pulpits , but that it is larger , that it may hold three or four ; and I my self , as many with me , have seen it filled , with as many as it could well hold , and these unhonest Women are commanded to speak publickly in the Church ; yea , the Preacher , ( after he himself hath made an end , ) calleth them by their particular Names one by one , and bids them speak to the Edification of the Congregation ; and so they must all speak one by one , to the Edification of all ; and those who are most impudent , and least sensible either of their sin , or their shame , will readily speak most , but in great Hipocrisie and deceit , for you your selves know , that a true Penitent is rarely to be found among them . If you say , This is not Preaching or Teaching , but only a confessing of their sins , and asking God Mercy , and the like ; I answer , Is not confessing their sins , speaking , and asking Mercy of God ( so that the Congregation may hear ) is not this speaking ? Now , the Apostle saith , 1 Cor. 14.34 . Let your Women keep silence in the Churches , for it is not permitted unto them to speak . So the Apostle useth this general word ( to speak ) And yet surely confessing of sin , and praying for forgiveness , so that the Congregation may hear , is speaking ; yet it is permitted unto these ▪ Whorish and Dishonest Women at that time to exhort the People , and warn them to beware of the snares of the Enemy , and the like words ; and this i● a sort of Teaching : and I my self have heard some of them , who had learned the knack of it , more than others , spake by way of Exhortation , and Instruction , that she seemed to speak almost as well , and to as good purpose , as the Preacher himself . Now , let all Sober , and Impartial People judge in this Case , betwixt those Men , and us ; they not onely permit , but command dishonest Women , ( who have been Whores , ) to speak in the Church , whereas we command no Woman at all to speak in the Church ; but this we say , if God by his Spirit move or command a godly , sober , Religious Woman to speak in the Church , we are not to forbid her , yea , we are to hear her , and we may be both edified , and refreshed by her Testimony , it being the spirit of God which speaketh unto us , in her , and by her . Yea , That the Apostle did not forbid all Women in all cases to to speak , is plain , for in the same Epistle , chap. 11. v. 5. he sheweth , how the Woman is to be covered , that Prayeth , or Prophecyeth , which plainly holdeth forth , that some Women at least , did both Pray , and Prophecy in the Church , in his day , ( yea , and ye your selves allow Women to Sing in the Church , which is a sort of speaking , and if they sing publickly in the outward hearing , why may they not pray publickly in the outward hearing , for both is a sort of speaking , seeing in both they utter words . ) What sort of Women then is it , whom Paul doth not permit to speak in the Church ? in these two places above-mentioned , 1 Cor. 14.34 . and 1 Tim. 2.12 , 13. &c. taking them for Women in the common litteral sence ) Verily , let us but look into the Context , or words going before , in both places , and that will clear it : for they are such women , as need to be taught themselves ; even , First , Unlearned Women , Secondly , Tatling Women , that were not yet come to the true silence . Thirdly , Unruly , Proud Women , that were not come to the true subjection , all which is implyed in these words , Let the Women learn in silence , with all subjection ; for no doubt there were such Women among them of Ephesus ( where Timothie then was ) who had need of these Instructions : And Fourthly , vain Women , who were given to vain and gaudy Apparel , such as Gold , or Pearls , or costly Array , and were not yet come to be covered with the Spirit of the Lord. Fifthly , Such as Usurped Authority over the Man. Sixthly , Such as were in the Transgression , and deceived as the first Woman was . Seventhly , Such Women as transgress the Law , and not come to be under Grace , as said Paul , They are to be under Obedience , as also saith the Law : so read the words going before , and behind , in both places , and you may observe , that a seven fold sort of Women are not permitted by Paul to speak in the Church , and as is said , no doubt there were of all these sorts of Women among them of Corinth , and Ephesus , who were not permitted to speak , who had need of these Instructions , for commonly such particular Instructions are not given , concerning such things , where there is not need , or where none are guilty . But what if Paul had said so concerning all the Women at Corinth , and Ephesus , ( where Timothy at this time was when he wrote to him , concerning Women ) that he did not permit them to speak , will it therefore follow that no Women are to speak in any Case in the Church ? I will put you in mind of one of your School Rules , which is this , a particularibus ad universale non val●t consequentia , i. e. from particulars unto universal the consequence is not valid : therefore , though it had not been permitted either unto some or all of these two particular Churches of Corinth , or Ephesus , to speak ( because they might at that time , being but young , not have the requisite qualifications ) it will not follow , that Universally all Women every where else ought not to speak ; yea , these called Presbyterians may remember , how they have both allowed , and countenanced Women both to Pray , and speak of their Experiences ▪ in their private Meetings , and yet they cannot deny , but their private Meetings are a Church ; for inded a Church , according to the Greek , and Latin word , is nothing else but a Convention , or gathering of the People , whether few , or many ; so that Three , Six , or Twelve , is as really a Church , as 300 , 600 , or 1200. And further , let us once more take notice of the Apostles words , and we shall find , that they do not signifie , an absolute forbidding of Women in any case to speak , teach , or Preach in the Church ; I permit or suffer not a Woman ( said he ) to teach in the Church , but if they will learn any thing , let them ask their Hu●bands at home ; For the better understanding of which , I am to remember you , that even according unto Pauls own words , there was in that day a two-fold manner of speaking in the Church : One by Commandment , another by permission , and this distinction Paul himself useth , writing unto the Corinthians , when he said , as touching some particular things , 1 Cor. 7.6 . But I speak this by permission ( said he ) and not of Commandment ; also in divers other places , he writeth thus , I say , not the Lord , now this sort of speaking was used in the Church , in two particular Cases ; 1. In the propounding , or asking of a Question , for there were in the Church , some who asked Questions , and some who Answered , the Unlearned Asked , and the Learned Answered , which is the most proper way of Catechising . 2. This sort of speaking , to wit , by Permission , was used in the Church in matter of Advice , and Counsel , relating to the affairs of the Church , where men ( according to the Wisdome given them of God ) finding the Spirit of the Lord present with them , enlightning them , and directing them , might speak their mind , in Cases , by way of Counsel and Advice , as seeing the Expediency and use of it , for a certain time , though they were not to enjoyn it as a Command . And Paul himself useth this same Distinction , destinguishing betwixt things lawful , and things expedient ; so that some things may be lawful which are not expedient , and some things may be both lawful and expedient , and yet not commanded of God ; and a man ( as immediately taught by the Spirit of the Lord in his heart ) may see , both the lawfulness , and expediency of a thing , and may speak by the spirit of the Lord moving him , in the Church , concerning both the lawfulness and expediency of that thing , and yet he may say , I speak not this by Commandment , as if what he said were a Commandment unto them ; yea the Spirit of the Lord may command and move him to declare unto them , that the thing in hand before them , is not a Command , but an Expedient thing , and fit to be done at that time . Now in these two Cases of speaking by Permission in the Church , as first in that of asking Questions ; and , secondly , in that of giving Advice or Cousel simply , by a permission : if they would contend , that Women ought not to speak in the Church , all that they can pretend with any shew , or colour of Reason , at most is , That Women are not to speak in the Church by permission : if they speak , they are not to do it by permission , but by commandment , whereas it is permitted unto Men , at times to speak in the Church by permission , when not by commandment : an unlearned man may be permitted to ask a Question in the Church , which is not permitted unto a Woman , nor is it needful , for she may ask her Husband at home . But if the Spirit of the Lord Command or move a godly and Spiritually Learned Woman to speak , in this case she is the Lords , more than her Husbands , and she is to speak , yea , though the Husband should forbid her , for she ought rather to obey God than Man. And in Christ Iesus there is neither Male nor Femal● but all are one in him ▪ as the Apostle said . So both these Cases are in a matter of Freedom or Permission , not in a matter of Necessity or Command : therefore though Women may not speak by permission , which Men may do , yet they may speak by Command , as when the Lord commandeth or moveth them by his Spirit . And that Women spake in the Church , is most evident , from the second Chapter of Acts , which was a very solemn time , and also a very solemn Convention , for the Scripture saith Expresly , Acts 1.14 . that among the Apostles , Mary with other Women were present , and it is said , Acts 2.4 . And they were filled with the Holy Ghost , and began to speak with other Tongues , as the Spirit gave them utterance . So here the Women were filled with the Holy Ghost , and spake , as the Apostles did ; for it is said so of them all universally : and it appeareth further , that the women spoke , in this solemn Assembly from the Apology of Peter , which he made in the defence of the womens Prophecying or speaking , out of Ioels Prophecy , where it was Prophecyed by Ioel , that the Lord would pour out his Spirit upon all Flesh , both Male and Female Sons and Daughters , Men Servants and Maid-Servants , and they shall Prophecy ; and so that Prophecy was eminently fulfilled at that time as at other times afterwards . And also before this time , the Lord made use of women , to witness , speak , or declare , and that unto the eleven Apostles , that Christ was risen from the dead , Luke 24.9 , 10. And was not this Convention a Church ? And did not the Lord after his Resurrection first of all appear unto a woman , to wit , Mary Magdalene ? And did not he command her to speak unto the Apostles , and Instruct them concerning his Resurrection ? Go ( said he ) unto my Brethren , and say unto them , I ascend to my Father , and your Father , and to my God , and your God. Yea , and not onely the Scripture , but also the Church History telleth us of women , who taught and Instructed Men , as particularly that woman , who converted the Nation of the Iberians unto the Christian Faith , as Eusebius relateth . FINIS . 
A51023	----	Mr. George Keiths reasons for renouncing Quakerism, and entering into communion with the Church of England with other remarkable occurrences that will be acceptable to all orthodox Christians, of every persuasion. 1700 Approx. 74 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A51023 Wing M2265A ESTC R32938 12789394 ocm 12789394 93927 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A51023) Transcribed from: (Early English Books Online ; image set 93927) Images scanned from microfilm: (Early English books, 1641-1700 ; 1036:22) Mr. George Keiths reasons for renouncing Quakerism, and entering into communion with the Church of England with other remarkable occurrences that will be acceptable to all orthodox Christians, of every persuasion. Keith, George, 1639?-1716. 38 p. Printed, and are to be sold by the booksellers of London and Westminister, London : 1700. Imperfect: pages stained with loss of print. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church of England -- Controversial literature. Society of Friends -- Controversial literature. 2005-05 TCP Assigned for keying and markup 2005-10 SPi Global Keyed and coded from ProQuest page images 2006-06 Taryn Hakala Sampled and proofread 2006-06 Taryn Hakala Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion Mr. George Keith's REASONS FOR Renouncing Quakerism , And Entring into COMMUNION WITH THE Church of England . WITH Other Remarkable Occurrences that will be Acceptable to all Orthodox Christians , of every Persuasion . LONDON : Printed , and are to be sold by the Booksellers of London and Westminster , 1700. Mr. George Keith 's REASONS FOR Renouncing Quakerism , &c. BY vertue of an Evangelical Precept , it is an incumbent Duty on every Convert to endeavour the strengthening of his Brethren in the Faith of the Lord Jesus Christ , and to Reduce all those that by any indirect Offices , or for want of regular Instructions have wandered out of the strait ways of Peace , Truth and Holiness , into the crooked Mazes of Sin , Schism and Heresie , to the hazard of their eternal Interests . How much I have concerned my self in the Discharge of this Duty , is legible to all that have either had the Justice or Curiosity to inform themselves about it ; for as soon as it pleased God to open the Eyes of my Understanding , and shew me the Error of my own ways , I industriously set my self upon the good Work of Reclaiming others , and have cause to bless his holy Name , that I have not altogether laboured in vain , but have been an Instrument in the Hand of God , to convince some of the necessity they were under of ●enouncing their Errors and Delusions , and return●●g to the Lord their God in Truth and Sincerity . In this attempt it is notoriously known also , what Injuries , Contempts , Slanders , and ill ▪ Usages I have encountred both beyond Sea and in England from the Quakers , with whom I have inoffensively associated above Thirty Years : And that for no other Reason , but that I endeavoured by all the fair , candid , and honest ways imaginable , to convince them that they lived in many gross Errors and Heresies ; and that they ought to make some compensation for the Evils and Errors they were guilty of , by a speedy return to the Truth as it is in Jesus , and by an unfeigned Repentance for all the Evils they had been guilty of , in seducing so many well-meaning Souls into Principles and Practices , that border upon Death and Destruction . It would be altogether needless in this Discourse to enumerate the several steps I made in order to the Conviction and Conversion of the Quakers , and to shew all the Arts their Chiefs employ'd to frustrate my good Intentions , and to keep up their own Reputations with their Party , since I have already published the whole Proceedings ●n Four Narratives , to which they have as yet made no satisfactory Answer , and therefore shall only now , having totally renounced all their Errors ▪ deserted their Meetings , and by Imposition of Holy Hands entred upon the Ministery in the Church of England , answer some Objections and Calumnies that the Quakers have made upon my Change , and shew the Reasons for which I left them : In both which I hope to acquit my self with so much Justice , though I have no hope to stop the Mouths of those clamorous Persons , that are become my Enemies for telling them the Truth ; yet to satisfie all that are honestly and soberly inquisitive into the Motives and Reasons , that caused me to leave the Society of the Quakers , and embrace the Doctrine and Discipline of th● Church of Engla●d . The first quarrel that of late they seemed to have against me , was , that in exposing their Principles in publick Audiences , and in my Printed Narratives I had dealt unjustly ; and this false Report they have been exceedingly industrious to divulge , not only to possess them of their own Way , but any others they could influence into an ill Opinion of me , for falsly quoting their Authors ; and thereupon , without any kind of Proof , call me Lyar , False and Treacherous Man , Deceitful and Malicious , all which Names return upon themselves , since I have printed a Certificate in my third Narrative , under the Hands of some eminent and judicious Ministers of the Church of England , whom I procured to hear and examine all my Quotations , that fully vindicates my Innocency in that particular : which being well considered , I have reason to expect a more favourable Censure in relation to their other Calumny , viz. That the ground of my Contests with the Quakers , was out of meer Prejudice and Revenge arising from their ill treatment of me , and not out of Zeal and Love to the Truth of Christianity ; whereas nothing could be suggested more False and Scandalous ; for the only motive that I had to oppose the spreading Gangrene of their vile Errors , which have already leavened many Thousands in these Nations , and if not prevented will corrupt many more , was purely out of Zeal for the Cause of God and his true Religion , and not out of any private Pique I had with any of them ; of which , as I have given no Evidence , so my Conscience bears witness to my Innocency . Seeing then my Charges are just against them , as is proved in all my Narratives ; and their Clamours and Accusations against me are wholly false and scandalous , the Crime will be laid at their own Door in calling Names , and I shall bear their Revilings with greater Patience , since 't is universally known , that this is the way they commonly treat all Persons how Innocent and well-deserving so ever , that touch them in the tender part , and oppose their Errors ; so that the Proverb may be fitly applied to them , That their Tongue is no Slander . But the great Argument that they make of my Insincerity , is , my having been formerly so long among them , and yet never till of late pretended to know that they held such gross Errors as I now accuse them of . That I have been a Quaker long , I acknowledge , and am of Opinion , that none are sorry that I was so once , but they that are angry that I did not continue so always , let them make what Reflexions they please upon my Weakness , and want of Consideration , in continuing among a Society of People , whose Principles ▪ I was so much a stranger to . I confess my Weakness , and am ashamed to think that I have been so long deceived by them ; but yet this is no impeachment of my Sincerity , unless knowing them Guilty , I had connived at it , flattered them in it , or d●fended their Errors contrary to my Conviction ; or against the Light of my own Conscience had encouraged them to Perseverance . But in this I am no way culpable ; for though I know some of them were Ignorant and Vnsound , I did not dissemble with them , or cloak the matter ; but upon all occasions check'd and reprov'd them , as will ere long be shewn in several Instances . Yet I was wholly unsensible that either George Whitehead , William Penn , and many other of their chief●st Teachers had been guilty of these Errors , having read but few of their Books , and them but slightly too ; and when I found any thing that I disliked , a blind Affection swayed me to an over-charitable Judgment , and I imputed lesser Faults rather to their Inadvertency than their deliberate Judgment , until they sided with my Adversaries in Pensilvania , and then it grew to Rupture , and I withstood them to their Faces . Another Objection that they raise against me , is That the things which I now call Vile Errors , and Heresies in them , I had formerly Defended , and declared , that in so doing I had a Divine Sense and Acceptance ; to which I answer , First , by utterly denying that ever I defended them in those Vile Errors which oppose the four great Fundamental Doctrines of the Christian Religion , which I have since charged them with , or , indeed , any other Article of the Christian Faith properly so called , or distinguished . Those things wherein I defended them , were only stating the Matter fairly , between them and their Opponents in several Cases , wherein I thought them unduly charged ; partly in the undue Use and Application of places of Scripture , to prove certain Truths , and partly in too much aggravating and widening through my too great Heat and preposterous Zeal , and being too Biggotly affected , though ignorantly to that Party who call all others Sects and Sectaries , and themselves the Church , yet are certainly more Biggoted into a Sect , and more implicitely led by Sect-Masters , than any People in Christendom that I know of . And lastly , I have acknowledged , and lamented my Sinful Ignorance and Rashness , in my former opposing any Divine Institution , or reflecting in my Books upon any particular Persons , or Religious Societies . And to argue a little with my Adversaries , who object , That I have formerly defended the Quakers Principles , I would fain know what Principles they mean ? Whether they relate to the Fundamentals of Religion ; if so , let them name them , that I may give the World Satisfaction by confessing my Fault , or justifie my self where I am falsly accused . And if through Humane Infirmity , Weakness , or Ignorance , ( for humanum est Errari , Labi , Decipi ) I have misunderstood any thing , which by a more diligent Examination and Application to the Holy Scriptures I have discoverd afterwards to be a misapprehension ; this will be no proof of my Insincerity , or that I am an Apostate , gone from all Divine Sense and Tenderness , lost my good Condition , without any inward Feeling ; for these are the lovely Epithets they bestow upon me . But are not these Qaakers uncharitable Men ? Can a mistake in some things render a Man Universally mistaken in all things ? Because some are beguiled with Shews and Shadows of Reason ▪ Is there therefore no such thing as true and sound Reason in the World ? Because St. Paul once thought he ought to do many things against the Name of Jesus , must his Conversion , be call'd an Argument of his Insincerity ? Must he be thought an unsound Christian , because he was once a Jew , and continue a Persecutor , and a Blind leader of the Blind , for fear of being call'd an Apostate from the Principles which he imbibed in the days of Ignorance ? Away with these ridiculous Notions , which are but the Evasions , Quiblings , and Shiftings of the Party , which by muddying the Water , hope to escape undetected . Why will they not be try'd by their own Rule , and allow that Liberty to others , that they exercise among themselves ? Have not some of the most Eminent among them been egregiously deceived , and taken their Fanciful Imaginations for Divine Lights ? Their Consciences will tell them , what particular Persons of great Note among them I could name , that have been scandalously mistaken by their own Confession ▪ and took things upon Trust for Divine Breathings , that upon better Examination proved to be Infamovs Delusions . Did not some of the most celebrated Quakers , nay , even their Preachers , follow the Blasphemous , Enthusiastick Delusions and Waking Dreams of James Naylor , and John Perrot ? Was it not one of their great Preachers , Samuel Cater by Name , now living , that lead James Naylor's Horse by the Bridle , when he Rid Triumphantly into Bristol . Was that a Divine Sense in George Fox , who said his Marriage with Widow Fell , was a Figure of the Church coming out of the Wilderness , and that the Figure might be compleat , those that credited that Deceit , concluded her to be with Child , though she was past Sixty Years of Age , and therefore accounted it Miraculous . Other considerable Instances might be given of their extravagantly Wild , and Frenetick Delusions , than I thank God can be charg'd upon me ; for , notwithstanding all the Mistakes and Errors I lay under , yet as to the main , I bless God , I was preserved . But what a sad and scandalous Inference does this way of Arguing cast upon themselves , who generally in their Books , Father all their Vilest Errors and Heresies upon the Spirit of Truth , according to the Notion they have of the Spirit dwelling in them ▪ by which means they Hedge up their way , and Baricado up themselves against all discoveries and acknowledgments of their Errors ; because they think they are guided by the Spirit ; and are sure they possess the Spirit , because they think so , otherwise by their own arguing they must be Apostates . When a Man turns from Error to Truth , must he be call'd an Apostate ? When a Man through humane Infirmity , slides into Mistaken Notions , without denying or opposing any Article of the Christian Faith , can this be call'd Apostacy ? Surely , in the Judgment of any sober and unprejudiced Party it cannot ; and therefore their censuring me , is unchristian as well as uncharitable , since I have only renounced the Errors , I was tainted with whilst I lived and convers'd among them ; as for their Herisies I was never , I bless God , corrupten with them . As Idle , Impertinent , and Vain , is their arguing , that 't was very unlikely , that living thirty years among them , I could be Ignorant of their Principles : Which is a Fallacy in Terms ▪ for as they are a Body of People , how could I , or any Body else , know their Principles , when 't is known to all the World they have none , and are profess'd Enemies to All Creeds , and Confessions of Faith owned by all their Members , without which 't is impossible ( without a Miracle ) to know what their Principles are ; for to this day never any Confession of Faith has been universally received by them ; but some are of one Opinion , some of others , and what is affirm'd to Day for Truth , is denied to Morrow : A Weather-Cock is not more variable in its Motion , than the Quakers are dexterous in shifting their Opinions , through all the parts of the Compass . They are now more enraged against me than ever , and call me the Epitome and very common place of all their Preceding Adversaries , with other vile and abusive Names , which is but acting like themselves , and spewing out the Venom of their Hearts against me ; from the Infection of which I pray God preserve me and all Christian People ; and that if it please God , he may give them a Sense of their great Sin of uncharitableness towards me , and true Repentance and forgiveness of it , who hate me , and count me their Enemy , for endeavouring to do them good , and seeking sincerely to reduce them from their Errors to the Truth ; the Success of which my sincere Labour , I commit to Almighty God , with whom I leave my Righteous Cause , and in whose Mercy I trust through Jesus Christ , that he will preserve me in Soul and Body , from being a Sacrifice to their Fury and Rage . I know their way of Extolling themselves , as the only People of God , discoverers of Truth , vilifying all others as unfound and mistaken , that have no such high Pretences , whilst it 's a crying Sin , that so many false Teachers should be suffer'd , that speak Lyes in the name of the Lord , pretending the same immediate Message and Authority that the true Prophets had , when they can give no Proof of it ; but many undeniable Proofs can be given to the contrary , as particularly their Antichristian Errors publish'd in their Books , wherein they Lye for Conscience sake , and Entitle their Errors and Blasphemies to the holy Spirit of God. The last Objection that they raise against ●e , & is assign'd as a Reason for refusing to dispute with me at Turners's-Hall , is , That none of the Quakers that are at Unity with them do acknowledge , or regard me . Now , to confute their Allegation , and to prove it all of a Piece with the rest of their Suggestions , I am obliged to acquaint the Reader , That as an Evidence of my owning the Ch. of England to be a Branch of the True Catholick Church of Christ , I did with great Inward Peace and Satisfaction , I bless God , Receive the Sacrament of the Lord's Supper , by the Ministry of Dr. Bedford , at his Church in Buttolph-Lane , London , with others of that Congregation , the first Lords Day in the Month of February , 1699 , and since again , at the same place , by the same Person , the first Lords Day in March , 1699 ; and to let the Quakers know , that my Example has influenced others , the same day Robert Bridgman , and Margaret Everard , and some other of my Friends , which formerly were Quakers , and in great Repute among that People , whom God in Mercy has lately enlightened to see their former Error , and Renounce it , did receive the Lord's Supper in Huntington , and have declared , That they received it with great inward Peace and Satisfaction . In a Letter since of a later date , I am imform'd , That Ten of my Friends in Huntington , Godmanchester , and thereabouts , who were formerly Quakers , & of good Reputation , do all now go to Church there ; and that Margaret Everard has had her youngest Son , and three Daughters baptized lately . By Letters from Bedford , I have an Account , that some that had been Quakers , both in that Town and Country , are gone off from the Quakers , and go to Church , particularly W. Ma●her and his Wife ▪ Also at Reading , divers who were formerly Quakers , and were so Educated , have gone to Church , and were Baptized , and that others have brought their Children to be Baptized . Here in London , divers of both Sexes , who were Educated under the Profession of Quakers , have been lately Baptized , and go to Church , one of whom is my youngest Daughter , my Elder having been Baptized above a year ago . So that to my certain Knowledge , above forty Persons within a few Months past , are come off from Quakerism , and brought to the Church , which gives a good ground to hope , that many more will follow : Which God in his great Mercy grant , and prosper my Sincere , tho' mean Indeavours and Labours , and other his Servants , whom he has made Instrumental in this Work , and for the Success he has been pleas'd to give us therein , All Glory , Honour , and Praise be given to his most Holy Name , through Jesus Christ our Lord , Amen . And whereas my Adversaries , George Whitehead , and other Quaking Preachers , have given it as a Reason why they would not meet me at Turner's-Hall ▪ was , because they know none who had been in Unity with them since I came into England , who did own me , or were in danger to be brought off from them ; that Objection to their own Knowledge and full Conviction , is now quite removed ; for both Robert Bridgman , and M. Everard , besides : divers others that might be named , were not only , in Vnity with them since my Arrival in ▪ England , but in great Repute among them : Robert Bridgman having not only been a Member of their Mens Meeting in London ; but one that was en●rusted with receiving and distributing the Money ▪ Collected for their Poor in the City of London . Margaret Everard has for many years , till very lately , been received , and well owned , as a Speaker among them , both in City and Country . And it , is most certain , That the Quakers refusing to meet ▪ and dispute with me in Defence of their own Principles at Turner's-Hall , has been a great Means to let many of those formerly in Unity with them , see their Sandy Foundation , and the badness of their Cause ; and will yet be a further Means to give many others the like Discovery , who are dissatisfied with their not appearing , either to vindicate their Books , and Authors , or to acknowledge the great Errors contained in them , and to Retract them . They are , indeed , brought to a very Pinching Dilemma ; for if they dare not appear to answer the change of Error , Heresie , and even Blasphemy , that is brought against them , but invent frivolous Discourses to excuse themselves , the People will soon perceive their Cause is bad , that stands in need of such weak Props to support it . One Pretence for their non-appearance was , That they might not offend that Authority that had indulged them with Liberty of Conscience , and in the mean time make little other use of it , than to Rail against that Religion and Church whereof the King himself , and the best of his Subjects are Members , and to call me and my Friends for owning that Church , and coming into Communion with it , and Relinquishing the Errors condemned by it , Apostates , and Runagado's . For his Insinuating , that 't is Envy increasing in me , that has led me into a disturbance of Mind , which in its Course resembles the returns of a delirious Affliction , and that has caus'd me to give them so much Disquiet ; I think it not worth an Answer , and therefore shall leave it as an Instance of their Scornful , Proud , and Haughty , as well Vncharitable , and Vnchristian Tempers . They reckon me their Enemy , because I tell them the Truth , and labour to Rescue them out of the Snares of Satan : But since God has been pleas'd to prosper this Work in my Hand , both in America and England , none of their malicious Insinuations shall be able to stop my Progress in this Duty , to contend earnestly for the Faith of Christ which was once delivered to the Saints , and which the Quakers labour to Destroy . Having thus answered their Objections ; and being now by Imposition of Holy Hands , Ordain'd a Minister of the Church of England , that I may not be thought to desert the Quakers out of any Personal Disgust , or for Worldly Interest ; but purely out of the Dissatisfaction of my Conscience , because they had forsaken God , and Renounced the Principles of Christian Religion : And that I durst not on the Peril of my Eternal Salvation , associate longer with them , lest being tainted with their Erors , I should be obnoxious to their Punishment : I shall in the next place give you some of my Reasons , that engaged me to Abandon Quakerism , and to embrace Christianity , according to the Doctrine and Discipline of the Church , of England . And the first Reason I assign for leaving Quakerism , is because they are at such great Vncertainties in what they profess , that no Man can have any assurance where to bottom , or whether that which they own to day , will be allow'd to be Truth to Morrow . They are constant in nothing but in Contradiction , and 't is Reason enough for them to Disbelieve any Position , and with all their Force and Powers to oppose it , if it had not the ●onour of their Invention , and became Current by the Stamp of their own Authority ; and if it were not for their Habits , they would be all taken for Mahometans , by refusing to believe , or act like Christians . All other Religious Societies have their Confessions of Faith , under some Appellation or other , by which Men may know what they believe ; but the Quakers are such Lattitudinarians , that if a Stranger should ask what they were , he could receive no other Answer , than that they are what other Men are not ; but such as in Humour , Gesture , Garb , Mein● , and Pedantick , Canting Nonsence , are Antipodes to all the World ; of which nothing is a greater instance , than carrying dead Men to their Graves with their Heads foremost : And if enquiry should be made what Faith they profess , it must be answered , that no Body knows , nor themselves neither ; and their Meeting-Houses might be Dedicated to the unknown God. A second Reason is , That if their Principles may be collected out of the Books they publish , they are too Erroneous , Heretical and Blasphemous for any good Christian to comply with ; some of which I shall recite in this Discourse , and refer you in the Margin to such Places in my Narratives where the Quotations are proved beyond contradiction . Now the first thing I shall charge the Quakers with , is , That the Scriptures , according the Dictate of their greatest Teachers , are not the Word of God. This Notion is so common among all their Authors , and so frequent in the Mouths of their Proselites , that it is almost lost labour to prove it upon them . One of their famed Authors is so angry with his Opponent , for affirming that the Scriptures are the Word of God , that he charges him with Blasphemy * for Asserting it , and by consequence makes the Church of England , and all other Protestant Churches to be guilty of that direful Imputation . Nor is this Doctrine of theirs a strife about Words ; but the Foundation of their Deism , and a handle for the Overthrowing Christianity ; and therefore the Quakers have very lately Reprinted William Penn's Discourse concerning the General Rule of Faith and Practice , who brings Fourteen Arguments to prove that the Scriptures are not the General Rule of Faith and Practice ; in Three of which Arguments he accuses them of Imperfection , Vncertainty and Obscurity : And this is a most dangerous Heresie ; for by this Principle they are not obliged to believe one intire Doctrine in the Apostles Creed , as indeed I could easily prove they do not . George Fox does not only deny the Scriptures to be the Word of God * , but gives them contemptible Names , as Ink and Paper , Dust , and Serpent Meat . But that the Scriptures are the Word of God is clear from abundant of Places in the Scriptures . Our Gospel came unto you , said Paul to the Thessalonians , not in Word only ; by Word here is meant Doctrine . Isai . 28.13 . The word of the Lord was made unto them Precept upon Precept , Line upon Line ; here the Precepts and written Lines of the Prophets are called the Word of the Lord ; and John 15.25 . it is called the written Word , which was a short Sentence written in one of the Psalms . And when Paul bid Timothy preach the Word , it cannot be justly thought that he would have him only preach the Inward Word , but by the Word he meant the Doctrine of the Gospel ; and all that the Quakers say against this received Truth , is but mere trifling , and humouring their Spirit of Contradiction . The next stroke the Quakers make towards the Destruction of Christianity , is , against the Divinity of Christ , and to this purpose William Penn in a Controversie between himself and some Presbyterian Ministers in Ireland , where the Question was , whither he that suffered Death without the Gates of Jerusalem was not , and is , properly the Son of God , William Penn in his Book called a Serious Apology , p. 146. saith , That the Outward Person which suffered was properly the Son of God , we utterly deny . With the like Confidence G.W. assaults the Humanity of Christ , in pos 〈…〉 tively denying that Christ consisted of Flesh and Bones , in those words : I distinguish , says he , between consisting and having , Christ had Flesh and Bones but did not consist of them : as a Man has a Coat or Garment , but does not consist of it ; and that outward Person that suffered at Jerusalem was Christ by a Metoning of the the thing containing for the thing contained . But all Sound and Orthodox Christians say , according to the Scriptures , that Christ is both God and Man , having his Godhead and Manhood so united as to constitute one Christ , which is a miraculous and extraordinary Vnion , that no other Creatures neither Angels nor Men are dignified with ! And though Christ as Man was the Son of God , miraculously conceived and born in time ; and also as God , was by a Generation from all Eternity , yet he is but one Son of God , and because of the personal Union of the Godhead with his Manhood , both as God and Man , is properly the Son of God. The Excuse the Quakers make , that Christ did not meerly consist of Flesh , Blood and Bones , signifies nothing ; for none ever affirm'd any such thing : Whatsoever has Parts consists of those Parts , Incompleatly of one or more Parts , Compleatly of them all . The Foundation of the Quakers great Error on this Head , lieth here , That because Christ was before the Body was , therefore that Body is no part of him , which is easily answered thus : Christ was before that Body was , but he was not compleatly and in all respects , fitted to be the Anointed Saviour of the World , until the Word was made Flesh , that is , till the Word did take our Flesh and whole Nature into a personal Union with him , which was necessary to the compleat Performance of his Mediatory Offices , of King , Priest and Prophet , and especially of his Priestly Office. The next thing I charge as abominable Blasphemy upon the Quakers , especially G.F. and . G . W is for affirming , That Christ's coming in the Flesh , and his Suffering without us in the Flesh , and his outward Flesh and Blood was a Figure , and but a Figure of Christ of what he suffered in us , and his Blood shed in us . Thus as the Quakers reason why they cast off outward Baptism and the Lords Supper , is , because the Substance is revealed in them , whereof they were Figures ; so for the same Reason they think Christ's Death at Jerusalem is not to be minded nor Preach'd , because it was but a Figure of Christ's Suffering in them , and therefore the use and remembrance of it ceaseth ; and if this is not horrid Blasphemy , certainly there is no such thing in the World. This was generally their manner of Preaching and Writing at their first appearance ; to tell People that Christ was Begotten in them , Born in them , Crucified Dead and Buried , Risen and Ascended into Heaven within them , and that every one , in order to eternal Salvation , must learn to know Christ thus Begotten and Born in them , &c. and this inward Conception and Birth of Christ they made the greatest Mystery and Reality , whereof Christ as born in the Flesh was the Figure , and a facile Representation ( to use William Penn's Phrase ) of what is to be transacted in us , and thus they represented the Work of Regeneration to be a greater Mystery than God manifested in the Flesh , viz. in that Body of Flesh that was born at Bethlehem . By this high sublime Doctrine , which many admired because they did not understand it , they gave forth to be given by immediate Revelation from Heaven , which was a plain Cheat and a horrid Lye , for the whole was nothing but what George Fox had gleaned from some old Ranters and Familists , who had it long before him . They also mightily magnified themselves , and Rail'd against all others as Dark , Ignorant , Sots , Deceivers and Antichrists , that would not receive this new-fangled Notion , which they learned from Ranters and Familists . And tho while I was with them . I was not altogether Ignorant that they used such Phrases of Speech ; yet I thought they understood it only by way of Allegory and Methaphor , as Origen , Austin , and other Greek and Latin Fathers did , and which I my self have partly used in some of my former Books , only by way of Allegory and Metaphor ; but when after all their Shifting , Doubling and Prevaricating , I found they intended this Doctrine should be understood among their Proselites , as indeed it is , according to the literal Interpretation , I did my utmost to oppose the growth of it , and drew the Envy of their Preachers upon my self . And since I have taken the liberty to charge them with Blasphemy upon this Head , give me leave to incert a Blasphemous Letter in this brief Discourse , for the satisfaction of the Readers that cannot compass it in a larger Volume . The Letter was written by John Audland , a Preacher among the Quakers , to George Fox , and the Original was shewed at the Third * meeting at Turners-Hall , whereof the following is a true Copy , Spelt and Pointed according to the Original . DEare and Presious one in wheme my life is bound up and my strenth in thee stands , by thy Breathings I am nourished and Refreshed : and by thee my strenth is Renewed : Blessed art thou for evermore : and blessed are all they that enjoy thee : Life and strenth comes from thee holy one : and thow art the blessed of the Lord for ever more , dear dear reach unto mee that I may be strenthened , to stand in the mighty power and dread of the Lord , for the farvisle is very great , my travel and burthen was never so as now since I saw thee : but daily doe I find thy presence with me , which doth exceedingly preserve me ; for I cannot reane but in thy presence and power : pray for me that I may stand in thy dread for evermore : dear my dear Brother John Cam hath been exceedingly sicke and he is very weak I can say little of his Recovery as yet his wife is with him she is dear and preciously kept ; their dear love is to thee , chreach through all thy mighty power to him this bearer can declare to thee of the work this way : Jo : Wilkinson and Jo : Storey is heare , their love is dearly to thee : deare harte there is one thing that lies upon mee : I shall lay it before thee : as touching my coming into Wiltshire : I was there at Justice Stoks house : and his Familey is all prety loving and convinced : and he is a sober wise Man and there is honesty in him which will stand : and there is a pretey people that way : it hath laid upon me exceedingly these three days of thy being at that place : I know not such another place in all the Countrey ▪ for thee : dear : I was much wounded to know that thou was in such a rude place and suffers so amongst them : and this was I moved to lay before thee : and great is my desire that it may be soe : the place is about 20 Miles from Brestol in Wiltshire one Mile from Chipenam a markete towne Justice : Stoks house Jo Cam tould me that the Justice he was with was a very loveing and pretey man : this bearer was there he can declare to thee more : but oh that thou weare but at that place I mention : it is free and suteable for Frends coming to thee : it lies much upon me : and if thou find Moveings strike over thither I shall say no more of it : the worke is great heare away pray for us all that in thy power we may abide for ever more : I am thyne begoten and nurished by thee and in thy power am I preserved glory unto thee holy one so Ever : John Audland . When this Letter was read the Audience was struck with admiration , and generally signified their great Abhorrence of the Blasphemy and Idolatry that was contain'd in it to George Fox : And I question not but it will have the same effect upon every good Christian Reader . The Quakers , who are an Infallible People in every thing but speaking Sence and writing English , and never acknowledge themselves guilty of any Fault , excused Audland's Letter , by saying these words were not intended to George Fox , but to Christ or the Life in George Fox , which some think is a greater offence than the other . The like excuse George Fox made for a Woman Quaker , that in a Quakers Meeting call'd George Fox the Holy One of Israel : And the same Apology was made for those Quakers that sung Hosanna to James Naylor at his Procession into Bristol . But these Shifts and Quiblings does not hinder the Practices from being abominable Idolatry , for they are the same excuses that the Heathens give for Worshipping of Idols , because it was not the Idol but the Divine Power that was in it , which they Worshipped . I charge George Whitehead and William Penn , who are two of the Leaders of the Quakers that cause them to Erre , with downwright Heresie , in denying Christ to be God coequal with the Father * , and for affirming , That if Christ was Cocreator with the Father , then there were two Gods. Also for denying the Existence of a Christ without us , after their Socratical way of Writing ; in these words . What Scripture Proof is there that Christ subsisteth outwardly Bodily , without us at God's Right-hand ? and where is God's Right-hand , is it visible or invisible , within us or without us only ? and is Christ a Saviour , as an outward bodily Existence or Person without us , distinct from God , and on that consideration to be worshipped as God , Yea or Nay ? This way of Talking and Writing is the peculiar knack of the Quakers , who have more Shifts and Subterfuges to cloak their Heresies than any of the Ignation Tribe . In writing about Justification by the Blood of Christ , the same Authors , contrary to the express words of Scripture , say , That 't is a Confusion , a Labyrinth and Vncertainty , to be directed to Christ for Justification and Salvation , both as he suffer'd at Jerusalem , and as he Rose again and is Ascended into Heaven above the Clouds and Firmaments ; and to fill up the Measure of their just Condemnation , Solomon Eccles has published it in Print * , That the Blood of Christ , in respect of Justification , is of no more efficacy than the Blood of another Saint ; and certainly if ever Comparisons were Odious , this Quakeristical Absurdity is intolerable . All their Writings are stuffed with such inexplicable and unintelligible Phrases , and wild Notions , that they seem rather intended to puzzle and distract than inlighten a Reader ; and notwithstanding all their fallacious Pretences of being an innocent , plain , simple People , that are most affected with Scripture Language ; yet they are as far from it as Light from Darkness , for in truth no Society of Men that are called Christians , no not the Church of Rome it self , have so much deviated from Scripture Language , and Scripture Doctrine and Sence , as the Quakers have done ▪ And as the Spirit of Pride and vain Glory does always abound in worthless Minds , as empty Vessels and shallow Brooks are known to yield the loudest sound , so the Quakers are always filling the World with their own Commendations , as if there were no good , wise , nor vertuous Men upon Earth , but what were enclosed within the narrow confines of a Quaking Conventicle , whereas in truth the readiest way to know them rightly , is read them in the reverse of the Characters they give themselves . The Quakers also say , that we are not Justified by the Blood of Christ outwardly shed , which is a piece of Divinity more fit for Bedlam than any sober Society of People , * but as if this was not sufficient to Stigmatize them , with the approbius Name of Obstinate , or Blind Hereticks , they are pleas'd ▪ to add also , That we are not Sanctified by that Blood ▪ of Christ that was shed without the Gates of Jerusalem , but by an inward Blood , whose Power and Vertue is unknown to any but the Quakers ; and if these are not bold Strokes against the whole Doctrine of the Bible , and the Declarations and Confessions of the whole Christian World , you may add to these another of their Tennets , and that is , * That the Body that dieth never riseth again , which is expresly opposite , and contradictory , to many places of Scripture , that especially in Acts the 26th , That Christ should suffer , and should be the first that should be raised from the Dead . In all parts of the World where the Quakers have spread themselves , there is a Universal Neglect among them , of Preaching Christ Crucified , and concerning Faith in him ; Preaching only the Light within , and Christ within : And when I began to preach up the Fundamental Principles of the Christian Religion among them , they stood up against me , and charg'd me with preaching up new Doctrines , and one appeal'd to the Monthly Meeting , whether they ever heard of such Doctrines preach'd in the Quakers Meetings , directing them to Faith in a Christ without them . I Reverence Divine Providence , that I became a Quakers ; but if I had known they had had such Errors among them , I would as soon have put my Head into the Fire , as have associated with them ▪ They were so assiduous in maintaining their own Erroneous Principles , that they did all they could to prevent me from opposing them , by reporting that I was a False Teacher , and accused me for setting up thre Heterodox Principles . * The first was , That Christ's Body rose out of the Grave , and they affirm'd , it never did , and dared me to give an Instance , that one English Quaker was of my Opinion . The Second Accusation was , that I had said , That it was lawful to pray to Jesus Christ Crucified . And in this also challeng'd me to name one Quaker that I ever heard pray to Christ , and when the 1 Cor. 1.2 . was read . To all that call upon the Lord Jesus Christ , both their Lord and ours . The Quakers answer'd , That Paul was as Dark , and as Ignorant as George Keith is ; adding , for our part we know better . The third piece of False Doctrine they accused me of , was , for saying , That the best Saints had need to come always to God by the Mediator , the Man Christ Jesus . This they inveighed against as a gross Error , and said , they would come to God without him ; this sort of Doctrine is to be found in William Shewen's Book , a Quaker in great esteem among them . For these things they Excommunicated me first , and afterwards presented me by a Grand Jury , at Philadelphia in Pensilvania , and they would have found me guilty of Death , ( though I was wholy Innocent of indeavouring to change the Government , which they accused me of ) if the Government had not been taken out of their Hands , and I discharg'd from that false and malicious Accusation by Governour Fletcher . George Whitehead , and William Penn , * by Allegorizing Plain and Positive Texts of Scripture , have endeavoured to overthrow the Belief of Christ's Birth , his Death , Resurrection , Ascension , and coming to Judgment , and by this Artifice , has left us no Scripture to prove that the Death of Christ was any benefit to us ; and as to Christ's coming to Judgment , Whitehead says in an Answer to R. Gordon , that he might look till his Eyes dropt out , before he should see , Christ appear again outwardly in a Bodily Existence . After this having read over my Books , they drew up ten Articles against me , charging me with false Doctrine in ten Particulars ▪ and John Humphrey says in his first Letter , that he perceives by those Articles , That my Faith relished too much of Carnality , a carnal Body of Christ in Heaven , a carnal Election and Reprobation , a carnal Justification and Adoption , a carnal Day of Judgment and Resurrection beyond the Grave . I am grieved , says he , to hear some say , they did expect to be justified by that Blood of Christ that was shed at Jerusalem . Is not this to be carnally Minded ? William Baily , who was a great Preacher among the Quakers , and whose Books * they have Re-printed , says , That the Apostle Preached Christ the word nigh in the Heart , and in the Mouth , and that the Ingrafted Word , is able to save the Soul. He did not preach a Visible Christ with Flesh and Bones , as some others do . So he taught them to pray , Our Father , not to look at his Person , and to pray to him as a Person without them , but within them . Where we may observe , that if they were not to pray to him as a Person without them , by the same Reason they are not to believe in him as a Person without them ; but Christ not only consider'd as the Word , who is Omnipresent , and in all Men and Things , but as made Flesh , and having taken the true Nature of Man into a Personal Union therewith , and replenishing the same with the fullness of the Godhead , and with all fullness of Grace and Truth , is the Object of the Christian Worship , together with the Father , and the holy Spirit , dwelling and residing in him . But of all this Antichristian Quaking Crew , none have discovered more Indignity and Hatred to the Blessed Jesus Christ , than William Shewen , in a Book , call'd , A small Treatise concerning evil Thoughts , p. 37. being about to conclude a Paragraph , he saith , Not to Jesus the Son of Abraham , David , and Mary , Saint , or Angel , but to God the Father , all Worship , Honour and Glory is to be given . A Mahometan would have expressed greater Reverence to Christ than this Quaker has done ; but what can be expected from such People as deny the Lord that bought them , and count the Blood of Jesus as unprofitable to Mankind . And whether these are not sufficient Reasons for leaving People of such Principles , I leave the World to judge . William Smith , a great Man among them when he was alive , in his Primmer , Printed at London , 1668 , Asks this Question , p. 8. Child , but how may I know which are the True , and which are the False Teachers , seeing Words may be the same ? and makes Childs the Father thus instruct the Child : Why , they that are false Preach Christ without , and bid People believe in him as he is in Heaven above ; but they that are true Ministers , they Preach Christ within , and direct People to wait to feel him in themselves ; and so to believe in him as he makes himself manifest in them . And having given this as an infallible Sign of a Quaker , he makes the Child ask ; but must I not try all things by the Scriptures ? and the Father answers , Nay , for the Scriptures were given forth by the Spirit , and it is the Spirit that tries whether the things be true or false , good or evil . Here is another piece of the Old Serpents Subtilty ; for since the Spirit must try all things , they laying a claim to the Spirit , have invested themselves with a pretence , to make their own Sentiments of greater Authority than the Sacred Scriptures : Which is another good Reason for leaving them that deny the Word of God to be the Test of Christian Doctrines ; and though we are commanded to Search the Scriptures , discharge us from doing it . Through the Pride of their Hearts the Quakers pretend to Infallibility , and a sinless Perfection in this Life * , vilifying all those that deny them this Prerogative , as under the Curse , in another Spirit than Christ , the Prophets , and Apostles were in , that gave forth the Scripture . And George Whitehead affirms ▪ Those that Ministers that want Infallibity have not the Spirit of Christ , but are out of the Truth , and their Ministry is deceiful . And this they as confidently and proudly affirm as the Pope himself . But it is denied by all Oxthodox Christians , as repugnant to the Doctrine of the New Testament , who yet grant that all the Faithful are infallibly led into all Truths necessary to Salvation , by the infallible Spirit in the use of the Holy Scriptures , which contain the infallible Truths of the Gospel . But as this Doctrine of the Quakers is contradictory to Scripture , which brands all with the Infamous Character of Lyars that pretend to it , so it is seldom claim'd , but by those that are farthest from it , as is manifest among the Quakers ; who though they pretend to be guided by an infallible Spirit , 't is apparent that many of them are under great Delusions and Errors concerning the great Truths of the Evangelical Dispensation , as has been proved by the foregoing Instances . Again , as to their pretence to Sinless perfection , he that makes a Scrutiny into their Morals , will scarce find them such a Church as is without Spot or Wrinkle , but are as far from that Perfection which they boast to have attained to , as any other sort of People that pretend to any exactitude in their Conversation ; and as to their Principles 't is certain that George Fox their Quondam Metropolitan , Edward Burroughs , Francis Hougil , Richard Hubberthorn , and some of their greatest Saints , lived in great Ignorance , Error and Unbelief , in divers great Fundamentals of the Christian Faith , and in great uncharitableness toward such as differ'd from them . The same humour of Self-conceit that began with this People , still continues among them , and G.W. laughs at the Church of England , who are always from Seven Years of Age to Seventy , Praying , Lord have mercy upon us miserable Sinners . Is not this a plain Evidence of the intollerable Pride that reigns among the Quakers concerning their Sinless perfection , who despise not only the Church of England , but all other Christian Churches throughout the World , who pray for Forgiveness of Sins , tho' when Christ taught his Disciples to pray for their Daily-bread , he enjoined them also to pray for the Forgiveness of their Sins . Must not the Diseased come to the Physician till they are cured , and those that feel the Burden of Sin pray to be Eas'd ? How arrogantly does George Whitehead charge the Church of England , for Confessing and not Forsaking their Sins . How can he more prove his Charge against them , than against his own Society , or himself . Many in the Church of England , and among other Protestants , may compare with the best of Quakers for Holiness of Life , and far exceed them in many Vertues , especially in Sobriety and Humility . But pray tell me , you Self-conceited Quakers , are not they better employ'd who confess their Sins , and yet through humane Frailty find they Relapse into some Sins than such proud Pharisees as you are , that neither Confess nor forsake your Sins , but employ your Selves in Railing against them that do . They that Confess their Sins shew a Desire , and pray for ability to forsake them , whilst those that say they have no Sin , deceive themselves into such a Security , as is the ready Road to Damnation . The next great Article of Faith which they deny , and Fight against is , the Resurrection of the Body ; but because the denying this in plain terms , they think would make them be despised , among all the various Professors of Christianity , William Penn being urged to Answer the Proofs that were brought from the 1 Cor. 15. says in his Rejoinder , That let the whole Chapter be considered , and we shall find no such thing as to imply a Bodily Resurrection , but a change from Earthly Mindedness , to a renewed State to God , thro' the Operation of the Spirit . Which shews us how they deceive the unwary Readers ; who would make them believe they own the Resurrection of the Body according to the Scripture , and yet mean nothing thereby but Regeneration , or the New Birth in time , before the Death of the mortal Body . And seeing this is the Resurrection they own , and no other , according to the Scriptures cited by George Whitehead , one of them being Matthew 22.30 , 31 , 32. in the Resurrection they neither Marry , nor give in Marriage ; might not one ask them , whether they don't commit a hainous Crime , who Marry , and continue in a Married State , after they have attained to this Resurrection ? And whether their Quondam Brother Thomas Case , did not act more Agreeably to his Principles , who turned away his Wife after he reckon'd he was come to the Resurrection ; and whom I heard say , all Marriage was of the Devil ; and many know that it was his Principle ; but whether he did not supply that Defect by a more fashionable method , Quere . The Quakers also deny the last Judgment , as is plain from George Whitehead in his Light and Life , ● . 40.41 . who there contending with W.B. about Christ's outward coming in his Glorified Body to Judge the Quick and the Dead , answer'd to the ●everal Scriptures that W.B. brought for Christ's outward coming at the end of the World , and carries them all to his Inward coming already fulfilled ; and whereas it is said in the 1 Thess . 4.5 . That we which are alive , and remain unto the coming of the Lord : He asks the Question after his way of Eluding positive Proofs , Whether they did live and remain to a personal coming of Christ in the Clouds , Yea or Nay ? Or whether it can be reasonably thought to be a Coming that is not yet , nor that they ●ived and remained unto ? Which is so gross and absurd an Insinuation , that it renders St. Paul to have spoken an Untruth , even by Divine Inspiration , when the Apostle said , This we say unto you by the Word of Lord , but they according to their common way of Shifting and Excusing themselves , say , these were but Queries , tho' the impor●ance of those Queries imply a positive Denial , ●nd so will be taken in the sense of all Mankind ●hat read them ; for it is evident in several pla●es in his printed Books , besides what is here al●edged , that he does deny that Christ would come to Judge the World in natural and passible Flesh , and not only so , but that he would not come in the same substance of that Body he had on Earth , which was a mortal and passible Body , of the same Nature with ours ; for he makes it most absurd ; that an Earthly Body , and an Heavenly Body , can be the same Substance , and so denies Christ's being now in Heaven without us , in that Body which rose from the Grave , or his coming without us from Heaven in that Body to Judgment ; for there is no place of Scripture of the many that are justly brought by Orthodox Christians , to prove Christ's coming without us , in his glorified Body to Judge the World at the great Day of Judgement ; but some of their Teachers have turned altogether to his inward Coming , which they say they Witness already fullfilled in them , and they look for no other coming . To which give me leave to add , That they deny the Vse of Baptism , and the Sacrament of the Lord's Supper ; which be pleas'd to take in their own words , in a Book call'd , Some Principles of the Elect People of God , in scorn call'd Quakers p. 75. The Baptism , say they , that we own , is the Baptism of Christ with the Holy Ghost and with Fire , but we deny all other ; for there is but one Lord , one Faith , one Baptism , one God and Father of all . They that would have one Baptism outward and another inward , would have two Baptisms , when the Scripture saith the Baptism is but one , and whosoever hath the Baptism outward are the same they are before , but the Baptism of Christ makes a new Creature . — And now I see the other to be but a formal Imitation , the Invention of Man , and a meer Delusion . And speaking of the Lord's Supper they say , It is but feeding upon the Husk and Shell which , is Carnal ; for the Bread which the World breaks is Carnal and ●atural , and only feeds the outward Carnal Body , and goeth into the Belly , and so passeth out into the Dunghill ; and so likewise the Cup which they drink , and so the Communion and Fellowship of the World passeth away ; but this is no Nourishment of the Soul , but still the Soul lies in Death , and here is no Communion but Natural , Outward and Carnal , of several Minds , and Hearts full of Filthiness and Vncleanness , which Is the Table of Devils , eating and drinking their own Damnation , not discerning the Lord's Body , which is Spiritual , and cannot be discerned by the Natural Man. William Penn in his Reasons against Railing , p. 108. affirms , That Circumcision is as much in force as Water Baptism , and the Paschal Lamb as Bread and Wine , they were both Shadows , and both Elementary and Perishable . And we can testifie from the same Spirit by which Paul renounced Circumcision , that they are to be rejected , as not now required ; neither have they since the false Church espoused and exalted them , ever been taken up afresh by God's Command , or in the leading of his eternal Spirit ; and the Lord will appear to gather his People out of them , but never to establish or keep People in them . What a sad and fearful Delusion are the Quakers under , who call the Institutions of our Blessed Saviour , and which are expresly enjoined to be continued to the end of the World , by such hard Names ; which is but spitting their Venom in the Face of the Institutor . Some of the Quakers when they heard me defend the Sacraments , said , George , since thou art for Outward Baptism and the Supper , why dost not practice it ? To which I answered , because I had no lawful Call to Baptize others , and as to my self I was satisfied with the Baptism I received in my Infancy , being born of Christian Parents ; for I believe that Baptism being a Seal of God's Covenant of Grace , does as truly belong to the Infant Children of Believers under the New Testament , as Circumcision did to Infant Children of Believers under the Old Testament . Next as concerning the Lord's Supper , after it pleased God to convince me that it was and is an Institution of Christ , and let me see my Sin and Errour in rejecting it ; for which I have been humbled before God , sincerely and heartily asking him forgiveness , and which I hope God for his Blessed Son's sake has given me : I had for a considerable time some Hesitations about the Lawful and Due Administrator , and being clearly satisfied in all my Scruples in that particular , I delaid receiving it for the sake of others , lest my forwardness should give them Offence , in thinking I did it without such a religious Consideration and Preparation , as was requisite before Receiving those Holy Mysteries . That through Mercy being also much removed , I became uneasie to delay that longer which I was convinced was my indispensable Duty , and declared I would receive it at the first opportunity , and accordingly did receive it as has been before related : And heartily wish , that all others who are under the same Delusions and Prejudices , in which I too long continued , would follow my Example , and be made partakers of the same inward Peace and Satisfaction , which through Mercy I enjoy in the Communion of the Church of England . To conclude : Another Reason why I deserted the Quakers , was , because I am able , through Mercy , to prove , That they do not believe One Article of the Apostle's Creed , in the true Sense of Scripture , and all Orthodox Christians in the whole World ; and that all their Teachers pretences to Infallibility , and extraordinary Prophetical Inspirations , are all Artifice and Delusion ; which joined to the Errors , Heresies and Blasphemy already mentioned , will sufficiently justifie my leaving them . Now what remains in this short account of my Change , is to give you the Reasons , why among all the Pretenders to the best reformed Church , I have at last enter'd into Communion with the Church of England , in which I shall use all the Brevity imaginable . Now as nothing so much concerned me as the Salvation of my Soul , and in order to that the choice of my Religion , so I exerted all my Care in examining things conducing to it , that I might be able to give account to others , and have satisfaction in my self , that my Religion was not the Effect of Chance , but espoused upon a deliberate and well-advised Choice , which I take to be the regular Method towards a Settlement . Men may indeed be Confident , but can never be Certain without Knowledge , a diligent Examination of the ▪ Things proposed to their Consideration : And this made me more in love with the Church of England , that does not require a blind Obedience ; but is contented her Doctrines should be examined by the clearest Light , in which I could largely expatiate in her Commendation , and the Reproof of others that withhold the means of Instruction from their Members , and boast of an absolute Infallibility which they have no pretence to ; but I hasten to the Reasons that obliged me to close with the Church of England . And the first was , because in Purity of Doctrine and Discipline the comes nearest to the Pattern of Primitive Christianity . ● She retains the Three Creeds , and does not reject the first General Councils , and administers the Sacraments according to the Divine Prescription . All her Children pray in a Tongue they understand , and only to God through Jesus Christ ▪ This Church presses Men to Piety , Loyalty , Humility and Charity , and earnestly desires the Salvation of Mankind . She Preaches up the Excellency of Good Works , but places her hope in the Mercy of God and the Mercy of his Son , and every one that lives up to the Principles of this Religion are Safe and Happy . Secondly , Because in the main Articles of Faith the whole Church is of one mind , and have as much Unity in Faith among them , as they had in the first Churches planted by the Apostles themselves : And their Differences are in lesser and secondary things , which have no relation to the Primitive Doctrines of Christian Religion : Which who ever opposes they disown him , and look upon as in a Faction against the Church ; which is not thereby broken , nor the Unity of its Faith destroyed : For though some Men have preached strange Doctrines , and drawn Disciples after them , ( which is no more than they did in Apostles days ) yet they have not prevailed against this Church , nor overturned its Faith : And if some looser Part of the People have been carried away , yet the Body of the Church , like an unmovable Rock , still persists in as great Unity as was antiently in any of the Apostolical Churches , and that is abundantly sufficient to invite us to Conformity with it , and Perseverance in it . Thirdly , Another Reason that induced me to embrace the Religion professed in the Church of England , was , Because she maintains the Scriptures to be the Word of God , the Rule of Faith , the Judge of Controversies , and the Guide of Humane Life ; so that if we consult our Reasons , use our Eyes , and mind our Rule , we cannot miscarry . To this Rule St. Paul sends Timothy for Instruction , and commands him to give attendance to Reading , viz. the Holy Scriptures , which he had known from a Child , and which were able to make him wise to Salvation through Faith which is in Christ Jesus : They being given by Inspiration of God , that even a Man of God ( like the antient Prophets ) might be perfected , and throughly furnished unto all good Works , for every part of his Employment . St. Paul directs him to these Holy Writings , as a means to preserve him in the Christian Belief , ver . 14. But continue thou in the things which thou hast le●●ned , and hast been assured of , knowing of whom thou hast learned them , and that from a Child thou hast learned the Holy Scriptures , &c. What we have learned from them , we are assured of , we know from whom they come , and are certain we are taught of God when we read these holy Books : But cannot be assured of any other Tradition or pretended Revelation of the Spirit , and therefore ought to continue stedfast in our adherence to the Scriptures , and both to suspect those who would draw us from this hold , and stick to those Guides who bid us stick to this , and prove all things by it ; for it is evident that they have no mind to deceive us ; but do , in effect , bid us believe God and follow his Directions , and rely upon his Authority : Who cannot mislead us ; and will not suffer us to be misled , if we continue in the things which we have learned out of the Holy Scriptures . For taking them to be our Rule , we shall neither admit any thing which is contrary to that Rule ; nor shall we take any thing to be an essential part of the Christian Faith which is not there delivered unto us , For it is not consistent with the Notions we have of God's Infinite Goodness and Wisdom , to believe he would give us a Rule which is defective in necessary things . No , he hath abundantly provided here for our Instruction , in all such Matters : And as we ought to refuse that which contradicts any part of these holy Books , so we ought not to think it necessary that we should entertain any thing which they do not teach us : And teach us plainly and evidently ; for in all necessary things they are very clear and perspicuous , else they could not be a Rule unto us , but we must seek for some other ▪ The Apostles Creed , for instance ( which the Antients call the immovable Rule of Faith , a short Summary of Christian Faith , beyond which , as they speak ▪ we ought not to seek for Faith ) together with the Nice Creed and Athanasius's , which expound the Apostles , Ought throughly to be received and believed ; for that they may be proved by most certain Warrants of Holy Scriptures . But whatsoever is not read therein , nor may be proved thereby , is not to required of any Man , that it should be believed a● an Article of Faith , or be thought requisite or necessary to Salvation . This is the Doctrine of the Church of England in its Sixth and Eighth Articles , unto which let us strictly keep , if we would not be carried to and fro uncertainly , with the Blasts of vain Doctrines , which have no certain Warrant in the Holy Scriptures , and therefore are not to be Received ; or are contrary to them , and therefore are to be Rejected . Here we must fix , and believe that here we are safe : For the Scriptures want nothing to compleat us in Christian Wisdom ; which they do not wrap up in Obscurity , but , as far as is needful , give us a clear understanding of the Doctrines of Faith. And make us understand withal , if we please to consider them , that having laid our ▪ Foundation well , in a firm Belief of those great and necessary things , which out of the Scriptures are summed up in the Creeds before named ; we need not trouble our selves about other Matters , which are not so evident ; but make it our whole Business in this World , to raise the solid Superstructure of a Holy Life , upon the Foundation of Faith in Christ . The last Reason I shall mention at this time , is , That this Church has not suited her Doctrines to advance any secular Interests ; but her Religion is Heavenly in its Principle , and Pure in its Aim , disdaining to stoop to mean Arts for Wealth and Worldly Dignities . Religion was designed as the greatest Blessing to Mankind , and the Author of the Christian was a great Lover of humane Race ; in conformity to whose blessed Example this Holy Church cancels none of our Obligations to God or Man , but teacheth the absolute Necessity of Contrition , and Repentance , and Mortification of our Lusts , to Obey our Superiors , to Love God and our Neighbours , to follow Justice , Mercy and Peaceableness : To be Charitable to the Poor , and to do to all Men as we would they should do by us : To use no Craft or Equivocations , but to be Sincere in all our Actions and Professions ; to live in Kindness , Civility , and under the firmest Obligation to a true and lasting Friendship . And if any of the Quakers think fit to oppose these Doctrines , they may promise themselves an Answer . FINIS . Notes, typically marginal, from the original text Notes for div A51023-e90 * Nar. 4 p. 22. * Nar. 4. p. 24. * Nar 4. p. 67. * Nar. 1. p. 14 , 15 , 17. * Nar. 1. p. 27. * Nar. 1. p. 33. * Nar. 1. p. 34. * Nar. 1. p. 38. & 39. * Nar. 1. p. 38. & 40. * Nar. 3. p. 3.4 . * Nar. 4. p. 1 , 2. 
A67845	----	A snake in the grass, caught and crusht, or, A third and last epistle to a now furious deacon in the Church of England, the Reverend Mr. George Keith with some remarks on my former epistles to him, especially that against plunging in baptism / by Trepidantium Malleus. Trepidantium Malleus. 1700 Approx. 34 KB of XML-encoded text transcribed from 13 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A67845 Wing Y87 ESTC R25218 08794215 ocm 08794215 41866 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67845) Transcribed from: (Early English Books Online ; image set 41866) Images scanned from microfilm: (Early English books, 1641-1700 ; 1272:18) A snake in the grass, caught and crusht, or, A third and last epistle to a now furious deacon in the Church of England, the Reverend Mr. George Keith with some remarks on my former epistles to him, especially that against plunging in baptism / by Trepidantium Malleus. Trepidantium Malleus. Keith, George, 1639?-1716. 24 p. Printed for John Marshal, London : 1700. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- Controversial literature. 2005-05 TCP Assigned for keying and markup 2005-07 SPi Global Keyed and coded from ProQuest page images 2005-08 Mona Logarbo Sampled and proofread 2005-08 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A SNAKE in the GRASS Caught and Crusht . OR A Third and Last Epistle to a now furious , DEACON in the Church of England , The REVEREND Mr. George Keith , WITH Some Remarks on my former Epistles to him , especially That against Plunging in Baptism . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pythagoras . By Trepidantium Malleus . LONDON : Printed for John Marshal , at the Sign of the Bible in Grace-Church-Street . 1700. A Third and Last Epistle to Mr. George Keith . Reverend Sir , WHEN Men Dethrone their Judgments , and Reason , and put their Humours and Passions in their Place , no wonder if they run as a Coach and Horses that have lost their Guide or Charioteer , here and there ; every where , and no where : Such cannot only castrate Authors , but make Legions for Histories ; and like Pioneers of Rome , call for Fire from Heaven , but fetch it from Hell. This you will grant , some Bapts have lately done ( vulgarly Anabaptists ) : They have employ'd a Socinian to Argue , and a worse to Rave ; this Fire , all the Water in which such are plung'd , cannot quench . But no wonder , when D. Russel was not ashamed to put Blessed Calvin in such a Hue and Dress , as if an incatnate Devil ; and put not only Castellio , that rank Arminian , that call'd Solomon's Canticles a prophane Book ; but Servetus himself , that call'd the Trinity a Cerberus , in such glorious Array , as if a terrestrial Angel ; for this was he burnt , not for being an Anabaptist . Felix quem faciunt ▪ I am charg'd with a Notion never known before ; That Baptizo signifies not once to Plunge in all the New Testament , tho so many Criticks say the contrary . 1. These Criticks say with me , and others , the Word signifies other ways , of washing too . So Leigh , who is instar omnium , and cites for me , Mat. 3.11 . What say you to this Bapts ? now if you leave them in one thing , why not I in another ? 2. Bernardus non videt omnia . They were fallible Men. Rhegius the famous Man of France , whose Life , Clark in his blundering way , hath written , found out the right Construction of Ovid. Nam vos mutastis & illas . Tho so many Generations before mistook it . M. Mead discover'd the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the Doctrine , not of Divels , as we read , but Mediators , call'd by Hesiod and others , Demons . That the Genitive was not of the Efficient , but Matter : All now yield to this true Discovery , tho' New , I might name New Discoveries , as in Philology , Divinity , so in Philosophy , particularly the Ingenious Esquire Boyl . 3. Yet this Discovery was not mine ; I gave another the Honour of it , who since , I find had it from other Authors before his time . I confess I was the first Man that gave 'em the Name of Bapts , which , no doubt , will continue . The Blood of Beasts offer'd in Sacrifice , and the Water of Purification was by Pouring , or Sprinkling , not by Plunging or Dipping . John therefore that came in with his Baptism , cannot be supposed to have any Baptism but what harmonized with the Jewish ones ; we find also , not only in the Law , but the Prophets , glorious things mention'd of Gospel Times , from this Practice , Isa . 2.15 . So shall he Sprinkle many Nations . Ezek. 36.25 . Then will I Sprinke clean Water upon you , and you shall be clean . Look we farther ; when the Gospel was Planted , and all fulfill'd , how all is exprest Tim. 3.5 , 6. They were said to be saved by the washing of Regeneration ; how ? shed ▪ as Acts 2.17 . Pouring of the Spirit proves all : I am of his Mind , who said , Baptizing in Enon was so far from proving Plunging , That it disproves it . They therefore left Bathabara ; says he , because the Waters were Deep , and not so fit for Baptism ; and came to Enou , for the Rivulets there , were fit for Baptism but not Plunging . Reverend Sir , I am much importun'd to Write you a Third Epistle about your Sermons at Turners Hall , and G. Church lately Printed , but I long refus'd . 1. Because I have often appear'd for you ▪ but I am Answer'd , that matters not , This is not ad Idem . 2. Because I think I have done it already : I find but little you have said about the Liturgy , Ceremonies , and Episcopacy , but what I have Answer'd in my Apology ▪ in my Letters to Mr. Lasly , and Friendly Epistle to you . I pray look on all once again : You approved then of what I did . How came you so soon chang'd ? It would be an Abuse clapt on my Readers , to deceive them of their Time , and Money , to transcribe what they know I then wrote . 3. Because I think some things in the Sermons are too triflng and unfit for an Answer , as your Gloss on these Words . He that breaketh one of the least of these Commandments , shall be called the least in the Kingdom of God. So the Rushing of many Waters , and other Places brought for your Confusions in your Liturgy . To Cite , for Episcopacy , Psalm . 45.16 . Isaiah 60.17 . Is such playing with God ; I dare not do it with Mr. Keith , somewhat like the Exposition you gave of that Text. The dead cannot praise thee ; Those that be dead in Sin , in your Loyal Sermon Printed five Years since . I was , Sir , your Herrer in G Church ; in the Afternoon , when I came there , I saw the Reader with his Spectacles on his Nose , and both with Eyes close to the Book , thus reading Prayers to his God. No Eyes nor Hands lift up to Heaven in any praying Posture , but both as nail'd to the Book , for fear of not reading right , as if the Poor Man had not lost only the Power of Godliness , but the uery Form of it too . Many Ignorant Prophane Men in Prayer , that never send their Hearts to Heaven , send their Eyes and Hands ●twards it . Mr. Keath , let you and I talk privately ; for it would not be safe to ask you openly , whether you can believe , That the great God , the Blessed Jesus , the Holy Spirit , ●ever sent qualify'd Men for their Work ( for unqualify'd ones run before they are sent ) to read other Mens Prayers to God ? Were it not for some Penal Laws yet in force against Dissenters , I should go near to say , That for such a one to read other Mens Prayers to God , is not only as Scandalous , but ten times more so , than to read other Mens Sermons to the People ? When the Apostle tells the Church , the Gifts God gave Men , Tongues , Interpretation of Tongues , Prophesying , Interpretations , &c. Never mention'd he the poor , poor , pittiful poor Gift of Reading . When the Jewish Church was in its Swadling-Clouts , and fed with Milk , taught by many Ceremonies , God made every one of them himself , not they ; yet then there were no Forms , no Liturgies for the Priests to read , or People to hear when they came together . As weak as they were , they were not so weak . Who dares now impose under the Gospel-Dispensation , when the Church is become a Man , and much more , as of the Grace , so of the Gifts of the Spirit is now poured out . You pleading up Conformity , unhappily chose this Text , ( the best to caution us against it . ) Luke 1.6 . And they were hath Perfect , walking in all the Commandments , and Ordinances of the Lord , blamelesly . 1. Why , good Mr. Keith , were Zachary and Elizabeth commended for walking in all the Commandments and Ordinances of Men ? No , the Pharisees were severely Censur'd for this by our Lord , and so the Churches by Paul. With an in vain do you worship me . And I am afraid of you . I hope , Sir you have not lost your Senses , if you were so weak to think we had lost ours . 2. Can you charge any of us , against whom you most set your sellf at that time , with not walking in the Commandments and Ordinances of God ? Your Work lay then not with the Quakers . Zachary observ'd Circumcision , Sacrifices , &c. Not washing of Hands , Philacteries . We observe Baptism and Lord Supper , not Cross nor Surplice : No wonder . I over-heard a Clergy-man say in the Church ; your Sermon was nothing to the Text. Was it not a lovely sight to hear you declaring against Schism , who soon lept from Turners Hall , after the Sacrament receiv'd , to a publick Church ? To tell us , you were only as a Catechist there , or that the Bishop gave his Consent , is poor thin Sophistry ; what is his Lordship such a Plenipotentiary , as if all Power were given to him in Heaven , and in Earth , That he can make Schism no Schism , and Lay-mens Preaching lawful , without Ordination ? You were pleas'd to tell us , That there were no lawful Sacraments , where was no lawful Administrator . That no Man was a lawful Administrator but one Ordain'd by a Bishop , &c. That all other Churches wanted what was integral ( Episcopacy ) : I thank you , that on my Letter to you , you were pleased to leave this out in the Printed Sermon . Dared you thus to fly in the Faces of the Reformed Churches , Holland , Geneva ; and now blessed be Cod , Scotland , and other Churches who own Presbytery , and that by Divine Right ? For those Protestant Churches that have Bishops , they only preside in Synods , and out of them are as other Men ; no Spiritual Courts , &c. Such an Episcopacy , and Bishop Vsher's Episcopacy , many Presbyterians would yield to . You know Bp. Jewel , Bp. Davenant , and others ; Even Mr. Hooker himself in his Eccles . Pol. as well as honest Bishop Crofts in his Naked Truth , abhorr'd your Notions . These never thought Episcopacy of Divine Right , nor doubted the validity of Presbyterian Ordinations beyond Sea. You cannot be ignorant , That when two Scottish Ministers were made Bps. in the Reign of James the 1st . when one objected their not having Episcopal Ordination , how sharply he was reproved by a Prelate and others for his Objection ? Laud , that Semi-Protestant , talkt as you do ; he and you have but little Thanks from your own , for such bold Assertinns : If you are a Laudensian already , Sir , what will you be next ? A Cardinal's Cap was offer'd him . I hope God will keep you from the Temptation . When one talkt before the present Bishop of London at your rate , he gravely and wisely said , He was ●ot there to judge Christian Churches , These wilde Notions I have consider'd in my two fore-named Books , and there I refer ; and if you think it convenient to Reply , Answer me there as well as here . It was not long since you told the Anabaptists they were in the right about the Subject and Form of Baptism : Some are pleas'd to say , I Cured you of these Errors . Then Independency was the best Government ; but for Presbytery , I confess you never had a good Word then ; and why ? because they were not pure enough in admission to the Lord's Table : Yet gave a jump to Episcopacy ( I thought you would as soon turn to the Church of Rome . ) You are now gotten among pure Communicants : The Church was lately in the Wilderness , and you had found in the Revelations she would not come out these Thirty Years . Well , seeing the Mountain will not come to Mahomet , Mahomet will go to the Mountain . Seeing the Church will not come out of the Wilderness to you , you are gone to her in the Wilderness ( so it is ) to get her Blessing too whilst you live . You then told your Friends , Baptism was an Ordinance of Christ , but there was not an Administrator upon Earth . To be plain , I wish , That as you have long left the Quakers for talking of a Christ within , not of a Christ without ; you have not run among them that talk of a Christ without , not of a Christ within . I was not a little surpriz'd , looking lately into your Quakerism no Popery , A Book done with all imaginable Subtilty , to find you assert Perfection in the Quakers Sense and Phrases , and with Robert Barclay on 1 John 1.8 . to distinguish , aliud est peccare , aliud peccatum habere . And what I found in your Immediate Revelation , you may imagin . Are you not changed in Principles ? Had W. C. harped on these things , I had never written my Reprimand . Whoever heard you 1. Hearty in the Confession of sin to this Day ? 2 Sigh , or shed one Tear for deluding Thousrnds of Souls to Quakerism , Deism , as you now call it ? How come you to have so many good Words for the Papist in the Sermon I heard ? I am inform'd , you are desir'd to tell us where ( as you say ) Mr. Baxter said , The Sign of the Cross was no more than the putting of a Thread about a Man's Fingers , to put him in mind of what he wou'd remember . 1. Women and Children more do thus then Wise Men. 2. I remember no such Words of his , tho' I have read so many of his Books . But he declared often he could not conform here . In his Life written with his own Hand , he call'd it p. 199 a Hemane Sacrament , a Transient Image : Are not your Studies fill'd not only with Calvin's Work , but Mr. Pool's Synopsis , the Works Of Dr. Owen , and other great Dissenters , as well as our Studies with some of your Bishops Works . When , where and how got Bp. ●tillingfleet . Bp. Tillotson and other Bishops and Clergy-men , their Learning . That you talk at such an idle rate , as if the Cabalistical Notions were still working in your Head , or Transmigration of Souls , That all our Souls were in Adam's Head , as Legions of Divels in one Man ; Are you ●u●ed ●ere ? Was it proper to tell us at Turner's Hall , That you believed M. Penn and the Quakers , would find Mercy with God , notwithstanding their Errors , and yet offer to prove , they owned not one Article of the Christian Faith ; and yet that Faith in a outward Crucified Christ , was necessary to Salvation . These are Mysteries I cannot fathom , nor any Man else . 2. Is it proper to tell us what Refreshment you find at Common-Prayer ? ( Once in Quakerism ) I knew a Man that would say all Drinks were sweet to him , strong or small , fresh or dead . One said , he found great Refreshment , when he saw the King's Head cut off . 3. Was it proper to tell us of your Conversion and Change of Heart before a Quaker , and when so ? No , Sir , deceive not your self , you were no Convert when you made so light of Sin , &c. And deluded so many Thousands , and I am bold to say it without the breath of Charity , if you were not converted since , you never were cdnverted at all . 4. Was it proper so much to value your self for your Catholick Charity , and yet be so severe on a sudden on the best Reformed Churches ? Well , Sir , when you are a Bishop , or a Beneficed-Man , if Persecution came again , I will never live in your Dioces , nor in your Parish . You tell us Timothy was a Bishop . I pray how many thousands or Hundreds by the Year had my Lord Bishop ? Was Timothy's Dioces as large as the Bishop of Londons ! &c. In Ephesus most of them were Pagans ; was he the Bishop of these too ? he Drank too little Wine , and preached too often , in season and out of season to be a Bishop . These take Care of Mint and Cummin ; not of the weighty matters of the Law. Sir , if your Zeal for your new gawdy Spouse , in all her Trinklets , be such that there can be no Intimacy , I pray you there may be no Enmity . Preach Repentance , Faith , and Gospel Obedience ; and if it pleased you to decline such Frequent and sever lashing others , the Quakers themselves , as well as us in the Pulpit , consider , at your leasure , whether it be not best . Excuse my not following you at large , not only for the reasons before named ; my Referring you to my Apology , and first Frinedly Epistle to you ; but to be plain , it would be a burden too heavy for my Shoulders , to bear the Expence of all the Impresions of all my Books , were I not , of late more concise then once . I may be larger in time ; perhaps you may hear from more then one , you change often and yet Confident still ; Are the Dissenters indeed the Cause of the Prophaness of your Church , by not complaining in the Spiritual Court ? They would be angry should we tell them why we do ii not , what Man was ever Excommunicated for Drunkeness , Whoredoms , Swearing , or other sinns in the two last Reigns , or to this day , tho under a good King ? Seek to win the Quakers by kindness ; and mention not their private Concerns in the Pulper . which I ever hated to make a Place of Controversies and Contention . I am brought to this work with very great difficulty ; I desired fitter and greater Men to appear . They refus'd charging you with former Disputes against the Trinity &c. and yet declareing you ever were sound in the Faith ; so that , say they , you are if this be true , a Sound Quaker ( or unsound one if you will ) still . The importunity of my Friends hath prevail'd with me to this Third and Last Epistle to you ; I pray you , as a Wise Man , give over , your weak Pleas for your Ceremonies , as that the Saints in the Revelations appeared in white . Why have you not Crowns on your Heads and Palms in your Hands too ? If the Surplice makes you look like Saints above , what do the Black Gowns under make you like ? So that if this Ceromony represents any thing , It is the Hypocrite who is a Saint without , and a Devil inside ; or such a Whited Wall as Paul named the High Priest , o● whom he say'd , God shall smite thee on the mouth . L me ask you at parting , some plain Questions ? How wicked a thing is it to excommundcate or swear to read a Writ of excommunication , ( if occasion be ) against some of the best of Men , for Toys and Trifles ? When the Fox was set to keep the Geese , King Charles the Second a Papist , to protect your Church , you know what was done by Men that perhaps would smile to hear any talk seriously of Christ and the Life to come . What if Anabapristry had gotten the Ascendant ; were in its Zenith , were it unlawfull to withdraw , or separate , if it had the stamp of Authority ? If Presbytery were so . Could Mr. Lashly and other Episcoparians comply ? what becomes of your Plea , about the Jewish Church , if not ? How odious was it to tell the World , what Encouragement you had to come among Dissenters ? which to my certain knowledge , was a mistake ? what London Noncon Ministers ever visited you , my self excepted ? Tell me plainly , and like a Man , why not a Crosse in the brest at Prayer , with those good C●ristians as you call them of the Roman Church as well as one in the Forehead in Baptism ; with our Ceremony-Mongers in your Church ? Why not Holy-Water , to signifie the Sprinkling of the Blood of Jesus , as well as a Surplice , or Sacrum Pallium , to signifie Purity ? Or would you conform to these , if the Law require them ? If you say , No , why not as well as to those you conform too ? If you say , Yes ; what end is there of these Fooleris , or vain additions to the Divine Law ? Is this to stand fast in the Liberty wherewith Christ hath set us free ? If you say , as I hear you do ; a Surplice is no more than a Gown ; what Man should you go to your Table ( or a Place nor so sweet ) with it ? This would be accounted a Prophanation of the Holy Garment . Dare you take Ignorant , Scandalous , Sponsers in Baptism , to make them perfidious by a Humane Law. Or to say over the Graves of the greatest Atheist , Heretick , or Debauch ? you hope he is gone to Heaven . Did you ever read Acts 20.28 ▪ That you talk of Ephesus having a Diocesan ? Or know you no better an Evangelist , but to make him a Prelate ? Answer what others and my self have said of these Matters . Do you not , with a Blush , look on your late Ordination in a Chamber , without one word of Prayer to God , or Counsel to you But what was in the Service-Book ? The Bishops generally do their Work more solemnly and gravely . Was it thought any thing good enough for you ? If Cross kneeling , or other Ceremonies were lawful , but not necessary , as you all say ▪ How dare you impose them on us that think them sinful ? Read Rom. 14. Baptism shall not be administred , if the Parents consent not to , the Cross . The Lords Supper shall not be administred to the best of Men all their days , if they cannot kneel . Answer this to God another Day , if you can . You impose on Christ , as well as us , to dedicate a Child by a Humane Superstitious Signe to him . If a Book of Sports , or any other wicked Paper were to be read , would you not seek for a Distinction , to bribe Conscience ? for Conscience may be so . What will you do on the 30th of January , &c. In your Shop of false Hearts and Faces too ? A disjointed Fabrick . Put Preferment in the other Scale . Is it proper to Invite any Men into a dangerous Pest-House , by telling them they may live there ? He that consorts with Pelicans , cannot but smell of the Wilderness , &c. Was it not expedient , bottoming you Bursiness on , 1 Luke 6. To have consider'd the difference between the Jewish Church and Christian ? How far the first was National ( tho' I acknowledge I own it not to be so , in that Sense as is commonly said ) Have we one High-Priest , &c. Go then to the Church of Rome . What Church could Zacary or Elizabeth , if they separated , go into , &c. My Old Friend , but new Enemy , you have a Male ( many Males ) , in your Flock : ability of speaking aptly to God by Prayer , and to the People by Counsel in Sacraments , and other Ministerial Administrations : Offer not to the Lord a corrupt Thing , for he is a great King : Offer it to thy Governour ; see whether he would accept it : Should Ingeniou● Mr. Keith make a Speech to K. William , and in the close pray for his welfare ; would he be pleas'd to see him take out a Book and read another Mans Speech and Prayer before him ▪ VVould you , could you read the Liturgy in your Family , Morning and Evening ? I believe not : You generally approve not of the lazy Creatures , that do , ( tho they may plead that Ignorance you cannot ) : If not , tell me Sir , at parting : Can you imagin God is well pleased with that lazy , careless VVorship of yours in his own House , That you , or not only most serious Men ; but sober Men cannot be pleased with in their own ? Is this to stir up the Gift of God in thee ? Dare you to offer to the Lord that which cost you nothing ▪ If you do create me any Trouble for my Plainness , as some think you will ; I plead , you are the Aggressor , I onely the Defendant ▪ I am against any Dissenters beginning with you , if you with us , I pray give us leave to Reply and vindicate our Cause against your Charge , if not , to be plain , we will take it . If you are set already on Persecution , do your worst , I only say of my self : The VVill of the Lord be done . Tho you closed your Sermon I heard , without one VVord of Prayer to God , I will not end my VVork so with you , who , as I am inform'd , every where Preach against all Dissenters . The Lord rebuke thee . And now Mr. Deacon , let me know your Office , and how you come by it ? A Deacons Work is to take care of the Poor . Have you left the Word of God to serve Tables ? A Deacon to Preach , to Baptize , and give only one Element in the Lord's Supper , is not a Creature of God's making , but Mans , or — To Ordain ; to Preach , and not permit to do it without a License after ; what shall we call it ? You may go up and down with your Prayer-Book to Baptize , and so regenerate more then we Non-cons can do by all our preaching . For when you have mumbled out a few VVords , and Baptized a Child , he is regenerated and born of the Spirit , immediatly ; and if he die before he hath committed any actual Sin , he is undoubtedly saved . Since we are all guilty of Schism in our Meetings , when you were not so at Turners-Hall , because you had the Bishop's leave , as you pleaded : Do you think , if the Bishop gave us leave to do as we do , we were clear of the odious Crime of Schism you and your Fraternity charge on us ? If we be in danger of going , to Hell for Schismaticks , will he not have so much pity on our Souls , to speak one word to save us from endless Misery ? VVere you a Catechist , as you say , what Catechism taught you then , or who were the Children , or younger sort so taught ? You chose a Text , rais'd Doctrines , made Uses as others do to my Knowledge . This Plea was the most Non-sensical Harangue I ever heard from Mr. Keith . When you talk of the Ignorance of some Scottish Presbyterians . I pray remember Thousands of the Sons of the Church . What get you by such Stories as these you talk of ? Of a Scottish Presbyterian that Catechis'd a young Man in the Church . Q. Who made Man ? A. God. Q. Who made Woman ? A. I cannot tell , that is not in my Catechisme . Q. Who made the Deel . ( Devil ) ? A. I cannot tell . Minist . God made him . A. Did he ? I think it was the worst Days mork that ever he did ▪ Do not such Ignorant Cattle abound every where ? Seeing you , and many of your Communion often urge Mr. Baxter's Authority , or Opinion against us . I pray you consider , How in his English Nonconformity , a large Book , written since the Revolution , he tells us what manner of Saints be in your Church : He says a certain Doctor of Physick gave an Account , That Eight Hundred Persons , in such a time , dyed of the French Pox in London . Now said the Brisk Old Gentleman ; if Enquiry were made , I doubt not , there could not be found Eight of those Eight Hundred , but what were of your Church , except some good honest Women , who got it of their Husbands of that Communion . He that pretended to give an Answer to that Book , Wrote like one who understood not Five Pages in it . But what a Noise is hear ? Mr. Baxter said this , and Mr. Baxter granted that . What then ? It may be a foul , a very foul Error for all that . Mr. Baxter was neither yours nor ours . He disown'd himself to be a Presbyterian , we thank him . You that talk so much ; oh the excellency of Peace and Union , but will not part with Ceremonies for it . Consider the Story Mr. Alsop told Dr. Stillingfleet , almost Twenty Years since . They were like that Gentleman , who pretended to be at Deaths-Door for a Coy Lady that refus'd him , but she being importun'd by his Friends to accept the Gentleman , and save his Life , said let him then Clip his Whiskers . He being told this , reply'd , I will not part with one Hair of my Face for any Lady in the Land. King Charles pleas'd himself with the Story and its Application , and said Mr. A. gave a true Character of the Men he described . You see , Sir , I am not yet in the Number of your Defamers . I dare not say if George Keith , and not William Pen , had taken the Chair when George Fox dyed , we had never heard of George Kieth , the Reformed Quaker . I believe Dr. Hicks , and Mr. Lashly two strenuous Advocates for the Church of England , have reconcil'd you to Liturgies , Ceremonies , ●nd Episcopacy . They who call you Aesop , forget what a Wise Man Aesop was , and who said ; He hath made us , and not we our selves . With out a Complement , I know I yet Love you , and value you for those acomplishments God hath blest you with ? you are a Man of Thought , and if it plea●●d you to Visit , as before , you should be as Welcom● to me as ever without harping on any unpleasant String , but seeing you refuse this , and love not a Dissenter , I only say , I am sorry I have lost so good , so Ingenious a Friend , to serve whom I wolud yet ride or go far . Give over Preaching up , every where , Conformity to the vain Traditions of Men , or censuring the best of Churches : But Cry aloud , spare not , Lift up your Voice like a Trumpet , shew to the lasy Prelates and Priests , their Transgresions ; and to the Drunken , Swearing , Whoring , Members , and Communicants of the ( so Call'd ) Church of Eegland , their Sins ▪ I never doubted , but among you , on the one Hand , and the Anabaptists on the other , are found some as God like men as are in the World ; and pray , you may be in the Number , I hate the least thought of doubting any Mans Integrity or State , for his Opinion in these Matters . I dare not say , such a Man wrongs his Conscience , Sins against his Light : I did not , when I read ( or rather say'd without Book ) the Liturgy or attended on it . Neithe● may Mr. Keith , as far as I know , The Searcher of Hearts knows from what Principles , he Acts , and what ends he propounds to himself ▪ He now knows , or may know ; and Men and Angels shall know another Day . Blessed is the Name and Memory of Humble Bp. Vsher Devout Bp. Hall , Holy Dr. Connot ( and others and Zealous Dr. Hornick of whom I know extraordinary instances of Converse with Heaven ; May the Name and Memory of my Dear Old Friend Mr. Keith be blessed also . Some ask us , may a Man be saved in the Church of England ? Yes , what need then of Nonconformity ? I ask . May a man live on Barly-Bread and Water ? Yes , What need then of good Meat and good Drink ? May a Man live and go up and down London streets Winter and Summer , naked , above the Wast ? Yes , A Jacobite did it several Years , what need then of a shift or Coat , about these Parts . May a Man be in a House with them that Dye with the Itch , Small Pox , or Plague it self , and yet live ? Yes , what need then leaving that House ? Need enough , tho the Separation were call'd Schism , and forbidden by the civil Magistrate with penal Laws . I suppose you will quickly hear from others ; If from Mr. Owen , I pitty you : Consider , I pray you what he hath done above most Men , about Ordination by Presbyters , not Bishops As many Reformed Quakers have gon back again on the News of your Conformity , so I doubt more will. Are you to be made a Biship ? Have you not been already Consecrated in a Dream ? I would rather you were s 〈…〉 times then once otherwise . M 〈…〉 know the Story Bp. Latimer mentions in one of his Sermons , of a Bishop that thundered when he saw one of the Bells want a Clapper ; one pointed to the Pulpit , there is a Bell that hath been without a Clapper for two years past , provide one there . Mind not , great Sir , Toys and Trifles , with the neglect of the great Matters of the Law. The good words you have for the Papists , do the Dissenters a kindness , under your keen Censures of them . Grotius had not one good Word for Calvin ; gets up all the little Stories he could agginst him , a● Judica● , prout 〈…〉 mas , & odisti ; amas , & odisti , prout libet , &c. Nay , toucheth him as to his Morals ; when learned Papist have been his Compurgators here ; as Mr. Baxter hath learnedly , and unexceptionally proved in his Key for Catholicks , yet he had many a good word for the Catholicks ( for so he always call'd the Papists ) at last he says , That Humour or a spirit of opposition ( or words of the same import ) made some charge them with Idolatry , when they were no more guilty of it , then the Jews in looking towards the Ark , and about Transubstantiacion , he talks of Transelementation . Grotius Appendix . Are not such good Sons of the Church of England , which in her Homilies and Liturgy , charges the Church of Rome with Idolatry ? FINIS . 
A93936	----	Reasons why those of the people called Quakers, challenged by George Keith, to meet him at Turner's Hall the eleventh of this month called June, 1696. refuse their appearance at his peremptory summons. Story, Thomas, 1662-1742. 1696 Approx. 5 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A93936 Wing S5754 ESTC R229146 45578459 ocm 45578459 172373 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A93936) Transcribed from: (Early English Books Online ; image set 172373) Images scanned from microfilm: (Early English books, 1641-1700 ; 2627:27) Reasons why those of the people called Quakers, challenged by George Keith, to meet him at Turner's Hall the eleventh of this month called June, 1696. refuse their appearance at his peremptory summons. Story, Thomas, 1662-1742. Keith, George, 1639?-1716. Bealing, Benjamin, d. 1739. 1 sheet ([1] p.). Printed by T. Sowle, in White-Hart-Court in Grace-Church-street, London, : 1696. Signed: Tho. Story. Ben. Bealing. Reproduction of original in the Friends' Library (London, England). Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Keith, George, 1639?-1716. Society of Friends -- Apologetic works. Quakers -- England. Broadsides -- England -- 17th century. 2007-06 TCP Assigned for keying and markup 2007-06 Apex CoVantage Keyed and coded from ProQuest page images 2008-03 Elspeth Healey Sampled and proofread 2008-03 Elspeth Healey Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion REASONS why those of the People called Quakers , Challenged by George Keith , to meet him at Turner's Hall the Eleventh of this Month called June , 1696. Refuse their Appearance at his Peremptory Summons . WHereas G. K. hath after his wonted Irregular and Unruly manner , Challenged divers of us to Defend our Selves against such Charges as he has to Exhibit against us at Turner's Hall ▪ These are to Certifie all whom it may concern , That the Reasons why we Decline any such Meeting , are as follow : 1. Because the said G. K. has given us such frequent Proofs of his very passionate and abusive Behaviour , at the many more Select Meetings we have had with him , in all manner of Sweetness , Long-suffering , and Patience on our side , to satisfie and preserve him from these Extreams : That we cannot assure our selves now of any better Entertainment , or that the Meeting can have any desirable Success for a through Information . 2. We Decline to meet , because it is not an agreed Meeting on both Sides , which it ought to have been ; and where that is not , or cannot be Adjusted , the Press is the next fair way and Expedient , which he has begun with , and now seems to decline ; Nor hath he sent us a Copy of his Charge or Indictment against us , which also he ought to have done . 3. That he has two of our Books which lie hard at his Door , in Vindication of us and our Doctrines from his Exceptions , and which he has not yet Answered ; so that he is not upon Equal Terms with us ; and therefore we think his Challenge , Appointment and Summons , unfair ; and that all that are not partial will be of the same mind with us . 4. Such Publick and Vnlimited Meetings are too often attended with Heats , Levity , and Confusion , and Answer not the End desired by sober and enquiring Men. Besides , that it lets up a Practice that Authority may judge to be an Abuse to our Liberty , and so draw that under Reflection , as no Friend to the Civil Peace . 5. We know not what Religion or Perswasion this Wavering Man is of , or what Church or People he adheres to , or will receive him , with his vain Speculations , that have led him to desert us ; Nor who are accountable to us for him and his Irregularities and Abuses ; the generality of such Assemblies usually making ill Auditors , worse Judges , and no good Security for our Satisfaction . And we must therefore take leave to say , It seems to us an indirect way of Disquieting and Invading our present Liberty , That so Irreligious a Meeting should be held , whose End is to abuse other Men for their Religion . If this should be Imitated by all the several sorts of different Perswasions in this City , what Heaps and Confusions must necessarily ensue ! 6. Wherefore lastly , Be it known unto all , That for the sake of Religion , the Liberty granted us , and the Civil Peace , we decline to meet him ; and not from any Apprehensions we have of his Abilities , or our own Consciousness of Error , or Injustice to the said G. K , whose weak and unbridled Temper we know is such , that what Learning and Parts he hath , have not been able to ballance and support him on less Occasions so that we may say they are in ill hands ; and if he proceed as he begins , they will be employed to an ill End , which his ( poor Man ! ) cannot but be , unless he change his Course ; which we heartily pray for , that a place of Repentance he may find ; and , through a true Contrition , the remission of his great Sin of Envy , and Evilly Intreating the Lords People and Way , which we profess , and which he the said George Keith hath long and lately both Professed , and Zealously Vindicated , as such . London , 10th 4th Month , 1696. Signed in Behalf of the Persons and People ( called Quakers ) concerned . Tho. Story . Ben. Bealing . London , Printed by T. Sowle , in White-Hart-Court in Grace-Church-street , 1696. 
A47145	----	George Keith's Fourth narrative of his proceedings at Turners-hall divided into three parts : detecting the Quakers gross errors, vile heresies, and antichristian principles, oppugning the fundamentals of Christianity, by clear and evident proofs (in above two hundred and fifty quotations) faithfully taken out of their books, and read at three several meetings, the 11th, the 18th, and 23d of Jan., 1699 before a great auditory of judicious persons, ministers, and others, more particularly discovering the fallacious and sophistical defences of George Whitehead, Joseph Wyeth, and seven Quakers of Colchester, in their late books on all the several heads contained in the printed advertisement : to which is prefix'd, the attestation of five ministers of the Church of England, to the truth of the said quotations, and a postcript [sic] / by George Keith. Fourth narrative of his proceedings at Turners-Hall Keith, George, 1639?-1716. 1700 Approx. 472 KB of XML-encoded text transcribed from 65 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47145 Wing K167 ESTC R2430 13070924 ocm 13070924 97123 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47145) Transcribed from: (Early English Books Online ; image set 97123) Images scanned from microfilm: (Early English books, 1641-1700 ; 743:2) George Keith's Fourth narrative of his proceedings at Turners-hall divided into three parts : detecting the Quakers gross errors, vile heresies, and antichristian principles, oppugning the fundamentals of Christianity, by clear and evident proofs (in above two hundred and fifty quotations) faithfully taken out of their books, and read at three several meetings, the 11th, the 18th, and 23d of Jan., 1699 before a great auditory of judicious persons, ministers, and others, more particularly discovering the fallacious and sophistical defences of George Whitehead, Joseph Wyeth, and seven Quakers of Colchester, in their late books on all the several heads contained in the printed advertisement : to which is prefix'd, the attestation of five ministers of the Church of England, to the truth of the said quotations, and a postcript [sic] / by George Keith. Fourth narrative of his proceedings at Turners-Hall Keith, George, 1639?-1716. [8], 116, [4] p. Printed for Brabazon Aylmer ..., London : 1700. Includes bibliographical references. Errata: p. [1]-[2] at end. "A catalogue of the authors and books of Quakers, quoted in this narrative, and some books of their opponents": p. [3]-[4] at end. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Whitehead, George, 1636?-1723. Wyeth, Joseph, 1663-1731. Society of Friends -- Controversial literature. 2005-05 TCP Assigned for keying and markup 2005-06 Aptara Keyed and coded from ProQuest page images 2005-07 Rachel Losh Sampled and proofread 2005-07 Rachel Losh Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion George Keith's FOURTH NARRATIVE , OF HIS PROCEEDINGS AT TURNERS-HALL , 1699. WE , whose Names are under written , having ( at Mr. Keith's Request , and by the Allowance of the Right Reverend the Lord Bishop of London ) carefully examin'd the Quotations of this Narrative , do testifie the Faithfulness of them , and that they exactly agree with the Books out of which they are taken . And as we commend his Integrity , in retracting publickly his Errors , and his Christian Zeal for the reducing of his Brethren who are yet entangled with them ; so we hope , they will follow his Example , and discern the Perniciousness of their Ways , and be led , by the Grace of God , to the Acknowledgment of the Truth , and to the Communion of the Church . Z. Isham , D. D. Rector of St. Botolph Bishops-gate . W. Bedford , D. D. Rector of St. George Botolph-Lane . R. Altham , B. D. Rector of St. Andrew Vndershaft . Will. Whitfield , Rector of St. Martins at Ludgate . J. Adams , Rector of St. Alban , Woodstreet . George Keith's FOURTH NARRATIVE , OF HIS PROCEEDINGS AT TURNERS-HALL . Divided into Three Parts : Detecting the Quakers Gross Errors , Vile Heresies , and Antichristian Principles , oppugning the Fundamentals of Christianity , by clear and evident Proofs ( in above Two Hundred and Fifty Quotations ) faithfully taken out of their Books , and read at three several Meetings , the 11th , the 18th , and 23d of Jan. 1699. before a great Auditory of Judicious Persons , Ministers , and others : More particularly discovering the Fallacious and Sophistical Defences of George Whitehead , Joseph Wyeth , and seven Quakers of Colchester , in their late Books on all the several Heads contained in the printed Advertisement . To which is prefix'd , The Attestation of five Ministers of the Church of England , to the Truth of the said Quotations ; And a POSTCRIPT . By GEORGE KEITH . LONDON : Printed for Brabazon Aylmer , at the Three Pigeons against the Royal Exchange in Cornhill , 1700. Advertisement . THIS is to signifie , that it is my purpose ( God-willing , and by his Assistance ) to be present at Turners-Hall in Philpot-Lane by Fanchurch-Street in London , being our ordinary Meeting-place , Licensed by Authority , on the Eleventh Day of the Eleventh Month called January , in the Forenoon ; there to detect and discover Gross Errors and Anti-christian Principles , plainly repugnant to the Fundamentals of Christianity , in the Books of the approved Authors and Writers of the People called Quakers , by ocular Inspection presenting them , in fair and full Quotations , to as many as are willing to be present and make Inspection into them . And also to lay open the great Fallacy and Sophistry of George Whitehead and Joseph Wyeth , and some of their Brethren at Colchester , which they have used in their late printed Defences of their Own , and their Brethrens most Erronious Passages contained in their Books , in order to Cloak and Hide their Antichristian Principles and vile Errors , not only to the great Scandal of all true Protestants in this Nation , of whom they pretend to be the more refined Part , but of all true Christians any where . And I do hereby desire , George Whitehead and Joseph Wyeth , and their Brethren of the Second Days Meeting at London , who have approved their late Books , to be present at the said Meeting ( for which I have Permission by Civil Authority ) or any others who think themselves concerned , at the Time and Place above-mentioned , to hear and see out of their own Books , their Errors and Fallacies detected , who if they have any thing to offer in their own , or Brethrens Defence , shall be fairly heard . The particular Errors that I intend ( God-willing ) to discover them guilty of , out of their Books and Authors , are , Concerning their Pretences to Infallibility and sinless Perfection . Concerning the Scriptures . Concerning the Holy Trinity . Concerning Christ , his Incarnation , his Soul and Body and Blood , his coming to Judgment at the Last Day . Concerning Justification . Concerning the Soul. Concerning the Light within . Concerning the Resurrection . Concerning the outward Baptism , and the Supper . Concerning doing servile Work on the First Day . George Keith . London , 18th 10th Month , 1699-1700 . A few Words of PREFACE TO THE IMPARTIAL READERS . IMpartial Readers , I have these few things to acquaint you with , and recommend to your Consideration . First , that I found just and necessary Cause to recite diverse former Quotations given in my former Narratives , and in other Books formerly publish'd against the Quakers Errors , to detect the fallacious and sophistical Defences that they have made in their late Books , in Vindication of those Quotations , to cover their vile Errors . Secondly , Beside the former Quotations above mentioned , I have brought many new Quotations , which are neither in my former Narratives , nor in any other Books that hitherto have been published against them , which obviates the cavelling of the Quakers , who would be ready to say , There is nothing to be expected of new Matter , but what is contained in other Books , and which hath been already answered by them : The contrary whereof will sufficiently appear to any that shall compare this fourth Narrative , with any other Books , before this , published against them . Thirdly , Whereas the common Objection of the Quakers , is , That their Books are neither fully nor fairly quoted : To remove the Ground of any such Objection , I have got the Attestation of Persons of known Integrity and Judgment , to the Truth of them ( as I got the like Attestation from some , the former Year , to attest to my third Narrative . ) I have given the Quotations as fully and fairly as is requisite to satisfie any reasonable Persons . But the Men I have to deal with , for all this , will ( I expect ) renew their unjust Complaint , and will tell their Readers , This and the other Passage , going before , or following , should have been inserted in the Quotations ; whereas the not inserting of them , makes not their Cause one whit the worse , nor the inserting them , makes their Cause one whit the better , as could be shewed in many Instances , and is shewed in their late Books , for when so much is quoted out of any Book , that gives the full Sense of the Writer ; whatever is more , is superfluous . Note , for a Proof on the last Head , That the Quakers deny the Moral Law or Ten Commandments , to be a Rule to the Christian's Life , and thereupon do not blame , but justifie doing servile Work on the first Day , yea , and in the Face of a Congregation , while the Minister was preaching . See p. 28. of this Narrative . G. K. George Keith's Fourth Narrative , OF HIS Proceedings at Turners-Hall , 1699. For the Detecting the QUAKERS ERRORS . The first Part giving an Account of his Proofs on the first four Heads , contained in his printed Advertisement , viz. Concerning , I. Their Infallibility , II. Their sinless Perfection , III. The Scriptures , IV. The Holy Trinity . Proofs out of the Quakers Books , on the first Head , concerning their Infallibility . 1. GEORGE Fox , Great Mystery , pag. 105. For who witness these Conditions that they were in , that gave forth the Scriptures ? They witness Infallibility , an infallible Spirit , which is now possessed and witnessed among those called Quakers . Glory to the Highest for ever Again , a little after , So Isay , the Devil , false Prophets , Antichrists , Deceivers , Beast , Mother of Harlots ; none of these can witness an infallible Spirit . But being out of the Spirit , that Christ , the Prophets and Apostles was in , that gave forth Scriptures , they are not infallible as they were , but with that they are all judged out . II. Great Mystery , pag. 98. And thou and you all that speak and write , and not from God immediately and infallibly , as the Apostles did , and Prophets , and Christ ; but only have gotten the Words ; you are all under the Curse in another Spirit ravenned from the Spirit that was in the Apostles . Saul 's Errand to Damascus , pag. 7. They are Conjurers and Diviners , and their Teaching is from Conjuration , which is not spoken from the Mouth of the Lord , and the Lord is against all such , and who are of God are against all such . Truth defended , by G. F. and Rich. Hubb , p. 104. Our giving forth Papers or printed Books , it is from the immediate eternal Spirit of God , to the shewing forth the filthy Practices of the World's Teachers , &c. George Whitehead , Voice of Wisdom , pag 33. his Opponent , Th. Danson , having said , As for our Want of Infallibility , 't is no valid Plea against our Ministry . G.W. answers , His Falshood here appears plainly , for they that want Infallibility , and have not the Spirit of Christ , they are out of the Truth , and are fallible , and their ministry is not of the Spirit , seeing they speak not from the Spirit , but from their own Hearts , which are deceitful , where they want Infallibility , so out of the Abundance of the Heart , the Mouth speaketh . Note , Jos . Wyeth , in his Switch for the Snake , p. 87. states the Question concerning their Infallibility , fallaciously in three several Particulars . 1. That the holy Spirit of God is infallible , &c. This is no Part of the Controversie . 2. That the holy Spirit leads all such who obey him , infallibly into all Truth necessary to Salvation : This is wrongly stated , the true State of the Question being , Whether the Holy Spirit leads us into all Truth necessary to Salvation , without the external Doctrine , externally delivered in the holy Scriptures , by preaching and reading , and without all external means ? This they affirm , as shall hereafter be proved ; but this all sound Christians deny , who yet grant , that all the Faithful are infallibly led into all Truth necessary to Salvation , by the infallible Spirit , in the Use of the holy Scriptures , which contain the infallible Truths of the Gospel . 3. That the Ministers who are sent forth in the Work of the Ministry , have , or may have ( if they diligently attend to the Voice of the infallible Spirit speaking in them ) a certain infallible Knowledge and Assurance of the Truth of what they so deliver . This also is wrongly stated , the true State is not what they have or may have , but what they really have in all they preach and write , as is clear from the above given Quotations of G. F. and G. W. their great Leaders . To say , they may have , implies that they may not have , and in that case they are fallible , and so by their own Verdict , are under the Curse , Conjurers , Deceivers . Note , that their great Teachers and Leaders , G. F. and G. W. have taught , that the infallible teaching of the Spirit , is not by the medium or external Means of the Scriptures , and that Faith is not given by the external Word , doth appear from their Books . 1. G.F. Gr. Myst . pag. 350. Ye tell People of an outward ordinary means by which Christ communicates the Benefit of Redemption . The means of Salvation is not ordinary nor outward , but Christ is the Salvation , who is eternal . 2. Gr. M. p. 133. His Opponent , T. Moor , having said , The Scripture is the absolute Rule and Medium of our Faith. In pag. 134. he answereth , The Scriptures is not the Author , nor the Means of it , nor the Rule , but Christ who gives it , and he encreaseth it . 3. Gr. Myst . pag. 243. And the things of the Gospel , and of the Spirit are not attained by an external means . 4. Gr. Myst . pag. 320. His Opponents having said , God works Faith in us inwardly by his Spirit , and outwardly by his Word . He answers , Here thou goest about to make the Spirit and the Word not one ; is not the Word Spiritual , and Christ called the Word ? Gr. Myst . p. 168. Them that never heard the Scripture outwardly , the Light that every Man hath that cometh into the World , being turned to it , with that they will see Christ , with that they will know Scripture , with that they will be led out of all Delusion , come into Covenant with God , with which they will come to worship God in the Spirit , and serve him . Note , the Quakers that say , they are turned to the Light , yet are not led out of all Delusion , but many of them are under great Delusions and Error , concerning the great Truths of the Gospel , as doth evidently appear by these and the following Quotations . A Quotation being brought out of Gr. Myst . in the Snake of the Grass ; Thou cast not know the Scriptures , but by the same Degree of the Spirit that the Prophets and Apostles had . Jos . Wyeth saith , in his Switch , By the Error of the Press , the Word ALL is left out : For which he quotes Gr. Myst . pag. 212. In answer to this , hear what G. F. saith in Gr. M. pag. 120. And he that hath found the true Record , the Spirit of God ; with that he shall know ALL the Scriptures , and is come within the Book where all things are written , and which writes all things forth , the Spirit . Note , G. F. no doubt , and G. W. did think they had found the true Record , the Spirit , &c. and therefore they knew ALL Scripture , and had the same Degree that the Prophets and Apostles had . G. F. G. M. p. 222. The Light , &c. is the Substance of all Scriptures , opens all Scriptures , and that all Scriptures ends in : Le ts see all Scripture . But that the Quotation of the Switch , G. M. p. 212. is lamely made , the following Words prove , that some of the Quakers at least did understand ( as they thought ) ALL Scripture . The Passage is this ; But they cannot know all Scriptures , but as they vttain to the full Measure of the Spirit of the Prophets and Apostles , and to the Measure and Stature , and Fullness of Christ : And if they do not attain to all this , they are not able to know all the Scriptures , and the Work of the Ministers of God , was to bring People to this , to the Measure , and Stature , and Fullness of Christ. Note , that they thought their Ministry had brought some of the Quakers to this ; we shall see hereafter , and no doubt they judged they were come to it , viz. G. F. and G. W , Gr. M. p. 47. The Light which every one hath that cometh into the World , is sufficient to Salvation without the Help of any other Means or Discovery . But which is much more than that of Degrees ! G. F. tells of them that were come to that , which is above Degrees . Gr. Myst . pag. 281. And the Blood of the Seed it cleanseth from Sin , the Power and Stain of it ; and then the Guilt is gone of it , and where this is known , the Seed that destroys Death ; and him that hath the Power of it , which is the Devil ; the Fullness is known , which is above Degrees , that which Degrees ends in . Again , G. Myst . pag. 318. For who comes to the Spirit , and to Christ , comes to that which is perfect , who comes to the Kingdom of Heaven in them , comes to be perfect , yea , to a perfect Man , and that is above any Degree . Note , by this it appears , G. F. thought himself , and some others of the Quakers , come above any Degree , and that is beyond and above the Apostles themselves , who were but in the Degrees , but they were come to the Fulness it self , that is , to be equal with Christ himself . But let us next hear G. Whitehead 's Excuse of G , F's Saying , None can understand Scripture , but by the same Degree of the Spirit the Prophets and Apostles had . In his late Book , called Truth and Innocency , pag. 19. But if any true Knowledge of the Scripture be received , that must be by a Degree of the same Spirit , as I suppose , the Words before-cited should be so transposed , and so intended . Note , If this Liberty be allowed , to transpose Words in a Sentence , the falsest Assertions may be made true , and the truest made false , as Acts 12. It 's said , Herod killed James , by transposing James killed Herod . Is not this a rare Evidence of G. W's Truth and Innocency , or rather of his shameful Sophistry : But whereas he saith , the Words were so intended , the above Quotations prove that G. F's Intention was , that some of the Quakers , and to be sure HE for one , were come to the same Degree ; yea , which is more , to the Fullness , and that is above any Degree . But it 's no wonder G. F. thought he was come to such Height of Perfection , when he said in his Battle-door , All Languages are to me no more than Dust , who was before Languages were : This Passage Jos . Wyeth quotes lamely , Switch , pag. 149. leaving out the Words , which were chiefly offensive , who was before Languages were . What saith Jos . Wyeth to this ? And why did he not fully quote it , as it was objected in the Snake ? It seems he found Difficulty to give a plain Answer to it , therefore made a lame Quotation . The like , or rather more blasphemous Assertion is in a Book of J. Parnel , called , The Watcher , p. 37. But to the end of all Disputes and Arguments , I am come ; for before they was , I am , and in the Light do them comprehend , and judge to be out of the Light in Babylon , &c. But here again let us note , that the Author of the Switch acts the dull Sophister very manifestly , when on the one hand he seems to be highly pleased with the Doctrine of the Church of England , in the Point of Inspiration , and saith , He is glad that so essential a Truth , as is the Inspiration of the holy Spirit , is owned by her : And on the other hand , for blaming the Author of the Snake , for his contradicting himself , by his approving the Inspirations owned by the Church of England , and yet faulting the Quakers Pretences to , Inspirations . The Author of the Snake had sufficiently cleared this , in his Book called the Snake , &c. pag. 322. what sort of Inspiration the Church of England owned , which is that of sanctifying and saving Graces ; but for the extraordinary and miraculous Inspirations of Prophecy and Tongues , she doth not pretend to , nor teach , that they are commonly given , or that they are to be sought , there being no need of them . The manner of prophetical Inspirations , which the Prophets and Apostles had , was such as they had given them by the Spirit , without all outward teaching of Men or Books ; and beside this , they had the ordinary Inspirations of the Spirit ( given in the use of the external means in God's ordinary way ) to wit , the sanctifying and saving Graces of the Spirit inspired into them . Here is a plain Difference betwixt the Inspirations which the Quakers pretend to , given them without the external means of hearing , reading , &c. and the Inspirations given in the use of the ordinary means of the written Word , both preached and read , that the Church of England lays claim unto , which makes the Sophistry of the Author of the Switch very manifest , and also his great Injustice to the Author of the Snake , so to charge him without ground . But let us hear what great matters the Author of the Switch pretends , that the Inspirations of the Light within , will teach them who attend upon it : It will ( saith he ) fully teach them their Duty to God , and enable them to perform it : It will discover to them a System of Principles truly Orthodox , with more Certainty than Counsel or Synod can , not taught by it ; for be is indeed a wonderful Counseller . It will first , fully and truly ( beyond any Casuist ) shew unto Man what is his Sin , and if Man despile not this Discovery , but close with it , it will beget in him a Loathing of his Sin , and then proceed to work in him a Repentance from dead Works , which if unfeigned , you see he is very cautious [ but why If unfeigned ? Can the Light within work any other Repentance but that which is unfeigned ? ] It will go on to sanctifie him ; and when Man , by this Light , Spirit , or Grace , is sanctified ; it will then witness to his Spirit that he is justified ; so will Man come truly to be redeemed . This ( he saith ) in short , is the Substance of what hath been by us declared , concerning this Divine Light , Christ in Man , and which is not more than is witnessed of it in the Holy Scriptures . Note , By this plain Confession , we see what sort of System of Divinity the Inspiration the Quakers plead for , doth , or will give them who attend upon it ; to wit , a-Scheme of Deism , or refined Paganism . In all this Substance of his whole System , not one word of Faith in Christ , as he outwardly dyed for our Sins ; his being the great Sacrifice for the Remission of our Sins , by Faith in his Blood outwardly , shed . But the Inspirations of the holy Prophets and Apostles taught them this Faith , and the necessity of it , as well as of Repentance for the Remission of Sins : And seeing the Quakers Inspiration teacheth them nothing of such a Faith , and the necessity of it , it is a plain case tho the Quakers pretend to the same Inspirations that the Prophets and Apostles had ; yet they have them not , nay , nor the ordinary Inspirations that common true Believers have , in and by the means of the external Doctrine contained in the holy Scriptures , that lead them to regard Christ outwardly , as he was crucified and raised again , and is at the Right Hand of God , in our Nature , as the great Object of their Faith : But this the Inspirations of the chief Teachers of the Quakers have led them not to regard . In the whole System of his Orthodox Principles , the Substance whereof he tells us he has given ; there is not one intire Article of the Creed , commonly called the Apostles Creed , mentioned ; nay , nor so much as implyed . And indeed , he cannot ( nor any of his Brethren ) by any real Evidence , convince any Man. that their Inspirations have taught them so much as one intire Article of that Creed , in the true Sense , generally received by true Christians ; and according to their Principles , they must not say , that the Spirit has given or wrought the Faith of the Articles of the Creed in them , by the medium or means of the outward Word ; for that is contrary to G. Fox's Doctrine above delivered , and as expresly contrary to the Doctrine of G. Whitehead , in his Brief Discovery of the dangerous Principles of John Horne , pag. 18. who blames J. Horne and T. Moor for having affirmed , that the Scriptures are the medium of Faith , [ i. e. the means by which Faith is wrought in Believers . ] There is no such Scripture ( saith G.W. ) as saith , the Scriptures are the Medium of Faith. Note , seeing the Quakers have not the Faith of Christ , as he was outwardly crucified , and died for our Sins , and rose again ; neither by the Light within them , nor by the medium of the Scriptures , as the Instrument of the holy Spirit , as other true Christians have it ; it is a plain case , they have no Faith of it at all , other than a meer historical Faith , as they have of any common History ; and indeed many of them have not that . G. Whitehead , in his Quakers Plainness , p. 70. brings a quibbling Distinction betwixt a means and the means , he grants , The Bible may be a means instrumentally , as God bestows a Blessing upon , or accompanies the serious reading thereof , as it directs to Christ Jesus , or to his Light and Spirit , which openeth the Vnderstanding in the holy Scriptures . And a little before he saith , Mark the Difference betwixt a means and the means , as between the Bible and Christ ; that may be a means which is not the means , Christ being the absolute way and means , by way of Eminency for Man to come to know God. But to shew the Fallacy of this Quibble : By the means are generally understood the instrumental and subordinate Causes , to the principal Agent and Efficient , which ought not to be confounded . Christ is the Author , and principal Efficient of our Knowledge of God ; and the Bible , i.e. the divine Oracles and Testimonies contained therein , are the means , and to say the means , or a means , is equivalent among all that know true English ; as when we say , Food and Raiment are the means to preserve our natural Life , or a means , the Sense is the same . But it is proved already out of G. F's Gr. Myst . p. 243. that G. F. denyed that the things of the Gospel , and of the Spirit , are attained by an external means ; will G. W's Distinction here serve him ? Will he again distinguish betwixt a means and an external means ? But let us apply this subtile Distinction of G.W. to the Words of G. F. in Saul's Errand , p. 6. who being charged that he said , He was the eternal Judge of the World , he confesseth it , and brings several Proofs , as he thinks , to prove it , as that the spiritual Man judgeth all things , and the Saints shall judge the World : Now , seeing G. W. will needs have a Distinction betwixt a means and the means , why not also betwixt a Judge of the World , and the Judge , yea , the eternal Judge of the World , as he professeth himself to be ? It was not enough that G. F. should be a Judge of the World , but the Judge , yea , the eternal Judge of the World ; and by G. W's Logick , G. F. was not a Judge , but the Judge , by way of Eminency ; yea , the eternal Judge of the World , But G. F. after his manner of frequently corrupting the Words of Scripture , as well as his Opponents Words , doth corruptly and falsly argue from that Scripture , 1 Cor. 6. 2. Do ye not know that the Saints shall judge the World : Note , the Words , shall judge , in the future , which G. F. corruptly applyeth to himself , in the present , or preterit . Tense , that he was or is the Judge , yea , the eternal Judge of the World. Lastly , To come yet more closely to G. W. himself , I will shew you how he denyeth the Scriptures to be a means for the Conversion of Jews and Heathens to the true Faith ; in Truth defending the Quakers , by G. W. qu. 35. pag. 51. And what is that the Gospel must be preached to , in the Heathens that will receive it ? And whether they that preach to Turks and Heathens , ought to preach out of a Text , and prove their Doctrine by Scripture to them , as the Priests do in England , yea or nay ? Note , By this Query , he not only excludes the Scripture from being the means , but a means for converting Turks and Heathens ; nor will his common Excuse of saying it was but a Query , help him : This sort of querying being the strongest way of denying or affirming , both in Scripture and all other Writings . Next let us hear W. Penn 's Confession concerning means , in his Key , printed , 1699. p. 12. pervers . 8. The Quakers assert the Spirit of God to be the immediate Teacher , and that there is no other means now to be used , as Ministry , Ordinances , &c. He answereth , They never spake such Language ... for they never denied the use of means , but to this Day , from the Beginning , they have been in the use of them ; but then they are such means as are used in the Life and Power of God. Note with what presumptuous Confidence , W. P. dareth to say , they never spake such Language , when G. F. their great Apostle , had plainly said , as above-quoted , that the things of the Gospel are not attained by AN external means : That they have been all along in the use of some means , as preaching , writing , and reading , is but to say , their Practice contradicts their Principles , which is very common to them : But to cover their Error , their way is to mistate the Question , as W. P. doth here , which is not whether outward means can truly profit , without the inward Aid and Assistance of the Spirit ; for this is generally granted that they cannot , which is equivalent to his Phrase , that the means then only profit when used in the Life and Power of God : And in very deed , their holding the Light within every Man sufficient to Salvation , without any thing else , as they do commonly teach , destroyeth all necessary use of outward means ; as who should say , a Man has that within him , that is sufficient to carry him to America without any thing else , as Boat or Ship , should be understood to say , he can walk on the Sea , or flie in the Air to that remote Place . The next thing in reference to their Infallibility , is their Pretence to the infallible discerning of Mens Hearts , without respect to their Works , good or bad . This is differently stated by them , and wherein we shall find a real Contradiction among them . G. F. in his Gr. Myst , pag. 89. had said , Here thou hast shewed , that the Quakers have a Spirit given to them , beyond all the Forefathers ( which we do witness ) since the Days of the Apostles in the Apostacy ; and they can discern who are Saints , who are Devils , and who are Apostates , without speaking ever a VVord , they that be in the Power and the Life of Truth . This discerning of Mens Hearts , G. VVhitehead had formerly placed upon outward Signs in the Countenances of wicked Men or Women , which he still justifieth in his Antitode . pag. 69. — Proud and haughty Looks , wanton and scornful Eyes , envious and fallen Countenances are rendred in Scripture , as outward Signs or Marks of such wicked Hearts , which also the Gift of discerning perceiveth , and gives to see many times through such outward mediums . Note , G. VV. here layeth a great Stress upon outward Signs in the Countenance , which he owneth to be outward mediums , through which the Spirit of discerning perceiveth , and giveth to see Mens Hearts , but yet he will not allow the Scriptures to be the medium of Faith , so preferreth outward Signs in the Countenance to the Scriptures , but then he much throweth down this sort of discerning by Mens Countenances , by saying many times , for this leaveth their discerning to be many times fallible ; and though the Scripture , and common Experience proveth , that the Countenances of some , openly vicious , and extreamly wicked , are Signs of their wicked Hearts , yet the Scripture giveth no universal Rule in the Case , but giveth us the Command of Christ , John 7. 24. Judge not according to Appearance , but judge righteous Judgment ; and it was said of Christ , He shall not judge after the Sight of his Eyes , nor reprove after the hearing of his Ears . But G. VV. will not take Christ in the case for his Example ; but he pleads further , That the Gift of discerning of Spirits is given to some Members especially ( and still is continued ) in the true Church , and from which discerning , Satan cannot be hid , however he transforms himself . Here is another minching of their Infallibility of discerning , that it 's given to some Members especially , but he doth not allow it to all Members ; however he seems to plead for all the Ministers having it , for he makes it an Evidence of great Darkness in his Opponents , to hold , that a Minister that is fallible is in the Spirit , a Minister of Christ , and yet cannot discern another Man's State or Condition , so as to give an infallible Character of him : And he contends so earnestly for this infallible discerning in the Church , that he saith , If there must be no discerning of Spirits . no infallible or certain Character to be given of other Men's States or Conditions , by an inward Sense or discerning of Spirits ; then Christ's Sheep may follow Strangers , VVolves , Dogs , &c. and so be devoured , contrary to his own Doctrine , and below the Sense and Instinct of the very Sheep , which leads them to shun Dogs and VVolves , when they make at them , whether they bark or howl , or be mute . Note , By this manner of G. VV's arguing , not only the Teachers , but all and every one of the People , if they be Sheep , must have this infallible discerning , whereas he pleads for the Ministers having it , or some Members ; so it seems the People must rely on the Ministers discerning by an implicit Faith , or if not , be in danger of perishing : But in plain Contradiction to this Doctrine of G.VV. who pleads for the infallible discerning of Men's Hearts , to every Minister ; let us hear Jos . VVyeth , who saith , Switch , p. 95. But though this holy Spirit can discover unto one , the Heart and Thoughts of another , as of Ananias to Peter , Acts 5. yet as that is not usual , so neither is it necessary , nor is it that which we pretend to ; nor hath G.F. in the fore-quoted Places , pretended to it , referring to the above-quoted Passage , where he makes this Observation , Switch , p. 90. — VVhich does very plainly shew , that G. F. did not attribute this Knowledge or Discerning to the Quakers or any Man , but to the Power and Life of Truth , where it is manifested . This Gloss , as it is directly contradictory to G. Fox's Words , which say , They , i.e. the Quakers that be in the Power and Life of Truth can discern ; so to the Words of G. W. who doth affirm , That some of the Members especially have it . But both G. F. and G. VV. hath carried this discerning farther than by the outward medium of Men's Looks and Glances , so that they can know the inward States of their Hearers , without looking to their Faces , yea , though their Backs be toward them ; and not only what they are at present , but what they have been , and shall be from Eternity to Eternity . For Proof of this , G. F. Gr. M. quotes his Opponents , saying , VVill a discerning of the Gospel Mysteries prove a Power to discern the State and Condition of Souls , what it shall be to all Eternity . And after some Words he answers ; And so who are come into the Bishop Christ , they are one Soul , they know the Hand of God , which the Soul lives in , which is the Power , and so knows it from Eternity to Eternity : And so ye Priests which do not discern the Soul and its State , to Eternity and from Eternity ; ye are not in the Mystery of the Gospel , which gives Liberty to it , neither have ye it — And you five Priests have shamed your selves that do not know the Soul from Eternity to Eternity ; and on this horrid Presumption , that they knew the State of Men's Souls from Eternity to Eternity . Rich. Hubberth passes this severe Sentence on his Opponent , Truth 's def . pag. 92. Thou art ordained of old for Condemnation , and for Perdition among the ungodly ones , and art a Reprobate . And p. 93. So here thou art cursed , and cast out eternally . Note , this was only for his asking What is original Sin ? And here he speaks of the several States of the Soul , as when the Soul is in Death , and when it liveth , and God hath Pleasure in it : By which Soul , he must needs understand the Soul of Man , for of the Souls of Men his Opponents did speak . Next G. VV. in his Truth defending the Quakers , hath gone as far as G. F. with respect to his Infallibility in knowing Men's Hearts . The Question being put to him in Truth def . p. 24. qu. 54. Do not you , G. W. blasphemously take to your self an Attribute of God , while you pretend ordinarily to know the Hearts of Men. And tell Mr. Townsend of Norwich , in the second Page of your Ishmael , That the Light of God is departed from his Conscience . He answers , I take no Attribute of God to my self , but what God hath given me , by whose Gift I witness that Promise fulfilled in me : ye shall discern between the righteous and the wicked , between him that serveth God , and him that serveth him not , Mal. 3. 18. This arrogant assuming of one of God's Attributes , of knowing Men's Hearts , being objected against him lately , in a printed Sheet , called , An Account from Colchester , &c. In another late printed Paper , signed by seven Quakers at Colchester , called , Some Account from Colchester , they expostulate the Case with them who made the Objection : Is it such an Error to believe or witness the fulfilling of this plain Promise , Mal. 3. 18. How do you then believe in Christ , in whom all the Promises of God are yea and amen ? Is the contrary good Doctrine for you ( our Acculers ) to hold , that ye or Christians shall not return , nor discern between the righteous and the wicked ? &c. Do you not thereby prove your selves blind , and in Vnbelief ? Note , This in Mal. 3. 18. or any other Place of Scripture proves not that any Men shall have one of God 's Attributes given them to know Men's Hearts ; which is no where promised , but Christ hath taught us to know Men by their Works and Fruits , and not by his giving them one of God's Attributes whereby to know Men's Hearts ; for if they had that , they should be as God himself , to know without regard to the Fruits : But that Place , Mal. 3. 18. seems to have a plain Reference to the Day of Judgment , wherein the Works of all Men , however secret , shall be made manifest , and yet not by Men's having one of God's Attributes given them even then . And as to G. VV's Argument for the necessity of this infallible discerning given to Ministers , otherwise Christ's Sheep may follow Strangers and be destroyed : This Consequence doth not follow ; for while they follow the Voice of Christ , that is , his Doctrine outwardly deLivered in the holy Scriptures , and inwardly set home and applied to their Hearts by the holy Spirit , they are safe ; and when they follow not that , but Men of false Pretences , who bring a contrary Doctrine , and yet say , they have the infallible Spirit , as the Followers of G.VV. and his Brethren do ; they are in great Danger of perishing , and though the true Sheep of Christ shall not finally be deceived , nor finally perish , yet they at times may be deceived , and have been deceived by false Teachers , and by none more than such false Teachers , who falsly pretend to the Spirit of Christ , and yet preach contrary to his Doctrine . But that the Quakers did not only pretend to extraordinary Inspirations of the Spirit , but to miraculous Operations I shall shew you out of G. F's G. M. p. 254. Some of them having asked the Question , VVhether your Baptizers cast out Devils , and drink any deadly thing , and it not hurt you ? And whether the House where you meet was ever shaken ? And where he did give the Holy Ghost to you ? The Opponent calls this an unlearned Question , to which G. F. replies , This is to shew that you are not Believers , nor in the Power that the Apostles was in . Note , By this it appears they lay claim to the same Power of working Miracles that the Apostles had , as to drink any deadly thing , and it not to hurt them , and that the House where they meet was shaken : I have both heard and seen , that some of the Quakers Bodies were shaken in their Meetings , but I never heard nor saw that the House where they met was shaken . Note , while I was giving my Proofs out of G. F. and G. W. their Books , concerning their high Pretences to an infallible discerning Men's Hearts ; a Quaker , called Samuel Miller , as I am informed , a Bricklayer , stood upon a Bench , and for a further Confirmation , said with a loud Voice , George , I had a Vision concerning thee twenty Years ago , that though thou didst preach the Gospel to others , thou thy self should be a Cast-away . This he gave to corroborate G. F's Pretense of his knowing the State of Men's Souls from Eternity to Eternity : But if his and their bare Affirmation must be received for Truth , without all external Evidence , that I am an Apostate , a Cast-away , what Man , howsoever innocent , can escape their uncharitable Censure ? Another Quaker , called Thomas Kent , stood up , and would have preached , telling the Auditory , He felt a Fire or Flame burn in his Breast , he had a Consciencious Concern upon him ; but the People forbidding him to preach , he cried out , The Quotations were false , but gave not the least Proof : I told them he has been disowned by the Quakers , and recorded out of the Unity these many Years , for his Drunkenness , and opposing G. Fox's Orders ; so after a short time he was silent . Proofs out of the Quakers Books on the second Head , concerning their Sinless Perfection . IT being objected against G. F. that he had said , He was as upright as Christ ▪ He answers , Th●se VVords were not so spoken by me , but that as he is , so are we in this present VVorld , that the Saints are made the Righteousness of God , that the Saints are one in the Father and the Son , that we shall be like him , 1 Joh. 3. 2. And that all teaching which is given forth by Christ , is to bring the Saints to Perfection , even to the measure of the Stature of the Fullness of Christ ; this the Scripture doth witness , and this I witness ; where Christ dwells , must he not speak in his Temple ? It having been said by one of G. F 's Opponents , They ( i.e. the Saints ) cannot be perfect here or hereafter in Equality , but only in Quality . G. F. answers , Christ makes no Distinction in his Words , but saith , Be ye perfect , even as your Heavenly Father is , and be ye merciful as he is , and as he is so are we , and that which is perfect and merciful , as he is perfect and merciful , is in Equality with the same thing , which is of God and from him . G. Whitehead , in Defence of this Passage , in Truth and In. p. 14. saith , Now where 's the Blasphemy pray ? Was it not Christ's own Doctrine ? Be ye perfect even as your Father which is in Heaven is perfect ; and Luke 16. 36. Be ye therefore merciful as your Father is merciful . Now what Distinction doth Christ make in these Words and Precepts , as in point of Purity , and where 's the Perfection in Quality granted then , and wherein must this Perfection consist ? Note , It was not Christ's Doctrine to be perfect in Equality with God's Perfection , for that were to command them to be God himself , and though Christ expresseth no Distinction , yet it is implied ; and whereas G. W. pleads for the Saint's Equality with God in point of Purity , he is still blasphemous ; the Saint's Perfection in Quality is not an essential Perfection , for what Holiness and Purity they now have , they formerly had not , but God's Perfection is essential to him , and so is his Purity , his Purity and Perfection is himself , and so is not the Saint's Perfection or Purity , therefore there is an infinite Distance betwixt God's Perfection , and all Creatures Perfection whatsoever . Again , G. M. p. 197. His Opponent having said , He sums up all in this , Be ye therefore perfect as your Heavenly Father is perfect , that is , in Quality not in Quantity . G. F. answers , He that is perfect is perfect , as his Heavenly Father is perfect , is perfect as he is perfect : If thou or any have an Ear to hear , let him hear , and lay away thy Qualities and Quantities , and take the Words as they are , and all that are come into Christ , are come into Life from the Dust and Ashes , and are spiritual Men. Note , This he spoke in Opposition to his Opponent his calling Man poor Dust and Ashes ; here he magnifies himself above Abraham , who called himself Dust and Ashes , and yet was come into Christ , and into his Life . The like arrogant Expression he hath in G. M. p. 299. Such as be Saints through the immortal Seed , are not Dust and Ashes , for the immortal Seed lives and abides and endures for ever . A Tittle of the Law is seen not to be broken , and this ( saith he ) is known in vs. VVho comes to the Kingdom of Heaven in them , 〈◊〉 to be perfect , yea , to a perfect Man , and that is above any Degree . Again , Are you not worse than Lawyers and Physicians , taking the Peoples Money , and yet cannot make them perfect Men ? G. M. p. 268. Note , By this reckoning , all the deceased Quakers were perfect with a sinless Perfection before their Decease , yea , and all they not deceased , by G. F's Doctrine above-quoted , for in all these Plates G. F. means a sinless Perfection . He blames his Opponent for saying , One that is in the Kingdom of Grace groaning for Adoption . ● And p. 218. G. M. He will not allow any that 's translated into the Kingdom , to have any Members to be mortified . He judges his Opponents for saying , That Pollution was in the Church , and saith , That the Church is without Spot , or VVrinkle , or Blemish , on any such thing , meaning surely the Quakers Church . But that the Quakers Church or Ministry , are not all such , who are without Spot , or Wrinkle , or Blemish , or any such thing . G. VV 's General Epistle ( which he calls , A Christian Epistle to Friends , &c. ) sufficiently sheweth , in p. 4. He chargeth it upon too many Professors of Truth ( viz. among the Quakers ) their Negligence and Vnfaithfulness to Truth in themselves , which hath caused a Decay of Love , and want of Charity towards others , and then instead of humbly waiting and depending upon the Lord , some have exaled themselves in a self-will self-conceit and affection to Preheminence in Judgment over others , until thereby Divisions and false Separations have been caused , and stirred up by them , to the great Grief of the Spirits of the upright : Such were never throughly subjected into true Humility , Mortification , true Self-denyal , or dying with Christ , &c. In that called G. Fox's Canons , or Orders ( so did all that Party of the Quakers call them that joined with John Story and John Wilkinson , two eminent Preachers of the Quakers , in opposing them ) published by G. F. about the Year 1669 , and signed or subscribed only by G. F. [ Pope-like indeed ] having this Title , Friend's Fellowship must be in the Spirit , and all Friends must know one another in the Spirit and Power of God. At the Number 9 we have the following Words ; And also all Men that hunt after Women , from Woman to Woman ; and also VVomen , whose Affections run sometimes after one Man , and soon after another , and so hold one another in Affection , and so draw out the Affection of one another ; and after a while leave one another , and go one from another , do the same thing ; these doings make more like Sodom than Saints , and is not of God's moving or joining . And in Number 10. And Notice be taken of all evil Speakers , Backbiters , and Slanderers , and foolish Talkers , and idle Jesters ; for all these corrupt good Manners . And in Number 11. All such as are Tale-carriers and Railers , whose VVork is to sow Dissention , are to be reproved and admonished . And in Number 12. And all such as go up and down to cheat by borrowing , and getting of Money of Friends in By-places , and have cheated several ; all such are to be stopped and judged ; as there is a VVoman , tall in her Person , freckled in her Face ; and also one John Harding , who are for Judgment and to be condemned . And in the Conclusion he sharply reproves them of the Quaker's Society , who sit nodding in a Meeting , for their Sleeping , and Sottishness , and Dullness ; and he saith , Therefore be careful and watchful , and let it be amended . And last of all he adds , Let this be read in all your Meetings . On this I noted , that these and other Faults he chargeth upon many of his Brethren , owned to be Quakers , evidently prove their visible Church and Society are not such a Church of Christ , which he saith , is without Spot or VVrinkle , as above-quoted ; and that , as a People , they are far from that sinless Perfection they commonly boast of , on which account they are not known , as a People to pray in their publick Meetings for Pardon of Sin ; and yet , where such Faults are , were they sincere , they would both confess and ask Pardon of God for their Sins . I noted also , that according to this Injunction , these Orders on Canons of G. F. are duly read in their quarterly Meetings , both here in Europe , and also in America , whereof I have been an Eye and Ear Witness . But as he hath not in all his Canons enjoined the reading the holy Scriptures , nor any Part of them in their Meetings ; so I said , I never heard any Part of Scripture read in any of their publick Meetings , either for Worship or Discipline ; and they cast great Blame on me , for my reading some Texts of Scripture in our Meetings at Turners-Hall . But let it be further noted , that seeing G. F. and G. VV. have so strongly affirmed , That the Quakers can give an infallible Character of Men , to know who are Saints or Devils , without ever speaking a Word ; what need had G. F. in his Canons , to give such a Description of some , by Name and Face , whereby to know them to be Cheats ? Surely if they had such an infallible discerning as they pretend , they need not to have such outward Characters of Deceivers . Note , Were not some of these above-mentioned , Members of the Quaker's Church ? and are not such Evils as he has mentioned , that were among them , Spots , and Blemishes , and Sins ? Yea , G. VV. doth own , in his Voice of VVisdom , p. 17. before that State of Freedom [ from Sin ] be witnessed , There is a Time of Pain in Travel , and of suffering in Temptations and Tryals . Note , do none of these belong to the Church , who yet have not arrived to a sinless Perfection , but are in that Time of Travel ? But what if they die in that Time of Travel , before a sinless Perfection be attained ? G. VV. has passed a nibst severe and uncharitable Censure on them . Voice of VVisdom , p. 42 , 43. This sinless Perfection ( for that 's the true State of the Question ) all must come to witness who ever come to be saved , for there is no unclean thing must enter into Christ's Kingdom , therefore People must either expect Freedom from Sin in this Life , or never . Note , Thus he has passed a most uncharitable and cruel Sentence , nor only upon many who were in a sincere Travel towards Perfection , and yet have not attained to a sinless Perfection before their Decease , but also upon his deceased Brethren , many of whom deceased ( as I judge he must confess ) while they were in the Travel towards it , for Quakers commonly are not longer lived than other Men , they die at all Ages , young as well as old , and many die that are but Novices in their Way : And certainly G. Fox , and E. Burr . Fr. Hougel , Rich. Hubb . and some of their greatest Saints lived in great Ignorance , Error , and Unbelief , in divers great Fundamentals of the Christian Faith , and in great Uncharitableness towards such as differed from them , and remained in these Sins to their dying Day ; shall we therefore be so uncharitable to them , as G. Ws Doctrine is , to conclude they are all damned , and parished eternally ? God forbid , we will be more charitable to them than his Doctrine alloweth . But then again , in Contradiction , not only to G. F. but , himself , he pleads in his Voice of Wisdom , That the Believers Works are perfect , and God hath wrought all their VVorks in them , citing Isa . 26. 12. So these VVorks of God , which true Believers witness , are perfect , and the Believers have ceased from their own VVorks , which were imperfect , and are come into God's VVorks which are perfect . But then what saith he concerning them who are in the Travel towards Perfection ? Are not they Believers ; Have they no Faith ? Thus their Confusion is evident . They do not consider , that though the Work of Faith , Labour of Love , and Patience of Hope in Believers are the Works of God , yet they are also the Works of those Men , in whom they are wrought ; it 's they who believe , who love and hope by God's Operation or working in them , and therefore they being imperfect , though God is a perfect Being and Agent , their Faith , Love and Hope are imperfect , it being the Property of all Effects to be according to the weaker and more imperfect Causes , according to that true Maxim , Bonum ex integra causa , malum ex quolibet defectu , a perfect Effect must have all its Causes perfect . But whatever Charity we may suppose they may have for their deceased Brethren , they have little or none for any such who do not believe to the Hight of their Doctrine of a sinless Perfection before Death ; their Doctrine obligeth them to judge , that none of other Societies are saved , because they do not believe the Quakers Doctrine of Perfection before they die , the contrary of which , they call the Doctrine of Devils , the which , if any die , and do not renounce before their Decease , by the Quakers Principle , they cannot be saved . But some of them now begin to go into the same Road with others of other Professions , and after a large Circumference , wherein they have far departed from them who say , That the Souls of Believers are at the instant of Death made perfect in Holiness ; yet return and say the same thing concerning their imperfect Brethren who are deceased , and yet before their Decease , arrived not to a sinless Perfection ; which , if it may be allowed to imperfect Quakers , may be as well allowed to others , sineere Travellers towards Perfection , many of whom , no doubt , have arrived to greater Perfection before their Decease , than any among the Quakers Worthies , of whose Perfection they so much boast , who lived in great Error and Unbelief in the great Fundamentals of Christianity , and Uncharitableness towards others , and of whose Repentance for the same we never heard any Account . Again , G. F. in his G. M. p. 251. in Defence of his and his Brethrens sinless Perfection , thus answers to that in Eccles . 7. 20. There is not a just Man upon the Earth which doth good and sinneth not . This just , this wise Man upon the Earth , which doth good and sinneth not , that was the Estate of the Law , which Christ is the End of , who is a greater than Solomon , who is the just , and Righteousness it self , and makes Men free from Sin. Note , that G. F. in Contradiction to his own Gloss , in the same Page , to prove a sinless Perfection , brings the Examples of Job and David , both which were long before Christ came ; and to prove David's sinless Perfection , he brings David's Words ; and David said , He had seen the End of all Perfection . Is not this a rare Proof for a sinless Perfection ? But if G. F. did not mean Christ without , but Christ within , to be the End of the Law : As this is a false Gloss on Paul's Words , so that imports , that Solomon was not come to the Light within him , which G. F. calls Christ within ; but how then could Solomon pen such Books of the Scripture , which the Quakers confess to have been writ by Divine Inspiration , if Solomon had not come to the Light within him ? But let us hear another as nonsensical Gloss of G. VV. on the same Place , Voice of VVisd . p. 18. Eccles . 7. 20. Ans . The Conversation of the Saints is in Heaven , Eph. 2. 6. Philip. 3. 20. And they are redeemed from the Earth and from the Vanity , where Solomon saw all things in the Days of his Vanity , in which all were Sinners . Note , Is this any Proof , that the Saints , such as Paul , who writ these Words , were not real Men upon Earth ? And is not G. W. a Man upon Earth so long as he eats , drinks , sleeps , & c ? Thus we see how they pervert the Scriptures to prove their sinless Perfection ; for if G. W. will own he is one of these just Men on Earth , that Solomon writes of , he must confess himself to be a Sinner , if he will not own himself to be a just Man upon the Earth , yet he must allow his Body to be upon Earth , unless he will say , our Sight deceives us when we see him in the Streets , and then either his Body is no Part of him , or if it be , it hath Sin , and consequently , he also hath Sin , if he will own his Body to be a Part of him . But let us yet again hear another nonsensical Gloss of G. F. to maintain his and his Brethrens sinless Perfection on the Words of James , In many things we offend all , G. M. p 309. Mark , saith G. F. In the many things we offend all , but we are come to the one thing , Christ Jesus , the End of the many things , and in him there is no Sin , and who is in him sins not , who put an End to the many things that must end and change . Thus we see his and his Brethrens Presumption , who plainly declare they were got beyond James , and all the Faithful to whom he wrote those Words ; and he chargeth both James and all the Faithful , to whom he wrote all these Words , with a horrid Falshood , that they were not come to the one thing , to wit , to Jesus Christ : And if none are come to Christ or in Christ , but who are perfect with a sinless Perfection , as G. W. doth here argue , then young Believers and Converts , who are travelling towards Perfection , are not in Christ , nor come to Christ , because they have not that sinless Perfection , which is both a most false and most comfortless Doctrine , and injurious to all young Christian Converts at least , and may be thought , by young Quaker Converts , injurious to them also . Note , while the Proofs were reading out of the Quakers Books for their sinless Perfection , a Quaker ( supposed to be John Whiting ) said , George , if Men are not perfect before Death , when are they made perfect ? It must be either before Death or after Death . I answered , In the instant of Death , and that is neither before Death nor after Death ; as if one should ask , when did Peter and other deceased Saints put off the earthly Tabernacle , whether before Death or after Death ? The Answer is , neither before nor after , but at the Instant of Death . But let us hear yet somewhat more of G. F's great Conceit of his and his Brethrens Perfection , even in Equality with God himself . Abrief Discovery of the Threefold State of Antichrist , printed 1653. he being charged with saying , That he was as upright as Christ ; he answers , these Words were not spoken by me , but that , as he is , so are we in this World , that the Saints are made the Righteousness of God , that the Saints are one in the Father and the Son , that we shall be like him , and that all teaching which is given forth by Jesus Christ , is to bring up the Hearers to Perfection , even to the Measure , Stature , and Fullness of Christ , this the Scripture witnesseth , and I witness fulfilled in me . Note , this is more than what is in Saul's Errand above-quoted , for there the Words of Scripture are kept to , that mention the Measure of the Stature of the Fullness , but here it 's far beyond what is written in Scripture , that he was come , not only to the Measure , but to the Stature and Fullness of Christ , and what is this but to be equal with Christ and God ? Saul's Errand , p. 13. G. F. He that is perfectly holy , is perfectly just ; where this is revealed , there needs no Addition , for the Man of God is perfect . This will yet more fully appear by the following Quotations . In Truth def . by G. Fox and R. Hubb . page 65. a Query being proposed by the Opponent , Who is like to be the Man thou speakest of , he that saith he is equal with God and Christ . or he that preacheth Christ the Head ? The Answer is , Here in this Question thou openly shew●d by self , 〈…〉 the Mind the Apostles had , for ( saith he ) I would the some Mind were in you , that was also in Christ Jesus , who thought it no Robbery to be equal with God , and yet made himself of no Reputation , Philip. 2. 5. And here thou hast shewed thy self , that thou hast neither the Mind of Christ nor his Apostles , but art an Antichrist , and an Enemy against them that witness these things , which the Apostle , said , I would that ye were of the same Mind . And again the Apostle saith , Our Fellowship is with the Father and the Son , 1 Joh. 1. 3. Again , in his G. Mystery , p. 248. he quotes , ( but very lamely and corruptly ) . C. Wade , in his Book Quakery Slain , He denies the Son of God to be revealed in Man ▪ only by Adoption , and cries against Equality with the Father . Here before I give you G. F's Answer , I shall give you C. Wade's Words , as they stand in his Book , to which he answers . C. Wade's Words in his Quakery slain , are these , p. 23. G. Fox , in the 8. pag. of Saul's Errand , affirmeth , That he that hath the same Spirit that raised up Jesus Christ , is equal with God , and the Saints have the same Spirit in Measure , for God's Spirit is but one . And G. Fox saith , in pag. 11. That he is a Saint . Thus he would again prove , That he , a poor wicked Creature , is equal with God the Creator , and if so , then G. Fox is the Creator of G. Fox , and the whole World ; and he intimately claimeth Christ's Equality with God , by his perverted citing of Philip. 2. 6 , 7. Now in Opposition to G. F's affirming , He was equal with God , C. Wade , in his pag 24. saith . The Scripture saith , that even the Saints themselves are not God's Sons otherwise but by Adoption only by Christ ( note that you Quakers ) not as being Christ , as you foolishly fancy but by Christ , for it 's written , Having predestinated us unto the Adoption of Children by Jesus Christ , Eph. 1. 5. See this confirmed , Gal. 4. 5. Rom. 8. 23. and Creature adopted Sons cannot be equal with their Heavenly uncreated Father , who vouchsafeth by free Grace , by and in his Son Christ , to adopt them to be his Sons in Acceptation only : Neither can any Creature adopted Sons , be equal with God's only begotten Son , the Creator of all adopted Sons , and all other things , both in Heaven and in Earth also . This is the true and full Quotation out of C. Wade his Quakery slain . In Opposition to which sound Doctrine of C. Wade , G. Fox thus answers . Ans . And that is contrary to the Apostle , who had the Son of God revealed in him , and the Assembly of Divines gave forth a Catechism , which , Children , old and young , was to learn , and said . The Holy Ghost and Son was equal in Substance and Power and Glory with the Father : What ? Then all that have the Son and the Holy Ghost , hath that which is equal in Power and Glory with the Father . In this thou hast not only judged thy self , but all the Assembly of Divines at Westminster , 1649. Note , G. Fox here doth not quote the Page of C. Wade's Book , as frequently he doth not throughout his G. Myst , give his Opponents Pages of their Books , which it seems was in Design , that his unfair Quotations might not be so easily found out . Now observe , whereas G. F. brings C. Wade , crying against Equality with the Father , we see by the Quotation given , what Equality with the Father C. VVade cries against , to wit , not the Equality of Christ , the only begotten of God , with the Father , for that he expresly affirms by saying , That Christ , God's only begotten Son , is the Creator of all things ; but the Equality that C. Wade cryed against , was the Equality of G. Fox , and Creature adopted Sons with the Father , and for his so saying , G. Fox makes him to have contradicted the Apostle , and also the Assembly of Divines at Westminster , and judged both himself and them . This I think so evident a Proof , that G. F. thought himself equal with the Father , that neither G. W. nor Jos . Wyeth , nor any of their Brethren , with all their little Craft and Sophistry , can clear this Passage from that down-right Blasphemy , That G. F. was equal with God , for neither the Assembly of Divines at Westminster , nor C. W. deny the Equality of the Son and of the Holy Ghost , for G. Fox grants they owned it ; but the Equality which C. Wade cryed against , was the Equality of G. F. or any of the Saints with the Father . But here we find the Strength of G. Fox's Logick , The Son and Holy Ghost are equal with the Father , therefore G. F. is equal with the Father , the Proof of which Consequence must be one of these two following Assertions ; the one is , That G. Fox thought himself to be the Son of God , or such a Son as was equal with the Father ; the other is , That because the Son of God was revealed in G. Fox ( as he thought ) that therefore G. Fox was equal with the Father . As to the first of these Assertions , as it is utterly false , that G. Fox was the Son of God , to wit , the only begotten Son of God , the Word made Flesh , so the other is utterly a false Consequence , that because the Son of God was revealed in him , that therefore he was equal with the Father ; but surely , if the Son of God had been revealed in him , that Revelation would have taught him not to utter such horrid Blasphemy . But that C. Wade did not deny , but own as much as the Scripture warranteth , That God the Father , as also Christ the Son , were manifested or revealed in the Saints : I shall quote a Passage in his Book , being originally the Words of one T. Moor , that wrote against the Quakers , whom J. Nailer had charged , That he would exclude God and Christ out of the World , and that he should no more dwell in his People till Doomsday : In Opposition to which C. Wade quotes the following saying of T. Moor , which he approves , pag. 23. of Quakery slain , That the Majesty of God , whose Throne is in Heaven , is in his Inspections , Influences , and Operation every where ; and in his gracious and spiritual Presence , and manifested Nighness in and through his Son , dwelling in Sion , even in the Hearts and Societies of his People . Now let us hear what Jos . Wyeth and G. Whitehead say in Defence of that blasphemous Passage above-mentioned , quoted from Saul's Errand to Damascus , p. 8. He that hath the same Spirit that raised up Jesus from the dead , is equal with God. Jos . Wyeth doth plainly justifie it by the like false Consequence as G. Fox made ; he saith , For when Men are guided by the Holy Spirit , they are certainly guided by God , for the Father , Son , and Holy Spirit , are one God , and therefore equal , and that which is equal , as G. Fox ( he saith ) often expresseth it . But doth it therefore follow , that because the Father , the Son , and the Holy Ghost are equal , that therefore he that hath either the Son or the Holy Ghost , is equal , either with the Son , or Holy Ghost , or with the Father ? yet this is Jos . Wyeth's blasphemous Consequence , to justifie G. F's Blasphemy . But G. W. hath found two other Ways to defend the above-said Blasphemy of G. F. in the Supplement to the Switch , he saith , p. 528. And if any among us have writ of them who are perfect in Christ Jesus , being led by his Spirrt , as in that Sense equal . I understand equal only as like unto God , or in Vnion with him , being united unto him by his Spirit , as he that is joyned to the Lord is one Spirit . Note first , The Word Equal , no where that I know , either in Scripture , or other Books , or common Speech in any Language , signifieth only as like , therefore this is a meer Force put upon the Word , and a strained Sense : But Secondly , That could not be the Sense intended by G. Fox , because , as I have above shewed in a former Quotation , he proves that he is equal with God the Father , because the Son and Holy Ghost are equal with the Father . Now will G. W. say , That the Equality betwixt the Son and the Holy Ghost and the Father , is only an Equality of Likeness , as to say , the Son and the Holy Ghost are only like the Father , but are not really equal with the Father : This was the Arian Heresie , that the Son was like the Father , but not equal or of the same Substance with the Father ; they said he was Homoiusios , but not Homouisios . But he hath yet another String to his Bow , in his Truth and Innocency , pag. 10. Therefore the Words [ He that hath ] in the said Instance , should be left out , being contrary to G. F 's and our Principle , and to his own very Words and Confession a little before in the same Book , quoting Saul's Errand , p. 5 , 6. where G. F. saith , It was not so spoken , as G. Fox was equal with God , but the Father and the Son is one . But the Fallacy lyeth here , he did not say , George Fox , to wit , the Name George Fox , or the outward visible Body that bears that Carnal Name , as he somewhere calls it , but the new Name that he hath , that is the He that is equal with God , because that He is the Son , and as to what G. W. saith of Union with God , that G. F. did not mean Union by Faith and Love , but a personal Union , appears from G. M. p. 100. He brings in his Opponent saying , God dwells not in the Saints as a Personal Union . In Opposition to which he answers , How comes the Saints then to eat of his Flesh , and to be of his Flesh and Bone : Note , it should be by a personal Union ? And God dwelling in them , and have Vnity with the Son and the Father , and to be of his Body which is the Church , and Christ the Head : Yea , he blames his Opponent , G. M. p. 258. for saying , To say that God is substantially in Man , as essentially one with him , can be no other but the Man of Sin. But whereas G. W. saith , He that hath should be left out ; pray who put them in ? That they were G. Fox's Words , the Book called Saul's Errand , affirms , if this Liberty be allowed to transpose , leave out , and add Words in a Sentence , nothing so vile and blasphemous or atheistical , but may be justified by G. W. who hath used all these three Methods to defend his and his Brethrens vile Errors . But let us hear one Passage more of G. F. out of G. Myst . p. 299. to let us know what Conceit he had of himself as being more than a Creature ; he tells , That one had raised a grievous Lye against G. F. and said , he said he was Christ , p. 298. to the End. This Man having so charged him , and having told him he had Witness to prove it , G. F. told him , He was a Judas , and he went away , and after a while hanged himself , and Christ in the Male and in the Female , if he speak he was Christ the Seed , and the Seed was Christ , but he did not speak it as a Creature . Note , he grants he spoke the Words , That he was Christ , but he did not speak it as a Creature , therefore he thought he was something more than a Creature , the Seed in him spoke it , which was Christ , and that was not a Creature , but what Seed was in him , or in other Quakers , that was not a Creature ; I cannot find out any other in his Writings , but his Soul or invisible Part that he makes to be Christ and a Part of God , as will afterwards appear on a distinct Head. But he has yet another Defence to save the like blasphemous Saying of F. Howgel , They that have the Spirit of God are equal with God in Nature , but not in Stature . It having been objected against the Quakers , that some of them have said , They that have the Spirit of God are equal with God : To this F. Howgel answers , after some foregoing Words , He that is born from above is the Son of God , and he said , I and my Father are one ; and where the Son is revealed and speaks , the Father speaks in him ; and dwells in him , and he in thy Father ; there is Equality in Nature though not in Stature . Here it is a plain Case that F. H. places this Equality in Nature but not in Stature , betwixt him that has the Spirit of God , who is born from above , and God himself ; for to place it betwixt Christ , as he was the Son of God before all Ages , and God the Father , were to say , That the Son is equal with the Father in Nature but not in Stature , which has a twofold Error in it ; first , To make a Distinction betwixt God's Nature and Stature . Secondly , Suppose that Distinction , That the Son is equal to the Father in Nature but not in Stature , both which are most gross and blasphemous , and no less gross and blasphemous it is to affirm , That the Saints are equal with God in Nature but not in Stature . Now let us hear G. VVhitehead's Defence , Truth and Inn. p. 10. The Equality in Nature ( objected ) relates to the Divine Nature which the Child of God partakes of in Measure , though not in Stature , relates to the Child , that Divine Nature is one and unchangeable , but our participating of it , and Growth in it is gradual , until all ( i. e. Christ's whole Church and Body ) come into the Measure of the Stature of the Fullness of Christ . But doth all this Saying of G. VV. prove that the Children of God are equal with God , either in Nature or Stature ? The Saints are said in Scripture to be Partakers of the Holy Ghost , are they therefore equal to the Holy Ghost ? Which yet is the Way of G. VV's reasoning ; the Equality in Nature he says , relates to the Divine Nature , but who is it that is equal to God in the Divine Nature , but not in Stature ? was it the Son or Holy Chost that is equal to God in the Divine Nature but not in Stature ? Nay , therefore it must be the Saints or Believers ; here a Proposition is framed , They that have the Spirit of God are equal with God ; and then this Distinction is given ; They are equal in Nature , but not in Stature : This Proposition hath for its Subject They , i. e. the Saints or Children of God. In all Propositions , all the Parts of the Predicate belong to one and the same Subject , the which Parts are equal in Nature but not in Stature : But it is an unaccountable Liberty that G. VV. takes in his Way of defending these Blasphemies , not only to change the Signification of Words from all common Use , but the unalterable Rules of right Reason , as in the present Case ; like as if one should say , G. VVhitehead is equal to A. B. in Nature but not in Stature ; Nature relates to G. W. but not in Stature relates to another ; but who is this other who can tell ? Or as if one should say G. W. is a Man , but not honest , Man relates to G. Whitehead , but not honest relates to another . It is a real Shame that such pittiful Sophistry should be used by G. W. to defend his and his Brethrens vile Errors and Blasphemies , whereby he makes himself guilty of them , and all to save his and their pretended Infallibility : It were much more Manly , as well as Christian , fairly to acknowledge and retract those most erronious Passages , and own their Fallibility and Error , and be contented to be lifted among fallible Men , for humanum est errare , labi , decipi ; and not only so , but to be greatly humbled for the Presumption , that being Men , they should equal themselves to God. But the general Conceit of their sinless Perfection , as they are a Body of People , is such , that both G. W. and Jos . Wyeth doth justifie W. P's objecting to the Church of England , their praying from seven to seventy , Lord be merciful to us miserable Sinners . G. VV. saith , in Truth and In. p. 15. Alas poor Sinners ! Is not a Sign of Laughter at ●hem , but rather of Lamentation and Pity over their miserable Estate , who are always 〈◊〉 but not forsaking their Sins . The like Answer doth J. VVyeth give in the Note , Is not this a plain Evidence of the great Pride that is among the Quakers concerning their sinless Perfection ; As a Body of People , and their great Uncharitableness towards , not only the Church of England , but all others called Christians throughout the whole World ; yea , all Christians in all Ages , and the universal Church of God , both under the old and new Testament , who always used Confession of Sin , and prayed for Forgiveness of Sin ? find as Christ taught his Disciples to pray daily for their daily Bread ; so to pray daily for Forgiveness of Sins : So under the old Testament there were daily Offerings for Sin , and the High Priest , however so holy , yet offered both for his own Sins , and the Sins of the People : Doth it therefore follow that their Confessions and Offerings were hypocritical ? But doth not G. VV. know , that as there is a gradual going unto Perfection , so there is a gradual forsaking of Sin , and a putting off the old Man with his Deeds ? Must not they who feel themselves wounded with Sin , seek for a Cure ? And should not the diseased come daily to the Phisician till they be cured ? And as to the Quakers Uncharitableness , and G. VV's especially , towards all in the Church of England , whom he chargeth without Exception , that they are still confessing but not forsaking their Sins . How can he more prove this Charge against them than his own Society or himself ? Many , both in the Church of England , and other Protestants , can compare with the best of the Quakers for Holiness of Life , and exceed them in many Virtues , especially in Humility . But do no not they better who confess their Sins , and yet through humane Frailty , find that they relapse into some Sins , than such proud Pharisees among the Quakers , who neither confess nor forsake their Sins ? such as their sinful Ignorance and Errors in the great Fundamentals of the Christian Faith , their too high Esteem of themselves , and Uncharitableness towards others , calling all others but themselves , The World and Idolaters , and their Worship Idolatry : And if any , formerly among them , come to a more sober Mind , and to a more sound Understanding and Faith in Christian Doctrine , and are more charitable towards others : They call them Apostates , as they do call me and others , whom God in his great Mercy has of late recovered from the Errors and Uncharitableness that were and are among them ; so that for owning the Protestant Churches , and that we can join in the Worship of God with them , we are rendred Apostates by G. VV ▪ and his Brethren in their printed Pamphlets against us : But if we be Apostates for this , then by G. VV's and his Brethrens Sentence , all the Protestant Churches are Infidels and Idolaters . But if the Church of the Quakers be a sinless Church , that need not to confess their Sins , nor pray for Forgiveness of their Sins , how doth this agree with the large . Acknowledgments that G. VV. has made in his Christian Epistle to the People called Quakers , of so many things amiss among them , as above quoted ? Either such faulty Persons are owned Members of their Church , or they are not ; if they are not , why do not they disown them , and excommunicate them , or declare them to be none of them . If they own them to be of their Church , then their Church is not without Sp●t , Wrinkle , or Blemish ; and consequently , not the Church of Christ by G. F's Doctrine ? If it be said . The Tares cannot be discerned oft times from the Wheat then where 's their Spirit of discerning , whereby they can know who are Saints or Devils without speaking ever a Word ? Surely if they have such a Spirit of discerning , their Sin is great to suffer such a Mixture among them as G. W. complains of in his Christian Epistle especially now that they reckon E●oth's Prophecy is fullfilled in them : They , i. e. the Quakers , are the ten thousand of his Saints in whom the Lord is come to execute Judgment upon all . Why do they not begin at home , and first cleanse their own House , and purge out the old Leaven from among them ? How is it that diverse unclean Persons , even of their Ministry , have been owned to preach among them while living in secret Uncleanness , diverse of whose Names they know I can produce ? Why did they not discern them , seeing they have ( as they pretend ) an infallible discerning of Mens Hearts ? Or if they did discern them , why did they not discover them , and get them cast out of the Camp ? As to the Instance above given of the daily Sacrifices for Sin , which were offered under the Law : If it be replyed , That they grant the Law made nothing perfect , but now a sinless Perfection is brought in by the Gospel . I ask them what became of them all of that ancient Church ( who daily confessed their Sins , and prayed for Forgiveness ) when they died ? Did they die in their Sins ! Or where were they cleansed from their Sins after Death ? Or did they all perish , according to G. W's manner of reasoning against his Opponents in his Voice of Wisdom above quoted . As to that Place in Scripture , The Law made nothing perfect ; and other the like Places ; they are to be understood , first , Comparatively , the Gospel State under the New Testament , as to the general , is a State of more Purity and greater Perfection than the State of the People under the Law. Secondly , The ceremonial Part of the Law , as Circumcision and the Sacrifices , did neither in whole , nor in part , give them the Remission of their Sins , but were Types of Christ , that alone Sacrifice , by which Remission of Sin and Sanctification both then was and now is obtained . It is on the Conceit that the Quakers have of their sinless Perfection , especially their Ministers , that they are not known to pray for the Forgiveness of their Sins , in their publick Meetings , which gave occasion to that Question in Truth defending the Quak. by G. VV. p. 8. Q. 11. Do not you think it needless to pray for the Pardon of your Sins ? To this G. Whitehead replies , We have prayed for the Pardon of our Sins , and the Lord , who heard our Prayers , hath pardoned and remitted our Sins , by the Power of the World to come , which we have tasted , and do taste of , as many witness . But of late some of them have got a way to pray in the third Person plural in their Meetings , as I have observed ; as thus , If any here have sinned against thee , give them Repentance and Forgiveness : Or thus , Pardon them that have sinned against thee : Thus I have heard John Field pray , but I never heard him , or any here in England , to the best of my . Remembrance , pray in the first Person plural , Forgive us our Sins ; though Daniel , and the best of the holy Men recorded in Scripture , prayed , Forgive us our Sins . A Quaker said , George , dost not thou know , that it is the manner of Friends , if any have done amiss , to deal with them , and get them to confess and ask Forgiveness : I said , that was but as to particular Persons , and private Offences ; but that was no Proof as to their general Confession and praying for Pardon of Sin. Another Quaker stood on a Bench , and began to read a Passage out of a Book of mine , called , The Way cast up , printed in the Year 1677 , containing some Words of Prayer , which I said I had heard , or Words to that effect , used in our Meetings , both to God the Father , in the Name of Jesus Christ , and also to Jesus Christ , naming him by the Name Son of David . This Passage that Quaker brought ( his Name , as I am informed , is John Whiting ) to prove , that the Quakers prayed for Forgiveness of Sin , for I was then a Quaker , but what he read out of my Book not being well heard , he was desired to hand the Book to the Minister that stood by me , and read the Quotations ; which was done , and the whole Passage , containing a Prayer , was read , which is this ; VVay cast up , p , 121. Son of David have mercy on us . O thou blessed Lord Jesus , that wert crucified and died for our Sins , and shed thy precious Blood for us ; be gracious unto us . Thou that in the Days of thy Flesh , wert tempted of Satan , afflicted , bore our Sins on the Cross , felt our Infirmities , and wert touched with them . O thou our merciful High Priest , whose tender Bowls of Compassion , are not more straitned , since thy Ascension , but rather more enlarged , and whose Love and Kindness is the same towards thy Servants in our Days , as it was of old , help us and strengthen us , and by the Power of thy divine Life and Spirit ; raise us up over all Tentations , and indue us with a Measure of the same Patience and Resignation that dwelt so fully in thee , and which thou didst so abundantly manifest in all thy Sufferings in the Days of thy Flesh . Thou art the same that thou wert , thy Heart is the same towards thy Servants , as when thou wert outwardly present with them in the Flesh . Thou art our Advocate and Mediator in Heaven with the Father ▪ Our merciful High Priest , who is not untouched with the feeling of our Infirmities . Thou , even thou , blessed Jesus , thou knowest our most secret Desires and Breathings , which we offer up unto thee , in the Enablings of the blessed Life and Spirit , that thou mayest present them unto thy Father and our Father , that in thee we may be accepted , and our Services also ; and for thy sake our Defects and short Comings , our Sins and Transgressions that we have committed , may be forgiven us . The Prayer being read , divers Ministers and others said it was a good Prayer , but they never heard that any such Prayer was used in any of the Quakers Meetings : A Quaker , called Daniel Philips , standing by near where I stood , said that Book was approved by the second Days Meeting at London , which was a great Untruth : I told how I wrote that Book in Scotland , and from Scotland sent it to a Correspondent in Holland , who printed it there ; and when it came over to London , in the Year 1678. it met with great Opposition from divers of the Preachers of the Quakers at London [ as Stephen Crisp , William Shewen , William Mede , and , Samuel Newton ] and one of the chief things they blamed in my Book , was this very Prayer , and especially that Part of it , Jesus Son of David have mercy on us : Some of them said it was half Popery ; for though G. K. would not pray to Mary the Mother of Jesus , as the Papists do , yet he was for praying to the Son of Mary : Others said it was Common Prayer : A larger Account of things relating to the Opposition I met with from the Quakers for that Prayer , and some other things in that Book , ye will find in the late Book called A Defence of the Snake , in that called A Collection , from p. 16. to 38. I further shewed , that what I had delivered in that Book , and others of my Books in former times when I was reckoned in Unity with the Quakers , did plainly evidence that I held the Faith of the Fundamentals of Christianity with all true Christians , though in some lesser Matters I was biassed and misled by them into divers Errors , particularly in rejecting the Sacraments of Baptism and the Supper ; which I have since retracted ; and for my holding the fundamental Doctrines of the Christian Faith , as appears by that Book , and other Books of mine . All the Time of my Quakerism , a Quaker in Ponsylvania , who was a Justice of Peace [ his Name was Arthur Cook ] said unto me , George , thou never was a right Quaker all thy Days ? but an old rotten Presbyterian . The reading of that Passage in my Book , containing the Prayer aforesaid , which the Quaker brought to make against me , had a far contrary Effect to what he intended ; for many ( some Ministers ; and others ) present said , This makes for G. K. not against him ; let the Quakers bring any such Passage out of their Books , to prove they were of that Faith with him . Some of the Quakers that objected against that Prayer in my Book , asked me , in one of the Meetings that were appointed to hear the Objections against my Book , and my Answers , Where did I ever hear any English Friend of the Ministry pray after that manner ? Possibly , said they , some Scots Friends , who were thy Proselytes , thou hast heard to pray so : I confess they guessed right , they were some Scots Friends whom I had heard to pray so , and so I had prayed ; and being at a stand to instance any English Friend that I had heard so pray , W. Penn told them , he had so prayed , and that not long ago , but he said , It was in private : G. W. said , Let the Scripture decide it ; whereupon he calls for the Bible , and reads in 1 Cor. 1. 2. What say ye to this Friends , said G. W ? Ye see that Paul did approve the Corinthians that called upon the Name of the Lord Jesus Christ : Their Answer was , Paul was dark and ignorant in that thing , as G. K. is , for our Parts we know better . Here note the Fallacy both of G. W. and W. P. who for all this seemingly owning Faith in the Man Christ Jesus , by confessing they were to pray to him , yet in their printed Books have opposed that Faith without any Retractation . Proofs on the third Head. First , That the Scriptures , according to the Dictates of their greatest Teachers , are not the Word of God. THat the Scripture is not the written Word , see G. Myst . p. 68 , 75. The Word not contained in Scripture , p. 232. The Scriptures not the Word of Reconciliation , but Christ , p. 186. The Scriptures not infallible nor divine , but humane , p. 302. He chargeth C. Wade with Blasphemy , for affirming the Scriptures are the Word of God , G. M. p. 246 , 247. Thus the Church of England , and all Protestants are guilty of Blasphemy by his Assertion . Note , This Controversie betwixt all true Protestants and the Quakers , whether the Scriptures are the Word of God ( which the Quakers have formerly most earnestly denyed , and fiercely disputed against , though some now begin to acknowledge it , and yet they are still the same infallible Men ) is not a meer Strife of Words , but a most material and important Controversie , for when many Places of Scripture are brought to prove that God's Spirit doth inwardly teach us , by means of the Word , and that Faith comes by the Word of God outwardly heard or read , that we are born of the Word , and sanctified by it , and all spiritual Effects that are attributed in Scripture to God , Christ , and the Spirit , as the principal Agent , and to the Word as instrumental , they will not allow of any instrumental external Word , but makes the Word to be the Spirit , to be Christ and God , which is in effect to render them of no use to us at all seeing by denying them to be the Word they deny them also to be the external Means or Medium , whereby the Spirit teaceth us by his inward Operation in our Hearts , and works any saving Knowledge and Faith in us , and this also they have denyed , viz. that the Scriptures are the Means or Medium . But that the Scriptures are the Word of God , and the Word most frequently so called in Scripture , is clear from abundant Places ; to wit , the external Doctrine contained in the Scriptures . Our Gospel came unto you , said Paul to the Thessalonians , 1 Thess . 1. 5. not in Word only ; by Word here is meant Doctrine , Isaiah 28. 13. The Word of the Lord was unto them Precept upon Precept , Line upon Line : Here the Precepts and written Lines of the Prophets are called the Word of the Lord ; and Joh. 15. 25. there we find the Word written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. the written Word , which was a short Sentence written in one of the Psalms ; but G. F. denyeth them to be the written Word , G. M. p. 68 , 319. When Paul bid Timothy preach the Word , it cannot be justly thought that he would have him only preach the inward Word , or the essential Word or Light within ; but by the Word he meant the whole Doctrine of the Gospel . The Quakers but trifle when they argue the Scriptures are Words , and it is a Lye to call Words the Word , which is not a Lye , but a common Speech used by themselves , who call an Epistle a Letter , that yet contains many Letters : And they do no less trifle when they argue , to say the Scripture is the Word , is to say the Scripture is Christ , as if the Name Word did only belong to Christ , whereas the Name Word , as well as the Name Light , is given both to Christ and other things : Christ said to the Disciples , Ye are the Light of the World ; and so said Christ of himself , doth it therefore follow that they were Christ ? They say they call the Scriptures what they call themselves , A Treatise , but not the Word , quoting Acts 1. the former Treatise , but in the Greek it is Word ; the same in Joh. 1. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. the former Word , where it is plain he calls all the Words written in the Gospel according to St. Luke , the Word , as each Oration in Isocrates or Demosthenes is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. the Word . Proofs that the Scriptures are not the Rule , but the Spirit or Light within , as is common to all Mankind . G. F. G. M. p. 39 , 120. and in his G. M. p. 302. he saith , The Spirit is the Rule that leads into all Truth , so saith Christ . Note , Here he belyes and wrongs Christ's Words ; Christ did not say , the Spirit is the Rule , the Spirit is the Leader who leads us into all Truth , by the Line or Rule of the holy Scriptures , we not having those extraordinary Leading that the Apostles had . Nor is this a meer Strife of Words , but a most necessary Controversie , which is the Foundation of their Deism , and their overthrowing Christiany , and yet this very Year they have reprinted W. P's Discourse concerning the general Rule of Faith and Practice , who brings fourteen Arguments to prove that the Scriptures are not the general Rule of Faith and Practice , to which I have answered in my late Book in Print , called The Deism of W. P. &c. Three of which Arguments of his are , 1. From their Imperfection . 2. Their Uncertainty . 3. Their Obscurity , Yea , Jos . Wyeth in his Switch , chargeth the Scriptures with Vncertainty . This is a most dangerous Heresie ; for by this Principle they are not obliged to believe one intire Doctrine in the Apostles Creed , as indeed I could easily prove ; by their Principles they do not believe one intire Article in that called The Apostles Creed . G. F. G. M. saith , The Apostle doth not tell us of a Creed , but the Pope's Canon Book , p. 355. yet the Quakers now say they believe that called The Apostles Creed : For seeing by denying the Scriptures to be either the Medium or Rule of their Faith , what account can they give for their Faith , to believe one peculiar Article of Christianity ? If they say they have a peculiar Inspiration from the Light within , to believe these peculiar Doctrines ; this in the first place throws down the common Illumination from being the universal Rule , for common and peculiar are differing things . But next , It is a meer Fiction , if they should say they have such a peculiar Inspiration without Scripture , viz. to believe that Christ was born of a Virgin , died for our Sins , rose again the third Day : W. P. grants the Light within doth not reveal these things to them , nor is it needful ; and he grants the Scriptures are an historical Rule , but he will not allow that the Belief of the History of Christ's Birth , Death , &c. is necessary to our Salvation : It is none of the absolute Necessaries he saith . But they have not only denied the Scriptures to be the Word , the Rule , the external Medium of Faith , but have given them Names of Contempt , particularly G. F. who has called them earthly and carnal , Death , Ink and Paper , Dust , and Serpents Meat , G. F's Truth 's Defence , p. 14 , 102. See several Papers given forth , &c. p. 45 , 46. So Dust is the Serpents Meat , their Original is but Dust , which is but the Letter , which is Death ; so these Serpents feed upon Dust , which feed upon all these carnal things , and their Gospel is Dust , Matthew , Mark , Luke , and John , which is the Letter : The cursed Serpent is in the Letter , R. Hub's Words , Truth 's Def. p. 102. Is not this to fright People from reading the Letter , to tell them the cursed Serpent , i. e. the Devil is in it ? Their common Defence is , that G. F. meant all this of the Ink and Paper , but none of all ( whom he calls Serpents ) that is the Protestant Churches did ever say , that the Ink and Paper was the Gospel , they meant the Doctrines and Truths declared by what is writ or printed with Ink on Paper : As for the Switch , Quotations out of G. M. to prove that some of his Opponents had said , The Scripture is God , yea , the Letter of the Scripture is God , Switch , p. 15. and for Proof of this he quotes G. Fox , G. M. p. 261. who affirmed that one Roger Atkinson affirmed , That the Scripture is God ; but had this been so , will that justifie G. F. ●his giving them such opprobrious Names , if one or two Particulars did run into one Extream ? Will this justifie G. F. his running into the other Extream ? The bending a crooked Plant the contrary way will not serve his turn in this case : But that G. Fox his Evidence is not to be trusted , in his quoting his Opponents : I shall clearly prove , G. F. in his Great Mystery , p. 247. quotes C. Wade for the same Trespass that he quotes Roger Atkinson for , namely , that Christopher Wade should affirm , That the Scripture Letter was God and Christ ; for this he quotes his Book called Quakery Slain , but no such Passage is to be found in all that Book ; and C. Wade , in another Book of his , entituled , To all those called Quakers , he charges G. F. with a Hellish Lye and Slander , for affirming that he called the Letter God and Christ ; see this last Book of C. Wade , p. 7. and compare it with his Quakery slain , p. 16. and his Words in that p. 16. being , That the Letter of the New Testament or Gospel , containeth in it the mediate inspired teaching written VVord of Christ , the VVord that was and is God , which , saith C. VVade , is flat contrary to thy Lye. And in his last cited Book , the said C. VVade mentions no less than twelve particular Lyes wherewith G. F. had belyed him in matter of fact as to his Quotations , all which I have considered , and so may others if they have the Books , and will find them indeed to be abusive Perversions and Lies of G. F. upon this C. VVade , but I shall give only two Instances more , that out of the Mouth of two or three Witnesses , that is plain matter of fact G. F. is guilty of false Quotations , and belying the Innocent ( and yet these impudent Men will defend his Infallibility ) one of them is , that G. F. in his G. M. p. 246. chargeth C. VVade to say , O Luciferian Pride to save Souls ; to this C. VVade fully and effectually answereth , and plainly detects the Lie and Perversion in his second Book , where he shews out of the seventh and eighth Page of his Quakery slain , that his Words were , His crying out against James Milner ' s Luciferian Pride to save Souls as Christ did , because he pretended himself to be Christ , and audaciously took upon him to save Souls , as Christ did by his suffering Death ; and hereupon James Milner did in a juggling manner die , and in a juggling inchanting manner , with a Knife and a Bason , he pretended his Blood was shed to save the Souls of two VVomen , this manner of saving Souls only , C. Wade blames , which G. F. either justifies , or renders himself a Lyer by blaming C. Wade . See the Places themselves . The other Lye and Slander which G. F. is guilty of against C. Wade , is that in his G. M. p. 247. he makes C. Wade to say , God limits the Supreme Holy One , by the inspired Writings of the Apostles ; but C. Wade's Words were , That the Devil limits the Supreme Holy One ; see C. Wade's second Book , p. 5. compared with p. 13. of Quakery slain . Note , If either the Switch , or G. Whitehead could prove the like Perversions and Lies against the Author of the Snake , as C. Wade hath here proved against G. F. how would they have sentenced him , as indeed they have , for things of small moment , in comparison of what is here justly proved against their infallible Apostle ( as they pretend he was ) G. F ? But I do not know one Quotation of the Author of the Snake , out of their Books , wherein he hath in a substantial matter wronged him , as G. F. here hath wronged C. Wade , not only in these three , but many more . There yet remains two Quotations out of G. W's own Book , called Truth defending the Quakers , which he most fallaciously and sophistically endeavours to justifie . The Question being put , Whether the Quakers did esteem their Speakings to be of as great Authority as any Chapter in the Bible ? 'T is answered , That which is spoken from the Spirit of Truth in any , is of as great Authority as the Scriptures and Chapters are , and greater . This same Quotation is objected in a late printed Sheet , called An Account from Colchester , where the following Words are set down , that G. W. blames the Norfolk Priests for leaving out , which he calls the annexed explanatory Words , and they are these ; As Christ's VVords were of greater Authority when he spoke , than the Pharises reading the Letter , and they in whom that Spirit speaks not , are out of the Authority of the Scriptures , and their speaking we deny . But first , These Words are not explanatory , but a sophistical Argument to prove the former Assertion ; for G. VV. argues , That because Christ's preaching was of greater Authority than the Pharisees reading the Scriptures , that therefore what the Spirit speaks in the Quakers , and by them , is of greater Authority than the Scriptures , which is both a false and foolish Consequence , for it supposes that the Spirit of God speaks in the Quakers when they preach or speak in Meetings , as it did in Christ and in the Apostles , viz. by the same divine Inspiration in kind and manner , immediately and infallibly , which cannot be granted ▪ and the Falsehood of it appears by the many false things that they speak and write contrary to the Scriptures : And though he mentions not Quakers , yet that he does understand them , and none else , is clear from his own Words : He saith , They in whom that Spirit speaks not , their speaking we deny : This supposeth he grants that the Spirit spoke in some , which they did not deny , and who were these , but the Ministers among the Quakers , seeing they deny the Ministry of all others in our Days . Next he has an impertinent Question , as to the Division of Chapters and Verses , Can these Men say that was done by Divine Authority ? But this is wholly from the purpose . Another Evasion is , That the Spirit of Truth immediately ministring in Man , or by any spiritual Minister , is of greater Authority , Power , or Efficacy , than the Chapters are , simply considered as without the Spirit . But , simply considered as without the Spirit , is wholly remote from the Question , and is no ways to be allowed for any true Vindication , because the Spirit doth as truly and frequently accompany the Scriptures when read as when preached ; or whatever is preached by the Spirit 's Assistance , if the Hearers in reading be as sincere as the Hearers in preaching : But if the Hearers be careless , suppose Men preach by the Spirit , it doth not follow that carnal and careless Hearers hear by the Spirit , more than that they read or hear what is read by the Spirit : But if he will needs have the Words simply and abstractly considered without the Spirit be added to reading , let them , by the like reason , be added to preaching ; what he adds of Christ and the Apostles living and powerful preaching , being of greater Efficacy , Power , and Authority , than the outward Writing or Scripture it self , simply or abstractly considered as distinct from the Spirit : As it was no Part of the Question , nor Answer given by him in Truth 's Defence , so it is altogether impertinent . But he equivocates upon the Word Authority , taking it for the effect it hath on the Hearers ; but that was not the Sense of the Word Authority in the Question asked ; but its Sense ( as it 's generally among all that treat of Scripture Authority above other Writings , so taken ) the Obligation or Right that doth oblige or induce us to believe the Truth of them , and that they are of divine Inspiration : This is quite another thing than the Effect or Impression that Men feel in reading or hearing them read , as well as when preached upon by way of expounding ; for whether the Effect or Influence and Impression be great or little , as it is sometimes great , and sometimes little , and sometimes perhaps none , upon hardned Hearts , yet their Authority is still the same , neither greater nor less at one time than another . The other Quotation is taken out of his Truth defending , and is objected against in that called An Account from Colchester , to which a pretended Answer is given in that called Some Account from Colchester , signed by seven Quakers ; the Passage is this , Is the Moral Law or ten Commandments a Rule to the Christian's Life , or is it not ? Ans . Thou might as well ask if the moral Law , as thou callest it , be a Rule to Christ ? For the Christian's Life and Rule is Christ , who is the End of the Law for Righteousness , who came not to destroy but to fulfil it . Note , In their Answer they groslly equivocate , in taking the Word Christian's Life in another Sense than was meant in the Query , and is meant in common Speech : By a Christian's Life , is meant in the Query and common Speech , a Christian's Practice and manner of Life , with respect to his Thoughts , Words , and Actions . Now , though Christ is called in Scripture the Christian's Life by the Figure of a Metonimy , being the Author of their Life , yet he is not their Practice or Manner of Life , their thinking , speaking , and acting ; and whereas they make it absurd to suppose that the moral Law was a Rule to Christ : Here they shew their Ignorance and Error , for the Man Christ had the moral Law for his Law and Rule , and it did oblige him to Obedience , and he fulfilled it in his own Person , for he was made under the Law , and though the Law is not a Rule to the Spirit of Christ in Believers , yet it is a Rule of the Spirit , whereby he rules them . Next they say , The said Answer appears not to be intended to make void the moral Law or ten Commandments , but the contrary , in asserting Christ to be the End of the Law for Righteousness , and that he came not to destroy the Law , but to fulfil it , therefore the Righteousness thereof remains , and is binding by the holy Spirit in every true Believer , though not under the Law , but under Grace , which effectually teaches , both to deny Vngodliness and worldly Lusts , and to live righteously , soberly , and godly in this present VVorld , Tit. 2. 11 , 12. which answers the Substance and End of the Law. Note , whereas they say , The Righteousness of it remains , and is binding by the holy Spirit in every true Believer , how is it binding by the Spirit , if it be not a Rule to every true Believer ? Doth the Spirit bind Believers to that which is no Rule or Law ? Again , By their Limitation and Restriction of binding by the Spirit , they make the moral Law , as it is outwardly delivered in the holy Scriptures , to have no Obligation upon Believers at all , but only as it is inwardly revealed and given by the Spirit ; and thus Christ's Prophetical and Kingly Office , as he outwardly delivered that Law to us , is of no Force by their Answer ; whereas that Law , and all the other Laws of Christ , have their binding Authority over Believers from Christ the great Prophet , and King , and Head of his Church , as without them delivered by him to them , and sealed by his Spirit in their Hearts ; and though the Spirit of Christ in Christ himself , and in the Prophets and Apostles , was a Lawgiver to Men , yet the Spirit is not a Lawgiver as in us , because his Law is sufficiently given already by Christ , and by his Spirit in Christ , and in his Prophets and Apostles : But the Work and Office of the Spirit in us , and all Believers , is to perswade us of the Truth and Authority of the Laws of Christ already given , to enlighten our Minds to understand them , and inwardly to strengthen us by his Grace , and gracious Influences and Operations to obey them . But to hold that the holy Spirit is any Lawgiver to Believers since the Days of Christ and the Apostles , is of no less dangerous Consequence , than to overthrow Christianity , and introduce Deism and Mahumetism : For indeed , upon that Pretence , the Laws of the Turks Alcoran are set up and by the same Pretence G. F. did throw down Christ's Institutions of Baptism and the Supper , and Church-Government by Pastors and Elders , and set up Laws and Rules that he pretended to have given him by the Spirit ; and this was the Pretence of the ancient Montanists : Yea , W. Penn , on this very Pretence , rejects Baptism and the Supper , affirming , That the same Spirit that led the Apostles to reject Circumcision , hath led the Quakers to reject the outward Baptism and Supper . Lastly , whereas they say , A Believer is not under the Law , but under Grace ; this doth not justifie their vile Heresie , That the moral Law is not a Rule of Life to Christians ; for though they are not under the Curse and Condemnation of it , nor as it is a Law of Works , so as thereby to be justified , yet they are under it , even as outwardly given by Christ and his Prophets and Apostles , as a Rule of Life : And thus , as they disannul and make void the moral Law of the Ten Commandments , so all the other positive Laws and Commands of the Gospel , making the Gospel nothing but the Light within all Mankind , and Gospel Commands nothing but what that dictates , though they are not agreed about the Commands of the Light within , either their Number or Duration , or whether there are any new Commands given in this Age , as G. F. pretends was given to him , and by him to the Quakers . But again , How doth it appear , that their Answer doth not make void the moral Law or Ten Commandments , when they reject the Morality of the fourth Commandment , and do not allow , that one Day of seven is to be observed , and to be sanctified , by abstaining from servile Labour , and giving that Day to religious Exercise , as appears from another Quotation in that called An Account from Colchester , taken out of G. W's Truth defending ? To which they pretend to give answer , in that called Some Account from Colchester , p. 11. Did that Quaker sin therein or not , who brought lately , on the Lord's Day , an old Doublet into Dr. Gell ' s Church in London , and sate upon the Communion Table mending it , while the Dr. was preaching ; the Parishoners forbidding him ? In their Answer they expostulate with him , as if it were Popery 〈◊〉 it a Crime Sin to work upon the Communion Table , as if it were a more holy Place than another . But though it have no inherent Holiness , yet it being dedicated to that Use , every sober Christian will say , it was a great Sin by diverse aggravating Circumstances , as done in Contempt of the Institution of our Lord himself , who appointed the Practice of breaking of Bread ; and that there should be a Table ▪ is evident from Scripture , that mentions the Table of the Lord. Secondly ▪ The doing of it while the Dr. was preaching . Thirdly , The wilful Offence designedly given to the People present , upon Pretence of bearing witness against their Idolatry and idolatrous Practice , as the Quakers were wont to censure it . Fourthly , The doing of it on the first Day of the Week , set apart from servile Labour , to the Worship of God. Fifthly , The Breach of that golden Law of Equity , Not doing as they would be done by ; for would not the Quakers account it a great Sin and Trespass , if any of the Church of England , or Dissenter , should sit in one of their Galleries where they stand to preach , and kneel at Prayer , and mend an old Doublet , while they are preaching in their Meeting Places ? Surely they would greatly aggravate it , and call it rude and unmannerly and profane . Again , whereas they query , Where dost thou read in the Scripture , that Men must do no Work on the first Day of the Week ? And this Query is made to justifie the Quaker's sitting on the Communion Table to mend an old Doublet on the first Day , in time of Divine Service . Is not this a great Shame , to print and reprint such avowed Profanation of the Lord's Day , and Worship also , in the Face of a Protestant Nation , that zealously profess to be against the Profanation of it , and where are standing Laws against the Profanation of it ? Note here , that whereas the Quakers affirm that what they speak and write , is immediately and infallibly from God ; their professed Principle obligeth them to hold , that what they speak and write , is of greater Certainty , and consequently of greater Authority than the Scriptures , because they are certain of what they speak and write from the Spirit in themselves , but they are not certain of the Writings of the Scriptures , as W. P. argues in his Discourse concerning the General Rule : They have not the Autographa , the Copies differ , and so do the Translations , but they have their own Autographa , and their Books and Writings are from the Original immediately . Thus when G. W. sent me his Curse , Thus saith the Lord , &c. and signed G. W. This had more Authority with him than the Scripture , by his own Doctrine , and if he please , let him add , simply considered as without the Spirit . Proofs on the fourth Head. Concerning the Holy Trinity . GEorge Whitehead , in his Truth and Inn. and Jos . Wyeth , in his Switch , pretends , That it is not the Doctrine or thing intended that they deny , i. e. the Father , the Word , and Holy Spirit , which three are one . And saith Jos . Wyeth , We own their Distinction in all the Instances of it recorded in Holy Writ . The only thing they pretend to scruple at or deny , is the calling them three Persons , which they say are not Scripture Terms , and they are wholly for keeping to Scripture Terms in Matters of Doctrine . But to this I say ' first , How many unscripture Terms do they freequently use ? Where do they find in Scripture , the Term immediate Revelation , immediate teaching of the Spirit , immediate Word , which they so commonly use ? Again , where do they find in Scripture , That , see G. M. p. 324. the Seed , to which the Promise of Salvation is , is Christ within ? And that Expression , where do they find it in Scripture , That the same Spirit takes upon it the same Seed , which is Christ , now as ever , &c. That God the Father took upon him Humane Nature , That the Spirit is the Rule ; and many more , not only unscripture Terms , but contrary to Scripture ? But why do they call them Three Witnesses , as G. W. hath so expresly called them ? Where do they find them in Scripture so called ? That Place in John's first Epistle doth not call them Three Witnesses , but Three bearing Record , or witnessing . But it is not only the Words . Three Persons , wherewith they are offended ( th● unjustly , for personal Acts and Properties are given to them , and therefore , according to plain Consequence from Scripture , they may be called Persons ) but the Doctrine or thing intended they deny , for they allow not that they are distinct ▪ otherwise than in Manifestation ; see G. W's Divinity of Christ , p. 94. he saith , The Three that bear Record in Heaven , the Father , the Word , and the Spirit ( or the Father , Son , and Holy Ghost ) are one and inseparable , no where in Scripture called three separate Persons , nor finite in Personalities , though Three [ in Manifestation ] and so testified of ( as Three Witnesses ) for the Confirmation of the Gospel . Note , Seeing G. W. doth not own them to be Three , otherwise but in Manifestation , this is not only to deny the Names or Words , Three Persons , but to deny that they were Three from all Eternity , or before all Ages , for there was no Manifestation , either of One , or Two , or Three from Eternity : His calling them Three in Manifestation , is to call them three Manifestations ; and seeing all Manifestation has a Beginning with Time , by his Doctrine there were not Father , Son , and Holy Ghost , three any wise distinct from Eternity : There was no God the Father from Eternity that did beger , nor no Son from Eternity that was begotten , nor Holy Ghost that from Eternity did proceed from the Father and the Son , by G. VVhitehead's Doctrine . And F. Hougil , in his Collection , p. 308. delivers the same erronious Doctrine : He saith , That the Holy Ghost is called another ( than Christ : ) Another is not understood of another Life , of another Substance ; but is understood of another Manifestation , or Operation of the same God , who subsists in the same Power in which the Father , the Son , and the Spirit subsist , as I said unto thee before : Another , as to distinguish of the Operation and VVork of the Spirit and of the Son , we do not refuse . By this Doctrine of F. Hougil , they are but distinct Manifestations , Operations , and Works . Now if G. VV. or the Author of the Switch will say , that there were three Manifestations , Operations , or Works in the Godhead from all Eternity : It is absurd to suppose such Manifestations , beside that they are unscripture Terms , the same Arguments that they use against , three Persons , will as much , and indeed much more , be of Force against three Manifestations ; for if the Father be a Manifestation from Eternity , of what is he a Manifestation ? Can he be a Manifestation of himself ? Or is he a Manifestation of the Son , who ( as they say ) is a Manifestation ? Thus one Manifestation would be the Manifestation of another Manifestation ; but then what would the Holy Spirit be a Manifestation of ? And seeing in God there are no Accidents , these three Manifestations are not three Accidents , nor three Subsistences , nor three Substances , nor three Persons ; and consequently ( according to these Men ) they are nothing at all but their own Inventions . But VV. Penn , in his Sandy Foundation , has not only argued against three Persons , but against the Holy Three , for he bringeth five Arguments against their being a Holy Three , Page 12 , 13 , 14. one of which is this in express Words : Since the Father is God , the Son is God , and the Spirit is God ( which their Opinion necessitates them to confess ) then unless the Father , Son , and Spirit are three distinct nothings , they must be three distinct Substances , and consequently , three distinct Gods. Now let his Argument be applied to the unscripture Terms , three Manifestations , and it will have the same Force , or rather greater ; but indeed it hath none at all against three distinct Persons , for there is a plain Distinction of a Medium in created Beings , betwixt Substance and Nothing , the three Dimensions of a Body , Length , Breadth , and Depth , are neither three Nothings , nor three Substances ; the Understanding , Will , and Locomotive Power of Man's Soul , are neither three Nothings , nor three Substances , and yet they are but one Soul , though all Creaturely Similitudes are improper to express this Mystery . Beside , how could a Manifestation become Flesh , or take Man's Nature , as the Son did ? And how could one Manifestation send another , or beget another , or a third Manifestation proceed from two other Manifestations ? But whereas Jos . VVyeth saith in his Switch , p. 184. VVe own their Distinction in all the Instances of it recorded in Holy VVrit : In contradiction to this , hear F. Hougil , in his Collection , p. 251. he calls it damnable Doctrine to say , That Christ must be distinct from the Father and the Holy Ghost : Before in God , and now from God ; their Quibble about separate doth not help them , for some that have so called them , have declared they meant nothing by separate but distinct ; and now if Jos . VVyeth and G. VV. will have distinct to signifie separate , seeing they pretend to own the Distinction of the Father and the Son , they must own the Separation . And whereas , the Teachers among the Quakers profess they are not changed in any thing of Doctrine or Practice , from what they were from the Beginning , for Truth is one ( say they ) and changes not , and as God is one , and Truth is one and changeth not , so his People are one : Now let us compare the Doctrine of G. VVhitehead , what it was in the Year 1659. when he writ his Truth defending the Quakers ( which he said was written from the Spirit of Truth ) concerning the Doctrine of the Holy Trinity , and what it was in the Year 1697 , when he wrote his Antidote against the Venome of the Snake . In his Truth defending , &c. printed 1659. in p. 2. he saith , VVhat the Scripture saith of the Godhead , the Father , the VVord , and the Spirit , which are one , 1 Joh. 5. 7. we own , but deny the Popish Term of three distinct Persons , which you call God the Father , God the Son , and God the Holy Ghost , which tends to the dividing God , and to the making three Gods : [ Note , here he not only denies the three Persons , but the Orthodox and Scriptural Explanation of them , of God the Father , God the Son , and God the Holy Ghost . ] And thou who hast vindicated such a Dream ; could never prove it by the Scripture , when thou wast put upon it : And do not you Priests , in your Divinity , as you call it , affirm , that a Person is a single rational compleat Substance , and differing from another by an incommunicable Property ? And art thou so blind , as to think that there is such a Difference in the Godhead ? Seeing Christ is equal with his Father who is a Spirit , then what incommunicable Property can he differ in from the Father , that is not communicable to the one as well as the other ? Here we see , he not only opposes the Terms , Three Persons , but the Distinction of the Three their incommunicable Properties , which are these , That the Father begot the Son from everlasting , the Son was begot of the Father from everlasting , and the Holy Ghost did proceed , both from the Father and the Son from everlasting ; and surely the Father's Property is incommunicable to the Son , and so is the Son 's to the Father , and the Holy Ghost's Property to both , for it cannot be said , that the Son begot the Father , or that the Son is the Father , &c. or that the Holy Ghost is either the Father or the Son. But now let us hear his late Doctrine in his printed Antidote , 1697. p. 139. Though 't is true ( saith he ) in one Sense , the Father , Son , and Holy Ghost are not essentially distinct , as to their divine Being , which is but one , they are but one God ; but in respect to their Properties of Relation , as Father , Son , and Holy Ghost , as such they are distinct , but not divided nor separate , either in themselves , or VVork of the old or new Creation . First , G. VV. should tell us , where doth he find in Scripture , in express Terms , that they are distinct in respect to their Properties of Relation . Secondly , Whether these Properties of Relation are communicable or incommunicable Properties : Surely he must say , incommunicable , and that he did in his Book , Truth defending , expresly deny : For if he should say , these Properties are communicable , such as God's absolute Properties are , as holy , wise , good , &c. then the Son might beget , and the Father might be begotten . And lastly , Seeing he now owns a Distinction of Properties of Relation , though in unscripture Terms , he must , by good consequence , own three Persons to be the Subjects of those Properties , for no Properties , or Predicates , or Attributes , can be without their proper Subjects ; for though it is the Father's Property to have begot the Son from everlasting , yet the Father is not a Property , but the Person or Subject that has that Property . Thus we see , how Proteus-like G. VV. has changed his Shapes in the Years 1659. and 1697. and yet there is no Shadow of Change in him for all this , if we will believe him . But further , by some of his late Books , we shall find him , not only owning the Distinction of the three , in respect to their Properties of Relation , but advanced much nearer , so far as to disown his former Opposition to the Terms Three Persons , which in his Book called Ishmael , that was his jointly with others , he had charged his Opponent to have conjured out of one , and told him , that both they and he are shut up in perpetual Darkness for the Lake ; and this he doth in two several Books , one printed in the Year 1690. called The Christianity of the People commonly called Quakers , where he sets down the Words quoted out of his Ishmael more largely ; the other called Truth and Innocency , printed this very Year , 1699. where he leaves out the most offensive Words , and puts an &c. in their room , as being ( I supose ) ashamed of them , and well he might ; but he is not ashamed to affirm , he is not changed in his Faith. But let us hear how he excuseth what he writ in his Ishmael , that was printed in the Year 1655. Though his Name is at the Book , yet he positively disowns the Words , and affirms , They are none of his , and that he writ not that Part of the Answer to Townsend : And in his Book , called The Christianity , &c. above mentioned , he saith He looks on the Words as wrong writ , or wrong printed , and that he raced them out , or corrected them long since , where he has met with that Answer . But is not this a Piece of dull Sophistry to save the Credit of his Infallibility ? Had he not better , more like a Man and a Christian , acknowledged his Error , than to lay the Fault upon [ as wrong writ , or wrong printed ? ] And if he corrected them long since , how comes it that he never published his Correction in any of the Books he has published since , betwixt the Year 1655. and 1690. containing the space of 36. Years ? But for evidence against him , that he hath not sincerely said , That he writ not that Part of the Book , it is enough that he owned it , and this I can prove , that without Exception , he owned it to be his jointly with these others who signed it with him , as appears from his Truth defending the Quakers , p. 1. printed four Years after the Ishmael : And he belches out the like antichristian and profane Expressions against the three Persons in the Godhead , in Terms equivalent to those in the Ishmael . He saith , in his first Page , in Answer to the first Question , Do not you repent for your endeavouring vainly to defend , August 29. 1659. in so great a Congregation , these Positions printed in a Book writ by George Whitehead ? He answers for himself and his Brethren thus : The Positions we defended , are according to the Scriptures of Truth , and them we need not repent of . These were they contained in that very Book called Ishmael , as doth appear out of the Book Ishmael it self ; [ here the Book was produced ] one of which Positions were , in asserting the Scriptures or Writing not to be the Word : Another was , That there is no such Word in the Scriptures , as Three Persons in the Trinity , but it is a Popish Doctrine , as the Mass or Common-Prayer-Book mentions it . Fourthly , And thou that affirms three distinct Persons in the Godhead , art a Dreamer , and he that dreams , and tells Lies , contrary to the Scriptures of Truth which we own , he with his Imaginations and Dreams , is for the Lake . Here it is plain , that by his Imaginations and Dreams , G.W. meant the Ministers Doctrines of calling the Scriptures the Word , and affirming that there are three Persons in the Godhead ; so whereas he said in his Ishmael , Townsend and the three Persons are shut up in perpetual Doctrines : Here in Truth defending , &c. he saith , He with his Imaginations and Dreams [ that is the three Persons ] is for the Lake : Now this is not one whit more sober than his Words in the Ishmael , how then is it that G. Whitehead has not found some shift to put this part of his Truth defending upon another ? Again , in his Truth defending , &c. p. 25. he plainly owns that Book called Ishmael to be his , four Years after it was printed ; and now , though in his Truth defending , &c. he saith , That he and his Brethren need not repent of the Positions laid down in that called Ishmael ; yet now in the Year 1690. in his Christianity , he saith , He was sorry his Name was to that Paper ; and yet , as before is mentioned , in Truth defending , p. 1. he saith , They need not repent of it . Is not this a plain Change in G. W. He need not repent of what was writ , and yet was sorry that it was writ : Formerly he owned that Book in the Year 1659 , and in the Year 1690 , He writ not that Part , and was sorry it was writ ; and all this without any Change in his Mind : But when People are sorry for what they do , we commonly reckon they repent of it . This offensive Passage , objected against G. Whitehead , out of his Ishmael , was objected against him by Christopher Wade , in his Quakery slain , p. 9. printed in 1657. And though G. W. printed against C. Wade , in his Truth defending , 1659. yet he then took no notice of that Passage , to disown it to be his . But how is it that G. W. disowns what was written in the Book called Ishmael , against the three Persons ? Doth he now own the three Persons not to be Popish , as he formerly charged them , Truth def . p. 2 ? Though he has not in the least retracted his abusive and reviling Speeches against this glorious Truth , both in the Ishmael , and in his Truth defending , &c. [ for that would reflect upon his Infallibility ) yet he would seem now to own the Doctrine of the three Persons , since the Act for Toleration came forth , for that Act of Toleration does except those who deny , in their preaching or writing , the Doctrine of the blessed Trinity , as it is declared in the Articles of Religion , viz. the 39 Articles . But that G. W. may have the Benefit of the Act ( which at present he has not by Law , whatever he has by Indulgence ) he ought also to disown some other abusive Expressions of his , and sophistical Arguings he has used in his other Books , as particularly , not only in his Truth defending , &c. above mentioned ; but in his Divinity of Christ , signed by the two Letters , G. W. see p. 18. he hath these Words , As to T. D ' s telling of the Son of God's Incarnation , the Creation of his Body and Soul , the Parts of that Nature be subsisted in , &c. To this I say ( saith G. W. ) if the Body and Soul of the Son of God were both created , doth not this render him a fourth Person ? And as nonsensical and abusive is the reasoning of G. Fox their great Apostle , in the Epistle prefixed to the Divinity , signed by him and John Stubbs , where , in the 9th Page of that Epistle , they thus argue ; — And he speaks again , in his 14th Page , of three distinct Persons are one with the Godhead : Now Reader , is not here four , to wit , three Persons and the Godhead ? And thus G. F. and G. W. make no less , by their wild and nonsensical Reasonings , than five Persons in the Godhead , an Absurdity they would fix on the Doctrine of three Persons ; for by their Arguments , the Godhead is the fourth Person , and Christ's created Soul and Body is the fifth : Do not these Passages require a Retractation , and will they say they are Protestants , and one with the Church of England in Matter of Doctrine , and in the common Principles of Christianity , and yet boldly stand in the Defence of those abusive Passages ? But whereas they argue ( ad hominem ) that there must be five Persons , if Father , Son , and Holy Ghost be said to be three Persons , seeing G. W. calls them three Witnesses , by their nonsensical Argument , there must be five Witnesses that bear Record in Heaven , viz. the Father , the Son , and the Holy Ghost , and the Godhead ; these are four , and the created Soul and Body of Christ , that is the fifth : But G.W. has a way to evade this last , by denying that Christ has any created Soul or Body , as in the Words in p. 18. above mentioned doth appear , for which I shall have some use hereafter . Jos . Wyeth , in his Switch , p. 184. would make his Readers believe , It 's only the Word Person they object against , as too gross : We cannot ( saith he ) but think the VVord Person too gross to express them . But to detect this Fallacy , pray let us take notice , that G. F. whom he calls an Apostle , has expresly owned the Person of the Father , G. M. p. 247. But thou saith , Christ doth not dwell in them personally , doth not Christ dwell in his Saints , as he is in the Person of the Father , the Substance ? And are not they of his Flesh , and of his Bone ? Again , G. Fox , G.M. p. 248. owns expresly Christ's Person ; for first , having cited his Opponent's Words ; It is a false thing to say Christ's Person is in Man ; in his Answer ( without finding the least fault with the Term Person ) he makes Opposition thus , VVhich is as much as to say , none are of his Flesh , or of his Bone , nor eat it , nor had not his Substance . By this it appears , that G. F. did not find fault , either with the Word Person , as belonging to the Father , or with Christ's Person , but he will not allow them to be two Persons , but one Person . But if any will say , he allowed them to be two Persons , then by the Arguments , both of G. F. and G. VV. they must be two Gods ; for if three Persons infer by Argument , three Gods , by the same Argument , two Persons will infer two Gods. The above mentioned Words of G. F. in G. M. Doth not Christ dwell in his Saints , as he is in the Person of the Father , the Substance ? Jos . VVyeth , in his Switch , recites as quoted out of the Snak● : Here the Switch finds no fault with G. Fox's owning the Person of the Father , which were G. F's own Words , but labors to prove , that by that spiritual Oneness betwixt Christ and his Followers , G.F. did not mean to make the Soul of the same Person and Substance with God , which how ineffectual his Labor is in that may be shewn afterwards . Note , that the Switch doth justifie G. F. his Saying , That God the Father did take upon him Humane Nature , p. 190. and in Truth 's defence , by G. F. p. 85. The Son's Body is called the Father's ; they are one , not two , viz. the Son and the Father . But here , once more on this Head , let us take notice of G. VV 's Fallibility and self Contradiction in most evident manner . In his Light and Life , p. 47. he blames his Opponent , VV. B. for these Words following , concerning Christ ; Now , as he was God , he was Co-creator with the Father , and so was before Abraham , and had Glory with God before the VVorld was , and in this Sense came down from Heaven . To this G.VV. replies , VVhat Nonsence and unscripture Language is this , to tell of God being Co-creator with the Father , or that God had Glory with God ? Doth not this imply two Gods , and that God had a Father , let the Reader judge ? Note how he calleth it Nonsence and unscripture Language , to say , That Christ , as God , had Glory with God , and that he had a Father ; which is a plain Evidence that G. VV. denied the eternal divine Generation of the Son , contrary both to the Nicene and Athanasian Creed , and Scripture also . But let us see how he excuses himself in his Antidote , p. 188. But the Phrase , God Co-creator with God , I think still implies two Creators , and consequently two Gods. 'T is not the Particle Co , with , in this case , will excuse the matter , for Co or Con is simul , together , as Co-workers , Co-partners , which are more distinct Agents than one , but the Creator is but one God , one VVord , one Spirit , and so one Creator . Note , Here we see the Force of G. VV's Argument against Christ the Word , being God , Co-creator with the Father , is , that it would infer the Father and the Son to be Co-workers , and consequently two Gods. This Antidote he writ in the Year 1697. but in the Year 1674. wherein he published his Quakers Plainness , in p. 24. he allows the Father and the Son to be Co-workers in the following Words ; That the Distinction of the Father and the Son , is not only nominal ( as this Opposer implies against us ) but real , in the divine Relation of Father and Son ; the Son as being the only begotten of the Father , and also known as Co-workers ; in the Order and Degrees of Manifestation and Discovery , where it is plain , by his late manner of arguing , in his Antidote , against the Father and the Son being Co-workers , that it doth infer two Gods ; that in his Saying , in his Quakers Plainness , as above quoted , That the Father and the Son are known as Co-workers ; he has rendred himself guilty , by his own Argument , of holding the Father and the Son to be two Gods : This is not only a Contradiction to himself , but a severe Censure on himself , that in the Year 1674. he was guilty of Idolatry , in holding , That the Father and the Son are two Gods. Note Reader , that the Quakers use to object two things against my charging Contradictions upon G. W. and other their principal Authors : First , That I have contradicted my self in my former and later Writings : To this I have answered , What in my later Writings I have retracted of my former Errors , is no Contradiction ; for that 's a Contradiction , when a Man holds contradictory Propositions to be both true [ simul & semel ] without retracting his Errors . But what a Man retracts , he is no more chargeable with ; let G. W. and his Brethren retract their Errors , and I shall cease to charge them with them , or with Contradictions . Secondly , they object , That I may find as many Contradictions in the Scriptures , as in their Books : Thus we see how they undervalue the Scriptures , to be as contradictory as their Authors ; but I deny there are any real Contradictions in the Scriptures , but there are many in the Quakers Authors . Again further , hear a Quotation out of the Primmer of G. F. junior , and S. Crisp , p. 24. And they that come to see and know the Son , they come to see and know the Father also , for the Father is in the Son , and the Son is in the Father , as saith the Scriptures , and they are called by one Name , which is , The Word , or The Light , For the Word is God , and Christ is the Word , and God is Light , and Christ is the Light of the World , and the Spirit of Life proceeds from God and Christ , who are Light. Note , Seeing they hold that the Father and the Son are called by one Name , which is , The Word , and that the Father is the Word , and the Son is the Word , it is evident they make no Distinction betwixt the Father and Son ? and therefore , according to their false Doctrine , seeing the Word was made Flesh , and the Father is the Word , the Father was made Flesh , the Father was born of a Virgin , the Father suffered Death on the Cross , yea , the Father is the Son , and the Son is the Father , which is a plain overturning the great Fundamentals of Christianity ; yet this Primmer is so highly magnified among the Quakers , that almost every Family of them have it to teach it their Children , and they call it in the Preface , A Fruit of the Plant of Righteousness , given forth for the removing the Vse of such Books and Catechisins , as are sprung forth of the corrupt Tree , which now is to be burned , and its Fruit rejected : Now these are all the Books and Catechisms published by any others but themselves . Again , in p. 23. they say , And though some have known him ( viz. Christ after the Flesh ) yet henceforth know they him so no more , as say the Scriptures of Truth . Note , Here they pervert the true Sence of Paul's Words , as they commonly do in their Books and Preachings , giving Paul's Words for a Reason why they do not preach Faith in Christ , as he came in the Flesh , died , and rose again , &c , as necessary to Salvation , because , say they , VVe are no more to know Christ after the Flesh ; whereas it was the great Subject , both of Paul's Preaching , and of all the Apostles , to wit , Jesus Christ , as he came in the Flesh , died for our Sins , and rose again , and ascended , &c. insomuch , that they did , with one Accord , declare , That the Gift of the Holy Ghost , with all the saving and sanctifying Graces of the Spirit , do come to Men , by Christ , through Faith in him , as he came in the Flesh , died , rose , and ascended ; and that this Faith was wrought in Men by hearing the VVord outwardly preached . Again , in p. 23. they say , Now Children , the Scriptures of Truth do declare of God and Christ , and the Spirit of Truth , which are one ; but the Scriptures cannot bring you to know God , and Christ , and the Spirit of Truth : And yet they say , concerning this Primmer , and the Contents of it , p. 2. That they are very useful for Children and others to Learn , that they may be turned unto the Light , which is the Gift of God : Here they seem to prefer their Primmer to the Scriptures ; for they say , of the Contents of their Primmer , That they are very useful for Children and others to Learn : To learn what ? Surely some Knowledge of God and Christ they will say , and yet they will not allow so much to the Scripture ; and on a diligent Search , I find not , in all this Primmer , one simple Direction , to Children and others , to read the Scriptures , and what they have quoted of Scripture in it , is but little , and much , even of that , grosly perverted and misapplied , as in p. 44 , 45. they say , They that hear the Light [ that is in all Men , and common to all Men ] they hear God , for God is Light , and they that hear God , they hear Christ also , for God and Christ are one ( as saith the Scripture ) and they that hear Christ , hear the Author of the true Faith , and so hear the Saviour of their Souls , and the Light is that Prophet , which all that hear not him , are to be cut off . Here we see how grosly they pervert that Place of Scripture , Deut. 18. 15. Acts 3. 22. 7. 37. which is not to be understood of the common Illumination given to all Mankind , but of the Man Christ , as he outwardly came in the Flesh , and did execute his prophetical Office on Earth , by preaching and teaching ; and as he doth now still execute his prophetical Office in his Church , by his Word outwardly preached , and his Spirit inwardly accompanying it to make it effectual . Again , p. 82. they run into the same wild Notion , that others , Familists and mad Enthusiasts run into , of the Blood of Christ within them : For , say they , and all wait together in the Light [ viz. as it is common to all Mankind , Infidels , Jews , Mahumetans , Heathens ; for so they understand it ] and believe in it , that ye may be the Children of the Light , and therein watch unto Prayer , and one over another , and this will beget ye into unfeigned Love , and walk in the Light , ye will have true Vnity and Fellowship one with another , and the Blood , which is the Life of Jesus Christ , ye will feel cleansing you from all Sin , and so ye will come into Vnity with God. Note , By this it is evident , as will more fully appear on a particular Head following , that by the Blood , which they call the Life of Jesus Christ , they meant not his Blood outwardly shed , or his Life that he outwardly laid down , viz. the Life of his Manhood without us , for the Remission of our Sins , and cleansing therefrom : But according to their usual Cant and Phrase , The Blood , that is the Life , and the Life is the Light within : So that they make the Blood , the Life , and the Light within them , to be one and the same thing ; but neither in this Primmer , nor in any other of their Books , do I find the least Direction to Faith in the Blood of Christ , as it was outwardly shed on the Cross , therefore in this Primmer , and in their other Books , they give Poison to poor Children , to suck or receive , instead of wholesome Food . George Keith's Fourth Narrative , OF HIS Proceedings at Turners-Hall , 1699. For the Detecting the QUAKERS ERRORS . PART II. Containing the Proofs out of the Quakers Books on the fifth Head , concerning Christ , his Incarnation , his Soul , Body , and Blood. And on the sixth Head , concerning the Souls of Men. Read at the second Meeting at Turners-Hall , January 19. 1699. W. P. in Serious Apology , p. 146. saith , That the outward Person which suffered , was properly the Son of God , we utterly deny . This is expresly contrary to many Texts of Scripture , and to a great Fundamental Article of our Christian Creed ; yea , in a manner , it overthrows the whole Christian Creed : See the following Scriptures , Mat. 16. 13 , 16. Luke 1. 32. Mat. 14. 33. Mark 1. 1. John 1. 14 , 34. John 9. 35. 10. 36. Acts 8. 37. Rom. 1. 4. Mat. 27. 54. G.W. in his Truth and Inn. p. 52. excuseth W. P ' s Words thus , Here I take him to mean the Son of God , in respect to his Divine Being , as he is of one Substance with the Father , which his Body that suffered Death was not , though he was truly the Son of God , as he took upon him that Body , and as made of a Woman : Gal. 4. 4. Being conceived by the Holy Ghost , and born of the Virgin Mary . The Fallacy of this is easily detected , the Question in Debate betwixt W. P. and his Opponents , who were Presbyterian Ministers in Ireland , was not whether the Body was the Son of God , abstractly considered from the Soul of Christ and his Godhead , for no Presbyterian ever held that , neither will any Socinian that denyeth the Godhead of Christ say , that that meer Body , without his created Soul , was the Christ or Son of God. But the true State of the Question was and is , whether he that outwardly suffered Death without the Gates of Jerusalem , ( whom W. P. calls that outward Person . in Distinction from the Light within , which the Quakers will have to be the whole Christ , according to G. Fox's Doctrine ) was and is not properly the Son of God , which all sound Christians say , according to Scripture , he was and is , being both God and Man , and yet one Person , one Christ , one Son of God , having his Godhead-Nature , and his Manhood-Nature , so united as to constitute one Christ , which is by a miraculous and extraordinary Union , that no other Creatures , neither Angels or Men , are dignified with ? and though Christ , as Man , was the Son of God , miraculously conceived and born in Time , and also , as God , was , by a Generation from Eternity , before all Worlds and Times , yet he is but one Son of God , and because of the personal Union of the Word with his Manhood , both as God and Man he is properly the Son of God. But there is yet another Fallacy in G. W's Words , which is , that neither the visible Body , nor Manhood , that was born of the Virgin , was any Part of the true Christ , or Son of God ; and first , As to that visible Body of Flesh and Bones , he denies that Christ consisted of it . I distinguish ( said he ) between consisting and having , Christ had [ visible ] Flesh and Bones , but he did not consist of them , Christian Quaker , p. 139 , 140. This shews us the very Heart of their Heresie . In like manner , W. P. argues , for 16. Pages in his Rejoinder against Faldo , That Christ never died , for they will not have any thing properly to be the Christ , but his Godhead , which they make to be all one , identically and essentially with his Heavenly Mandhood , consisting of Heavenly Flesh and Blood , that he had from all Eternity . Here a Quaker , called John Whiting , opposed , in Defence of W. Penn , and said , W. Penn did not deny , that that outward Person was the Son of God : I askt him , whose Son was he properly ? He said , The Son of Mary : I replied ; Mary was his Mother , but who was his Father properly ? He said , He was conceived by the Holy Ghost : I again replied , But that 's no Answer to my Question , who was his Father ? Every Son must have a Father , and seeing Christ had no immediate Father but God , then surely he was properly the Son of God , as the Scripture plainly testifieth . To this he made no Reply , but opposed in Defence of G. W. I having said , that G. W. denied that visible Body , that hung on the Cross , to be any Part of the true Christ ; I replied , I have proved it already , by the late Quotation here read , wherein he says , He denies that Christ consisted of Flesh and Bones ; I distinguish , said he , between consisting and having , Christ had Flesh and Bones , but did not consist of them , as a Man has a Coat or Garment , but doth not consist of it , and that outward Person that suffered at Jerusalem , was Christ by a Metonimy ( saith VV. P. ) of the thing containing , having the Name of the thing contained : And at this rate , VV. P. himself may be called Christ , because he hath Christ in him . The Excuse , That Christ did not Meerly consist of Flesh and Bones , signifies nothing , for that was no Part of the Question betwixt G.VV. and his Opponent : None ever said , That Christ did meerly consist of Flesh , Blood , and Bones ; no Socinian will so affirm , for that were to say , Christ was meerly a Body of Flesh and Bones , without a rational Soul ; whatever hath Parts , doth consist of those Parts , incompleatly of one or more Parts , compleatly of them all : The Foundation of the Quakers great Error on this Head , lieth here , That because Christ was before the Body was ; therefore that Body is no Part of him , which is easily answered thus , Christ was before that Body was , but he was not compleatly , and in all Respects , fitted to be the anointed Saviour of the World , until the Word was made Flesh , i. e. until the Word did take our Flesh and whole Nature into a personal Union with himself , the which was necessary to the compleat Performance of his Mediatory Offices , of King , Priest , and Prophet , and especially of his Priestly Office. And not only G. VV. hath denyed Christ to have any created Body , whereof he consists , but he hath denyed that he hath any created Soul , in his Answer to T. Danson ' s Synopsis , p. 18. As to T. Danson's telling of the Son of God's Incarnation , the Creation of his Body and Soul , the Parts of that Nature he subsisted in , &c. To this I say , if the Body and Soul of the Son of God were both created , doth not this render him a fourth Person ? For Creation was in Time , which contradicts their Doctrine of three distinct , increated , coeternal , coessential Persons in the Deity , seeing that which was created , was not so : But herein , whether doth not his , and their Ignorance of the only begotten of the Father , and their Denial of Christ's Divinity , plainly appear , yea or nay ? VVhere doth the Scripture say , that his Soul was created ? For was not he the Brightness of his Father's Glory , and the express Image of his Divine Substance ? But supposing the Soul of Christ , was , with the Body , created in time ; I ask , if from Eternity he was a Person distinct from God and his holy Spirit , without either Soul or Body , and where doth the Scripture speak of any Person without either Soul or Body ? T. Elwood , to cover this gross Error of G.VV. in his pretended Answer to my first Narrative , saith , That G. W. only denyed that Christ had a created Soul , as God : But this was not the State of the Question , for neither T. D. nor any other Man , were ever so gross as to affirm , that Christ as God , had a created Soul : And the like Evasion doth G. VV. use himself , in his Antidote , p. 191. This Question ( saith he ) is no Determination , that it was , or was not Christ ; as God , his Soul was increated ; as Man , his Soul or Spirit was not the Deity , but formed and assumed by the VVord : But it 's Evident , that his accusing T. D. and others of Ignorance , for saying , it was created , determines it sufficiently . But as is above said , G. W. and his Brethren will have only the Godhead to be the Christ , which they call , The Heavenly Man , having Soul and Body , Flesh , Blood , and Bones , uncreated , and existing from all Eternity , which they call , The Seed within them , the Seed of the Woman that bruiseth the Serpent's Head , which G. F. ( as is above quoted ) denyeth to be a Creature : What the Seed spoke in him , he said , he spoke it not as a Creature ; therefore , that Heavenly Man , or Seed , consisting of Heavenly Flesh and Blood , which they say is in them , not being a Creature , must needs , in their Sense , be from all Eternity , and not from the Beginning of the World only . This appears yet more fully from R. Hubberthorn . When was that Christ created , which you say , must , as a Creature , judge the World ? And if in Mary's Time , who was Judge of the World till then ? Was not the Person of Christ Jesus before the World was ? [ Note , here he owns Christ to be a Person ; and by G. W's Argument above mentioned , he must , being a Person , have both Soul and Body before the World was . ] And when had the Man , Christ Jesus , his Beginning ? If you can declare it , how is Christ the only begoten Son of God , if he be a Creature ? Or how can God beget a Creature ? And if the whole Person of Christ was not before the Barthly Adam , how was the Creation made by him , or how can he be of the Nature of fallen Adam , and not Earthly and defiled , and is the Flesh of Christ Heavenly or Earthly , or is he Christ without his Flesh ? Agreeable to this , is the Doctrine of both G. W. and E. B. G. Whitehead doth severely blame John Horne and T. Moor , for saying , That Christ took upon him their Nature ; And though they did well distinguish betwixt our Nature , as in us it is corrupt by Sin [ since the Fall ] and as in Christ not corrupt and filthy ; yet by no means will he allow this Distinction , nor will he allow , That it 's one and the same Nature in the Gentiles , by which they did the things contained in the Law , and by which they broke the Law ; and he makes the sinful Nature and the pure Nature , to be two Natures ; this agrees with G. F's Doctrine afterwards quoted , That the Nature in us that doth the Will of God , is Christ the Seed , but the Nature in us that sinneth , is the Devil , the Serpent , the Lust ; so that there is nothing in Mens Bodies , but Christ , or God , and the Devil , the Serpent , Sin , and Lust ; there is no reasonable created Soul in Men , that at one time sinneth , and afterwards is cleansed from Sin , and obeyeth the Will of God , yet still remaining one and the same Nature , in Essence and Substance . Next let us hear E. Bur. in his Collection , p. 301. Thou sayest , in that Answer , that Christ ascended to the Right Hand of the Father in your Nature . Mark now thy Nature and your Nature , who are one with thee , is sinful and wicked , and of the Devil , for so are all Liers , and it is Blasphemy to say , sinful , wicked , devillish Nature , such as John Bunnion's is , and his Fellows , is at the Right Hand of God in Heaven . Oh Horrible ! Again , he saith , p. 306. That Christ ascended into Heaven in our Nature , viz. in his Nature , and they that are one with him , and he and they are proved to be in corrupt Nature , as they will confess it : O what Wickedness is it to hold forth , That Christ is at the Right Hand of God in sinful Nature , as his Words hold forth from his own Mouth . Note , His Opponent did not say , sinful Nature , but our Nature : But seeing E. B. makes them both one , that it cannot be our Nature that Christ hath in Heaven , except it be sinful Nature : This is to make Sin to be essential to our Nature , which is a most vile and gross Heresie , and agrees with that above mentioned , of G.F. and G. W. That there are but two Natures in Man's Body , the one that is divine , and of God's Essence , that neither doth nor can sin ; the other of the Devil , that sinneth and can do no good : So there is no Soul left in Man , that is neither God nor the Devil , nor any Part of either by these Mens Doctrine . But what doth G. W. and his Brethren then say to W. Penn , in his Primitive Christianity , where he saith , p. 85. That we do , we bless God , religiously believe and confess , to the Glory of God the Father , and the Honour of his dear and beloved Son , that Jesus Christ took our Nature upon him , and was like unto us in all things , Sin excepted ? And p. 87. We say , that he then overcame our common Enemy , foiled him in the open Field [ viz. at his Death ] and in our Nature triumphed over him that had overcome and triumphed over it , in our Forefather Adam , and his Posterity ; and that as truly as Christ overcame him in our Nature in his own Person , &c. But possibly , some will say , W. P. by our Nature , did mean the Quakers Nature , which is not sinful ; but not the Priests Nature , which is sinful . But first , was not the Quakers Nature once sinful , as really as the Nature of other Men ? And doth no Sin cleave to the Nature of any Quaker at this Day ? But secondly , W. P. tells us , Our Nature , which Christ took , was that , over which our common Enemy had triumphed in our Forefather Adam , and his Posterity . Now , except the Quakers will say , They are none of Adam ' s Posterity , they must grant , that , according to W. P. Christ did take , not only the Nature of the Quakers , but the Nature of other Men , which hath been defiled by Sin , both in them and us . What shall we now say of the great Unity that the Teachers of the Quakers boast of , in Doctrine as well as in Spirit ? Whereas we see , that what W. P. owns , as a Part of his and his Brethrens Faith , and for which , he saith , They bless God : E. Burrough , who was owned as a Prophet among them and was in greater Repute and more deserving then , than ever W. P. was , or now is : E. B. hath past Sentence on it , That it is horrible Blasphemy : For if Christ took our Nature , and triumphed over the common Enemy in our Nature , surely he rose from the dead in our Nature , and ascended into Heaven in our Nature , which E. B. hath judged to be Blasphemy and Wickedness . Here I asked John Whiting , of which of these two Faiths he was , whether that of G. W. and E. B. who said , Christ was not in Heaven in our Nature ; or that of W. P. who said , Christ took our Nature , and triumphed in our Nature ? He replied , He was of the Faith of both : By which Answer he made himself very ridiculous , and obnoxious to the general Censure of the Auditory , who cried out against him , as at several other times , many cried out at his and his Brethrens Impertinencies and absurd Answers . After the same manner doth W. Penn labour to excuse and cloak his and his Brethrens vile Heresie , That he who died at Jerusalem , was not properly the Son of God , as is set down at the End of Truth and Innocency , recommended by G. W. And W. P. thinks he has fairly defended himself , by what he formerly said , viz. That he that laid down his Life , and suffered his Body to be crucified by the Jews , without the Gates of Jerusalem , is Christ , the only Son of the most High God. But to assert , the Body which suffered and died , was properly the entire Son of God ; this brings him more under the Charge of making him but a meer Man , than us , who acknowledge him to be one with the Father , and of a Nature eternal and immortal . But here are two Fallacies ; one is , He that laid down his Life , and suffered his Body to be crucified , is Christ , the only Son of the most High God : But , by this HE , he means only the Godhead , or the Word : This is the entire Christ by his Doctrine , and this HE suffered his Body to be crucified ; but how was it his Body ? Not as any Part of the intire Christ , but only as a Vail or Garment ; that is a Man's Garment , but is no Part of him . The other Fallacy is , that he would cast it upon his Opponents , that they held , The Body that suffered , was properly the entire Son of God , which were to make him but a meer Man. But none of his Opponents said , That that Body , without the Soul of the Manhood , and without the Godhead of the Word , was the entire Christ ; nor could it be so much as meer Man , without a Soul , even a created Soul belonging to it . Whether Christ's coming in the Flesh was a Figure . THE next thing I charge to be a vile Error in the Quakers Books , especially G. F. and G. W. That Christ's coming in the Flesh , and his Sufferings without us , in the Flesh , and his outward Flesh and Blood was a Figure , and But a Figure of Christ , and what he suffereth in us , and of his Blood shed in us . This being charged in Saul's Errand , That R. Hubberthorn , writ , That Christ's coming in the Flesh was but a Figure . It is answered , in Saul's Errand , in two several Places ; first , in p. 8. thus ; Christ , in his People , is the Substance of all Figures , Types and Shadows , fulfilling them in them , and setting them free from them ; but as he is held forth in the Scripture Letter without them , and in the Flesh without them , he is their Example or Figure , which is both one , that the same things must be fulfilled in them , that was in Christ Jesus , for which he quotes 1 Pet. 2. 21. 1 Pet. 4. 1. 1 Pet. 1. 15. Joh. 13. 15. Again , in Saul's Err. p. 14. Q. Whether Christ in the Flesh be a Figure or not , and if a Figure , how , and in what ? Ans . Christ is the Substance of all Figures , and his Flesh is a Figure , for every one passeth through the same way as he did , who comes to know Christ in the Flesh ; there must be a suffering with him , before there be a rejoycing with him : Christ is an Example for all to walk after , and if thou knewest what an Example is , thou wouldst know what a Figure is , To come up to the same Fulness . Note , Had R. Hubb . and G.F. taught , That Christ is our Example , and if by Example , they only meant to be our Example , to follow him in the Virtues of Love , Humility , Self-denial , Patience , Resignation , &c. none would have blamed them , but what they talk of his being such an Example , is but mainly to hide their vile Heresie : For first , saith G.F. Christ is an Example for all to walk after , to come up to the same Fulness : No sound Christian ever taught so , for the Apostles never taught , That they , or any other were , by following Christ's Example , to come up to the same Fulness ; but still spoke of the Measure , as with respect to all others . To come up to the same Fulness , is to come to be as much Christ as he was ; and according to VV. Penn , see his Preface to R. B's Collection , the Passage quoted in my third Narrative , p. 10. attested , &c. The VVork of Regeneration is a greater Mystery , than God manifest in the Flesh without us : And saith G.F. Christ , in his People , is the Substance of all Figures , Types , and Shadows , fulfilling them in them ; and his Flesh is a Figure . Now , that by Figure or Example , they meant , not only or indeed so much , that he is our Example in holy living and walking , which none ever found fault with , of any called Christians ; but that , as he was outwardly born , was crucified , had his Blood shed , was buried , rose and ascended ; so he is inwardly born , and has been crucified in the Quakers , and all other Saints , buried , risen , and ascended , and is King , Priest , and Prophet in them ; and G. VV's Light and Life , p. 44. Christ in them offers up himself in the Nature of a mediating Sacrifice , to appease the VVrath of God ; That not the outward Blood , that was outwardly shed , is the Blood of God , by which he purchased his Church , but God being a Spirit , his Blood , his inward and spiritual , as G.VV. hath expresly affirmed in his Light and Life , p. 44. And VV. P. in his Rejoinder to I. Faldo , p. 336 , 337. comparing Christ his dying as a Malefactor , by his Death to reconcile us to God , to what was to be accomplished in Man , saith , 'T is strange that should be reputed most misterious , which was the Introduction to the Mistery , and those Transactions counted most difficult , that were , by the divine VVisdom of God , ordained , as so many facile Representations of what was to be accomplished in Man , &c. And a little before , comparing the outward with the inward , in Relation to Christ , he saith , The History is made the greatest Mistery , which he blames in I. Faldo , for making Christ without us , a greater Mistery than Christ within us ; so that whether by Figure or Example , the Quakers mean the same thing , it is horribly offensive , that Christ without us , and what he did and suffered without us , is such an Example , as is to be wrought and accomplished in us by a greater Missery , so that the Work , or the thing wrought and effected , is greater and more excellent , t ; han the Example according to which it is wrought ; as the building some great Fabrick , the Example , Type , or Figure , according to which it is built , is made perhaps of Wood or Past-board , in a small Model ; whereas the Fabrick is great , and consisting of rich and very precious Materials : Thus they magnifie the Flesh and Blood of Christ within them , above his Death and Sacrifice without them , and well they may , if Christ's Flesh and Blood with in them be unerected and from all Eternity , and that Christ's material Blood on the Cross , was the Type of Christ's inward ward and spiritual Blood he had from all Eternity ; for the Word , Example , in this case , is fully as offensive as Figure , and can signifie no other than Figure ; for if there be any such inward and spiritual Blood of Christ , and Flesh that he had from all Eternity , and if the material Blood be the Example of it , and Christ's material Flesh the Example of that Heavenly increated Flesh : It must needs be granted , that the thing exemplified , is greater than the Example of it , in the case , and the shedding of that Heavenly Blood which Christ had from all Eternity , and which was shed in Adam when he sinned , is more excellent than the shedding of that material Blood which is but its Figure , according to them . But now let us hear how G.VV. first defends himself , and next VV. P. in his Truth and Inn. p. 53. He gives a lame Quotation , objected against him , out of his Truth defending the Quakers : Christ's coming in the Flesh was but a Figure , i. e. a Figure or Type of the inward Christ , or Light within : Here is a lame Quotation , which at full is thus , Truth defend . p. 21. Did R. Hubberth . well in writing , That Christ's coming in the Flesh was but a Figure ? Ans . Could Christ have been said to have been transfigured , if his coming in the Flesh had not been a Figure or Example , till his Glory was revealed ? And hast thou not read , That he was the express Figure of his Father's Substance , instead of which , it is translated , he is the express Image , &c. Note , This Quotation was objected in a late printed Sheer , called An Account from Colchester : And a pretended Answer was given to it in another printed Paper , signed by seven Quakers of Colchester : And the like Answer is given by G.VV. in his Truth and Innocency , p. 53. They abuse me still in this ( saith he ) it was none of my Assertion , That Christ's coming in the Flesh , was but a Figure : I positively disown these Words , as a downright Forgery put upon me . Ans . How can he in Conscience disown these Words , and charge them to be a downright Forgery put upon him , when in his Answer to that Charge against R. Hubb . he finds no Fault with the Phrase , But a Figure , but brings two Places of Scripture to justifie it , which are most ignorantly and impertinently brought to prove it ? Why did he not then except against the Word , But a Figure ? But instead of excepting against it , he brings two Scriptures to prove the Assertion alledged against R. Hubb . the one is , That Christ was said to have been transfigured ; which , because it sounded in English like his being made a Figure , therefore , in his great Ignorance of the Word Transfigured , as well as of the Sense intended , he thought it was a good Proof , that Christ , as he came in the Flesh , was but a Figure ; but transfigured there signifies nothing other but transformed ; the Greek Word has no Relation , either to Figure or Example , for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i.e. Metamorphosed , a Word some use in English ; and what that Transfiguration was , Matthew tells us , Mat. 17. 2. that His Face did shine as the Sun , and his Raiment was white as the Light : Now what Relation has this , either to Figure or Example , in that Sense for which G.W. brought it to prove R. Hubb's Saying , Christ's coming in the Flesh , was but a Figure ? Of what was Christ's Transfiguration a Figure ? Or how was it our Example to follow ? But that G.W. meant not an Example of Imitation , but a Type or Figure that was to vanish or be laid aside , is evident from his own Words ; Could Christ have been said to have been transfigured , if his coming in the Flesh had not been a Figure or Example , till his Glory was revealed ? Thus we see how long G.W. thought that Christ's coming in the Flesh was to continue a Figure , viz. until his Glory should be revealed ; to wir , by his inward coming into the Hearts of the Disciples , which was the Substance of that Figure ; for thus G.W. and his Brethren argue for the Disuse of outward Baptism and the Supper ; they were but Figures of the inward Substance , and were to continue but until that was revealed ; so here Christ's coming in the Flesh , was but a Figure till his Glory was revealed : So whether G.W. makes it Figure or Example , he tells us how long it was to be our Figure or Example , till his Glory was revealed . But taking Example , for an Example that we ought to follow , in all holy living and walking , we shall find the Scriptures set him forth for our Example after his Glory was revealed , 1 Pet. 2. 21. Because Christ also suffered for us , leaving us an Example , that ye should follow his Steps : this was after his Glory was revealed in and among the Believers . And as the Quakers Reason why they cast off outward Baptism and the Supper is , because the Substance is revealed in them , whereof they were Figures ; so for the same reason , they think Christ's Death at Jerusalem is not to be minded nor preached , because it was a Figure , Christ in his People is the Substance of all Figures : And his Flesh is a Figure : Here Figure in both Places hath the same Signification : He doth not say , Christ without his People , but Christ in his People is the Substance of all Figures . And as a Proof of this , a Quotation was brought against the Quakers out of one of their ancient Books , called , The Doctrine of Perfection vindicated ; So when you come to know this [ to wit , the Operation of Christ , or the Light within ] you will cease remembring his Death at Jerusalem , and will come to see how he hath been crucified in you , and what it is that hath crucified him . Thus we see , how , according to him , Christ's Death at Jerusalem being but a Figure of Christ crucified within the Substance ; the Use and Remembrance of it ceaseth . Is not this horrid Blasphemy ? Why have they not all this time retracted this ? To this G.W. answers , Truth and Inn. p. 55. I do 〈◊〉 believe this to be justly or impartially quoted , let them produce it at large , and whose 〈◊〉 it is . But the Book being produced , it did appear to be justly and impartially ●●ored , and the Book to be a Quakers Book , and printed for R. VVilson , the Quakers Bookseller at that time ; the Author's Name is John VVhitehouse , who shews how , and by whom he was brought over to Quakerism . But let us see , how that other Place of Scripture , brought by G.W. to prove R.H. his Assertion , That Christs coming in the Flesh is but a Figure , will clear him , or rather indeed render him guilty of the same Error with R.H. the Place is most impertinently quoted by G.W. to prove , That Christ's coming in the Flesh , was either a Figure or Example for us to follow , as he would have us to understand him ; That by Christ's coming in the Flesh , his being a Figure , that is , an Example of our lmitation , Truth and Inn. p. 24 , 25. Heb. 1. 3. Christ is there called , The Brigthness of his ( viz. God ' s ) Glory , and the Express Image of his Person ; and this G.W. brought to confirm R. H's Assertion , telling us , from his pretended great Learning , that he is the express Figure ; instead of which , he saith , it is translated , express Image . And he is at great Pains to shew , that Type or Figure sometimes points at a thing to come , sometimes it denotes a present Example , and that either of Imitation , or of Warning and Caution : But how can he make it appear , That by the Description given of Christ , Heb. 1. 3. his being the express Image of his ( viz. the Father's ) Person , that Christ is there set forth to be our Example , either for Imitation or Caution , for he is not there said to be our Example or Image , but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as it is in the Greek ) of the Father's Person or Hypostasis : But the Word Character , can no wise justly here be understood to be an Example of our Imitation ; and C.VV. was but idle , to render it Figure , to quadrate with R. H's Assertion , and to make the ignorant think he could mend the Translation , but his now turning it to Example , makes it Blasphemy , as to say , The Son is an Example of Imitation or Caution for the Father to follow ; it had been more agreeable to have said , The Father is an Example of the Son , for the Son to follow , than to say , The Son is an Example for the Father to follow , seeing Christ said , I can do nothing of my self , for what I see the Father do , that do I. But to give an Instance what an Ambidexter G.W. is , in twisting and twining and bending the Scripture . In his Antidote , p. 191. he saith , That He spoke for Christ's Divinity , as he was the Brightness of the Father's Glory , and the express Image of his divine Substance , in Answer to T. Danson . Here he forsaketh his former Translation , which was Figure , and taketh the Translation in our English Bible , which is Image . But how will this prove the Divinity of Christ , so as to be one Substance with the Father , if the express Image signifie our Example of Imitation , as G.W. doth argue in his Truth and Innocency ? His being an Example of our Imitation , is no sufficient Argument to prove his being one Substance with the Father ; for the Socinians will grant him to be a very excellent Example of our Imitation , yet this is no sufficient Argument to convince them , That he is one Substance with the Father , from his being an Example of Imitation . Is it not plain , from all this shuffling and shifting , that G.W. rather than he will confess his former Errors , will wrong his own Conscience , and bring the most nonsensical Excuses that ever were heard of , to defend his Infallibility , than give Glory to God by a plain and free Confession of his Errors ? Next let us hear G. W's Defence of that Saying of W. P's ; One outward thing cannot be the proper Figure or Representation of another ; the outward Lamb shews forth the inward Lamb. He labours to vindicate W. P's Saying , by thus arguing , How will these Men ( saith he ) prove that the outward Paschal Lamb was the proper Figure or Representation of Christ's outward Person ? Pray what proper Resemblance had they ? Was not rather the Lamb , in respect of its Innocency , a proper Figure of Christ's Innocency , as the Lamb of God once offered for Sin ? I answer , And was not the Lamb's Innocency an outward thing , i.e. without Men , and also Christ's Innocency , as he lived and walked among Men , and was not his outward Person innocent ? But had not G.W. been extreamly blind and ignorant , he had never argued nor asked so foolishly , what proper Resemblance had they , viz. the Paschal Lamb , and Christ's outward Person ; for the Generality of Christians know , that as by God's Appointment , the Paschal Lamb and Sacrifices , were proper Types and Figures of Christ's outward Person , as he was to be slain for the Sins of the World ; so the Resemblance was not only in Innocency , but in many other Respects ; the Lamb was to be killed , so was Christ ; the Lamb was to be without Blemish , so was Christ ; the Lamb was to be of the Flock , so was Christ to be of his Brethren ; the Blood of the Lamb , sprinkled on the Door-posts and Lintels of the Israelites , saved them from the Wrath of the destroying Angel , so the Blood of Christ , that was outwardly shed , applyed by Faith , saveth true Believers from Wrath ; the Lamb was to be eaten wholly , so we are to receive Christ wholly , in all his Offices : These and many other Resemblances there are betwixt the Paschal Lamb and Christ , known in general to Christians , yea , to many Children , which yet G.W. here declares himself to seem wholly ignorant of . Godwin , in his Book called Moses and Aaron , numbers at least twelve Particulars of Resemblance , betwixt the Paschal Lamb and Christ without us , and yet this G.W. more like a Heathen than a Christian , queries , Pray what proper Resemblance had they ? But to return his Question , Pray what proper Resemblance had the Paschal Lamb to the inward Blood Christ , which , G.W. saith , is the Life and Light and Spirit of God within , and the Holy Ghost ? Was ever the Holy Ghost , or the Godhead slain in Men ? Or is there an inward spiritual Blood of Christ slain in Men , that is not the Godhead ? But we shall come anon to treat more fully of this : And how is that fulfilled in Christ within , A Bone of him shall not be broken ? Whether Christ without us , as he died and rose again , is the Object of Faith , &c. G.VV. Truth and Inn. p. 54. defends a most Antichristian Saying of his in his Light and Life , and to cloak it the more , he gives the Quotation lame . The Quakers at Colchester , in their late printed Paper , called , Some Account , gives it more fully : But in the Book , Light and Life , p. 38. it is thus ; Bapt. Now the Quakers would be so far from directing Men to go to the material Temple , that they make it but a vain thing to look to Jerusalem , to the Antitype of that Temple , viz. to Jesus , as he was there crucified , or to that Blood that was there shed for Justification . His Answer is , The Quakers see no need of directing Men to the Type for the Antitype ; viz. neither to the outward Temple , nor yet to Jerusalem , either to Jesus Christ or his Blood , knowing that neither the Righteousness of Faith , nor the Word of it , does so direct , Rom 10. And is it the Baptists Doctrine to direct Men to the material Temple and Jerusalem , the Type for the Antitype ? What Nonsense and Darkness is this ? And where do the Scriptures say , That the Blood was there shed for Justification , and that Men must be directed to Jerusalem , whereas that Blood shed , is not in being ? p. 40. But the true Apostles directed them to the Light , which was so much opposed by the Baptists , to walk in the Light , for the Blood of Christ to cleanse them from all Sin. Now let us hear his Defence , Truth and Inn. p. 54. I ask these Men ( saith he ) where the Scripture doth so direct Men to go to the outward Temple at Jerusalem for Jesus Christ ? Nay , doth it not contrarywise direct them ? See plain Scripture , Deut. 30. 12 , 13 , 14. Rom. 10. 6 , 7 , 8. The same Answer in effect , but in more Words , quoting at full length , Deut. 30. 12 , 13 , 14. and Rom. 10. 6 , 7 , 8. we find in that called , Some Account from Colchester , signed by seven Quakers there ( but likely enough to have been drawn up by G.W. himself , though whether it was or not , is not material to the case ) and on the Margin they say , Must they then go on Pilgrimage ? Note , This is a most shameful Evasion to cloak their vile Heresie , of which , yet to this very Day , G. W. hath not plainly cleared himself , nor ever can , till he retract this and his many other Errors . Can it be supposed , that W. Burnet , who was the Baptist that thus objected against the Quakers , was for having the Quakers or any others , go on Pilgrimage , or on Feet to Jerusalem for Jesus Christ or his Blood ? G.W. knoweth , in his Conscience , the contrary ; yea , in the Lines immediately going before the Quotation , W. Burnet clears the matter , That he was not for having People go on Pilgrimage to Jerusalem , either for Christ or to Christ . W. Burnet , in his Capital Principles , p. 24. Israel of old ( he saith ) were commanded to go up to the literal Temple at Jerusalem to worship , but now God's Worshippers may worship him , each one in his Respective Place . Yea , G.W. in his Light and Life , takes that to be W. Burnet's Sense , That Christ was to be sought and found at such a Distance by Faith , and yet he still objects against Christ sought at a Distance without us , even by Faith , as in Heaven above the Clouds , or as he suffered at Jerusalem : I ask ( saith he ) if the Object or Foundation of the Faith he divided from the Faith ? From which reasoning , it is evident he is against Christ , as without us , as at a distance , either as he suffered at Jerusalem , or as he is now in Heaven , to be the Object of our Faith. And whereas , in that called Some Account from Colchester , they quote Rom. 10. 6 , 7 , 8. and set down the Words at full Length , why do they not quote and set down the Words in p. 9 , 10. That if thou shall confess with thy Mouth , the Lord Jesus , and believe in thine Heart , that God hath raised him from the dead , thou shalt be saved . By all the things that have been objected against G.W. to move him to give some confession of his Faith in the Man Christ , as he suffered and rose again without us , and is now in Heaven without us , in that very created Nature of the Soul and Body of Man he had on Earth , as in Union with the eternal Word , and that as such , he is the great Object of our Faith , for Remission of Sin , yet he cannot be drawn to it , which still shews he remains in his vile Antichristian Doctrine . As to his seeming Confession to Christ without , in his Supplement to the Switch , we shall see ere long in its Place . In his Truth and Inn. p. 54. he seeks to excuse W. P's Saying , in his Quakerism a new Nick-name , p. 6. Faith in Christ's outward Manifestation , has been a deadly Poison these later Ages has been infected with . G. W's Defence is , 'T is making Faith in the History thereof , that is in Opposition to his Power and Work in the Soul , and to Godly living , as is evident in the Place quoted . But did I. Faldo , W. P's Opponent , make Faith in Christ's outward Manifestation , in Opposition to his Power and Work in the Soul ? Nay surely ; nor did any other of their Opponents teach such Doctrine . But this is the common way of G.W. and his Brethren , to cloak their own vile Errors , they will misrepresent their Opponents Principles : It 's sufficiently evident , from G. W's Doctrine , that he has all along opposed Faith in Christ's outward Manifestation , as necessary to Salvation , and it will yet further appear . Again , he excuses W. P's Saying , Truth and Inn. p. 55. And since they believe that outward Appearance [ i.e. of Jesus at Jerusalem ] they need not preach what is to be main ; by telling us , he means , They need not always preach it where it is believed ; and comesseth all true Quakers own that visible Appearance of Christ . Note , this is an evidenly apparent Strain , W. P's Reason why the Quakers need not preach Christ's outward Appearance , as he suffered Death was , that it was not to be again , which makes it unnecessary to be preached . But this Liberty of G.W. and I. Weyeth , and others , of adding and taking away material Words , is so intolerable , where the plain Sense will bear no such Addition , nor taking away , that at this rate nothing so false , but shall be made to seem true . But why need they not always to preach it ? Suppose the Quakers believe it , do not they preach always the Light within , and do not the Quakers generally believe it , and divers other Principles they prosess ? How shall their Children have the Faith of it without preaching ? Doth the Light within so reach it , that they have it without preaching ? But how do they believe it ? Only histostically : It is no necessary Article of their Faith to be preached or believed to Salvation , the Light within is sufficient to Salvation without any thing else . The like Fallacy and Sophistry he useth to excuse W. Shewen's Saying , Not to Jesus , the Son of Abraham , David , and Mary , but to God the Father , all Worship , Honour and Glory is to be given . But to hide his Fallacy , he gives a lame Quotation . The Words being , Not to Jesus , the Son of Abraham , David , and Mary , nor to Saint nor Angel , but to God the Father . he saith , he knows his Intent was , Not to Jesus only , as the Son of Abraham : But then if the Word Only must be added , as explanatory to one Part of the Sentence , it must be added to the other Part of the same Sentence and so it will run thus , Not to Jesus the Son of Abraham , David , Mary , nor to Saint and Angel only , but to God the Father all Worship , &c. Is not this a fair Excuse , by which , to cover their vile Heresie , they will run into Popish Idolatry , they are not to give Worship to Saints and Angels only , but to God. Note , G.W. writes this contrary to what he knoweth in his Conscience to be true , for he was present at that Meeting in London , 1678. where W.S. and others blamed me for praying to Jesus Christ , in the Passage above quoted in my Book , called The Way cast up , &c. Beside , it was no Part of the Controversie betwixt the Quakers and the Church of England or Dissenters , That Christ was to be prayed to only as the Son of Abraham . But is G.W. now in good earnest , in thus excusing W.S. ? Is he for giving divine Worship to Jesus the Son of Abraham , David , and Mary , in any respect , seeing he hath denied that the true Jesus did consist of a Body of Flesh and Bone , or that he hath a created Soul and Body , as above quoted . But let us once more hear how he excuseth that Passage of W. Penn , his Address to Protestants , p. 119. Let us but soberly consider what Christ is , and we shall the better know whether moral Men are to be reckoned Christians ; what is Christ but Meekness , Justice , Mercy , Patience , Charity , and Virtue in Perfection ? G.W. saith , W.P. did not design thereby to lessen the Power or Dignity of Christ , who is the Author of these Virtues , no more than the Apostles did in saying , He ( Christ ) is made of God unto us , Wisdom , Righteousness , Sanctification , and Redemption ( spoken in the Abstract ) and the Prophet saying , God is my Light and my Salvation , though God and Christ also be the Author of Redemption and Salvation . This is also a sophistical Evasion ; when Paul said , Christ was made of God unto us , Wisdom , Righteousness , Sanctification , and Redemption ; he meant not the Light within , as it is in meer moral Heathens , but so W.P. meant 〈◊〉 but Paul did really mean Jesus of Nazareth , who is both God and Man , the Word made Flesh , as is clear from the foregoing Words , even Christ crucified , as being the Author of those Graces , Blessings , and Virtues , unto all sincere Believers in him , by bestowing on them his holy Spirit , to indue them with Wisdom and Sanctification , and freely imputing his Righteousness that he wrought in his own Person without them , for their Justification and Redemption : Also David , in calling the Lord his Light and Salvation , had a Respect to God in Christ , even the Man Christ , who was to come out of his Loins , as the Object of his Faith for Redemption and Salvation . But the whole Tendency of W. P's Discourse in that Passage , and in other Passages , going before and following , is to perswade that Men are Christians , if they have these moral Virtues , without Faith in Christ , as he was outwardly crucified ; for , in the Enumeration of these Virtues , he has not the least Word of Faith in Christ crucified , as necessary to Christianity , but pleads for a false Notion of the Christian Faith , p. 118. At he that believes in Christ , believes in God , so he that believes in God , believes in Christ : Thus , making Faith in Christ to be nothing else but a Belief in God , as a Creator , without any Respect to Christ crucified And p. 119. a little after that scandalous Passage above quoted , he saith , Christians ought to be distinguished by their Likeness to Christ , and not their Notions of Christ ; which is likewise scandalous , as imply● That Men may be like Christ , without true Notions of him and Faith in him 〈◊〉 , Christ Jesus of Nazareth , that died and rose again ; yea , he pleads , p. 118. That a meer just Man ought not to be excluded the Communion of Christians , and that to exclude him , is partial and cruel . And at this rate , professed Infidel Jews and Mahumetans , if they be but meer just Men , are to be received into Christian Society as good Christians , indeed good enough to be Members of the Quakers Church . But now let us see how the following scandalous Passages , quoted out of G. VV's own Books , are defended by the Colchester Quakers , in that they call Some Account from Colchester . Some Account from Colchester , p. 11. When you tell us you have Faith in Christ , do you mean Christ , whose Person is now ascended into Heaven above the Clouds , or do you mean only a Christ within you ? Ans . ( saith G.VV. ) Here thou would make two Christs , a Christ whose Person is above the Clouds , and a Christ within ; but how provest thou two such Christs ? VVe have Faith in that Christ that descended from the Father , who is the same that ascended far above all Heavens ; and this Christ we witness in us , who is not divided . Note , in their Vindication of this Passage they say , This Answer appears pertinent to detect and reprehend an impertinent and foolish Question , which , whether it does not imply two Christs , let the serious judge , from the natural Import and Sense of the Question in the disjunctive Part of it ; or do you only mean a Christ within you ? Here their pretended Grammatical Skill of the Term disjunctive , fails them . To ask the Question disjunctively , implies no more two Christs , than it implies two George VVhiteheads , to ask , Is George VVhitehead a Londoner born , or a North Country Man , born in the North of England ; this doth not imply two G. Whiteheads : But if one should say , George Whitehead was born , in the North of England some 64 Years ago , and since that , was born in London ; this would import two G. Whiteheads very plainly : And no less indeed do the Quakers wild Notions that many of them have printed , even the Men of great Note among them , import not only two Christs , but many Christs , even thousands ; and they have no way to extricate themselves of this Difficulty , but sophistical Evasions ; for if ye ask them , Was that the true Christ who was born at Bethlehem , of a Virgin called Mary , above 1600 Years ago , and do they believe in that Christ ? They will tell you yea ; but they have this sophistical Sense , that he was the Light within , that Person that was outwardly born , who is by a Metonimy called Christ , the thing containing , for the thing contained : See W. Penn's Rejoinder , p. 304 , 305. But that that outward Person was properly the Son of God , we utterly deny , said W.P. as above quoted : But the most true and proper Christ , is the Christ born in them , and growing up in them from a holy thing or Seed , to a Child born , and then to the Mighty God ; which three Steps are orderly set down by W.B. in his printed Collection , p. 291. See third narrative , p. 37. And he tells who is the Virgin in whom this Child is born ; not the Virgin Mary , but every Quaker , who is converted to the Light within : And because this Child is not born in them all at once , but at different times , as they witness the Work of Regeneration , and as many as come to witness Regeneration , as many regenerated Persons there are in the World , as many times Christ is born ; and though they say , Christ is one in all , and would defend their so saying by Scripture , yet they mean not as the Scripture means ; for Christ , as he is God , is the same in all and as he dwells in all the faithful by his Spirit and by Faith , yet not so as that Christ is really and truly begotten and born in regenerate Persons without any Alle●●●y as they hold ; for they make Christ , as both without the Figure and All●●●●● and Christ as born within . &c. the Substance ; and on Supposition , that the● 〈◊〉 so many real Births of Christ , it is impossible they could be one Christ , otherwise than specifically one , though consisting of many Individuals , as many Individuals of Men are called Man , but they are not one numerical Man , no more can Christ be one numerical Christ , but many , if he were really begotten and born in many as they say he is : It 's true , the Scripture speaks of Christ being formed in Believers , but this is a metaphorical Expression , and allegory , even as the Image of Caesar on Gold or Silver , is called Caesar ; so the true lively Image of Christ , is called Christ , in true Believers , and that is the meaning of Christ formed in Believers , so that if they would be content with the allegorical Sense of the Word , Christ formed within , begotten and born within , as sound and sober Christians understand it , none would blame them ; and that they laid no more Stress upon it than they should , but the contrary they do , so as to make the Christ thus born within , the greater Reality and Mystery , than Christ born without , and to make that inward Birth , to have no Dependence on Christ as born without us , and as he died for our Sins , and rose and ascended into Heaven , in the true intire Nature of Man , consisting of a created Soul and Body , and so as to witness the inward Work of Regeneration , to be without Faith in Christ , as without ; and without all special Illumination and Operation of the Holy Ghost , as given only to Believers in Christ crucified : And to assert , That meer just Men , and moral Heathens , who have no Faith in Christ as outwardly crucified , to be as truly regenerate as the most sincere Believers ; all this is really Antichristian . And whether G. W's following Discourse , in his He-goats Horn , p. 8 , 9. compared with the like Passages in G. F's G.M. and elsewhere , I leave to intelligent Christians to consider , doth not really import many Christs really distinct , as really as the Persons are , in whom they say Christ is born , raised up , &c. Whether the Seed of God , in Believers , be Christ , and the Seed of the Woman , and the Seed promised to Abraham and David . G.W. He-goats Horn , p. 8. As to our saying , That the Seed of God , which is Christ , where-ever he is known in such a low Measure as a Seed that suffers , and is burdened in Man by Corruption , there he desires to be free from the Burden of Sin , and always to do his Father's Will , and this Seed the Power reaches to , where it is begotten , and in the Power it arises in them that believe in the Light for their Redemption . They have shewed themselves ignorant of the Seed of God , which the Promise is to , and that they never knew the Work of that Power which reaches the Seed , as also they are ignorant of the Scriptures , for it is written , Worthy is the Lamb that was slain to receive Power , and Riches , and Wisdom , and Strength , and Honour , and Glory , and Blessing , [ Note , this he understands of the Seed within , to be the Lamb slain , who hath redeemed Men by his Blood , to wit , the Blood of the Seed within , is G.F. calls it . ] Rev. 5. 12. So that they might as well hate scoft at the Angels of God was spoke these Words , as at us , [ But the Angels spoke it not of a Seed within that needed Salvation or Redemption , but of the Man Christ without , as he was outwardly slain and rose again ] and have said , that the Power that reacheth to the Seed is Christ , and then Christ is worthy to receive Christ ; as also they have done in their Scorn , in p. 63. wherein they have shewed their gross Ignorance of the several Manifestations of Christ the Seed in his People , who are of the Seed of Abraham , which Christ took upon him to redeem his own , and to bring to his own Power and Promise which he receives of the Father . See again in another Book of G.W. &c. called , A brief Discovery of the dangerous Principles of John Horn , &c. p. 21. A Quotation being taken out of J. Nailer's Love to the Lost , That the Seed to which the Promise was made , and which few know , is a certain Seed or Principle in Man , desiring to follow after God , and to be free from Sin. Reply , Here you are seen to be ignorant of the Seed of God , and Enemies to it in his People , which Seed is Christ , and where-ever he is known in such a low Measure as a Seed that suffers , and is burdened in Man by Corruption , there he desires to be free from the Burden of Sin , and always to do his Father's Will ; and this Seed the Power reaches to where it is begotten , and in the Power it arises in them that believe in the Light for their Redemption , and the Apostle travelled again for the Galatians , until Christ was formed in them , who first is known as one without Form or Comeliness , and so the Seed of God suffers in some , and in others it reigns , and is known to be Prince of Peace : And this is no Mistery of Deceit ( as you say ) but a Mistery that hath discovered your Deceit , who know not the Seed of the Kingdom , nor the Power wherein it rises : And have you never known what Christ is without the Camp ? But before you , who are Neglecters of Christ , and Abusers of his Truth , can know the Seed of God , and what it is in you , you must come to the Light which condemns you for your Deceits and Lies , with which you have abused the Truth , and then learn to know what and where the Grave is which Christ hath made with the wicked . Comformable to this R. Hub. said in He-goats Horn broken , p. 62. Christ the Seed made his Grave in the wicked , and in the rich in his Death , and out of that Grave , with his Body , riseth into everlasting Life ; and if thou canst receive it , thou mayest be satisfied . Again , in He-goats Horn , p. 50. G.W. quotes I. Horn thus . J. Horn saith , The Prophet Isaiah doth not witness , That in them a Child was born , and in them a Son was given . G.W. answers , Christ was the first-born in many Brethren , Rom. 8. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and was not Isaiah one of these Brethren , who also had been as with Child , Isa . 26. 17. Jer. 30. 6. Note , Thus by G.W. and R.H. we have an Account of Christ a Seed , buried in the wicked , suffering without the Camp , desiring to be freed from Sin , and to do the Will of the Father , suffering in some , but reigning in others , begotten and born in them , raised in them , the which Seed is reached to by the Power which taketh hold of it , even the Seed of Abraham ; and thus the chief Prophecies in the old Testament , concerning Christ's Birth of the Virgin , his Death , Burial , Resurrection ; G.W. hath applied to the Birth of the Seed within , and which he saith , suffers in some , and reigns in others , and so is neither begotten nor born in some , but is begotten and born in others : But how this can be understood all of one and the same numerical Seed or Christ , is fully as hard , as to understand how all Men in the World , both good and bad , are one numerical and individual Man : Nay , it is much harder ; for G. F. saith , The Seed that spoke in him , and said he was Christ , was not a Creature ; he spoke it not as a Creature , but out of and beyond all Creatures . Now , that any thing can be begotten and born in time , yea , daily and hourly , as this Seed is daily begetting in some , and begotten and born in others , and yet not be a Creature , is not intelligible to Mens Understanding by the highest Illumination they are capable of . Whether was Christ incarnate more than once , or is he daily incarnate , &c. NOTE . I produced a Quotation out of E. Burrough , To prove that Christ is daily incarnate , and incarnating in Men , as oft as Men are regenerated or regenerating ; the which ( though it was read in the Beginning of the third Meeting ) because of its Affinity with what goes before on this Head , I shall here insert . In E. B's Works , p. 29. a Question being proposed to the Quakers by Philip Bennet , Whether was the Word made Flesh , or the Son of God made of a Woman , more or oftner than once ? After some Railing going before , he thus answers ; Thou dost not know , nor canst not witness the Word to be made Flesh once , but art one of the Antichrists and Deceivers which John speaks of , that are entred into the World , which cannot confess Jesus Christ come in the Flesh , and therefore thou queriest whether the Word was made Flesh any more or oftner than once ? Which Query comes from thy dark polluted Mind , who is out of the Light. And p. 30. And when thou canst witness the Word to be made Flesh once , then thou wilt know whether the Son of God was made of a Woman , any more or oftner than once : But thou art the Dragon that would devour the Man-child which the Woman has brought forth , who shall rule all Nations with a Rod of Iron . Note , some Expositors on the Book of the Revelation , have , by the Woman , understood the Church , and by the Man-child , the Life of Christ , or Christ formed in true Belidvers , by way of Allegory and Metaphor only , as is above noted ; but they never understood , that Christ , strictly speaking , without-all Allegory or Metaphor , was ever begotten or born in time but once , or was ever made of a Woman but once , viz. when he was conceived by the Holy Ghost in the Womb of the Virgin , and born of her : But the chief Teachers among the Quakers , such as G. F. G. W. and W. P. and E. B. hath made Christ's Birth of the Virgin Mary , and his Death , and Sufferings , and Blood shed without them , the Type , and Allegory , and Christ born within , crucified within them , risen and ascended within them , the Reallity and greatest Mystery , as is above proved . Like to this is another Passage in G. Whiteheads Jacob found in a desert Land , p. 6 , 7. And in Simplicity I was made to wait upon God , and to endure the Cross of Christ , though for a Time and Times , the Enmity of the wicked one was strong against me within and without , seeking to devour that Seed , which , thro' the Word of the Lord , was begotten in me . And the Misteries of God and his Kingdom was revealed in me , who brought me out of Darkness through the Wilderness where the Man-child was preserved , for a Time and Times , and half a Time , from the Wrath of the Dragon who would have slain the Man-child : But now is he arisen in his Power and Zeal , and the Prince of the World is cast out , and he is born which is the everlasting Counseller , the Prince of Peace [ quoting in the Margin Isa . 9. 6. ] who hath sent War , and the Fire , and the Sword into the Earth . Note , This I find was generally their manner of preaching and writing , both at their first Appearance and long after , to tell People that Christ was begotten in them , born in them , crucified , dead and buried , risen and ascended into Heaven within them ; and that every one , in order to eternal Salvation , must know Christ thus begotten and born in them , crucified , dead , buried , risen and ascended ; and this inward Conception and Birth of Christ , &c. they made the greatest Mistery and Reallity , whereof Christ , as born without in the Flesh , was the Figure , and a facile Representation ( to use W. P's Phrase in the case ) of what is to be transacted in us , thus they did represent the inward Work of Regeneration to be a greater Mistery than God manifest in the Flesh , viz. in that Body of Flesh that was born at Bethlehem , as W. P. hath expresly affirmed , as is above quoted : And by this high sublime Doctrine , which they gave forth to be given them by immediate Revelation from Heaven ( though it was no other but what G. F. had from some old Ranters and Familists ; who had it long before him . ) They did mightily magnifie themselves above all others , and cried out against all others , as dark ignorant Sots , Deceivers and Antichrists , who denied Christ come in the Flesh , because they did not receive this wild Notion they had got from Ranters and Familists , That Christ was born , crucified , dead , buried , risen and ascended in them ; and though while I was with them , I was not altogether ignorant that they had such Phrases and Methods of Speech as I had read in some of their Books , yet I thought they understood it only by way of Allegory and Metaphor , as Origen , Augustine , &c. Some others of the Fathers , both Greek and Latine , used the like allegorical Phrases , and which I my self have partly used in some of my former Books , only by way of Allegory and Metaphor : But I appeal to all , who shall but impartially consider what I have above quoted out of their Books , whether they will not judge and say , that these Teachers of the Quakers , whose Words I have quoted , plainly import quite another thing than an allegorical Birth , Crucifixion and Resurrection of Christ in them , even that which is real , without an Allegory , Metaphor , or Figure ; for as G. F. said , in Saul's Errand , Christ's Flesh is a Figure , and Christ in his People is the Substance of all Figures ; and consequently of that Figure also . Besides , if they meant it only by way of Allegory and Metaphor , why did they cry out against all others as Antichrists , Deceivers , blind and dark Sots , who did not receive this their Notion , but opposed it as antichristian ? But if they had plainly told , that they meant it not otherwise but by way of Allegory and Metaphor , I know none that would have opposed them in that case . But as in some other things , after the Quakers have made a great Compass , and yet return to say the same with others , from whom they differed so in this very thing , after all that G.W. as much as any , had formerly contended for Christ begotten and both within , suffering within , his Blood shed within , being a Sacrifice within Men , to appease the Wrath of God , and giving much more to Christ thus born within , suffering within , his Blood shed within , than to Christ born without , this Blood shed without , being a Type of his Blood shed within : Yet in his Judgment fixed , printed 1682. which was 26. Years after his Jacob found in a desert Land , printed 1656. above quoted , he turns all that he had formerly writ and contended for , ( Christ born within , suffering within , desiring to be freed from Sin ) into an Elegancy of Speech , the Property and Effect being put for the Cause [ which is no more , nor other than what all Christian Teachers and Expositors affirm : ] For this hear what he saith in answer to his Opponent , Jeffery Bullock , who charged the Quakers with false Doctrine , in saying , That God's Appearance is to his Son Jesus Christs ▪ and for the begetting and bringing him forth in the Sons and Daughters of Men , the which Doctrine , said J. B. I do deny . To this , G.W. after some foregoing Words , answereth , in his Judgment fixed , p. 330. This innocent Birth , which God by his Spirit brings forth in the Sons and Daughters of Men , who truly believe , relate to them and their Souls , as begotten and born of the immortal Seed by the living Word , so that , this Birth is not Christ Jesus [ What say the Quaker Zealots to this flat Denial of his own and his Brethrens former Doctrine , and yet this without any Change in him , he is the same infallible G. W. still ] for he is that incorruptible Seed and Word of Life , which begets Forms , and brings forth the Soul of Man into his own Nature and Image , and so he renews his own Image in Man that believes in his Power , and so Christ may be said to be formed in us , as in a misterious and elegant way of speaking , the Property and Effect being put for the Cause ; for Christ , in himself , hath all Power in Heaven an Earth given to him , and it hath pleased the Father , that all Fullness should dwell in him . Again , in Judgment fixed , p. 322. We deny the Doctrine that the Word , GOD , is in Bondage or Captivity in the Sons and Daughters of Men but only that there is a Seed of God and of Christ that is opressed , and suffers in many by reason of Transgression . A Seed of God is commonly our Phrase and Terms in this case . And p. 124. These are certain Allusions and Elegancies . Note , this is expresly contradictory to what he hath frequently printed in his other Books , particularly to what is at great length quoted above out of his He-goat● Horn , p. 8. and his Brief Discovery , p. 21. where he calls the Seed that suffers within People , and that desires to be freed from Sin , Christ ; and the Lamb that was slain , that is worthy to receive Power , and Wisdom , and Riches , and Strength , and Honour , and Glory and Blessing : Now if by Christ , the Lamb that was slain within , the Seed that suffers within , and desires to be freed from Sin , &c. G. W. does not mean Christ , really and strictly speaking , but will have it to be a misterious and elegant way of speaking , the Property and Effect being put for the Cause , so that by the Seed , Christ in Men , according to his Explication , in Judgment fixed , just now given , he meaneth only the created Souls of Men , as begotten and born of the immortal Seed ; then how will this agree with his making the created Soul as begotten and born of the immortal Seed , to be the Lamb that was slain , who is worthy to receive Power , and Riches , and Wisdom , and Strength , and Honour , and Glory , and Blessing ? Rev. 5. 12. which is a Doxology of divine Praise , and an Act of divine Worship given to that Lamb , by Angels and Saints ; and seeing , according to G. W's Explication here given in his Judgment fixed , the Seed that is born in them , suffers in them , slain in them , is neither God nor Christ , and yet had divine Worship and Honour given thereto by Angels and Saints : It follows , that according to G. W. divine Adoration is due to regenerated Souls of Men , or at least , to something in the Souls of regenerated Men that is neither God nor Christ , but a meer Creature , which is abominable Idolatry , and yet justified here by G. W. in his Judgment fixed , compared with his He goats Horn. I cannot understand how G. W. can clear himself here , unless he should tell us of another elegant way of speaking ; that is , to give to this Allegorical Christ Jesus born within them , the Lamb that was slain within them , an allegorical divine Adoration and Worship , and that it was only this allegorical divine Adoration that the Saints and Angels gave to this Lamb slain within Men , Rev. 5. 12. But how nonsensical and idle any such Gloss would be , I need not shew , and yet I suppose it is the best he can find . But again , that not only a Seed of God suffers in Men by their Sins , but that God , and Christ as God , suffers in Men by their Sins [ in plain Contradiction to what he has delivered in his Judgment fixed ] is evident from his Divinity of Christ , p. 55. 5● where he hath these following Words [ in Opposition to T. Vincent , who had affirmed , That Christ , as God , did not suffer , but only as Man. ] VVhereas ( saith he ) T. V. had affirmed , That Christ , as God , could not suffer : As to his saying , That God cannot suffer , is in one Sense , not true , though he intended as to Death , yet the Spirit of God hath suffered , and hath been grieved by Man's Transgressions : And for this he cites Isa . 63. 10. Amos 2. 13. Hos . 11. 8 , 9. Psal . 95. Gen. 6. 6. Psal . 78. 40. Isa . 1. 7 , 13. and Isa . 43. 24 , 25. Note , Here the State of the Controversie betwixt G. VV. and T. V. was not about a metaphorical suffering of God , but a real , which is here affirmed by G. VV. in Contradiction to what he has said in his Judgment fixed , as above quoted . And because G. VV. in his Judgment fixed , p. 322. blames Jeffery Bullock for his dealing unfairly and fallaciously , with charging it on the Quakers for preaching and printing , That the Seed , Spirit , Word , or God , is both in Prison , Bondage , and Captivity , and to be quickned , raised , &c. withal adding , That the said J. B. hath not produced any Book of ours or our Friends , wherein this Doctrine is printed : Surely G. VV. had a very treacherous Memory , or writ this against his own Conscience , seeing he had writ so expresly himself in his former Books , as is above quoted out of his He-goats Horn , his Brief Discovery , and his Divinity of Christ , all which were in print before J. B. gave this Charge against them . And as to his Distinction betwixt God or Christ , and a Seed of God or Christ that is oppressed , and suffers in Men by their Sins , as if it were not either God or Christ that thus suffers in Men by their Sins ; this is contradictory to G. W's own former Doctrine , who brought Amos 2. 13. to prove that God suffers in Men by their Sins ( viz. not metaphorically , by that Figure commonly called Anthropopathia , but really , which was the only State of the Controversie . ) Behold , I am pressed under you , as a Cart that is full of Sheaves . Now , seeing this must be understood literally and strictly , according to G. W. it must be a very great Suffering , that he thinks God suffers in Men by their Sins , that may be said to amount to an Oppression , which yet he denies is applicable to God , in his Judgment fixed . And seeing the Seed within , that is slain , he would have it , in his He-goats Horn , to be the Lamb that was slain , Rev. 5. 12. to whom the Angels gave divine Worship ; he must needs own that Seed to be Christ , and that Christ to be God ; and consequently , not only that God suffers in Men by their Sins , but is slain in them , or else confess Idolatry to be lawful . But that the Seed that is within Men , that W. Penn will have to be the promised Seed of the Woman that bruiseth the Head of the Serpent , is Christ , and God over all , blessed for ev̄er more : Take his express Words in his Christian Quaker , p. 97 , 98. The Seed of the Promise is an holy and spiritual Principle of Light , Life , and Power , that being received into the Heart , bruiseth the Serpent's Head ; and because the Seed , which cannot be that Body ( viz. that was outwardly born of the Virgin ) is Christ , as testifie the Scriptures , the Seed is one , and that Seed Christ , and Christ , God over all , blest for ever . But when is it , that the Seed in Men is the Mighty God ? Is it at its first being received into the Heart , according to W. P' s Notions ? Hear himself unriddle the Mistery , in his Christian Quaker , p. 98. And though particular Persons might arrive at great Attainments , even to a beholding the Day of the Seeds compleat Redemption and Conquest over all its Oppressors . [ Mark this , G. Whitehead , That the Seed , which is Christ , and God over all , is for a time oppressed , and suffers under its Oppressors , which yet thou hast the Impudence to deny , that any of thy Friends use any such Phrase , ] ( when what was but in Condition of a Seed or new-born Child , should become the only Son , the wonderful Counseller , the Mighty God , the everlasting Father , and Prince of Peace , of the Encrease of whose Government , there should be no End , as speaks the Prophet ; ) yet it is granted , through that good Vnderstanding the Lord has given us in these weighty things , that the Generality were but weak , dark , and in Bondage , as saith the Apostle , under carnal and beggerly Elements , not clearly seeing through those outward Services ; which , if I may so speak . God held them in Hand with , condescending to their Weakness , that he might both keep them from gadding after the pompous Invention , and idolatrous Worship of other Nations , and point out unto them , under their great Carnality , that more hidden Glory and spiritual Dispensation ▪ which should afterwards be revealed , to wit , the compleat Redemption of the Soul , and Reign of the Holy Seed , from the Child born , and the Son given , to the wonderful Counseller , the mighty God , the everlasting Father , and Prince of Peace ; of the Increase of whose Government there should be no End. Note , Thus we see , he wholly applies that most excellent Prophecy of Isaiah , 9. 6. concerning the holy Seed and Child Jesus born of the Virgin , whose Name is , The Wonderful Counseller , The Mighty God , &c. to a Seed or Principle within , which groweth up from a Seed to a Child , and from a Child , to become the Only Son , and so to become the Mighty God ; which exactly agreeth with that blasphemous Notion of W. Baily , in the Collection of his Works , p. 292 , 293. Be thou but the Virgin , the Power of the most High shall overshadow thee , and that holy thing , which shall be born of thee , shall be called the Son of God , this was Christ's Name in the VVomb ( read , within ) and then had other Names , as Jesus and Emanuel . But the Virgin is subject to the Power of the Most High , where Christ is known to be first a Holy Thing , then a Child given , and a Son born , which is Emanuel , God with us , a Saviour , the wonderful Counseller , the mighty God , the Prince of Peace . Thus we see , according to these Men's Doctrine , God sows a Seed in Men , the which Seed , as Men attend to , and obey it , they are the Virgin in whom this Seed comes to be a Child born , and that Child becomes the only Son , the wonderful Counseller , the mighty God : And a Preacher in Pensilvania , of the Quakers , did illustrate this great Quaker Mistery , to another Quaker in Pensilvania , who told it me after this manner , by this following Similitude ; A Hen lays an Egg , sits , and hatches , and brings forth a Chick , and that Chick becomes a Hen , equal to the Mother Hen ; which I confess is a very plain and intelligible Explication of the blasphemous Notion of G. VV. VV. P. and VV. B. above mentioned : Thus God , in every regenerate Man , begers God , and the God begotten is equal , in Power and Might , to the God that did beget . The Quakers Name that gave this Similitude , is Jacob Talner , a Dutch-man , who began to speak at the Beginning of the first Meeting at Turners-Hall , but saying nothing pertinent to the purpose , and confessing he had no Deputation from any of the Persons properly concerned , was desired by the Auditory , as well as by me , to be silent , that the Service of that Meeting might not be hindred . I proffered to give him a Meeting at that Place any other Day , if he had a mind to dispute , but he did not agree to my Proposition . This very Person is a frequent Preacher in the Quakers Meetings here in London . Note , I find in VV P 's Christian Quaker , p. 100. that he acknowledgeth that Christ is called Light , by a Metaphor ; And whereas , he saith , the Light in Men has been resisted , grieved , and as it were , slain : The VVord , Slain , is also metaphorical , yet be contends , it suffers in Men , and hath been deeply wounded in wicked Men ; yea , he makes the Sufferings of Christ's Godhead , to have been the greatest , p. 102. Nor was his Manhood insensible of it , he saith ; and a little after he saith , As outwardly he gave his outward Life for the World , so he might inwardly shed abroad in their Souls , the Blood of God , that is , the holy purifying Life and Virtue , which is in him , as the VVord , God , and as which , he is the Life of the VVorld . Thus we see the mistick Notion of the Blood of God. For a Close on this Head , I shall produce a large Quotation out of Truth 's Defence , p. 48. 49 , 50. giving a plain Contradiction to G. VV. his denying the Word , God , to be imprisoned , or in Bondage , &c. It having been queried by his Opponent , VVhether there be a Possibility to hide Christ , the Son of Righteousness , quite under a Cloud where be really is . G. F. thus answers , Thou Enemy of God , thou dost hide the Talent in thee , under the Clod of the Earth in thee : If thou hast an Ear , thou ma●st hear , 1 Pet. 3. 19. The Ministers of God , they speak to the Spirits in Prison , and the Prisoners shall come out of Prison . The Son of Perdition is above all that is called God in thee , 2 Thess . 2. 2. Thou blind Hypocrite , was not be in Egypt while Herod was King , and out of Egypt have I called my Son , saith the Lord ? VVho hast thou preached all this while ? Thou art one that keeps the Light in Prison in thee . And in Answer to another Question , VVhether the Devil is stronger than Christ , the Flesh than the Spirit , or where dost thou find he was ever a Prisoner in Satan's Chains ? Ans . VVe witness he was in Satan's Chains , and is in thee , else how could they crucifie him a fresh ? This , with much more after the same Strain , is found in the Pages quoted , and which was read at the second Meeting . Is not this a great Perversion , as well as nonsensical Exposition of G. F. on this Place of Peter , to prove that wicked Men imprison Christ in them ? The Spirits in Prison ( whereof Peter writes in that Place ) were sometimes disobedient in the Days of Noah , as the following Words expresly declare . But how could Christ in them be disobedient ; not only Spirits , but disobedient Spirits ? This is that Apostle of the Quakers , of whom VV. P. saith , in his Preface to G. F's Journal , He had an extraordinary Gift in opening the Scripture , he would go to the Marrow of things , saith VV. P. Is not this a rare Instance of it ? Upon the reading these Places , Samuel Jobson , one of the Quakers Elders said , George , doth not the Scriptures say , that some crucifie Christ a-fresh ? I answered , It is said in Scripture , they crucifie him to themselves , but it is not said ; they crucifie him to himself , or in himself ; by crucifying him there , is understood their rendring themselves guilty of his Death , and depriving themselves , by their unworthy Life and Practises , of the Salvation purchased by him . I asked him , did he believe , that wicked Men , by their Sins , do really wound Christ in them , and kill him , and let out his Blood in them , and that that Blood is the Blood of Atonement . He said , The Scripture saith , If we walk in the Light , &c. the Blood of Jesus Christ cleanseth us from all Sin. I asked him , Whether that Blood was the Blood of Christ without us , that was shed on the Cross ? He said , The Blood was the Life : But I asked again , Was it the Blood without us , or the Blood within us ? He said , It was spiritual Blood : But being much pressed , not only by me , but some Ministers present , to answer , whether it was Blood without him , or Blood within him ? He waved any direct Answer ; and I shewing the Auditory , that the Notion of G. F. and other Teachers of the Quakers who had learned it of him was , That the Blood , by which we are cleansed from Sin , is the Blood within , which he calls , The Blood of the Seed ; as is more fully afterwards to be proved ; and this Seed is Christ , and is not a Creature . Another Quaker said , Is not the Seed Christ , and is not Christ within , the Seed of the Woman that bruiseth the Head of the Serpent ? [ At this , some of the Hearers said , Here is Proof enough of their Error , The Seed of the Woman , it the Seed within them . ] I answered , Christ is called the Seed of the Woman , and the Seed of Abraham , as he came in the Flesh without us , and was made of a Woman , and was the Son of Abraham : And though I own Christ within , by his Godhead Presence , and by his common Illumination in all Men , and by his special Presence , and special Illuminations in the faithful ; yet I deny , that the Seed of God in Men , is either Christ or God ; I own that there is a Seed of God in the faithful , but I deny G. F. his Notion of it , That it is not a Creature . I asked Daniel Philips , what he said to my former Question ; Did Men , by their Sins , really wound God in them , as some of their Teachers have affirmed ? After some Demur , he said he would not give a positive Answer , but take it into further Consideration , whereupon some of the Auditory did commend him : I said , it was better so to do , than to assert such a vile Error ; however , by this it appeared how uncertain they were , and how little agreed about some of their chief Principles . Having thus given an Account of G. W's wild Notions , concerning Christ the Seed within , that the Power takes hold of and raises up : I will proceed to shew the like by some new Quotations out of G. F. referring to other Quotations given in my third Narrative , especially on the same Subject . See my third Narrative , p. 25. G. F. in his G. M. p. 324. quotes his Opponent saying , That the Seed to whom the Promise of Salvation is made , is or hath been Sinners . Ans . The Promise of God is to the Seed which hath been laden , as a Cart with Shaves by the Sinner , which Seed is the Hope Christ that purifies , even as God is pure ; and here is the Creature come to know its Liberty , among the Sons of God , and the Seed Christ never sinned , in the Male nor in the Female , in the Jew nor in the Gentiles : And of this Mystery was the great High Professors ignorant of , that stood at a Distance from the Gentiles , that Christ had no room among them , though they talked of him , but in the Stable , in the Manger , and in their Mouths to talk of him with their Lips , and such Christ calls Graves and Sepulchres , and whited Walls , and the Wall is not the Seed , but the Seed is Christ , and not the Sepulchre nor the Grave ; so this Promise is not unto Seeds as many , but to one , the Seed which is Christ. Note these gross Perversions of Scripture . Again , p. 171. G. M. Now they feel not the Comfort , nor the Benefit , but by the Faith of Christ Jesus , the one Offering in which God is pleased with all , which is acceptable , which is Christ's Offering , his Sacrifice , his Flesh , his Blood , his Life , his Word must be manifest and received within , before they come to Justification , Sanctification , and Redemption . P. 173. And where Jesus Christ is within , the Word is there , and God is there , and this is the great Mistery of Godliness . Again , G. M. p. 158. Of this Body ( which is that by which Christ reconciles unto God ) are all the Professors , Protestants and Papists , ignorant of this Seed that breaks the Enmity . P. 159. And by Faith is every one justified in the Blood of the Seed , the Flesh of Christ , the Lord from Heaven shed for the Sins of the whole World. The Blood of the Seed which is the Life that cleanseth ; and this Blood is felt within , for it purgeth the Conscience from dead VVorks , to serve the living God ; and here is the great Mistery of God , and the VVisdom of God. Note , This Flesh and Blood that he saith is the great Mistery , which neither Papists nor Protestants know , is that Flesh which was crucified in Adam , when Adam sinned , and the Blood that was then shed , in which is the Belief that takes away the Sin , as I have shewed in a large Quotation out of another Book of his in my third Narrative , p. 25. For a Close upon this Head , I shall quote a Passage of G. F. in that called Several Papers given forth , &c. by G. F. who is there called Minister of the eternal VVord of God. p. 47. Now to all dear ones and dear Hearts , I speak , the same Seed which it Christ , the same Spirit takes upon it now as ever ; yea , the same Temptations , the same Devil , and the same VVorship of the VVorld is winding into another Form and Colour ; but Jesus Christ is the Way , the Truth , and the Life : And the same Seed passing into the Wilderness , and there is tempted to lust after the Creature ; you that are in the Wilderness , witness this with me , and the same Tentations even to Despair , and make themselves away . Note ▪ here all along , from the Passages above quoted out of G. F. and G. W. and many more which might be quoted out of them and others , it evidently appears , that the greatest things that are written of Christ , either by Prophecy in the Old Testament , or fulfilled in the New Testament ; his outward Birth , his Incarnation , his taking hold , not of Angels , but the Seed of Abraham , his Sacrifice and Offering , his Blood , Death , Burial , Resurrection , Ascension ; yea , his being tempted by Satan in the World ; is all applied to the Seed Christ within , as the great Mistery of Godliness ; yea , as greater than God manifest in Flesh without , as is quoted out of W. Penn , and as concerning Christ's Flesh without , that 's a Figure , but Christ within is the Substance . Now to apply all this in way of Allegory to Christ incarnate within , the Seed that the Spirit takes hold of , to use G. F's Words , that looks like an Incarnation of the Holy Ghost in G. F. and his Brethren , is too rash , and goeth beyond the Bounds of Sobriety : But to turn it all to the greatest Reallity , and all that 's said of Christ without , to be the Allegory and Figure of the Substance within , as is effectually proved , is a plain overthrowing the Christian Faith. But it 's very hard to conceive how this Seed Christ within , as G. F. holds it forth , was or could be tempted of the Devil , to lust after the Creature ; seeing , as he will have it , it is no Creature it self , can it be supposed that the Devil would or could tempt the Godhead to lust after the Creature ; and what this Seed can be , which G. F. calls Christ that 's buried in the wicked ; and elsewhere , the Spirit and Spirits in Prison , yea , the Prisoners in Hell , that the Quakers have preached to , that 's no Creature , nor God , nor any Part of the divine Essence , for that cannot be divided into Parts , is unaccountable ? There yet remains three or four Passages which were objected in a printed Sheet , called An Account from Colchester , against G. W. and E. B. to which these seven Quakers in Colchester have given their Reply by way of Vindication , but all grosly fallacious , in that they call , Some Account from Calchester , as we shall see in what follows . It was objected against G. W. out of his Truth defending the Quakers , page 65. Christopher Wade affirmeth , That our blessed Saviour doth instruct Men to lay fast hold of , and to abide in such a Faith which confideth in himself , being without Men. To this G. W. answereth , That 's contrary to the Apostles Doctrine , who preached the Word of Faith that was in their Hearts , and the Saints Faith stood in the Power of God , which was in them . Their Defence is , That George White head 's Intent in this Answer , was not against C. Wade's excluding Christ's spiritual Appearance and Work of Righteousness out of his Saints , by affirming , That our blessed Saviour doth totally condomn all such Faith which doth trust , that Men are righteous in their own Bodies by what Spirit soever , either from Heaven or elsewhere , that Righteousness is wrought in Mens Bodies ; p. ibid. Whereby ●e opposed Christ's Work of Regeneration in true Believers , as also his affirming that the true Christ doth prove himself not to be a Spirit . To this I say , suppose C. Wade had erred on the one hand , this doth not justifie this most scandalous Assertion of George Whitehead . That it is contrary to Rom. 10. to confide in Christ without Men , whereas Rom. 10. 8 , 9 , 10. teacheth us , That to to believe in Christ without us , and so to confess him , is necessary to our Salvation . It 's observable how both they and G. W. himself waves giving a plain and positive Answer to this great Objection . They say indeed , in page 21. As there is one Lord Jesus Christ , and one true Faith in him , this Faith respects Christ , both as without us in the Heavens , and as he is in the Hearts of his Saints . But they do not tell what they mean by Christ as without us in the Heavens ; not one Word of their Faith in Christ , as he is both God and Man , and who as Man , consisting of a created Soul and Body , the same in Nature with the Nature of other Men ( but without Sin ) is in the Heavens in our glorified Nature : This being the thing that is mainly objected on this Head , and which they will not , nor dare not give a plain Answer unto , nor G. W. either , for it will detect his and their gross Error ; or if they or he give a sound Answer , it will prove they are changed , and that will reflect on G. W's Infallibility . But they grosly abuse C. Wade for his sound Doctrine , which G. W. has not fairly nor duely represented ; for C. Wade , in that very Page , doth clear himself , both against a lying Charge , first , in G. F. who charged him , That he did totally exclude Works without any Distinction , G. M. p. 298. And the like false Charge doth G. W. load him with , That he opposed Christ's Work of Regeneration in true Believers , which is an extremely false Charge against him , as he sheweth at length ; but he did only exclude them from being the meritorious Cause of our Justification , and the Foundation of our Faith ; so that though Sanctification and good Works are necessary , and none can be either justified or saved without them , yet we must not trust in them , nor make a Saviour of them . But it 's no Wonder that G. W. blames this Doctrine , who in his Voice of Wisdom , pleads for the Meritoriousness of good Works in Men , as grosly as the grossest Papists , yea , and much more grosly , as we may see in its proper Place . But this is G. W. and his Brethrens common Work , to misrepresent their Opponents , to hide their own vile Heresies . And as for C. Wade's saying , Christ proved himself not to be a Spirit , to wit , a meer Spirit , as he explains himself ; he quoted for it , Christ's own Words , Handle me and feel me , for a Spirit has not Flesh and Bones as ye see me have ; and was not that a sufficient Proof that the Man Christ was not a meer Spirit . Proofs on the sixth Head , Concerning the Soul. Whether the Soul of Man is a Part of God. G. VVhitehead is at great Pains . in his Truth and Innocency , page 7. and 9. to prove , that when George Fox said , The Soul was a Part of God , and of God's Being ; he did not mean the rational Soul of Man , and which he calls the reasonable Soul or Spirit formed in Man , but that divine Inspiration or Breath of Life , whereby Man became a living Soul , as the great and universal Soul of Mankind , even the Soul , or Life of the Soul , as some phrase it . And Joseph VVyeth , in his Switch , page 53. pleads , That he meant not That the created Soul was a Part of God ; and will have it , that George Fox held , That the Soul of Man was created . But none of them give the least effectual Proof out of his Books , where George Fox mentions any created Soul to be in Man , that is not a Part of God : Their Inferences are weak , as That Christ is the Bishop of the Soul : The Soul is in Transgression in Death : The Soul redeemed rejoyceth in God : All this doth not prove ; that George Fox did hold , that the Soul of Man , in all these Considerations , was not a Part of God : For , according to him , the Soul being a Part of God , this part rejoyceth in God the Fulness ; and God or Christ considered as the Fulness , is the Bishop of the Soul that is a Part of him , the Soul being like a Drop of Water returning into the Ocean , so taught the Ranters ; and that all Creatures were Parts of God , who was the Substance of all things ; and so saith George Fox expresly , Great Mistery , page 99. and Edward Burrough , see the Collection of his Works , pag. 827 , 828. And George Fox denieth , That either Christ or Men have a Humane Soul , or that Christ hath either a Humane Soul or Body , Great Mistery , pag. 99 , 100. His Objection is idle against Humane , as signifying Earthly , from Humus , the Ground , which is but a Cloak to cover his gross Eerror . None of his Opponents said , the Soul was from the Earth : He might as much object against the Language of Scripture , that calleth Christ the second Adam , the Word Adam signifying Red Earth . That the Soul is in Transgression in Death , proves not that George Fox did not hold it to be a Part of God , for he and other Teachers among the Quakers teach , That what they call the Seed Christ , is crucified in the wicked , and is held in Satans Chains , and what are these Chains but Sins , as is above proved out of Truth 's Def. p. 49. But for a full and clear Evidence , that George Fox did hold the Soul of Man to be a Part of God , in answer to Magnus Byne his Book , called , The scornful Quakers answered . Great Mistery , p. 90. Is not the Soul without Beginning coming from God , returning into God again , who hath it in his Hand ? And in Answer to Jonathan Clapham his Book , called A Discovery of the Quakers Doctrine , Great Mistery , page 100. Is not this that cometh out from God , which is in God's Hand , part of God , of God and from God , and to God again , which Soul Christ is the Bishop of ? It is to be noted and well observed , that this Opposition that George Fox made to those Men and his other Opponents , as Richard Baxter , and the five Ministers of New Castle , about the Soul which they denied to be a Part of God , or without Beginning , and he affirmed it was . [ By Opposition to them ] was not about any divine Soul in the Soul that was the Life or Soul of it , as George VVhitehead would have it ; by which he means , God or the Holy Ghost , for in all Disputes , the Subject of the Dispute is one betwixt the Opponent and the Respondent ; and though sometimes , where the Matter is intricate and nice , the Subject is hard to find out , and the Opponent may mean one thing , and the Respondent another ; yet in a Case that is clear , and easie to be understood , as this Case is , there can be no Difficulty about the Subject of the Dispute , as indeed here there is none ; which Subject of Dispute betwixt George Fox and his Opponents above mentioned , was purely and simply the Soul of Man , and not any divine Principle in the Soul. As to instance from Magnus Byne , the Beginning of this Controversie betwixt Magnus Byne and George Fox , about the Soul , was by a Question that Magnus Byne put to Thomas Lawson a Quaker , which was this [ see in Magnus Byne , The scornful Quaker answered , page 103. ] VVhat is the Soul of Man , and the Preciousness of it , seeing Christ says , It is more worth than all the VVorld ? To this Thomas Lawson the Quaker answers , The Ministers of Jesus , who come by the Will of God , such know the Soul , and watch for the Soul , Heb. 13. 17. But thy watching is for the Fliece , and art querying what the Soul is which lies in Death , and State , and Condemnation so long as it lives , and the false Accuser lives , and it the First-born knows not , nor the Preciousness of it , who prefers the World , and obeys it before the Light of Christ , and so sells the Soul for the World , as thou dost who professest him in thy Lip-talk , but denies him in Practice , Ways , and Conversation , though Christ saith , The Soul is more worth than all the World. To which , Magnus Byne , his Opponent thus replieth ; In all this Answer , there is not a Tittle unto-the Question ; here it appears thy perfect knowledge fails thee . Here thou guessest , that the Soul is Christ , for he is the First-born the Scripture mentions ; and so according to thy Blasphemy , Christ it seems may be damned and cast into Hell , for so it is said of the Soul , Fear him who is able to cast Body and Soul into Hell. See how dark thou art in making no Difference between the Soul and Christ ; the Soul is indeed a precious thing , there is a kind of Infiniteness in it , which all the World cannot satisfie ; and therefore the Man was a Fool that said , Soul , take thine Ease because thy Barns are full ; and yet notwithstanding this kind of Infiniteness in the Soul as being restless , till it return to God ; yet it cannot be Infiniteness it self , it cannot be the First-born , for of whole Man it is said , whereof the Soul is the more noble Part , VVhat is Man that thou art mindful of him ? Heb. 2. 6 , 7. Man you see is inferior unto the Angels , much more inferior to the Son of God. And farther ( saith he ) though the Soul be the Seat of Christ , and Christ be hid there as a Treasure in a Field , even in the innermost Room of the Soul , yet the Soul cannot comprehend the infinite Majesty ; so Christ in his diviner Essence or Being , much less , can it be Christ who is God over all blessed for evermore ? And though there be indeed a blessed Union and Fellowship between Christ and an holy Soul , yet still there is a vast Difference between the Essence or being of the Soul and Christ , the one being still a Creature , and the other the Creator of it . Next he comes to give his own Definition of it ; The Soul ( saith Magnus Byne ) is a most noble Power , a living Being , an Essence that quickens the Body , and yet dies not , sleeps not when the Body dies and sleeps , but returns unto God who gave it : This Soul is a little Map of the great World , and makes Man a little World ; for in his Soul is comprehended the Life of Plants , the Sense of Beasts , the Reason of Men and Angels : This Soul quickens and makes Man a living Creature , a sensitive Creature , a rational Creature . After he has described the Soul of Man ( which he expresly calls a Creature , as above quoted ) in its several Powers and Faculties of the Mind , Reason , Judgment , Will , Memory , Fancy , Appetite and Affections ; to wit , the created Soul of Man : He saith , God is the Life of our Life , and Soul of our Soul ; he proceeds very regularly to tell , That in this Soul of Man , or in the Spirit or Mind of it , as the highest Power , when it is regenerated and resigned , lives the great King manifested ; here he dwells as in Mount Sion , here he delights to be as in his Temple . And in this Soul of Man , unenlightened and unrenewed , Christ lies hid and is as one dead [ note , he doth not say dead , as the Quakers say , but is as one dead ] and unsavory unto the Soul , and so the Soul is in Darkness , Weakness , Sinfulness , Sorrow , Fear , Bondage . Thus we see Magnus Byne doth so clearly state the Subject of the Controversie betwixt him and the Quakers his Opponents , which was the Soul of Man , the created reasonable Soul , that is neither God nor Christ , though he owneth that God and Christ are in the Souls of Men , both regenerate and unregenerate , but after different Manners , that he leaves no room for any of the least Capacity of Understanding to mistake the true Subject of the Controversie ; and therefore George Fox , whom Joseph Wyeth magnifieth as the APOSTLE in this Age , could not be such a Sot as not to understand the true Subject of the Dispute , which was the Soul of Man , the reasonable Soul , that which thinks , wills , loves , which dieth not when the Body dieth , and which again and again he calleth a Creature , and the created Soul , distinguisheth it from Christ in the Soul , which he saith , is the Life of our Life , and Soul of our Soul. [ The same Expression used by George VVhitehead , in his Truth and Innocency . ] Yet notwithstanding all this clear stating the Subject of the Dispute , which was the Soul of Man [ and not that divine Principle in the Soul. ] George Fox doth make a great Difference with him , and sets himself in great Opposition to him , and will needs have it , That the Soul [ to wit , the Soul of Man , which was the only Subject of the Dispute ] is without Beginning , coming from God , returning to God again . Also he opposeth Magnus Byne's Saying , There is a kind of Infiniteness in the Soul [ viz. with Respect to the Largeness of its Desires , which the whole World cannot satisfie , as he explained himself ; ] but it is not Infiniteness it self , which George Fox wrongly quotes by adding the Word IN , making him say , It is not Infiniteness IN it self , which mars the Sense : But George Fox , in Opposition to M. B. will have the Soul of Man [ which was the Subject of the Dispute ] to be Infiniteness it self without Beginning . Note , Here a Quaker , Daniel Philips objected , That Disputants might differ about the Subject of the Dispute , so as the Opponent might mean one thing , and the Respondent another : But I answered , They might so , when the Matter is intricate and obscure by Ambiguities of Words ; but it could not be so here , the Subject of the Dispute being so clearly proposed , that none but a Sot or Cheat could or would mistake the Subject , which the Quakers will not allow G. F. to be , having so great an Esteem of his Wisdom , as the Apostle in this Age. And the like is to be said of all the Disputes betwixt George Fox and his other Opponents about the Soul , which were only about the Soul of Man , and not at all about God or Christ in the Soul , for they all did contend there was a real Distinction betwixt the Soul and God or Christ who was in it : But George Fox would allow none , but still contended , That the Soul , concerning which they and he disputed , was a Part of God without Beginning , &c. And in his Great Mistery , page 91. he blames Magnus Byne for calling the Soul a Creature , and saith , he is in Babylon and Confusion . And in his Dispute with the five Ministers of New Castle , Great Mistery , pag. 227 , 228. he saith , The Soul , whereof Christ is the Bishop , is divine and immortal ; also he most grosly wrongs the five Ministers of New Castle , and charges them with holding it to be their own Principle ; Great Mistery , page 227. That the Soul is a Part of the divine Essence . And in his Great Mistery , page 29. he saith to them , And so you five have judged your selves to be Blasphemers , who said , The Soul was Part of the divine Essence , and yet it is Blasphemy to say so . This he most unjustly chargeth in them , quoting their Book , called , A Discovery of that Generation of Men called Quakers ; but in that very Book , which was produced and the Words quoted , as they are in that Book , page 5. the five Ministers deliver it , not as any Position of theirs , but as one of the Quakers Positions [ having this Title on the Top , Quakers Positions ] being the third in Number , and in all being seventeen ] That the Soul is a Part of the divine Essence . What Excuse can George VVhitehead , or any of his Brethren find for this palpable Injustice in George Fox ? Could he be so sottish as not to distinguish betwixt the five Ministers Positions , and what they call the Quakers Positions , and which they expresly blame and disown , and give their Arguments against ? And if he was not so ignoratly sottish in the Case , what can it be construed but a wilful Lie thus for him to charge them ? And for a further Confirmation that George Fox did hold , That that very Soul of Man [ which George VVhitehead calls the reasonable and rational Soul , Truth and Innocency , pag. 7 , 8 , 9. and which George VVhitehead confesseth hath sinned ] doth not sin , and is not at any time a sinful Soul ; consequently is , according to him , a Part of God ; I bring a Quotation out of his Great Mistery , page 337. George Fox quotes his Opponent saying , The Soul of Man is a reasonable sinful Substance : To this George Fox answers , How can that which is sinful be reasonable ? And if that which is unsinful be reasonable , and sinful be reasonable both , then they are one in Vnity . The Lord will take the Soul for an Offering for Sin , Isa . 5. 3. See how thou and the Prophet agrees here . But what is that Soul that the wicked is not able to kill ? Is it not that which God hath in his Hand ? And this is a Lye to say , That which is reasonable is sinful . Note how grosly he perverts that Place in Isa . 53. 10. When thou shall make his Soul an Offering for Sin : This is understood of the Soul of the Man Christ who suffered without us , and not of any Soul within us , which yet is George Fox's Notion ; and this very Soul in Men , this reasonable Soul , George Fox will have it to be the Odering for Sin : And because it is so , therefore he concludes it is not sinful , not capable of sinning ; yet George Whitehead saith , The reasonable Soul is capable of sinning , and hath sinned in Men ( though it never sinned in Christ . ) See how these two Apostles do now contradict one anoother , and yet none of them fallible ! Note , again , how George Fox thought he put a very puzzling Query to his Opponent to convince him , that the reasonable Soul in Men did not sin ; What is that Soul that the wicked cannot kill ? Surely by this Query George Fox meant the Soul that the wicked cannot kill , was not the Soul that could sin , wherein he sheweth his great Ignorance ; for though the wicked cannot kill the sinful Souls of Men , yet as Christ said in the following Words , He is to be feared , to wit , God , that can cast both Soul and Body into Hell Fire : Now what Soul can be cast into Hell Fire , but the Soul that sinneth ? But lastly , By George Fox's Argument , That if the sinful Soul be reasonable , and the unsinful Soul be reasonable also , then they are one in Unity , which he would have to be a great Absurdity ; thus he hath plainly disclosed the Mistery of his profound Doctrine , that is a Branch of Ranterism , viz. that there are but two Principles , one good in Man , that never sinneth or doth evil , the other bad , that sinneth , and never doeth good ; the one is God , or a Part of God , the other the Devil , or a Part of the Devil : And his denying that one and the same Soul doth sin at one Time , and doth well at another Time , clearly proveth , that according to him , there is not any Soul of Man , but what is either a Part of God , or of the Devil : And he discovereth his great Ignorance , in denying that the reasonable Soul is sinful , the contrary whereof is true , that no Soul but a reasonable Soul , is or can be sinful : for what is it that makes the Beasts uncapable of sinning , but that they are not reasonable ? And whereas his Opponent had very well argued , that the evil Spirits are both sinful and reasonable ; George Fox answereth , This is a Lie , for reasonable is not sinful , unreasonable is sinful ; quoting 2 Thess . 3. 2. And that we may be delivered from unreasonable and wicked Men , for all Men have not Faith. But this doth nothing favour his Manichean Notion ; he was so ignorant as not to distinguish betwixt the Faculty of Reason , and the Act of Reason , when Men that are reasonable , and have reasonable Souls , act contrary to Reason ; they are said to be unreasonable , to wit , in Act ; but still , the Soul that sinneth is reasonable , with respect to the rational Faculty , nor could evil Spirits sin , if they were not reasonable , i. e. indued with rational Faculties ? Besides , the Greek Word , in 2 Thess . 3. 2. is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is not so properly translated Unreasonable , but ( as it is on the Margin ) Absurd , i. e. such , who , though they have Reason , yet will not give place to Reason , but act contrary to it ; and George Fox , had he had the right Use of his Reason , might have seen , that it is no more an Argument against the Soul of Man being reasonable , that it acts unreasonably , than it is an Argument that the Soul is not enlightened by the Light within , because it often acts contrary to the Dictates of it . Again , for a further Confirmation of George Fox's Doctrine , That the Soul that sinneth , is not the Soul that is to be saved ; and that therefore , the Soul that is saved , or is to be saved , is only Christ , the Seed within Men : Hear what George Fox saith , Great Mistery , page 324. he quotes his Opponent saying , That the Seed , to whom the Promise of Salvation is made , is or hath been Sinners . This he opposeth saying , The Promise of God is to the Seed , which hath been laden as a Cart with Shaves by the Sinner , which Seed is the Hope Christ , that purifies even as God is pure : So this Promise is not to Seeds , as many , but to one , the Seed which is Christ . Note In the same Paragraph he saith , So here is the Creature come to know its Liberty amongst the Sons of God , and the Seed Christ , never sinned in the Male nor in the Female . Note what he means by the Creature that comes to know its Liberty , which hath not sinned , and hath the Promise of Salvation , seems not intelligible , for he denieth that the Seed is a Creature , and yet it is that to which the Promise of Salvation is , to wit , the Seed Christ in the Male and in the Female that never sinned ; but he grosly perverts that Place in Gal. 3. 16. for by the Seed Christ , is there meant Christ as he came outwardly according to the Flesh out of Abraham's Loins , to whom the Promise was , that in him all Nations of the Earth should be blessed , but this was not to a Seed within that needed Salvation . Like to this is what he saith in Great Mistery , p. 15. having quoted his Opponent saying , There is nothing in Man to be spoken to but Man : To this he thus opposeth , How then Ministred the Apostle to the Spirit , and Christ spake to the Spirits in Prison , and Timothy was to stir up the Gift that was in him , and the Spirit of the Father speaks within them , and the Light it shines in the Heart ? Here the Scriptures are for Correction of thee , and Reproof of thee , who said , there is nothing to speak to in Man but Man. Again , In Great Mystery , p. 187 , he quotes his Opponent saying , It would be good News , if the Quakers should go and preach to the Spirits in Hell. To this he answers , The Quakers have been among the Prisoners that be in Hell , and ministred to that , and the CORRUPTIONS shall go into the Fire that hath no End , and they that do wickedly and forget God , shall go into Hell , and Death and Hell shall go into the Lake of Fire ; and there is more in these Words yet than thou canst receive , for God is the Salvation of all Men , but specially them that believe . Note , thus we see he is very charitable , and the Quakers Ministers are very charitable , that they have been among the Prisoners in Hell , and preached to that . But how is this great Charity consistent with his saying , That that which sinneth is not saved , unless he mean that Sin is not saved , though the Creature is ? The very same Doctrine , concerning the Soul , I find asserted by Edward Burrough in his Works , Coll. page 27. Thou sayest , one of us told thee , That that which sinned could not be saved . I answer ( saith Edward Burrough ) It is out of the Reach of the Wisdom , and thy vulturous Eye shall never see it , I say , as the Scripture saith , The Soul that sinneth must die , and every Man must die for his own Iniquity : If thou hast an Ear , thou mayst hear . Thus we see the Agreement of these two great Teachers of the Quakers , about the Souls that sin , that they shall not be saved , nor can be saved . But how grosly doth Edward Burrough pervert those Scriptures to prove his most corrupt Doctrine , that is plain Ranterism ? Because the Scripture saith , The Soul that sinneth must die ; doth it therefore follow , That it cannot afterwards be saved , both from Death , and Sin , that is the Cause of it ? Indeed Sin hath brought a Spiritual Death upon the Souls of Men : But what then ? Must they therefore none of them that have sinned be saved ? Had not the Ephesians been great Sinners , yea , and they were dead in their Sins and Trespasses , yet these very same Men having the same Souls , were quickened and made alive by Christ , Ephes . 2. 3. And you hath he quickened who were dead in Trespasses and Sins ? And George Whitehead himself is guilty of the same absurd Doctrine with G. F. and Edward Burrough , who in his He-goats Horn , pag. 11 , 12. denieth that Christ hath our Nature in Heaven , and that it is one and the same Nature in Men , by which the Gentiles sinned , aud by which they did the things contained in the Law : And in his Voice of Wisdom , page 20. he holdeth , That Christ is both the Efficient and Subject of the good Works that are wrought in Men , which is in effect to say , it is not Men , or the Souls of Men that repent , believe , obey God , but Christ in them , or else he must say , The Soul that believes , repents , obeys , is Christ ; and though in his later Books he seems to deny this , yet will retract nothing , for that would reflect on his Infallibility : But his common Salve for this Sore is , That he may see cause otherwise to word the Matter , and yet mean the same thing , as he has of late exprest in some of his Books . Note , Whereas in the Close of the third Meeting , a Letter of John Audland ( a Preacher among the Quakers ) to George Fox , was read , wherein is contained gross Idolatry , which confirms , in matter of Fact , what George Fox said of himself , That he was equal to God , and that he was Christ ; and upon this Notion John Audland addressed himself to George Fox , as to God and Christ , in his said Letter , the which , for its Affinity with the Doctrine of George Fox , discovered in the first and second Part of this Narrative , I think fit here to insert . John Audland's Blasphemous Letter to George Fox , Spelt and Pointed according to the Original . DEare and presious one in whome my life is bound up and my strenth in thee stands , by thy breathings I am nurished and refreshed : and by thee my strenth is renewed : blessed art thow for Ever more : and blessed are all they that Enjoy thee : life and strenth comes from thee holy one : and thow art the blessed of the lord for Ever more , dear dear reach unto mee , that I may be strenthened , to stand in the mighty power and dread of the lord , for the sarvisse is very great , my travell and burthen was never , soe as now since I saw thee : but dayly doe I find thy Presence with me , which doth exceedingly Preserve mee ; for I cannot reane but in thy presence and power : pray for me that I may stand in thy dread for Ever more : deare my deare brother John Cam hath been Exceeding sicke and he is very weake I can say little of his Recovery as yet his wife is with him she is deare and preciously keept ; their deare love is to thee , chreach through all in thy mighty power to him this bearer can declare to thee of the work this way : Jo : Willkinson and Jo : Storey is heare , their love is dearly to thee : deare harte there is one thinge that lies upon mee : I shall lay it before thee : as tuching my coming into Wiltshire : I was there at Justice Stoks house : and his famaley is all prety loveing and convinced : and he is a sober wise man and there is honesty in him which will stand : and there is a pretey people that way : it hath laid exceeddingly upon me these 3 days of thy beeing at that place : I know not such another place in all the Counterey : for thee : dear : I was much wounded to know that thow was in such a rude place and suffers soe amongst them : and this was I moved to lay before thee : and great is my disere that it may be soe : the Place is about 20 miles from brestol in wiltshire one mile from chipenam a markete towne Justice : stoks house , Jo : Cam tould me that the Justice he was with was a very Loving and prety , man : this bearer was there he can declare to thee more : but oh that thou weare but at that place I mention : it is free and suteable for frends coming to thee : it lies much upon mee : and if thow find movings strike over thither I shall say no more of it : the worke is great heare away pray for us all that in thy Power we may abide for Evermore : I am thyne begoten and nurished by thee and in thy Power am I preserved glory unto thee holy one for Ever : John Audland . The Letter being read , the Auditory was struck with Admiration , and generally signified their great Abhorrency of the Blasphemy and Idolatry contained in it to G. Fox : I told them , the Quakers had two Excuses as to this Letter , one was , that it was feigned ; because , as it was once printed , it had a wrong Date , viz. 1665. which was some Years after John Audland was dead . But that was the Fault or Mistake of the Publisher of that Letter ; that proves not the Letter to be feigned , for the original Manuscript was read in the Meeting , that had no date , and was handed about to several Ministers and others , together with another Letter of the same John Audland , in Manuscript , to another Person , who did unanimously judge it was the same hand that writ both the Letters . Their next Excuse is , That these Words in John Audland's Letter , were not intended to G. Fox , but to Christ , or the Life in G. Fox : And the like Excuse G. F. made in a Letter writ with his own Hand [ which was produced and read in the Meeting , and is ready to be produced before any that shall call for it ] for a Woman Quaker , that in a Quakers Meeting , said to George Fox , Thou art the King of Israel : That she spoke her Words to Christ , viz. in G. Fox : But I told , This did not hinder it to be Idolatry , nor was any just Excuse in the Case , for it was the same Excuse that the Heathens gave for their worshiping Idols , because it was not the Idol , but the divine Power that was in it , which they worshiped . The like Excuse gave those Quakers that sung Hosanna to James Nailer , at his Procession into Bristol , and the same Excuse he made for them . PART . III. Containing the Proofs on the 7th Head , concerning Justification , and on the other following Heads , contained in the Printed Advertisement , Read at Turner's-Hall the 23d of January , 1699. Concerning Justification by the Blood , Merits , and Righteousness of Christ. I Produced a Printed Paper in the Meeting , call'd , A few Positions of the sincere Belief and Christian Doctrine of the People call'd Quakers , Sign'd by G. Whitehead ; to which is adjoined another printed Paper , Sign'd by Thirty two Quakers , which , they say , was given to the Members of Parliament in the Year 1693 : In which Paper , I noted divers gross Fallacies , and gross Equivocations ; such as follow . In the 4th Article of that Paper sign'd by G. W. I quoted these words . The Divinity and Humanity , i. e. Manhood , of Christ Jesus , that as he is true God , and he is most glorious Man , our Mediator and Advocate , we livingly believe , and have often sincerely confessed in our Publick Testimonies and Writings . On this I noted , That whatever seeming Confessions they have given in their publick Testimonies to this and other Doctrines , yet seeing they have contradicted them most evidently in their printed Books , and will not allow that they are chang'd in any one of their Principles , they do Fallaciously , and put a Cheat upon the Members of Parliament , and the whole Nation . A Quaker reply'd , Dost thou think that the Members of Parliament are not more Wise than to suffer themselves to be cheated by the Quakers ? I answer'd , It is one thing for the Quakers to put a Cheat upon them ; it is another thing for them to be cheated by them ; a Cheat may be put on Men , and yet they not receive it . I hope they are so wise , as not to be deceived by them . Some of the Quakers objecting , That this tended to Persecution , so to represent them ; I answered , it tended to no Persecution , being to rescue such from those Errors , who were corrupted by them , and prevent their further spreading , and would they take my advice , I would shew them a way to secure the Toleration unto them ; and that is , by a free and plain Retractation of their gross Errors . And for an evidence of their fallacious way of Speaking and Writing , besides what was quoted and proved at the former Meeting , to prove them grosly Erroneous , concerning Christ , his Humanity , and Incarnation , his Soul , Body , Flesh and Blood ; I brought a Quotation out of that , call'd , A Testimony for the true Christ , printed 1668 , and given forth ( as in the Title-Page ) from some of them call'd Quakers . In page 4. As he speaks of Humane , with relation to Nature and Body , it hath relation to the Earth , or Humus , the Ground , of which Man was made , which the first Man is of , not the second ( tho' he was really Man too , ) but Humane or Humanity in the other sence , with relation to Gentleness , Mercifulness , and the like , this we know , was , and is , in the Image of God , in which Man was made ; and his Gentleness , Kindness , Mercifulness , &c. is manifested in Christ , who is the Image of the invisible God , and First-Born of every Creature ; which Image is not earthly , for that must be put off , but heavenly , and so to be put on by all that come to know the Glory of the terrestrial in its place , and the true and real Humanity , as oppos'd to that Cruelty , Envy and Inhumanity , which is got up in Man since the Fall ; so that Humanity and the Unreasonableness of Beasts are two things . Note , Thus we see how they own Christ's Humanity , not in the sence of Scripture , and of all sound Christians , viz. That the Word did take the real Nature of Man , consisting of Soul and Body , into a Personal Union with himself , his Divinity and Humanity being two Natures distinguished in him , but not divided ; and that he took a Body of Flesh and Blood , the same in Nature with ours , even our earthly Nature , like to us in all things , but without Sin ; but this they plainly deny , That Christ had Humanity , as it signifies Earthly ; but they tell in what sence they mean his Humanity , viz. as it signifies Gentleness , Mercifulness , as oppos'd to Cruelty , Envy , and the unreasonableness of Beasts ; in which sence they may affirm all this of Christ's Divinity and Godhead , That his Godhead is Humane , i. e. Gentle , Merciful , Kind , and yet believe not one tittle of Christ's Humanity as the Scripture holds it forth ; that is , that he was really made of a Woman , and had his Flesh of her Substance ; but this they not only here deny , but G. F. expresly denyeth , That Christ's Body was Earthly or of the Earth , G. M. p. 322. He quotes his Opponent saying , That Christ had and hath a Carnal Body , — A Carnal and Humane Body united to his Divinity . In opposition to which he saith , And Carnal Humane is from the Ground , Humane Earthly , the first Adam's Body , and Christ was not from the Ground , let all People read what thou say'st ; but he was from Heaven , his Flesh came down from above , his Flesh which was the Meat , his Flesh came down from Heaven . Again , He quotes his Opponent saying , That the Flesh of Christ is not in them ; he answers , The Saints eat his Flesh , and they that eat his Flesh , hath it within them . Again , He quotes his Opponent , That there is as much difference between a Body and a Spirit , as there is between Light and Darkness ; he Answers , Christ's Body is Spiritual , and that which is Spiritual does not differ from the Spirit ; and so there is a spiritual Body , and there is a natural Body ; and there is a spiritual Man , and there is a natural Man , and each hath their Body . Note , He plainly here denies a difference or distinction between Christ's Body of Flesh and his Spirit , for he saith , The Saints eat his Flesh , and they that eat his Flesh , hath it in them . Now what Flesh can they have of Christ in them , but what is merely Spirit ? whereas his Opponent ( and all Christians , when they speak of Christs Flesh , they ) meant a real Body , as real as the Body of any other Man. And whereas G. F. saith Christ's Flesh was not from the Ground or Earth , the Scripture saith no such thing , but the contrary , that he did partake of the same Flesh and Blood with the Children , wherefore he is not asham'd to call them Brethren * G. F. doth both Ignorantly and Fallaciously play and quible about the Word Carnal , against his Opponent , who said Christ had a Carnal Body ; he Answers , Carnal , indeed , is Death , saith the Scripture ; but here he belyes the Scripture ; it saith not , the Carnal Body is Death , but to be Carnally-minded is Death . Could G. F. be so sottish , as not to distinguish between a Carnal Body , and a Carnal Mind ? His Opponents who said , Christ had a Carnal Body united to the Divinity , they meant not Carnal , as it signifies Vicious or Corrupted , but as it signifies Material , i. e. a real Body , as real a Bodily Substance , as any other Man hath ; and tho' Christ's Body now in Heaven is a Spiritual Body , yet it is a Body still , and the same Body in Substance it was on Earth . And when it was on Earth , it was both a Material Body , and yet , in a sense , a Spiritual , i. e. a pure , immaculate Body , without all stain of Sin , a most holy Body ; and , in the like sense , it might be said , even when on Earth , it was a heavenly Body , to wit , as opposed to sinful , corrupt , and tainted with Sin ; and not only so , but in respect of its miraculous Conception , by the Holy Ghost , and the holy and heavenly Virtues it was endued with above the Body of Adam , in Innocency : And thus the comparison is made betwixt the First Adam , and the Second ; the first Man , even as he was in Innocency , is of the Earth , Earthly ; his Body was Created or Made by God Almighty , but was neither so wonderfully framed , nor endued with such excellent Virtues as our Lord's Body was : Tho' the Substance of both was the same in Specie or Kind , yet the difference was great , both in the manner of Production , and the Virtues and Properties wherewith Christ's Body was endued above Adam's Body , and chiefly in respect of the Hypostatical and Personal Union , betwixt Christ's Body or Flesh , and the Eternal Word , Eternally Begotten of the Father . It was an old Heresie of the Manicheans , That Christ's Body that was Born of the Virgin , had no part of her Body , but did penetrate her Body , as the Beams of the Sun penetrate Christal , and did entirely come from Heaven ; which Heresie was reviv'd by Meno , a Dutch-man , but is effectually and solidly refuted by Calvin , in his Institutions , lib. 2. c. 13. And as to the Quakers arguing from 1 Cor. 15 , 47. The first man of the earth , earthly , the second Man , the Lord , from heaven , that therefore his Body had not an earthly Substance , which is the same Argument Manicheus used of old ; Calvin answereth solidly thus , Manicheus aereum fabricatur Corpus , quia vocetur Christus secundus Adam de Coelo Coelestis ; at neque illic essentiam corporis Coelestem inducit Apostolus sed vim spiritualem quaed Christo diffusa nos vivificat , Sect. 2. i.e. Manicheus maketh him ( viz. Christ ) to have a Body of Air , because he is call'd the Second Adam , from heaven , heavenly : But neither doth the Apostle there infer , that the Essence of his Body is heavenly , but that there is a spiritual Virtue , which , being diffused from Christ , doth quicken us . Again , Whereas G. W. saith , Art. 7. of that Paper , Our really Believing and Confessing the Lord Jesus Christ his Passion , Sufferings , Death , Atonement , and Reconciliation made for us , and his Resurrection , Ascention , and Glorification ( as without us ) according to Scripture cannot be to allegorize these away , as if only transacted within us , as we have been unduly accused , for they were really done , and transacted without us , by our Blessed Lord Jesus Christ , tho' our true knowledge of the Power and Effect of his Resurrection , and Fellowship of his Sufferings , and our being conformable to his Death , must be experienc'd within us , if ever we live and reign with him . And in their Paper annexed , Art. 2. they say , we sincerely Believe and Confess , that Jesus of Nazareth , who was Born of the Virgin Mary , is the true Messiah , the very Christ , the Son of the Living God , to whom all his Prophets gave Witness . And we do highly value his Death , Sufferings , Works , Offices , and Merits , for the Redemption and Salvation of Mankind , together with his Laws , Doctrine and Ministry . Note , That all this seemingly fair Confession , cannot but be judged extremely Fallacious , seeing they will not Retract any of their former assertions expresly contradictory to the same , as is in great part already proved , out of the above-given Quotations . How do they sincerely Confess , that Jesus of Nazareth , who was Born of the Virgin Mary , was the very Christ , the Son of the Living God , seeing they profess to be of one Faith with W. P. who saith , That that Outward Person that Suffered [ at Jerusalem ] was properly the Son of God , we utterly deny , as above-quoted ? And to be of E. B.'s Faith , who denyeth that Christ is in Heaven in our Nature ? And of G. F.'s Faith , who denyeth , That Christ's Body was from the Earth ? But yet more fully to detect their Fallacies . Whereas G. W. saith , Their really Believing and Confessing Christ's Passion , Sufferings , Death , Atonement , and Reconciliation , made for us , &c. cannot be to allegorize these away , as if only tranfacted within us , as we have been unduly accused . To detect his Fallacy here , Note , I know none that accuse them , for holding that Christ's Birth and Death was only transacted within them ; they grant that a Man call'd Jesus of Nazareth , was outwardly Born and Suffered Death ; but some of the chief of them have said , That that Man was not properly the Christ , nor Son of God , but was by the metonymy of the thing Containing for the thing Contained so called ; so W. P. as above-quoted . Next they make his being outwardly Slain , and his Blood outwardly Shed , and what was outwardly transacted by him , both Actively and Passively , a Figure of what he was to do and suffer in Men , of his inward Crucifying , his Blood inwardly Shed , his Burial , Resurrection , and Ascension within them . These outward transactions , saith W. P. are so many facile representations of what was to be accomplished in Men , as above-quoted , and G. W. beside the Proofs already given out of his Books to that Effect , he hath lately affirmed in his * Antidote against the Venom of the Snake , Printed in the Year 1697 , That that Blood of his [ viz. Christ's outward Blood ] as well as the Water that came out of his Side with it , had an ALLEGORICAL and MYSTERIOUS SIGNIFICATION , as well as an Outward and Literal , even of the Spiritual Blood and Water of Life , which Christ , our High Priest , Sprinkleth , and really Washeth our Hearts and Consciences withal , which , we hope , no sensible Soul will say , is an Outward or Literal Sprinkling or Washing , but an Inward and Spiritual . Note , When we charge G. W. and his Brethren with Allegorizing away Christ's Birth , Passion , Death , Burial , Resurrection , Blood , Atonement , and Reconciliation made for us , &c. the sense is obvious , which is this , That tho' they grant , that a Man called Christ was outwardly Born , Dyed , had his Blood shed , &c. yet all this was an Allegory , and had an Allegorical Signification of Christ truly and really ( without an Allegory ) Born within them , Crucified and Dead within them , his Blood shed within them , Buried , Risen , Ascended within them ; Atonement , Reconciliation made within them . Now , that this is so , we have G. W.'s plain Confession , in the Words just now quoted . So that , according to him , Christ's Sufferings without , his Blood shed without , is the Allegory , or Allegorical Signification of Christ's Sufferings within , of his Blood shed within , the Atonement made within , as Hagar and Sarah , who were real Women , yet as Paul hath declar'd , they are an Allegory of the Two Covenants , and Types or Figures of them , and as far short of the things signified by them , as the Type is short of the Substance , or thing signified ; for that is the true definition of an Allegory , Where one thing is expressed , and another thing is understood . Now if Christ's Birth , Sufferings , Blood , &c. without Men , be an Allegory , or Allegorical Signification of Christ's Birth , Sufferings , Blood shed and sprinkled within Men ; that Within must be the Reality , or Excellent thing signified , or typified by the outward ; but both cannot be the Allegory , as to say , that as Christ's Blood without us is the Allegory of his Blood within , so his Blood within is the Allegory of Christ's Blood without ; this is as great Nonsense , as who would say , as Hagar and Sarah were an Allegory of the Two Covenants , so the Two Covenants are an Allegory of Hagar and Sarah . And thus G. W. and his Brethren stand justly charged with Allegorizing away Christ's outward Birth , Sufferings , Blood , Atonement , by making them the Allegory of his Birth , Sufferings , Blood , Atonement , made within Men , tho' they deny not Christ's Birth , Death , Blood without , simply as Historically related ; yet seeing they deny the Merit and Efficacy of his Death and Blood without , and of what he did and suffered without us , they are justly charg'd to Allegorize it away , that is , to make no other account of it , than of the History of Hagar and Sarah , and other Types , Symbols and Allegories of the Old Testament . Besides , If Men will be wilful denyers of the Historical Truth of Christ's outward Birth , Death , Burial , Resurrection , Ascension , according to G. W.'s and his Brethren's way and method of expounding Scripture , we have no way to convince them of their Error . If we bring Isaiah 9. 6. to prove that Isaiah Prophesied of Christ's Birth , and that the Child that should be Born , should be both God and Man , and his Mother should be a Virgin , according to Isaiah 7. 14. And if we bring Isaiah 53. to prove that Christ should be wounded for our Sins , be killed , be buried , and make his grave with the wicked ; or , That Christ should suffer without the Camp ; they may Answer , All these , and the like places , are to be meant not of any Birth , Death or Burial of a Christ without us , but of Christ Born , Slain , and Buried in Men ; and , for their Proof , vouch G. W.'s Authority and his Brethren's to confirm it , who , as above-quoted , have expounded these places of Christ Born , Slain , Buried , within Men. But if G. W. will say , these and other the like places have two meanings , one Outward and Literal , and the other Inward and Spiritual ; to this I say , First , G. W. in his Voice of Wisdom , pag 21. hath severely blamed his Opponent T. D. for giving two meanings to one place . I agree to the most Judicious and Orthodox Expositors of Scripture , that the Scriptures have but one sense or meaning , properly and strictly speaking , viz. That the thing principally and properly intended , is but one , and what other senses or meanings may be put upon some places of Scripture , besides that , is rather an Allusion or Allegory , than the real meaning , which , so far as we have Scripture warrant , is allowed , as Paul's calling Hagar and Sarah an Allegory , but otherwise is dangerous , and in the present case is most Heretical , as in G. W.'s and his Brethrens making Christ's Birth , Sufferings , Death , Burial without Men the Allegory , and his Birth , Sufferings , Death , Burial , within , the Reality and Substance , or thing principally intended in these places of Scripture . That the Spirit of God , with his sanctifying Gifts and Graces , is called Water of Life , and Living Waters , whereby God doth really Purify and Cleanse the Hearts and Consciences of the Faithful ; and that this Work of Sanctification is Inward and Spiritual in them , is no part of the Dispute or Controversie ; for this is not only granted , but earnestly taught and pleaded for against Pelagians and others who deny it , or at least the necessity of such an inward and spiritual Operation . Therefore G. W. in this , as in most of his late Defences , doth purposely mistake the true Case , to hide his vile Heresie , as if the debate betwixt him and his Opponents , were only about the inward Operations of the Spirit of God , for the cleansing and sanctifying the Hearts of the Faithful ; but this is his ordinary Fallacy . The true state of the Question then is this , Whether there is any Inward Blood or Water that Christ Crucified in Men lets out , or is pressed out of him , crucified within them , that is the Blood of Atonement , is the Price and Ransom , and Meritorious Cause of the Remission of our Sins ; is the satisfactory and propitiatory Offering for Sin , either in whole or in part ? Also , whether any such supposed Blood or Water or Spirit , thus flowing from Christ , as Crucified and Wounded within Men , is the meritorious and procuring Cause either of Men's Justification before God , or of the saving and sanctifying Graces of the Holy Spirit ; and whether the Gift of the Holy Spirit , given to Believers , with the sanctifying Graces thereof , proceeds from Christ Crucified within , having made the Atonement and Satisfaction by his Blood shed within , Risen and Ascended within , Sitting at the Right Hand of God within Men , making Intercession for them ; or from Christ , as he was crucified without us , having made the Atonement and Satisfaction without us , by his Blood shed without us , Risen and Ascended and sat down at the Right Hand of God without us , and there Interceding for us . This is the true state of the Controversie ; all true Christians say , that all this is from Christ without us ; as outwardly Born , Crucified , Risen , Ascended , from him thus only considered as without us ; all Believers have the free gift of the Remission of Sins , free Justification freely by God's Grace [ being the real effect of Christ's Purchase , and of the Merit of his Precious Blood ] and also the Holy Spirit , with the sanctifying Gifts and Graces thereof , inwardly to renew and sanctifie them . So that the Work of Christ or of the Spirit in Believers , is not at all , either in whole or in part , to suffer for our Sins , or to procure by way of Merit , the pardon of our Sins , and our Peace and Reconcliation with God , for that 's wholly and only done by Christ without us ; but to work the sincere Faith of all that he hath done and suffer'd for us without us , and give us the Spiritual Knowledge and Comfort of it , in our Hearts and Souls . The Plaister and healing Medicine of Christ's Body and Blood was prepared for us , when he gave his Precious Body to be broken for us , and his Blood to be shed for us ; this was once done , and is no more to be doue again ; Christ having once dyed , dyeth no more ; by the one Offering of himself once only offered without us [ his Soul , Body , and Blood ] he hath intirely and completely prepared the wholsom Medicine and Food of Life for us : But now the work of Christ , and his Spirit in us , is to apply it effectually to us [ that is ] to enable us effectually to apply it to our selves for our Eternal Health and Salvation ; to give us a Spiritual discovery and sight of that living Food , a Hunger and Appetite after it , and to teach us spiritually by Faith to receive it , and feed upon it , to eat his Flesh , and drink his Blood , not by the bodily Mouth , but by the Mouth of the Soul , which is Faith , a true and living Faith wrought in us by the powerful Operation of Christ in us , or his Spirit . And tho' the Blood of Christ that both justifieth and sanctifieth is without us , yet the application by Faith is within , both for our Justification and Sanctification . Note . again , That as G. W. doth fallaciously state the Question , concerning Men's being Cleansed , i. e. Justified and Sanctified by the Blood of Christ , as is above-shewed , so he argueth most fallaciously for his false Notion of a Blood of Christ within Men , to be the Atonement , by the merit whereof they are Cleansed from Sin ; as because the Operation of the Spirit of God is within Men , whereby he applieth to them the Merit , Virtue and Efficacy of Christ's Blood , ( which application , by a Metaphorical Speech is call'd in Scripture , A sprinkling the Conscience , ) that therefore the Blood of Christ is Inward ; which is the like Sophistical and Nonsensical Argument with that of G. F. The Saints eat the Flesh of Christ , therefore they have it in them . Thus they both argue from a Metaphorical Eating and Sprinkling or Cleansing to a Literal or Material ; as because what Men eat of Material Food , they receive it into them ; so because they eat Christs Flesh , they have it in them ; and because the Blood of Christ Sprinkles the Hearts and Consciences of the Faithful , therefore that Blood is in them , not considering the application here , both with respect to Eating and Sprinkling , is not Material but Spiritual , by Faith , as Christ hath plainly explained it , that to eat Christ is to believe in him ; to eat his Flesh and drink his Blood , is sincerely to believe with the Heart , that Christ gave his Body of Flesh to be broken for us , and his Blood to be shed for us , for the Remission of our Sins , and both for our Justification and Sanctification , and eternal Salvation . Joh. 6. 35. He that cometh to me shall never hunger , he that believeth in me shall never thirst ; and verse 40. This is the will of him that sent me , that every one which seeth the Son , and believeth on him , may have everlasting life , and I will raise him up at the last day . Again , Whereas they say in that Printed Paper above-quoted , signed by G. W. and Thirty more , We do highly value his Death , Sufferings , Works , Offices and Merits for the Redemption and Salvation of Mankind . That all this is extremely Fallacious doth largely appear from what is above-quoted : Do they highly value his Death and Sufferings , when some among them have Printed , as above-quoted , That when they come to the Operation of the Spirit or Light Within them , they will cease remembring Christs Death at Jerusalem . Do they value Christ's Sufferings and Death , &c. who deny it to be the Gospel that Christ impowered the Apostles to Preach ; for which hear what they say in their Book above-quoted , call'd , A Testimony for the true Christ , &c. p. 16. Their Opponent they quote saying , [ p. 16. ] Christ impowered the Apostles to go forth to Preach the Gospel to the ends of the Earth ; which Gospel was his Sufferings , Death and Resurrection , Baptizing in the Name of the Father , Son , and Holy Ghost , &c. To this they Answer , The Gospel which they Preached was Everlasting , it was the Power of God to Salvation , to as many as Believed both of Jews and Gentiles ; But were his Sufferings , Death , &c. Everlasting ? Is this good Doctrine , say they . So that according to them , it is not good Doctrine , but bad , to Preach Christ's Sufferings , Death , &c. to be the Gospel either in whole or in part ; for their reason is of equal force against that Doctrine either in whole or in part , The Gospel is Everlasting , but Christ's Death and Sufferings , &c. [ Note the &c. which both the Opponent and they add ] is not Everlasting , for that they say was Temporal , therefore Christ's Death and Sufferings is not the Gospel ; and by this their profound Logick , or rather beggarly Sophistry , nothing is the Gospel , but that which is Everlasting , i. e. was from Eternity to Eternity ; and thus , according to them , nothing is the Gospel , but the Light Within , because that is Everlasting ; the Power , the Spirit , the Light is Everlasting , and therefore that only is the Gospel . But tho' the Spirit , and Power , and Light , was and is Everlasting , yet it was not within them from Everlasting , because they were not from Everlasting ; and therefore by their Logick , as the Light or Spirit is in them , and as t●● Gift of God to them , it is no more the Gospel , than Christ's Death and Sufferings , &c. because they had it not within them from Everlasting , if they will acknowledge themselves to be Creatures , Created and Made by the Great Creator in Time. But they quibble Sophistically upon the word Everlasting ; for tho' Christ's Suffering and Death were not Everlasting , yet both the Merit , Virtue and Efficacy of them , both for procuring Remission of Sin , and the Holy Spirit with the sanctifying Gifts and Graces thereof , was from the beginning of the World , and will continue to the end of the World ; yea , and to all Eternity ; and the Doctrine of it in some measure was Preached from the beginning , as God revealed it first to our first Parents , and then successively to others of his Holy Prophets , and was held forth , both by Prophecy , Promise and Sacrifices to the Faithful . Again , They are grosly Fallacious , when they say in that Printed Paper , We do highly value and esteem his Sufferings , Death , Precious Blood , and whole Sacrifice for Sinners — Works , Offices , and Merits for the Redemption and Salvation of Mankind . But , what do they mean by Christ's Merits ? Do they mean the Merits of what Christ hath done for them , without them , suffered without them , his Righteonsness without them , his Blood shed without them , so as thereby to be justified ? Nay , The following Quotations will sufficiently evidence the contrary ; viz. That not the Righteousness or Merits , or Blood of Christ shed without us , but the Merits of Christ within them , his Righteousness wrought in them , his Blood shed within them , the Blood of his Divinity or Godhead , but not of his Humanity or Humane Blood , by which they are justified ; for further proof of which hear what G. W. saith in his Voice of Wisdom , p. 48. where he blames T. Danson , and chargeth it on him to be false Doctrine held by him , That there were two Righteousnesses of Christ , the one without the Saints to justifie them , and the other within the Saints that did sanctifie them . And in p. 26. he chargeth T. Danson with Ignorance , for his asserting two Righteousnesses of Christ , [ the one without us for Justification , the other within us for Sanctification . ] And in p. 35. He argueth against Justification by a Righteousness of Christ without us , thus , If it be the same Christ that justifies and Janctifies , then it 's but one and the same Righteousness , which effecteth both these in and for the Saints . And in p. 19. he expresly defends that Popish Argument used by S. Fisher , [ the very same Argument is used by Bellarmin , De Justif . ] That because evil Works are meritorious of Condemnation , therefore good Works [ wrought by us in the Spirit ] are a meritorious cause of our Justification : But T. Danson doth effectually Answer the Argument , by denying the Consequence ; and that it can have no force unless the good Works we work , even by the help of the Spirit , were , in all respects , Perfect and Sinless , and that we had always perfectly fulfilled the Law from first to last , which no Man ever did but Christ . And he gives another good reason , why he denyeth the Consequence , Because the Righteousness which God works in us is but Finite , as well as other effects ; his sense is obvious , No Righteousness can Merit our Justification before God , but that which is of an Infinite value ; and therefore the Righteousness of a meer Man , had it been Perfect and Sinless from the first moment of his Life to his Death , could not be of Merit for the Justification of others ; and , indeed , strictly speaking , not of Merit for his own Justification ; he could only have been justified by his own good Works ( assisted to do them by the Spirit ) by fulfilling the terms of the Law or Covenant of Works ; but because Christ was not meer Man , but both God and Man , therefore his Righteousness and Obedience is of that Infinite Value and Merit , that is sufficient for all that lay hold on it for Justification by a true and lively Faith. Now to both these good and solid Reasons G. W. Answers most Ignorantly ; First in asserting , That the good Works which we work by the Spirit , or which the Spirit works in us are Perfect , and are the fulfilling of the Law , and therefore deserving Justification ; but to this I have answered above , and discovered his Ignorance , [ see the First Part , p. 13. ] To his 2d Reason G. W. Answers , The Righteousness which God effects in us is not Finite , but Infinite , [ Voice of Wisdom , p. 36. ] for Christ is God's Righteousness , and Christ is formed in us , Gal. 4. 19. and so that Righteousness which God works in us by his Spirit , is of the same Kind and Nature with that which worketh it , for the Saints are made partakers of the Divine Nature . Thus we see , how he magnifies the Righteousness wrought by the Spirit in Men ; not only to be Perfect with a Sinless Perfection , but DEIPIES it , so as to make it equal to God himself , arguing that the Righteousness which God works in us , is of the same Nature with that which worketh it ; surely whatever is of the same Nature with God , is equal to God , yea , is God ; for , because Christ , as he is the Eternal Word , is of the same Nature with God , therefore he is equal with God , and is God. But , observe a prodigious Fallacy in G. W. to defend his Blasphemy . In his Truth and Innoc. p. 60. in defence of that passage above-quoted out of his Voice of Wisdom , he saith , My meaning simply of the word [ Infinite ] was that God's Righteousness , which he effects in us , is Everlasting , and without end , Psal . 119. 142. And Christ is said to be of God made unto us Wisdom and Righteousness , and Sanctification and Redemption , 1 Cor. 1. 30. I hope ( saith he ) none will deny him to be Infinite , or his work of Righteousness , and the effect thereof to be quietness and assurance for ever . And thus he would heal himself by giving us his sense of the word Infinite , that he meant simply , that it was Everlasting and without end . But to detect this prodigiously dull Sophistry , [ I call it not prodigious for the Wit of it , but the Dulness of it , ] the nature of G. W.'s Argument did not only carry the sense of the word Infinite to be endless , but to be every way Infinite , his Argument being grounded on this , That that Righteousness which God worketh in us is of the same Kind and Nature with that which worketh it : Now the Nature of God is not only endless , but Infinite every way ; his Righteousness and Holiness not only extendeth beyond all Times and Ages , but beyond all Degrees and Measures of Created Perfection . But whatever sense the word Infinite may be allowed in other cases to have ; as to say a Nation is Infinitely Rich , as Nahum 3. 9. yet in this case of the Controversie betwixt T. Danson and G. W. the word Infinite can have no such limited or strained sense ; neither did T. Danson understand it in that sense , as only to signifie Endless . And G. W. did he know the true Law of Disputants , should know , That when he answereth to his Opponent's Argument , he should take the word of his Opponent in the sense of his Opponent , because the force of the Argument lies upon that sense . For T. Danson's Argument had not this sense , That because the Righteousness that God works in Men , is not Endless , therefore it is not Meritorious of Justification ; for granting it to be Endless [ that is , Infinite in G. W.'s sense ] as the Apostle Paul saith of Charity , it never faileth , every degree of it is Endless ; but it will not therefore follow , that it is meritorious of Justification , because it hath no end of duration , for so the Soul it self should be meritorious of Justification , because it is Endless ; yea , the Souls of bad Men and Devils are Endless and Infinite in G. W.'s sense ; do they therefore merit Justification ? But the force of T. Danson's Argument lyeth in this , That Righteousness alone can be meritorious of our Justification before God , that is Infinite in Value and Worth ( that is ) equivalent , and infinitely more than equivalent , to the Righteousness , not only of all the most holy Angels that never sinned , but of all the Men , that ever lived or shall live , had they ( by Supposition ) lived as holily and righteously as the holy Law of God required them to live from first to last ; yet such a Righteousness as this , of all such holy Angels and Men , being but a Finite Righteousness with respect to its intrinsick worth and value , could not be sufficiently meritorious for the Justification of one Man that has sinned , tho' suppose but once all his Life time . But because the Righteousness of Christ , to wit , his most holy and perfect Obedience , which he performed without us , was not the Righteousness of a meer Man , but of him , who was both God and Man , therefore it is an Infinite Righteousness , i. e. of Infinite value before God , by way of merit to obtain the Justification of true Penitents and Believers ; and when sound Christian-Teachers say , The Righteousness of Christ , which he performed without us , for our Justification , is an Infinite Righteousness , they mean not that it was Physically Infinite , but Morally , i. e. of Infinite value before God , by reason of the Hypostatical Union of the Humane Nature of Christ with the Essential and Eternal Word . But G. W. thought to excuse S. F. and himself from the imputation of Popery , on the Point of Justification , and that very handsomly , why ? because the Quakers say , It 's only the works that they work by the Spirit 's help , that are meritorious of Justification . But this will not excuse them from Popery ; for even Bellarmine , a great Popish Author , and the other Popish Authors , plead only for the merit of such good Works , ( which merit by Condignity , ) as wrought by the help of the Holy Spirit assisting them . And his Sophistry is as dull , in his drawing an Argument from 1 Cor. 1 , 30. That Christ is made unto us of God , Wisdom and Righteousness , and Sanctification and Redemption , therefore that Believers are justified by an Infinite Righteousness wrought in them , and that Christ is formed in them , Gal. 4. 19. And thus he will have Christ , as held forth in that Text , 1 Cor. 1. 30. not to be Christ God-Man without us , from and by whom we receive Justification and Redemption , and also divine Wisdom and Sanctification , by his holy Spirit that he sendeth into our Hearts , and by his holy Doctrine outwardly taught us , but Christ formed in us ; he will have to be all this unto us , and Christ formed in us is the Seed , and the Seed is God over all blessed for ever , as above-quoted , both out of G. W. and W. P. But what then is become of his Exposition that he gave in his Judgment Fixed above-quoted , That this Birth , viz. Christ formed in true Believers , is not Christ Jesus ; for he is that incorruptible Seed and Word of Life , which begets , forms and brings forth the Soul of Man into his own Nature and Image ; and so Christ may be said to be formed in us in a Mysterious and Elegant way of speaking , the Property and Effect being put for the Cause . Thus we see how he wavers to and fro , betwixt So and No , and No and So , sometimes This , and sometimes That : and sometimes neither This nor That ; a Phrase that S. F. used to some of his Opponents , but very justly apply'd to G. W. But differing senses and meanings are more tolerable for a Man to put on his Words , than plain contradictions , and especially in Matters Fundamental , as these are . Next , let us hear what W. P. hath said on the Doctrine of Justification , and how J. Wyeth in his Switch defends him . W. Penn in his Serious Apology p. 148 , gives the charge of his Opponent thus , That we deny Justification by the Righteousness which Christ hath fulfilled in his own Person for us ( wholly without us ) and therefore deny the Lord that bought us ; W. P. Answers ; And indeed this we deny and boldly affirm it in the Name of the Lord , to be the Doctrine of Devils , and an Arm of the Sea of Corruption , which does now deluge the whole World. What saith Jos . Wyeth , that hardy Champion , to this , Switch p. 238. Yes it is still true , and that we do deny , and boldly affirm to be the Doctrine of Devils ; and for our so denying and affirming , we have the warrant of Holy Writ , wherein is abundantly testifyed of the Spirit of Christ in Man , to which he must be obedient in order to his Justification ; for which he quotes Rom. 3. 24 , 28. Rom. 5. 1. Titus 3. 7. and concludes then not wholly without us . Note , Here J. Wyeth acts the dull Sophister as much as his Elder Brother G. W. by perverting the true state of the Question , as is their frequent manner . The Question is not , What is necessary , by way of Instrument or Instrumental Application , or Preparatory Condition , in order to Justification ; such as Faith and Repentance ; for such are granted to be necessary in order to Justification , as the stretching out the Hand is necessary to receive an Alms , or free Gift , and the opening the Mouth is necessary to receive Food ; but the true state of the Question is , What is the procuring and purchasing Cause of our Justification before God , by way of Merit , or the Meritorious Cause of our Justification ; whether the Righteousness of Christ that he wrought without us , by his Active and Passive Obedience , above Sixteen Hundred Years ago , Yea , or Nay ; If Yea , surely that is wholly without us ; but this says W. P. and J. W. is a Doctrine of Devils ; and G. W. chargeth T. D. with ignorance and false Doctrine for affirming it , as above-quoted ; and yet it is the very plain Doctrine of the Holy Scriptures , Isa . 53. 4 , 5 , 11 , 12. Rom. 3. 21 , 22 , 23 , 24 , 25 , 28. Rom. 4. 4 , 11. Rom. 5. 18. Gal. 3. 22. 2 Cor. 5. 21. There are other Arguments which W. P. useth in his Serious Apology , some of which I shall mention , not to refute them , for the least Child in Christianity may do that , but to show his Error ; one of which is , Death came by actual Sin , not imputative , therefore Justification unto Life comes by actual Righteousness , and not imputative . Another is , This speaks Peace to the Wicked . Another is , Men are Dead and Alive at the same time by this Doctrine . Note , He perverts the state of the Question ; his Opponents do not say , That Wicked and Unsanctified Persons are justified ; but if none be justified , but who are Perfect vvith a Sinless Perfection , and have not the least impurity , then neither W. P. nor any Quaker , ever vvas , or is justified ; for vvhatever they boast of their Sinless Perfection , their vile Errors , Pride and Uncharitableness , as vvell as other their Imperfections , demonstrate the contrary . Another of his Arguments is against our Justification by Christ's Righteousness without us , Our rejoycing must be in our selves and not in another ; thus perverting Paul's Words , Gal. 6. 4. But let every Man prove his own work , and then shall he have rejoycing in himself , and not in another . But doth this exclude our rejoycing in Christ Jesus our Head. who to be sure is another ? O sad ! How contrary to this is Philip 3. 3. For we are the Circumcision , which worship God in the Spirit , and rejoyce in Christ Jesus , and have no confidence in the Flesh ; by this Argument of W. P. he for himself and his Brethren ( whose Faith he pretends to deliver ) renounces all Rejoycing , as well as Faith and Righteousness , in Christ without us ; yea , and in Christ within them also ; for Christ within them , if he be within them , is Another . Dare W. P. or G. W. say , Christ in W. P. or G. W. is W. P. or G. W. But whereas G. W. in his Printed Paper above-quoted , call'd , A Few Positions , &c. saith , We highly do value and esteem his ( Christ's ) Sufferings , Death , Precious Blood , and whole Sacrifice for Sinners : For a Proof of his Insincerity and Sophistry in this , I shall produce some following Quotations , what G. W. means by his Precious Blood , and whether he put the due value upon Christ's Blood that was outwardly shed , or upon another sort of inward Blood , I cannot say of his and his Brethrens inventing , but what they received from Familists and Ranters , tho' they pretend to have it by immediate Inspiration , to wit , an inward Blood , that is the Atonement and Sacrifice for Sin , which Blood G. W. will not allow to be the Blood of Christ's Humanity , but of his Godhead . G. W. in his Truth Defended , p. 66. quotes C. Wade saying , The Lord hath Bought us and Redeemed us , with the Precious Blood of his Humanity , and saith your imagined Christ [ viz. their Notion of a Christ , whose Blood is shed within them ] never had any Humane Blood to Redeem you with ; and to prove it , he brings 1 Pet. 1. 19. G. W. Answers , That Scripture , 1 Pet. 1. hast thou perverted , as thou hast done other Scriptures , to thy own Destruction ; for there he witnesses to the Blood of the Lamb , which Redeemed them from their vain Conversation , but doth not tell them of Humane Blood to Redeem them with ; for that which is Humane is Earthly , but Christ whose Blood is Spiritual is Lord from Heaven , and he is not an imagined Spirit , but a true Spirit . And what say'st thou to this ? Was that Humane Blood , which Christ saith , Except a Man drink he hath no Life in him , and which cleansed the Saints from all Sin , who were Flesh of Christ's Flesh , and Bone of his Bone. Note , Thus we see what Blood G. W. esteems the Precious Blood of Christ , not his Humane Blood , or Blood of his Humanity , and that not only he denyeth that we are Redeemed or Cleansed by any Blood of his Humanity , but denyeth that Christ had any Humane Blood , or Blood of Humanity , and giveth his Reason against it , That Humane is Earthly , but Christ , whose Blood is Spiritual , is Lord from Heaven . But again , For a further evidence of his undervaluing the outward Blood of Christ , and denying it to be that Blood by which Christ purchased his Church , in his Light and Life , p. 56. It is confessed ( saith he ) that God by his own Blood purchased to himself a Church , Acts 20. 28. Now the Blood of God , or that Blood that relates to God , must needs be Spiritual , he being a Spirit , and the Covenant of God is Inward and Spiritual . Note , This Quotation was lately published in the Printed Sheet , call'd , An Account from Colchester , above-mention'd ; to which Seven Quakers at Colchester have given a pretended Answer , call'd , Some Account from Colchester , &c. In their Answer to this Quotation , they quibble Sophistically upon the Word Spiritual . We would ask these Men ( say they ) if God's own Blood be not Spiritual , whether it be Carnal , and the Blood of his Covenant such also ? But was not the Blood that was outwardly shed on the Cross , which John said he saw , and bare Record , real material Blood , as really as that of other Men : And granting it to be Spiritual , as Spiritual signifies Holy , as a Holy Man is a Spiritual Man , and yet is a Carnal Man with respect to his Body of Flesh , yet it was Material and Corporal . But G. W. by Spiritual meant inward Blood , in Men and Women ; and so expressed it ; The Covenant ( saith he ) is Inward and Spiritual , and so is the Blood of it ; so that Spiritual and Inward are with him Synonymous . But , for a further Answer , they quote a passage in G. W.'s Antidote , p. 233 , 234. where he grants , contrary to his former Doctrine , That God purchased his Church , by Christ's Natural or Outward Blood , but not only by that , but principally by the Spiritual Blood or Life of Christ Jesus ; and this Spiritual Blood he holds to be Inward in Men , The Blood is the Life , and the Life is the Light of Men , as W. Bailie phrased it , perverting and confounding two sundry Texts of Scripture . But the tenor and tendency of G. W.'s former Arguments were altogether against Redemption or Justification , by any natural or outward Blood whatsoever ; for Humane is Natural ; but Humane Blood G. W. would by no means admit to be the Blood of Christ , by which Men are Redeemed : So now he will have God's own Blood to be no less than his own dear Son , and the Blood to be both Natural and Outward , and Spiritual and Inward , by which we are Redeemed ; meaning by Inward Blood , his Life , Power and Spirit , in Men and Women ; and yet , in contradiction to himself , he saith , God's sparing not his own Son , but delivering him up for us all , includes the whole Sacrifice of Christ in Soul and Body , which were offered . Note , If Christ's Soul and Body without us , were the whole Sacrifice , the outward Blood being a part of his Body , then his Spirit , Life and Light in us , is no part of the Sacrifice ; and yet in contradiction to this in his Light and Life , p. 44. He brings several Arguments and Scriptures , but all grosly perverted to prove That Christ in us , offers up himself a living Sacrifice , refering to W. Burnets Book , cap. prim . p. 31. Where the words are more largely quoted thus , out of W. Smiths Primmer . We believe that Christ in us , doth offer up himself a living Sacrifice unto God for us , by which the Wrath and Justice of God is appeased towards us . This layeth the whole stress upon Christ within Men , being the offering ; but now G. W. would seem to give one part to Christ without , and another part to Christ within Men to be the offering , and to the Blood shed without , that was Natural and Outward , and to the Blood shed within Men , that is Spiritual and Inward . But then surely he gives very little to the Blood shed without , that was but once , and was Natural Blood , the Blood of the Humanity ; but he gives very much to the Inward Blood shed within Men , which is a more excellent Blood ; it is the Blood not of the Humanity , but of the Divinity , and is shed many Thousands , yea , Millions of times , for it is shed in all Men , who have lived in several Ages of the World : And thus Christ hath offered up himself Inwardly Millions of times , and had his Blood inwardly shed to appease the Wrath and Justice of God ; but this is directly contrary to the Scripture , that saith , That Christ by one Offering hath for ever perfected them that are Sanctified ; and by one Offering , once offered , not often offered , he hath appeared to put away sin ; and , as was Prophesied of him , a Body thou hast prepared me , not two Bodies , or many Bodies : And as Christ had not two Bodies to be offered for our Sins , so nor had he two Bloods , the Scripture never mentioneth any Blood of Christ but one ; we no where read in Scripture of the Bloods of Christ , plural , but of Blood , singular . And according to G. W. the Blood of Christ , in his former Books , is but one , and that is the Inward Blood , the Blood of his Divinity , but not of his Humanity ; yea , he hath denyed the Body of Christ to be any part of him , whereof he consisteth , as above-quoted , and consequently , nor was the outward Blood , shed on the Cross , any part of him . But suppose it were allowed to call the Spirit of Christ in Believers , or the sanctifying and refreshing Influences thereof , his Blood , by way of metaphor , as Wine is call'd in Scripture , the Blood of the Grape , and Christ calleth himself the Vine , and Believers in him the Branches , yet by no means can the Spirit , or influence thereof in Men , be call'd the Blood shed for remission of Sin , the Blood of Atonement , that by way of Merit and Satisfaction to Divine Justice , removes the guilt of Sin , and makes Peace betwixt God and Men ; for whatever Sacrifice makes Atonement for Sin , must be Slain , and the Blood of the Sacrifice shed or poured forth , as the Beasts that were offered for Sin under the Law , behoved to be Slain , and their Blood to be shed , which were Types of Christ , who was outwardly to be slain , and his Blood outwardly shed , for without shedding of Blood there is no remission , as the Scripture testifieth ; the which sheding of Blood must be by the Death of that , whose Body was to be Slain : Now the pouring and shedding of the Spirit of Christ , and his Graces and Gracious influences into the Hearts of the Faithful , is the effect of Christ's Death without us , as he was outwardly Slain and offered up for us , by way of Merit and Purchase as it is also the effect of his Mediation and Intercession for us now in Heaven by way of impetration and actual dispensation , having received power to give those gifts to Men , as he is now at Gods Right Hand in Heaven , in his glorified Humanity , which he procured and purchased for them , when he was upon Earth , in his state of Humiliation , by the proper Merit of his Obedience , both Active and Passive , who humbled himself and became obedient unto Death , even the Death of the Cross ; wherefore God hath exalted him , to be a Prince and a Saviour . And therefore it is , that the Blood of Christ by which he made peace for us , is called the Blood of the Cross , because it was shed , and poured forth on the Cross , and he is said to have reconciled us in his Body of Flesh , through Death ; all which bespeaks that our Redemption , and Reconciliation by way of Purchase and Merit , was wholly done and transacted by Christ without us , and could not be done within us , by way of Sacrifice and Atonement , for that required the Sacrifice to be Slain , and the Blood thereof to be shed and poured forth . But the Authors of this abominable Heresie , which teacheth that Christ in Man by his Blood shed in them , is the offering for Sin , and the Blood thus shed in them , is the Blood of Atonement , yea , the Blood of the Cross within them , to make things seemingly consist and hang together , they have invented an Inward Crucifixion and Killing of Christ in Men , as well as an inward shedding of his Blood in them , to answer , by way of Analogy , to the outward Killing of the Sacrifices under the old Testament . But when this Crucifying or Killing of Christ in Men , was , beside many other questions about the manner of it , they are put hard to it to resolve , and indeed the resolution of it is impossible , for it implys not only manifest contradictions to Scripture , but to all true and right Reason , as much as the Popish Transubstantiation doth . For as nothing can be properly said , to have been Killed , but what was formerly alive ; If Christ has been Killed , suppose in every Quaker , he behoved to be first alive in them ; and as Christ in the Figure or Type , ( as some of them call him ) was Born long before he was outwardly crucified ; for though when he was a Child , Herod sought his Life , yet by his being taken by his Mother into Egypt , he was preserved ; and this very passage , of Christ's being persecuted by Herod , soon after he was Born , the Quakers have made an Allegory , not that the inward is the Allegory of the outward [ which were somewhat tolerable , as some of the Ancients have so Allegorized , though some went too far even so ] but the outward is the Allegory of the inward , and as then there passed some considerable space of time betwixt Christ's typical Birth in the outward , and his typical Crucifixion ; so that being about Twelve Years of Age , he disputed with the Doctors , and about Thirty he began his Ministry , wherein he continued for about three Years and a half , and then was Crucified ; after he was Betrayed by Judas , denyed by Peter , and Sentenced to Death by Pontius Pilate , falsly Accused , and cruelly Mocked by the Jews ; all which , according to W. P. are so many Facile representations of what is to be accomplished in Men. And I have heard , since the difference betwixt the Quakers and me began , about Preaching Christ without , some of their Preachers in their Publick Meetings , Preach a great deal of the History of Christ's Birth , Persecution by Herod and the Jews , Betrayed by Judas , denyed by Peter , Sentenced to Death by Pilate , and made it all an Allegory of what was to be witnessed within , with an Exhortation to Friends to wait to have it all fulfilled and witnessed within them : And particularly I heard Jacob Talner , the Dutch-man above-mention'd , Preach at a Publick Meeting in Philadelphia [ about the time our differences began there about Christ ] That Christ must be first Born in us , and after that must be Crucified in us , &c. On which I asked some of their Preachers , Were it not better , after Christ is Born in Men ( using their Phrase ) that Men would not Crucifie him in them , but rather that he might live in them ? For who can Crucifie Christ in Men , but they themselves ( on supposition that he can be Crucified ? ) For the Devil cannot do it by himself without Men's consent and concurrence , and being the main Actors : But G. F. whom J. Wyeth calls the Apostle in this Age , hath resolved this Question ; but whether effectually so as either consistent with Scripture or true and right Reason , to which no true Revelation can contradict , I leave to the intelligent Christian to judge , in a Treatise of his , call'd , Several Papers given forth for the spreading of Truth , one of them bearing this Title , Concerning Christ's Flesh which was Offered , p. 54. Christ the Lamb slain from the Foundation of the World , when it began its Foundation , then the Lamb was slain , then the World was set up in Man's Heart , that he did not see the beginning nor the ending of the Works of God ; — Then came their Understandings to be darken'd , and Christ ACCORDING TO THE FLESH CRUCIFIED , the Lamb Slain , that FLESH of his , which is a Mystery ; and when the Jews did transgress the Law of God , the Prophets told them , they OPPRESSED the Seed , as a Cart with Sheaves . [ Note , the word Oppressed , tho' G. W. is so impudent in his Judgment Fixed , p. 322. as to deny that the Seed is Christ and God that is Oppressed ] — That they may come to a thing that 's lower and under , and higher and over all , and before all that is the Righteousness it self ; so in this lies the Belief , so then in the Life and in the SUBSTANCE , and in the end of all Types , so through this Flesh he doth reconcile , and by the offering up his Body , his Flesh , that which hath been Slain from the Foundation of the World , and yet never corrupted : — And this Flesh is a Mystery ; and in this Flesh is the Belief that takes away the Sin , that never corrupted , that is the Offering for Sin , and the Blood of this Flesh clear seth from Sin ; so through this Offering is the Reconciliation , through the Offering of his Flesh that never corrupted , but takes away Corruptions , and his Blood Cleanseth from Corrup●ions , THE LIFE READ . See the Quotation more at large in my Third Narrative , p. 24 , 25. And it is observable that he saith with respect to Christ being thus inwardly Crucified , for as he was God he did not die , but whether he did suffer as he was God , he doth not here determine , tho' G. W. hath determined it , as above-quoted , That Christ as God doth suffer in Men by their Sins . Note , Whereas many of the Quakers , particularly G. W. doth argue against Christ without us being the object of Faith ; Can ( saith he ) the object of Faith he divided from the Faith ? Which Argument has no more force , than if he should argue , The Sun cannot be the object or Foundation of his Sight , because it is without him , and at a great distance from him , but his Sight is within him . And he hath of late been heard , several times to preach in the Quakers Meetings , that Christ without us cannot be the object of our Faith ; doth not G. F. here propose an object of our Faith without us ? and such an object , as is very difficult , if not impossible , to apprehend , to wit , the Flesh of Christ , which was Crucified when Adam sinned , and that Blood of his that was then shed or offered together with the Flesh , — And in this Flesh is the Belief ( saith he ) that takes away the Sin. But possibly G. W. or some other will say , the Flesh of Christ that was Crucified in Adam , when he sinned , is conveyed or transmitted from him into us . If any of them will adventure to say so , it will occasion such Intricacies and Niceties , that the Quakers pretended plainness doth not suit with ; for G. W. in his Book , call'd , The Divine Light of Christ in Man , p. 13. giveth this description of the People call'd Quakers , That they are not only esteemed an illiterate People , but are a plain , simple , innocent People , who most affect plain Scripture-Language , without any School-glosses or nice distinctions , to deck , adorn , or illustrate their Christian Profession of Christ , or his Divine Light in Men. And many thousands may not understand the terms , Vehiculum Dei , Intermediate Being , nor is Jesus Christ , preached among us under those terms , but in Scripture terms . [ The terms Vehiculum Dei had been used by R. Barclay , in his Apology , p. 83. and Intermediate Being by me , in some of my former Writings concerning the Seed of God , or principle of God's Grace in Men ; but which we carried not to that height , nor had that sense of it , to be the Flesh and Blood of Christ that is the Offering for Sin , and makes the Atonement by way of Expiation to take away the guilt of Sin. ] But is not G. W.'s Fallacy very plain in this Case ? Did not G. F. Preach Christ as he Writ and Printed concerning him ; and what though G. F. and none of the Quakers ever used the word VEHICULUM DEI , or INTERMEDIATE BEING before R. B. and G. K. used them , which they chiefly used to help the Quakers out of the Mire , and render ( if possible ) the Quakers Notions about the Seed within , intelligible , but they carrying it far beyond , whatever R. B. or I ever thought of , particularly G. F. and G. W. as I have found by my late more exact search into their Books , than ever formerly I made ; I find it not only difficult but impossible to reconcile them , either with Scripture or right and true Reason , and therefore I disown them , and whatever I have formerly Writ , that seemed in the least to justifie such Notions as I have found in the Quakers Writings , particularly in the Writings of G. F. and G. W. let them be as void and null , as if they had never been Writ . [ See my late Book of Retractations . ] Altho' , as I have already said , I carried them not so far , so much as in my thoughts , and I think no more did R. B. as they have done . Now since G. W. professeth that the Quakers are such a plain simple People , who most affect plain Scripture Language , how is it that both G. W. himself , and G. F. the chief Leaders and Teachers among them have gone so far from Scripture Language about Christ within , that they have run into most wild and extravagant Notions , that they sucked in from Familists and Ranters about Christ within ? Where do they find such Scripture Language , That Christ , according to the Flesh , was crucified when Adam sinned , and his Blood then shed , and that that Flesh , then crucified , was the Offering for Sin , and the Blood of that Flesh cleanseth away Sin , and that the Belief or Faith is in that Offering , the Flesh that was then Crucified : And where doth G. W. find his wild Notion of a Blood of Christ within Men , that cleanseth from Sin , by way of Sacrifice and Atonement ; or of any other Blood of Christ , than the Blood of his Humanity ; for tho' that place of Scripture , Acts 20. 28. calls the Blood of Christ , wherewith he purchased his Church , the Blood of God , yet it doth not say , it was a Blood within Men , or the Blood of the Godhead , and not of Christ's Humanity ; it is call'd the Blood of God , because Christ , whose Blood it was , was not a meer Man , but both God and Man , the Man Christ Jesus was God , tho' his Godhead was not his Manhood . But as to this Conveyance of Christ's Flesh , conveyed or transmitted from Adam into his Posterity , since his Fall , what Scripture Language is this ? If any of them will dare so to affirm , give us Chapter and Verse for any such Doctrine or Terms ? But yet further to discover the grossness of this wild Notion : Is this Flesh of Christ conveyed or transmitted into his Posterity , Crucified or Alive ? If they say Crucified , it is scarcely intelligible , how dead or crucified Flesh , however so Spiritual , can be conveyed or transmitted from Adam into us ; or how any crucified Seed or Principle can be so conveyed ; and seeing that as we are all descended of Noah , and he was descended of Seth , and Seth was descended of Adam , by humane Generation , long after Adam's Fall , and the Seed of the Woman was promised to him , it is most probable , That if there was any crucified Flesh , or Body of Christ in Adam when he Fell , that crucified Body , Seed or Principle , was quickened and raised in him , some time before he begot Seth , and it will-therefore follow rather , that such a Body , Seed or Principle , if conveyed or transmitted from Adam into his Posterity , is conveyed alive and not dead . Beside , how can it be conveyed by natural Generation ? Indeed , many of the Quakers deny any conveyance of Original Sin , by natural Generation , as the Pelagians denyed of old , because they cannot comprehend with their Reason , how such a conveyance can be ; to be sure it is altogether remote from all rational Comprehension , as well as from Scripture , that such a Noble Principle , as the Seed of God , should come by natural Generation , and so come to all Men , even the Children of Heathens , as well as the Children of Believers , as the Quakers commonly Teach ; yea , G. F. saith , G. M. p. 209. Every Man AT HIS COMING INTO THE WORLD hath a Light from Christ , him by whom the World was made , which is more than Conscience . But if every Man has that Light at his coming into the World , then Heathen Infants have it ; and seeing they have it from Christ , whether they have it Immediately conveyed , or Mediately , by natural Generation , through their Parents , as they have their natural Flesh ? If Immediately from Christ , it is more rational to suppose it is not crucified nor killed at its first reception : Beside , how can it be a slain or dead Thing in them , when it convinceth them of the sins of Lying , Thieft , and the like , and speaketh to them in their Hearts and Consciences , and teacheth them their whole duty to God and Man , if they will obey it ; yea , an entire Systeme of Orthodox Divinity ; If J. Wyeth can be believed , how can it do all this , and be a dead or crucified thing in them ? These are but some of the inexplicable and unintelligible Difficulties , beside many more that might be mentioned , which the wild Notions and Phrases of G. F. and G. W. especially , as far from Scripture Language , as Darkness is from Light , have led them into , and many others whom they have bewildred with them , notwithstanding G. W.'s fallacious pretences of his Brethren and Himself , being an innocent , plain , simple People , that most affect Scripture Language , when , indeed , no Society call'd Christians ( nay not the Church of Rome ) have so much deviated from Scripture Language , as well as Scripture Doctrine and Sense , as they have done . But let none from this infer , that I do not own the Doctrine and Faith of Christ within , and of his Divine Teachings , Inspirations and Illuminations , for that I do withal my Heart , as truly as ever I did , and , I hope , rather better ; only I deny the Quakers wild , extravagant and blasphemous Notions of Christ within , and particularly of G. F. and G. W. above-mention'd , who affirm that Christ is Crucified in all unregenerate Persons , and that the Flesh of this crucified Christ in them is the Offering for Sin , and the Belief is to be in this Flesh , and the Blood of this Flesh cleanseth from all Sin : Which Flesh was crucified in Adam , when he Fell ; but how from Adam it came into them , either crucified or alive , is not intelligible , and therefore no proper object of Faith ; but if they say it is alive in all Men , at its first reception , or at their first coming into the World , then all Men are Born Sanctified and spiritually Regenerated , Heathens as well as Christians ; for the great difference that the Quakers give betwixt Regenerated and Unregenerated Persons , lies in this , That the Seed Christ is alive in the Regenerated , but crucified and dead in the Unregenerated . But yet again , to shew how much G. W. acts the Sophister in his late pretences to own , the Merit of the Blood of Christ that was outwardly shed , which yet he hath so plainly denied in his Light and Life , and mightily , opposed it , That the shedding of that Blood upon the Cross was the meritorious cause of Man's Justification , in p. 8. Of Light and Life he blames W. B. For laying a twofold stress upon that Blood , 1. Merit to Salvation , 2. Work to Sanctification , and infers against W. B's twofold assertion , That in his so doing , he hath set it ( viz that Blood ) up above God , for God could not save he saith , and yet is not in being , gross absurdity saith G. W. Here the force of G. W.'s Sophistical Argument against the Merit of Christ's Blood , is very apparent , To say that Blood is the Meritorious cause of our Salvation is to set it up above God , which is a most absurd consequence , and his proof of his consequence he grounds upon an absolute forgery whereby he manifestly wrongs his Opponent W. B. in his alledging on him , that he said , God could not save , whereas , W. B. did not say , God could not save , But that Christ as he was God , without being Man , he could not save Man. See W. B.'s Capital Principles , p. 35 , 36. which is almost Orthodox Doctrine , rightly understood , viz. Seeing God hath appointed to save Man after that manner . G. VV.'s further opposition to the Blood of Christ as outwardly shed , being the Meritorious cause of Man's Justification , is evident from his words Light and Life , p. 61. But mark how one while W. B. makes that Blood , and the shedding of it , his Justifier and Redeemer , &c. VVhich he has confessed is not in being . Another while People must seek their Saviour above the Clouds and Firmament contrary to the righteousness of Faith , Rom. 10. 6. Another while they must look to Jerusalem for Justification , and to the Blood that was there shed , contrary to Deut. 30. 13 , 14. And Rom. 10. And if Men should look to Jerusalem for that Blood , it is not there to be found , for it is not in being , says W. B. The Seven Colchester Quakers , in their Printed Paper , called , Some Account , above mentioned , p. 16. pretended to answer this passage , by producing some words of G. VV. in his Light and Life , which they think will justifie him , but all in vain , unless to detect his and their dull Sophistry . VV. B. having said , The shedding of the Blood upon the Cross , that was let out by Virtue of the Spear , being thrust into his side , to be Meritorious , or the Meritorious cause of Man's Justification . To this G. W. Answereth , The shedding of that Blood , let out by the Spear , was an act of a wicked Man ; and the Spear , an Instrument of cruelty , which to lay the Meritorious cause or stress of Justication upon , is false Doctrine , for there is a great difference between Christ's offering up himself by the eternal Spirit , a Lamb without Spot to God , and the acts of wicked Men inflicted upon him , as it is said , by wicked Hands they put him to Death . And they conclude saying , But the making the very act of shedding his Blood by the Spear , to be the Meritorious cause of Man's Justification , we therefore ask them , if they really believe the same . Here , Note , Both G. W.'s and the Seven Colchester Quakers fallacy , thereby to cover G. W.'s vile Heresie . He most unjustly chargeth it upon W. B. his Opponent , that he laid the Meritorious cause or stress of Justification , upon the Act of the wicked Man , that thrust the Spear into our Saviour's Side , but this is a piece of gross forgery in G. W. so to charge W. B. and mistate the Controversie , between W. B. and him ; nothing but deceit it self could invent such a forgery in G. W. as this , to charge it on W. B. as if he had either said or thought that the Meritorious cause of Man's Justification , was laid by him , upon the Act of the Soldier , that thrust the Spear into our Saviour's Side ; for neither did he say it , nor can it be gathered from his Words , by the least shadow of any just Consequence , his Words being thus , as G. W. cites them , The shedding of the Blood upon the Cross that was let out , by the Virtue of the Spear being thrust into his Side , was the Meritorious cause of Man's Justification . See Light and Life , p. 64. The shedding of the Blood , &c. is the true English of the Latin Words Effasio Sanguinis , which being A Noun Verbal , hath a Passive as well as Active signification , and that W. B. meant it , in the Passive signification [ and not in the Active as with respect to the Soldiers Act ] is evident , from the Words both of Jer. Ives , and also of W. B. quoted by G. W. Light and Life , p. 64. he quotes Jer. Ives , saying , My Brother Burnet meant Christ's Passion , and not the Act of wicked Men. And again , G. W. quotes W. B. saying , Yes Brother , it is proper to say , It was Christ's Act to shed his Blood. His meaning is obvious , to any impartial Reader , that it was Christ's Act , freely to give his Blood to be shed for the remission of our Sins , as he said himself , no Man taketh my Life from me , I lay down my Life , and I take it up again . Without all doubt , though Christ was not Active to Kill himself , by any Bodily Act of violence , that he did to himself , yet his giving up his Blood to be shed , and his Life to be taken away , was a most noble act of his Soul and Will ; who by a most noble act of Obedience and Resignation to the Will of God , for the Salvation of Men , gave up his Blood to be shed ; for that the shedding of Christ's Blood was necessary for remission of Men's Sins , and their Justification before God , is clear from his own words , This Cup is the New Testament in my Blood shed for the remission of the Sins of many ; and as the Scripture saith , Without shedding of Blood is no remission ; so that , had not Christ's Blood been shed , Men's Sins could not be forgiven ; and yet what but deceit it self can infer from this , That the merit or stress of remission of Sin or Justification , is laid upon the act of the wicked Soldier , that thrust his Spear into our Saviour's Side . Note again , Seeing G. W. hath imposed such a Forgery upon W. B. without any just ground , as if he had placed , the Merit of Men's Justification , upon the act of the wicked Man that thrust the Spear into our Saviour's Side : By the like forgery , he may charge the Church of England , with the same absurdity , ( though most unjustly ) for in the Prayer immediately before Baptism , [ in the Office of Baptism for those of Riper Years ] she thus Prays , Almighty everliving God , whose most dearly beloved Son , Jesus Christ for the forgiveness of our Sins , DID SHED OUT of his most precious Side , both Water and Blood , and gave Commandment , &c. Here we see it 's said , that Christ SHED OUT of his most precious Side , both Water and Blood. Can therefore G. W. from thence infer , that the Church of England believeth , that she layeth the Merit of remission of Sin , and Justification upon the act of the Soldier , or that Christ by any act of Violence killed himself , or commanded others to do it ; and if no just consequence , as this , can be gathered out of the Church of England's Words , nor can they from the Words of W. B. that are of the same importance . But it 's no wonder that G. W. will have the shedding of that Blood which came out of Christ's Side , when it was pierced , to be only the Soldiers act , when T. Elwood in his Truth Defended , p. 99. denyeth the Blood that came out of Christ's Side , and its shedding after he was Dead , to have been to compleat the Offering , for this he saith , and again repeats the same Words and justifies them in his pretended Answer to my first Narrative , p , 220 , 221. This offering up himself , ( and giving himself a ransom for all ) included all his sufferings both inward and outward , and made it a compleat and perfect Sacrifice , in which his Blood was comprehended and concerned as well as his Flesh , before his Side was pierced by the Spear , for he had pronounced that great Word , Consummatum est , it is finished , had bowed his Head , and given up the Ghost before his Side was pierced with the Spear . This is not only contrary to the Doctrine of the Church of England , as above quoted in the Office of Baptism , but of all Orthodox Christians throughout the World , who teach according to Scripture , That the Water and Blood that came out of our Lord's Side , after his Death , was a special part of the Offering as well as his Death ; and the wounds in his Hands and Feet and the Blood that came out of them , before his Death ; which gross Error of T. Elwood , is the Error of the Second Days meeting at London , who approved his Book , and of G. W. who professeth the same Faith with them , is deservedly censured and refuted , in Satan disrob'd , p. 47. His Body pierced and his Blood shed after his Death , were truly and properly a part of the Sacrifice , as much as what he suffered before he expired . As the legal Sacrifice was not compleated by the Death of the Beast , but by the Burning of it , and offering the Blood afterwards , that was shed ; and those who reject that Blood do mutilate his Sacrifice , and render it ineffectual to themselves . Note , again , How neither G. W. nor the Colchester Quakers , in their Some Account , &c. give any answer , to what was objected against him , out of his Light and Life , p. 61. Though quoted by them , p. 15. Where he positively asserts , That to seek our Saviour above the Clouds and Firmanent [ i. e. to pray to him as he is in Heaven , without us , above the Clouds and Firmament ] is contrary to the Righteousness of Faith , Rom. 10. 6. And to look to the Blood that was shed at Jerusalem , for Justification , is contrary to Deut. 30. 13 , 14. and Rom. 10. which seeking or looking to Christ , and his Blood , as is above-quoted and proved , was not by any outward or bodily act , but by Faith , and yet even such seeking or looking is denyed , and opposed by G. W. and his Colchester Quaker Brethren . But whereas G. W. doth argue so much and so frequently against that Blood that was outwardly shed by the Spear , its being the meritorious Cause of Justification , because that Blood is not to be found at Jerusalem , for it 's not in being says W. B. as G. W. quotes him . Suppose W. B. had positively said [ as if they had been his words originally ] That Blood is not in being ; yet he was far from inferring thence , that we are not justified by that Blood ; this was G. W.'s consequence , and not W. B.'s for W. B. did strongly assert , that Men are justified by the Blood that was then shed , tho' it was not now in being , but ( said he ) the Efficacy of it is still in being ; but G. W. did draw a quite contradictory Conclusion , to that of W. B. as thus , That Blood that was shed by the Spear , is not in being , saith W. B. therefore G. W. concludes , Men are not justified by it ; which Argument of G. W.'s has equal force against Christ's Death , and Bodily pains , as well as his Souls Dolours and Griefs , they are not now in being , therefore Men are not justified by them . And his Argument has the like force against Men's being justified , or having their Sins pardoned , by the Merit of Christ's Blood , before Christ came in the Flesh ; for example , David had not the remission of his Sins by the Merit of Christ's Blood , because G. W.'s Logick , in David's time , the Blood was not in being : But as I shewed in the Meeting the Words [ that Blood is not in being ] were not originally W B's , but some Quakers Words , or some other that held the like false notions with them , which W. B. calls a Cavillation . Capital Principles p. 40. Of late , saith he , I have frequently met with a Query by way of Cavillation , Which is , whether that Blood spilt upon the Cross run not on the ground , &c. If so , how then can Man be justified by that which is not in being ? Thus we see , W. B. censures the consequence of that Argument to be invalid , but G. W. again , and again , I know not how frequently , makes use of it , and thinks the Conclusion to be good ; and I said , in the Meeting , had G. W. been present , I would have asked him , what was his Answer to that Question , Is the Blood that was shed on the Cross now in being ? [ If he happen to reply to this 4th Narative , I desire him to give a positive answer to it , seeing he makes it the Foundation of his Conclusion , that Men are not justified by the Merit of that Blood , because that Blood is not in being ] but seeing I had not G. W. there , I asked Dan. Philip [ who was present , and sat near where I stood , and is one of the Quakers in the Unity ] whither that Blood was in being , He replied he knew not whither I meant the Blood , that was without Christ's Body , or within it ; I told him , the Blood that went out of his Body , whether that Blood was in being ? but he gave no reply . I asked him again , whether he believed that the Blood that was outwardly shed , was Meritorious to Justification , and that true Believers were justified by it , he said , he knew not what I meant by the Word Merit , or Meritorious ; I told him , it was a shame for him , to pretend to be so Ignorant of the signification of the Word , that an ordinary School Boy did know , seeing he was a Scholar , and did not long ago , commence Dr. of Physick at Leiden , and had there a Latin Oration . However , I gave him the signification of it , that Merit signified that it was of that Worth and Value by way of Atonement and Expiation to make satisfaction to God , for the guilt of our Sins . He also pretended he knew not what I meant by the Word Atonement , I told him , it signified reconciling and bringing Men into savour with God. I asked , again , were Believers justified by the Merit of the Blood , that was outwardly shed , he answered it was a part of the Offering , but I asked were Believers justified by it , He said , that Blood will justifie none , that are not Sanctified ; I replied , that was not the question , nor is it any part of the Controversie ; I further asked him , what did he mean by the Offering whether Christ only as without us , or as within us , or both without and within , and both by Christ's Blood without us , as outwardly shed , and by the Blood of his God-Head as inwardly shed in Men , as G. W. will have it now at last ; but to this he gave no positive answer ; and though in all his answers he gave , on this or other heads , he greatly foiled himself : He is ( as I am informed ) so confident , that he tells in private , how he foiled me . But seeing neither he , nor any of the Quakers there present , offered any answer to that question ; Is that Blood of Christ that was outwardly shed in being ? I told them , I believed the substance of it was still in being , for not the least atome of any Bodily substance was ever annihilated ; but to enquire , where that Blood now was , or whether Christ did take it back again into his Body , [ which no doubt he was able to do , having all power , was a curious and unnecessary question , to be resolved , ] And here I brought a saying of B. Burnet ( whose Name I mentioned with due respect ) to the same effect in his Exposition on the xxxix Articles of the Church of England , and also , sometime afterwards at the same Meeting , I quoted him , in the same Book , to show my Agreement with him [ as I do with all sound Christian Teachers ] that our Lord has the same Body , in substance , he had on Earth , and that his Body is not changed in substance , but in the different Contexture of parts . And on this Head also I queried Dan. Philips , Whither Christ's Body was the same in Substance , now in Heaven , that it was on Earth ; and whether it was , when on Earth , a terrestrial Body ; he said , He did not know what I meant by Substance . I told him , the same that others meant , who had any true skill in Natural Philosophy , and it was a shame to a Dr. of Physick , to profess his being ignorant to define a Substance ; however I told him , that a Substance ( understanding a created Substance ) was a Being or Thing that did only depend on God Almighty , the first Cause , and was the subject of certain Accidents that did depend on it , and could not be without it . He asked whether a Substance could be without Accidents ? I answer'd him , it could be without Accidents of this or that kind , and could be wonderfully changed in Accidents , and yet remain the same Substance . I asked him again , Was our Lord's Body earthly , when it was on earth ? He answered , it was like ours in all things , Sin excepted . I again asked , but was it earthly , when on earth ? Here he demurred , and would not give a positive Answer ; a Minister that stood by , said , by his confessing it was like ours , he has confessed it was an earthly Body ; I said , to them that are sound in the Faith it is so , but not to the Quakers ; for they will not allow , that an earthly Body , and an heavenly Body , can be the same Body in Substance , or that a natural Body , and a spiritual Body , are the same in Substance ; for which I quoted G. W.'s Light and Life , p. 69. Who calls him a very blind and ignorant Man that will affirm , That Bodies Celestial and Terrestrial , differ not in Substance ; whereby he has proved himself to be both blind and ignorant , by his ignorant Assertion . And I told the Auditory , how the Quakers ignorance and false Notions of Philosophy , destroy'd their Faith , and hindred them to believe that necessary and fundamental Article of the Christian Faith , That Christ's Body that he had on Earth , is the same in Substance it was in Heaven ; and tho' when on Earth , it was earthly , and is heavenly now , yet the change was not in Substance but in Accidents ; for if it be not the same in Substance , it is in no respect the same ; for , take away the Substance and no Accidents can remain of any thing . And by the like false Philosophy , both G. W. and W. P. have argued against the Resurrection-Bodies of the Saints , that they shall not be the same in Substance with the Natural Bodies they had on Earth . And I further shewed , that Muggleton said , Christ's Body was like ours , and yet would not own it was the same Substance with ours ; for , he held that Christ's Body that hung on the Cross , and was laid in the Sepulcher , was the Godhead ; yea , was God the Father , Son , and Holy Ghost . Nor is G. W. and his seven Colchester Brethren , less fallacious , in his and their Defence of Solomon Eccles's Blasphemous saying , That the Blood of Christ that was forced out of him , by the Soldier after he was dead , was no more than the Blood of another Saint . In their Some Account , they quote G. W.'s Antidote , for his defence , p. 223 , 224 , 225. 1. He saith , he shewed a dislike of S. E.'s Expressions before-cited , but how ? in that he did not allow them as an Article of their Faith. But nor did he censure them as contrary to their Faith , which he ought to have done , and would have done , had he been in the true Faith. And that his dislike did not proceed from any detestation of the Error , is very apparent , that he said in his defence of S. E. That S. E. did highly speak in esteem of the Blood of Christ , and New Covenant , as more excellent and living , and holy and precious , than is able to be utter'd , &c. which ( G. W. faith ) might have satisfied any spiritual or unbyass'd Mind ; therefore it seems it satisfy'd G. W. But the deceit of G. W. lyeth in this , That the Blood which S. E. did so highly esteem , was not that Blood , that was let out of his Side , after Christ was dead , as S. E. plainly confessed in his Letter to R. Porter , but another kind of Blood , that is , the Blood not of the Humanity , but of the Godhead ; the Blood of the New Covenant , which is Inward and Spiritual , saith G. W. 2. He saith , he shewed in part his estimation of the Blood and whole Sacrifice or Offering of Christ , both in respect to the blessed Testimony , Value and Efficacy thereof , more than that of any other Saint or Saints . But I find no such Testimony in all that Book , to any Value or Efficacy of it , by way of Merit , as it was shed for the remission of Sins : For it is a great part of his work throughout his whole Book , Light and Life , to contend against the Merit and Value or Efficacy of it , for Men's Justification and Salvation , as is largely above-proved out of many Quotations in that very Book , and can be further proved . Yea , he would not so much as allow it to be concerned in any part or respect , as the meritorious Cause of Men's Justification , Light and Life , p. 56. For We are not ( saith he ) to suppose two kinds of Saviours and Sanctifiers , that is both a Natural which is not in being , as is said of the Blood that was shed ) and the Spirit which still liveth . Thus he wholly excludes the outward Blood , which he calls Natural , and placeth all upon the Spirit , arguing most weakly and impertinently , That to say , we are saved by the Blood of Christ that was outwardly shed [ as the meritorious Cause of our Justification , and Sanctification , and Salvation ] and by the Spirit of Christ , [ as the internal Agent and Efficient , that applyeth to us the Merit and Efficacy of that Blood that was outwardly shed ] is to inser two kinds of Saviours and Sanctifiers ; he might by as good an Argument infer , That a Medicine , and he that applyeth the Medicine to the Patient , are two Doctors of Physick , as to argue that Justification or Sanctification by the Blood of Christ , and by the Spirit of Christ , is to suppose two Saviours . But how will G. W. answer his own Argument , who of late , but without any Retractation of his former Error , doth own , Redemption , both by the natural Blood outwardly , and by the Spirit inwardly , Antidote p. 232 , 233 , 234. And it still remains as a vile Error justly charged on G. W. which he hath never to this day fairly answer'd , nor any for him , that in Light and Life , p. 59. he blames W. B. for saying , That Blood that Christ shed in order to the effecting the Salvation of Man , must needs he visible and material Blood ; in opposition to which , he plainly denies , That the material Blood of the Sacrifices was a Type of the material Blood of Christ ; for that were to say ( saith he ) that material Blood was a Type of that which was material , this to give the Substance no Pre-eminence above the Type ; which clearly proveth , that G. W. held that the material Blood of Christ was not the Substance signified by the Blood of the Sacrifices that were offer'd under the Law , but a Type or Figure of some inward thing , to wit , their spiritual Blood within , which they call the Life and the Light. 3. But after all , tho' G. W. would seem , at last , to be full and plain , in his passing censure on S. E.'s words , he remains still Fallacious and Sophistical , as much as formerly ; I disown ( saith he ) his said Comparison , of the Blood of Christ with that of another Saint , and believe he was not in the Counsel or Wisdom of God therein . Here he nothing blames the matter of his Words , but saith , he was not in the Counsel or Wisdom of God therein ; that is to say , He was not wise nor well advised , to disclose that great Secret or Mystery among the Quakers , so as to let the World know it , that the Quakers held as a Principle among them , That that Blood was no more [ by way of Merit ] than that of an ordinary Saint ; for in effect G. W. himself , as to all the real worth of it , above that of other Saints , by way of real Merit for Men's Justification , or real necessity to Salvation , hath plainly excluded it , not only by his many impertinent and nonsensical Arguings and Quibblings against it , as above-quoted , but by his plainly asserting in his Antidote , p. 28. That the Quakers are offended with G. K. for saying , the Light within is not sufficient to Salvation , or not sufficient without something else ; the which Proposition , seeing he blames as false , he must hold the contradictory to be true , That the Light within is sufficient to Salvation without any thing else ; yea , G. W. hath granted in his Antidote , p. 28. That Christ , as outwardly considered , is that something else , which G. K. meant . This is an evident proof , beside many others above-given , That it is G. W.'s and his Brethren's Principle , That the Blood of Christ that was outwardly shed on the Cross , is not a meritorious Cause of our Salvation ; nay , not so much as in part ; and that Faith in that Blood is not necessary for our Justification , expresly contrary to Scripture , Rom. 3. 25. Hence it is , that neither in their Books , nor Preachings , is any thing generally of this Doctrine Preached , That Christ , God-Man , as without us , as he Died for us , &c. is the object and foundation of our Faith , for remission of Sin , and for our Justification , and eternal Salvation ; but there is much to be both read in their Books , and heard in their daily Preachings , against the necessity of any such Faith. The farthest that they go at this day , is to Preach a little of him Historically , and as an Example , but to Preach him as without us , in the true nature of Man , to be the great Object of our Faith , Love and Adoration , they think is hurtful , as above-proved ; yea , W. Smith in his Primmer gives it as a mark of distinction , whereby to know , true Ministers from false , They that are false , Preach Christ without , and bid People believe in him , as he is in Heaven above , Jos . Wyeth's excuse of this , in his Switch , p. 220. is extreamly fallacious ; he thinks he may supply the defect in W. Smith's Words by an Ellipsis , telling us , The Church hath given abundant encouragement to supply Elliptick defects by her example and practise in the holy Scriptures , and what is so familiarly done with holy Writ , surely me may do with our Friends Books . But to detect this fallacy , what Elliptical defects the Church has supplied in some places of the holy Scripture , she had ground so to do from other places of Scripture more full , that taught her to make that supply ; but the case is far otherwise here , it being so far from being the Quakers way generally to preach Faith in Christ without Men , for Salvation that they oppose it , and call them Reprobates , who profess any such Faith ; and this their great Apostle G. F. has taught them by his Example so to do , in his G. M. p. 248. he saith to C. Wade , The Devil was in thee , and thou saith thou art saved by Christ without thee , and so hath recorded thy self to be a Reprobate , and ignorant of the Mystery of Christ within thee , for without that , thou dost not know Salvation . And yet this same C. Wade , hath fully owned the Mystery of Christ within , as above-quoted . Jos . Wyeth's excuse for G. F.'s saying to C. VVade , The Devil was in him . He saith , Was for his stuffing his Book with Lyes , but of this he gives not one Proof , though I have given several evident Proofs , That G. F. did grosly bely him : To the other part of G. F.'s charge , Thou art saved by Christ without thee . Jos . VVyeth Answereth , It doth plainly contradict the Doctrine of the Apostle . Thus we see , what value he and all his Brethren have , ( in whose Name he writes ) for Christ without us , that he saith ; it plainly contradicts the Doctrine of the Apostle , but by his so saying , he palpably bewrays his and his Brethrens Infidelity and Heathenism , and hath prepared a Rod for his own Back instead of a Switch for the Author of the Snake . To suppose that C. VVade meant that he was saved by Christ without him , without the inward Operation of Christ , by the holy Spirit , to Sanctifie him , is great injustice done to him , for he hath sufficiently cleared himself of that charge , as I have above-quoted him . But that Faith in Christ without us , as he Died for our Sins , &c. is no part of the Quakers Faith , or Systeme of Doctrine , is evident from Jos . VV●●h's plain confession , as above-noted , it is none of the Systeme of Principles truly Orthodox , or Substance of the Doctrine , which the Light within has taught them , for he wholly passeth it by , p. 38. and yet tells us , he has given us the Substance , of what the Light within has taught them : Besides , who will consider W. Smith's Primer , out of which the above given Quotation is taken , will find that his Words wanted no Ellipsis to explain his sense , for he gives it very fully , to be his sense , that the Light within , is the only Foundation , and that there is not another , see this more largely quoted in my Third Narrative , p. 11. Proofs out of the Quakers Books , on the following Heads , viz. Christ's Coming to Judgment : The Resurrection of the Body : The Light Within : Baptism and the Lord's Supper . Eighthly , Concerning Christ's last Coming to Judgment . G. F. in his G. M. p. 9. quotes J. Bunyan saying , That the Place where Christ shall come to Judgment , is at the Mount of Olives , at the East-side of Jerusalem ; to this he Answers , Thou hast put him far enough off from thee , and hast not yet judged thy self ( and Christ is come to Judgment ) and so art one of the false Prophets , who bids People look for him beyond the Sea , lo here , lo there ; but who are come to Christ , the Light , the Life , they need not go forth ; who abide here , are sealed by the Spirit , puts not off the good and evil Day . Note , Waving that Question , over what place on Earth Christ shall appear at his last Coming , we see here , That G. F. opposeth not only to the place of his Coming , but to any outward and personal Coming yet to be , and chargeth J. B. to be one of the false Prophets for asserting it ; and saith , Christ is come to Judgment , as if there were no other , for that 's the true state of the Controversie , betwixt J. B. and him ; J. B. did not deny that Christ was inwardly Come , to reprove and judge for Sin , but he asserted his Coming personally to Judgment without us also . G. W. in his Light and Life , p. 40. 41. Disputing with W. B. about Christ's outward Coming in his Glorified Body , to Judge the Quick and the Dead , answereth to the several Scriptures that W. B. brought for Christ's outward Coming at the end of the World , and carries them all to his inward Coming already fulfilled , such as , 1 Thess . 4. 15 , 17. and Acts 1. 9 , 10 , 11. Acts 2 , 32 , 33 , 34. Matth. 24. 30. and Verse 26. 14. and opposeth W. B. in his understanding them of his outward Coming in Glory at the end of the World. — And as to that , 1 Thess . 4. 17. ( saith G. W. ) which W. B. brings to prove that Christ shall come in the latter end of the World , from Heaven , above the Clouds . Now in Ver. 15. it 's said , That we which are alive , and remain unto the Coming of the Lord. Now I ask ( saith he ) if they did live and remain to a personal Coming of Christ in the Clouds , yea , or nay ? Or can it be reasonably thought to be a Coming that is not yet , that they lived and remained unto ? Note , How G. W. here most weakly ( but very plainly to discover his Infidelity ) argues against Christ's Coming at the latter end of the World ; and whereas in my First Narrative I did show , That when Paul said , We which are alive , and remain to the Coming of the Lord , he spoke by an Enallage Personae , We for They , we which remain , i.e. such of our Brethren , who shall be found alive at Christ's last Coming , &c. To this T. E. Answers , in his pretended Answer to my First Narrative , p. 162. Why might not the Apostle speak in the first Person [ We ] as supposing that great and extraordinary Appearance and Coming of Christ ( the certain time of which no Man knew , Matth. 24. 36. ) was so near at hand , that it might probably fall out in his Life-time ; and for this sense he quotes , Heb. 1. 2 , 9 , 26. 1 Pet. 1. 20. 1 Joh. 2. 18. 1 Cor. 10. 11. 1 Pet. 4. 7. as because the times after Christ came in the Flesh , are called the last times , that therefore the Apostles thought , the end of the World was not far off , i. e. in his sense , That Paul and the other Apostles , thought that Christ would come to Judge the Quick and the Dead before they dyed . This gross and absurd sense , as it is contrary to G. W.'s words , so it renders Paul to have spoke an untruth , even by Divine Inspiration ; for said Paul , This we say unto you by the word of the Lord. J. Wyeth in his Switch , p. 297 , 298. and his Brethren ; their common excuse , here and elsewhere , that these were but Queries , signifie nothing to defend them ; the very import of these Queries , implying a positive denyal . See this Fallacy of T. E. more fully detected in Satan Disrob'd , being a Reply to his pretended Answer to my First Narrative . Again , G. W. in Light and Life , p. 41. saith , — But Three Comings of Christ ; not only that in the Flesh , at Jerusalem , and that in the Spirit , but also another Coming in the Flesh , yet to be expected , we do not read of , but of a Second Coming , without Sin unto Salvation , which in the Apostles days was looked for : And these words of Paul , The dead in Christ shall rise first , he expounds of an inward Death . To this G. W. Answers very fallaciously , in his Truth and Innoc. p. 61. But is this to deny or oppose Christ's coming to Judge the Quick and the Dead ? 'T was never so intended . And questioning some Men's carnal Expectations of a fleshly coming of Christ , to be seen with their carnal Eyes ; was this to deny his coming in the Glory of his Father , with his Angels , to reward every Man according to his works , [ quoting , Matth , 16. 27. Luke 9. 6. ] no sure , for that 's confessed and undeniable . Note , His and his Brethren's common evasion to hide their Infidelity , is to quibble about the Word FLESH ; as if their meaning were only to deny , That Christ is to Come , in a fleshly Body , subject to the like Passions it had in his state of Humiliation , when upon Earth , as Hunger , Thirst , Pain , Death , &c. But this is no part of the Controversie , betwixt the Quakers and their Opponents . But , why may not Glorified Flesh be taken to signifie Spiritual Flesh , as distinct from Mortal Flesh , as well as Glorified Body signifies Spiritual Body , without any change of Substance ? But it is evident that G. W. not only denyed , that Christ would Come to Judge the World , in a Body of natural and passible Flesh , but that he would not Come , in the same Substance of that Body he had on Earth , which was a mortal and passible Body , of the same Nature with ours ; for he makes it most absurd , That an earthly Body and an heavenly Body can be the same Substance , as above-quoted . Now , That he denyeth that Christ was in Heaven in a bodily Existence , or would come to Judgment , as the Son of Mary , in a bodily Existence , [ to wit , having any thing of that Body which he had on Earth , ] is evident from his Nature of Christianity , p. 29. D●st thou look for Christ , as the Son of Mary , to appear outwardly in a bodily Existence to save thee , according to thy words , p. 30. If thou dost , thou may'st look until thy Eyes drop out , before thou wilt see such an Appearance of him . Note , To excuse his great Infidelity , he useth a gross Fallacy in his Truth and Innoc. p. 61. and giving a lame Quotation of his own words , This is true in Fact ( saith he ) for those very Eyes decay and perish . But this was no part of the Controversie betwixt G. W. and his Opponent , who did not presume to say or think , That Christ's coming to Judge the World in that bodily Existence would be before his Death ; but the thing earnestly asserted , was , That Christ as he was now really in Heaven in a bodily Existence , at God's Right Hand , so he would come in that very bodily Existence to Judge the World ; for which G. W. doth evidently oppose him as above-quoted . The Phrase , Thy Eyes will drop out before thou wilt see such an Appearance , is equivalent to this , Thou wilt never see such an Appearance , nor any other Man sor thee , as that common Phrase , at the Greek Calends . And whereas he adds : And Christ's last Coming in Power and great Glory in his Glorious Body , accompanied with his mighty Angels , at the Resurrection , must be seen with stronger , clearer , and more celestial Eyes , than perishing Eyes . Here he still hides his vile Error . What are these more celestial Eyes , seeing he will not have Christ's Coming to be without Men in a bodily Existence ? For in his Light and Life , he quotes Matth. 16. 27 , 28. and Luke 9. 26 , 27. in plain opposition to Christ's outward Coming , saying , — When was that Coming to be ? Is it now to be looked for outwardly ; and seeing he is not to Come outwardly but inwardly , these celestial Eyes , in his sense , must be inward Eyes . But then , how shall the Wicked see him ? for the Scripture saith , Every Eye shall see him , even they who have pierced him ; must they have celestial Eyes wherewith to see him ? And tho' the Wicked shall not see him in the same manner that the Godly shall see him , yet certainly , according to Scripture , and the Faith of all true Christians , all that ever lived , as well as they that shall be found alive in the Body at his Coming , both good and bad , shall see him , as an object without them ; yea , Christ told the Chief Priest and the Jews , Mat. 26. 64. Hereafter shall ye see the Son of Man sitting on the right hand of power , and coming in the clouds of heaven . At which saying , the High Priest rent his Cloaths , and said , he had spoke Blasphemy . It seems if G. W. had been present , he would have given the same judgment . Doth G. W. think that the High Priest and those Jews shall see Christ with celestial Eyes , seeing , according to his Philosophy , no other Eyes but celestial Eyes can see him at his Coming ? But again , Note , G. W.'s palpable contradiction both to himself and to T. E. in his Truth and Innoc. above-quoted , p. 61. he seems to own Christ's Coming , as a thing yet to be at the end of the World , tho' in Light and Life , p. 41. from that very place , which he now quotes for it , Matth. 16. 27 , 28. he did argue against it ; and thus in express words doth T. Elwood in his pretended Answer to my First Narrative argue , p. 160. That Coming ( saith he ) there spoken of by Christ , Matth. 16. 27. could not be meant of his Coming at the end of the World , because it was to begin in that very Age. And yet G. W. in his Truth and Innoc. contrary to his former gloss , and T. Elwood also , would seem now to understand it of Christ's coming , as a thing yet to be at the end of the World , and if he do not so understand it , he most grosly deceives his Reader , and if he do so understand it , he palpably contradicts himself , as well as his Brother T. E. and yet he is the insallible G. W. still , without any change . And for all G. W. his seeming now at last , to be drawn , to a plain confession of his Faith , concerning Christ without us , in his , Appendix to the Switch , p. 544. yet he is still fallacious , and lurks like a Snake in the Grass . He professeth to own his belief , concerning Christ without us , in Eight several steps , from his Conception and Birth without us , to his Resurrection , and Ascension without us , Being seen ( saith he ) to ascend without us , and a Cloud received him out of their sight , who beheld him ascend ; unto whom it was said by the Two Angels present , This same Jesus which is taken up from you into Heaven , shall so come in like manner , as ye have seen him go into Heaven , Acts 1. 3 , 9 , 10 , 11. And doubtless when he so comes , and all his mighty Angels with him , it will be in great Glory and open Triumph , and he will in that Day be greatly glorified in his Saints , and admired in all them that believe , 2 Thess . 1. 7 , 8 , 9 , 10. Note , How he gooth no further in his confession to Christ without us , but to his Ascension , and the Cloud receiving him out of their sight . But in the other two following steps of the Christians Faith , fully as necessary as the former Eight , and without which the other Eight are of little or no signification , to demonstrate a true Christian , viz. Christ's being sat down without us , at the Right Hand of God , in the true Nature of Man , consisting of a Created glorified Soul and Body , the same he had on Earth , the same in Substance , but wonderfully changed in manner and condition , and in that very glorified Nature of Man that he will come without us , to Judge the Quick and the Dead ; he is altogether silent , and his Words seem rather to imply a denial of them , than any affirmation , as with respect either to Christ's being now in Heaven , without us , in that Body which rose from the Grave , or his coming without us from Heaven in that Body to Judgment . Again , take notice of another fallacy of G. W. in his answer to the question proposed , whether they ( i.e. the Quakers ) believe in Christ as without them , as without all other Men , he varieth the terms of the question , from a believing in Christ without them , to a Historical Faith of their believing that Christ was Conceived without them , Born without them , Crucified without them ; all which he and his Brethren may believe Historically , as they believe the Historical Relation of Moses's Birth , Death , &c. and yet have no Faith in Christ without them , as the great Saviour of Men , for remission of Sin , Justification and Eternal Life and Salvation , as the great Object of saving Faith , for this he hath fiercely opposed in his Light and Life , arguing against W. B. who asserted Christ without us in Heaven , to be the Object of our Faith , for Justification . ( Saith G. W. ) Is the Object and Foundation of Faith divided from the Faith ? But what the Cloud is that received Christ out of the sight of Men , and with what Body Christ did ascend , and whether as a Person without us , Christ is to be Prayed unto , and whether he is to return as a Person without us to Judge the World ; hear what W. Bailie , a great Author among the Quakers , saith . In his Printed Collection , p. 300. — But methinks I hear some say ( in their Reasonings and Imaginations ) What Body hath he , and where is it , seeing it is said , he is at the Right Hand of God ? This I shall Answer ( saith he ) with his own words , which he spake here on Earth , viz. No Man ascended up to heaven , but he that came down from heaven , the Son of Man which is in heaven ; he that hath an Ear to hear let him hear and take notice , what Body that was which came down from Heaven , when Mary said unto the Angel , How can this be , seeing I know not a Man ? Thus we see he falsifies our Saviour's words , and will have no Body that ascended to Heaven , but what came from Heaven ; whereas our Saviour , in the place quoted , mentions not the Word BODY . Again , In his Treatise Deep calleth unto Deep , p. 30. he saith , — And so he taught them to Pray , Our Father , &c. not to look at his Person , and Pray to him as a Person without them , but bad them Pray to their Father which seeth in secret , &c. Again , in his p. 26. But , indeed , it is but a Cloud that hath received him out of the sight of the Gazers ; but saith the Lord to his Children , I have blotted out your Iniquities like a thick Cloud . — And , indeed , this [ viz. the Cloud of their Sins ] hath hid both his Body and Face from you , for the Kingdom of Heaven , and the Lord from Heaven , comes not with outward observation , but the Kingdom is within . And in his p. 29. I never read in all the Scriptures ( saith he ) as I can remember , of a Third Coming of Christ , personally in his own single Person , or of a personal Reign , besides , what shall be in his Saints . And G. W. in his Christ Ascended above the Clouds , not only denyeth any personal Coming of Christ , yet to be at the end of the World , but denyeth him to have a personal Existence in Heaven , without the Saints , and chargeth it to be Anthropomorphitism and Muggletonism . And , indeed , I know not one place of Scripture , of the many that are justly brought by sound Christians to prove Christ's Coming without us , in his Glorified Body to Judge the World , at the great Day of Judgment , but they have turned altogether to his inward Coming , which , they say , they witness already fulfilled in them , and they look for no other Coming . Ninthly , Concerning the Resurrection of the Body that Dyeth . G. W. instead of answering to the Quotations brought out of his and his Brethren's Books against the Resurrection of the Body that Dyeth , has not so much as produced them ; or any part of them , they are so broad-fac'd Proofs , to evidence his and his Brethren's Infidelity in that great Article of Faith , that he seems asham'd so much as to mention them . And whereas he saith , their Arguments not being answer'd by their Opposers , he shall need say the less to them ; and concludes , That he would have them so Charitable , that they would not condemn them as Blasphemers , for believing that their Resurection-Bodies shall be Spiritual and Glorious , far excelling these natural , carnal and earthly Bodies ; for else , how should the Saints Bodies be like unto Christ's Glorious Body . Note here again , He seeks to cloak his and his Brethren's Infidelity , by perverting the true state of the Question , which is not , That the Resurrection-Bodies of the Saints shall not be wonderfully changed , and far excelling these natural , carnal and earthly Bodies , and made Spiritual and Glorious , like to Christ's Glorious Body , for that is acknowledged ; But the true Question is , Whether the Saints Bodies , at the Resurrection , shall be so changed , that they shall not be the same in Substance , or Essence of Bodies , and consequently in no respect the same ; for if the Substance be not the same , to be sure , the Accidents are not ; and consequently , nothing of that Body that dyeth , either in Matter or Manner , in Substance or Modification , riseth again ; for our Lord's Body , tho' it was wonderfully changed in Manner and Qualities , at his Glorification , yet it remained the same in Substance or Essence of a Body . And yet more fully to detect their Fallacy , the following Quotations will prove , That they look for no Resurrection of the Body out of the Grave , at the end of the World ; but all the Resurrection they look for , is , The New Birth , or what they expect , as some of them say , immediately after Death , which , to be sure , is no part of the Body that is laid in the Grave . But whereas he saith , that W. P.'s and T. Elwood's Arguments about the Resurrection have not been answer'd by their Opposers , is false ; they have been sufficiently Answer'd again and again , as The Snake in the Grass , Satan Disrob'd , and in my First , Second , and Third Narratives . G. Whitehead in Christian Quaker , p. 353. brings T. Danson saying , The happiness of the Soul is not perfect without the Body , its dear and beloved Companion ; the Soul having a strong desire and inclination to a re-union to the Body , as the Schools not without ground determine , &c. To this G. W. Answers ; Both Calvin , T. Danson , the Schools , and divers Anabaptists , are mistaken in this very matter , and see not with the Eye of true Faith , either that the happiness of the Soul is not perfect without the Body , or that the Soul hath a strong desire to a re-union to the Body , while they intend the terrestrial elementary Bodies ; for this implies the Soul to be in a kind of Purgatory , or disquietness , till the supposed Resumption of the Body . To the same effect doth W. P. argue against T. Hicks , Reason against Railing , p. 137. He quotes T. Hicks arguing for the Resurrection of the Body ; the Joy's of Heaven imperfect else . To this W. Penn opposeth . I Answer , Is the Joy of the Ancients , now in Glory , imperfect ? Or are they in Heaven but by halves ? If it be so unequitable , that the Body which hath suffer'd should not partake of the Joys Celestial , is it not in measure unequal , that the Soul should be rewarded so long before the Body ? This Principle brings to the Mortality of the Soul ( held by many Baptists ) or I am mistaken . But why must the Felicity of the Soul , depend upon that of the Body ? Is it not to make the Soul a kind of Widow , , and so in a state of Mourning and Disconsolateness , which state is but a better sort of Purgatory . Note , We see from both their Reasonings , they would infer divers absurdities , that would follow upon that Doctrine , that the Souls of the deceased Saints now in Glory , do look for a re-union to their Bodies , which they put off at the Bodily Death . So that by their manner of Reasoning , as well as their express Words , they declare themselves in their own behalf , and in the Name of the Quakers , whose Faith they pretend to give an account of , to be positive Unbelievers as concerning any Resurrection of the Body that Dyeth , or any re-union of that Body , to the Soul to which it was formerly united before the Bodily Death . But still G. W. as his manner is , perverts the true state of the question by his saying , While they intend the terrestrial elementary Bodies : For if he mean that the Bodies after they are raised shall have the same terrestrial elementary Qualities , Passions and Accidents , that they had before Death , he wrongs his Opponents , for none of them have so affirmed : But if he mean the same Substance or Essence of Bodies , under more excellent Qualities and Endowments , as far excelling the former , as Spiritual excells Natural , or Animal and Carnal , Immortal and Incorruptible excells Mortal and Corruptible , and Heavenly excells Earthly , they are the same : For in all changes that Bodies are capable of , as well as Souls or Spirits , from worse to better ; the subject of these changes must remain the same , and that is what is justly called the Substance , as when the Soul or Mind of Man is converted and changed from Earthly affections to Heavenly , the Subject or Substance which is the Soul or Mind is the same , and by as good Reason , when a Body is changed from Earthly qualities to Heavenly , the Body is still the same Substance or Subject , tho' changed in Qualities and Conditions : For further proofs out of both G. W. and W. P. I refer to my Third Narrative , p. 26 , 27 , 28. Again , Rich. Hubbertborne , a great Author among the Quakers in his Coll. p. 121. proceedeth at the same rate against the deceased Saints , looking for the Resurrection of their Bodies . — And these are they ( saith he ) that plead for a Life in Sin , while they are here , and that say , that the Saints glorified in Heaven , do yet hope , For the Resurrection of their Bodies , and so not come to the end of their hope , tho' in Heaven , when as the Saints upon Earth , witnessed the end of their hope the Salvation of their Souls . Now these may well deny perfection on Earth , who deny it in Heaven , which the Saints , we and the Scriptures do witness it in , both and against all such , who are not fit to speak of the things of God. See further in my Third Narrative , p. 29. Note , Here again , G. W.'s gross Fallacy and Sophistry , Truth and Innoc. p. 59. as if Rich. Hubberthorne had only opposed the Doctrine of the glorified Saints in Heaven , not being perfect , which is a most deceitful Evasion , by mistating the Controversie , R. Hub. here is not disputing against the Papists who maintain a Purgatory , but against a Protestant Author , who did hold , That all the deceased Saints , are perfect with a sinless perfection , but it doth not therefore follow , that they do not in that sinless state , hope for the Resurrection of their Bodies , which yet is R. Hubb.'s inference , by which he doth plainly discover his , and his Brethrens infidelity in that great Article of the Christian Faith , viz. the Resurrection of the Body . Again , in Coll. p. 275. he gives us his sense of the Resurrection . The Seeds ( he saith ) are but two in the whole World [ viz. the Seed of the Woman , and the Seed of the Serpent ] having each Seed its own Body , and in every one , until the one be cast out , and every one of these two Seeds in every Man shall arise in its own order , the one shall rise unto everlasting Life , the other unto Condemnation , — Christ the Seed made his Grave , IN the Wicked , and IN the Rich in his Death , and out of that Grave shall rise with his Body unto everlasting Life , if thou canst receive it , thou may'st be satisfied . Are not these Words horrid Perversions of Scripture , and containing abominable Blasphemy ! Again , G. F. in his Distinction betwixt the Two Suppers , p. 20. saith , — And the Apostle said , that there shall be a Resurrection of the Dead , both of the Just and Unjust , and for Preaching the Resurrection of the Dead ( namely , Christ Jesus ) he was called in question , Acts 24. 15 , 21. And in p. 21. quoting 2 Tim. 2. 17 , 18. he saith , But Hymenaeus and Philetus concerning the Truth erred , who said that the Resurrection was past already ; such overthrew People from the Faith , that stands in Christ , who is the Resurrection and the Life , through which Faith , they attained to the Resurrection , and had their vile Bodies changed , and made like unto his Glorious Body . Note , How he perverts the Scripture both in words and sense ; the Scripture words , Who shall change our vile or low Bodies , respecting the time to come , at the Resurrection of the Dead ; but he saith , they attained the Resurrection , and had their vile Bodies changed , as a thing already fulfilled . Also he makes the Resurrection that Paul Preached in the Acts 17. 18 , 22. and 23. 6. to be Christ himself , perverting our Saviour's words , who called himself the Resurrection and the Life , to a literal sense , which ( as is obvious to all intelligent Persons ) contain a figurative sense , to wit , the metony my of the Cause getting the Name of the Effect , as is frequent in Scripture , and in all Authors ; as when God is call'd in Scripture the Saints Hope , and Confidence , and Salvation , i. e. the Author and Cause of their Hope , Confidence and Salvation . Tenthly , Concerning the Quakers Notion of the Light Within . THE true Doctrine and Sense of the Light Within , as a Divine and Supernatural Gift of God , given to all faithful Christians , of whom it is truly said ( as David said , concerning himself ) The Lord is their Light and their Salvation ; and also that Christ the Eternal and Essential Word , who was in the beginning with God , and was and is God , is that true Light , that doth enlighten every Man that cometh into the World , even Heathens and all Individuals of Mankind , with a common and universal Illumination , Discovery and Knowledge , of certain moral Principles , of Justice and Temperance ; and also of some general knowledge of God , as the great Creator and Ruler of the World , and of some general moral Duties towards him as such , [ whether by certain innate impressions preventing the exercise and actings of the rational Faculty , or by exciting and awakening the rational Faculty of the Soul , as it is enlightned and assisted by God Almighty , as the primary Cause , and by the works of Creation and of general Providence , as secondary Causes ; whether one or both of these ways is not so necessary at present to determine , ] is a Doctrine well warranted by Scripture , and consented unto by the generality of Professors of Christianity , and which I not only consent unto , but highly value as an excellent Principle , labouring daily , by the Grace of God , practically to improve whatever true Light within I have , both Common and Special , and , I hope , ever I shall so do , and so I pray that God may enable all and me to do the same : But the Quakers Notion of the Light within , held in general by them , and authentickly received from their Principal Teachers , particularly G. F. G. W. E. Bur. and others , is extremely contrary to the Holy Scriptures , and also to the best dictates of our rational Faculties , to which no divine Light , either within Men or without Men , can contradict . To show which hath been a principal part of my business in all the the three Meetings , above-mention'd , and is the same in all the three Parts of this Narrative , the which contrariety I intend to show in a short Scheme of their absurd , unscriptural , as well as irrational Notions of what they call the Light within ; which , upon due examination , will be found to be Darkness , and not Light , within . 1. It 's natural to Man to have a Supernatural Light , W. P.'s Prin. Christ . p. 15. 2. There is no natural Light in Men , Prin. Christ . p. 30. There are not two Lights in Men , p. 31. Thus he allows no distinction betwixt natural Reason , which is a good and true Light , and Gift of God to Men , and the Light of Faith , given to all true Christians , and the Light of prophetical Inspirations given to the holy Prophets and Apostles , but confounds them , by making them all to be one and the same thing , whereas they , are all very distinct , tho' all coming from one Fountain and Author , God , the Father of Lights . 3. Man at his coming into the World hath a Light from Christ , which is more than Conscience , G. F.'s G. M. p. 209. 4. And seeing the Light is but dim in Heathens and Christians , and Prophets and Apostles , by Prin. Christ . as above-quoted , no Man has , or ever had , any other Light , but what he had at his coming into the World. 5. The Light within , not only true Christians , but within all Men , Heathens , Turks , Jews , is sufficient to Salvation without any thing else , G. W.'s Antid . p. 28. Thus the Man Christ without us ( who is both God and Man ) and his Death and Sufferings , and Blood outwardly shed , and Mediation for us in Heaven , are all excluded from being so much as concurring Causes of our Salvation . 6. The Light within every Man ( litterally understood without any Metonymy ) is God , Christ , the Holy Ghost , the Unction or Anointing , is blinded in some by the God of this World ( G. F. News out of the North , p. 19. ) is Crucified , Imprisoned , Slain , in wicked Men , and its Blood is shed in them , and that is the Blood that they trod under feet ( see the places above-quoted ) and is the Blood of Atonement . 7. This Light is first a Seed , then a new born Child , and lastly , the Mighty God ; see W. P.'s and W. B.'s words above-quoted . 8. This Light within being God , &c. teacheth the Quakers immediately and infallibly , as it did the Prophets and Apostles , and they Speak and Write from the same Prophetical Illumination and Inspiration that the Prophets and Apostles had ; yea , from the same degree , at least some of them ; and G. F. was come to the same Fulness that was in Christ , and the Works of their Ministry is to bring People to the same Fulness , that was in Christ , that it may be in them , i. e. to make them all equal to Christ and God , as above-quoted . 9. The Light within , teacheth them , what they Preach and Write without the Scriptures , being the means , or a means to help or assist them in so Preaching and Writing : hence it is that E. B. upbraids all Protestant Ministers , Coll. p. 126. saying — Their Prophecy and Preaching would soon be ended , if they had not the Scripture , which is other Men's Words , and that which was spoken to others , to speak their imaginations from . 10. That this Light within every Man , is the Gospel , the Power of God , unto Salvation , to every one that believeth in it , and is the alone Object of Faith , [ as above-quoted ] and that Prophet whom God promised to raise up . 11. That the Light within every Man , is the Rule of Faith , and Life to all Men , as above-quoted , yea , a full Rule to lead to Salvation , where it is obeyed . The Glory of Christ's Light within , by G. W. and others p. 32. and p. 28. from the Light of Christ within , they [ i. e. all Men ] have so much of the Instructions or Precepts therein [ in Scripture ] contained as are necessary to Salvation . Note , This is to teach People to be saved , by a meer Covenant of Works , Do and live , which none ever yet fulfilled , but Christ , for all have sinned , Rom. 3. 12. This Light within them is whole Christ , God and Man , Flesh and Spirit , G. F. G. M. p. 246. 249. and G. E. is so much for the Flesh , Body , Blood and Bones of Christ within , that he denyeth that Christ has any Body that is absent from his People , and is now in the presence of his Father , G. M. p. 211. 13. It is the Flesh and Bone of Christ , a measure in one , and a measure in another . Note , This is to make the whole to be the part and the part or ( G. M. 246. ) measure to be the whole . 14. The Saints eat his Flesh , and they that eat this Flesh , hath it within them . G. M. p. 322. Thus arguing most grosly from a Metaphorical eating to a Literal . 15. The Light within is the Urim and Thummim , as G. W. says Truth and Inno. p. 16. which not only the Quakers have , but all Men , Heathens and Infidels as really as they . 16. Christ within is the Doctrine of Salvation , which IS ONLY necessary to be Preached , and he is a deceiver , that exhorts People for Salvation to any other thing than the Light of Christ , as he hath enlightned them within . Note , This evidently appears from those passages in E. B.'s The true Faith of the Gospel of Peace , p. 29. 30. quoted in that called , Some account from Colchester , signed by Seven Quakers above mentioned , [ the whole of which account is in the several heads of this Narrative fully replyed unto ] which these Seven Quakers are so far from Censuring , that they have justified them , p. 16. 17. But to hide their deceit in their reply they transpose the Words of E. B. in his Q. 12. which were the Light of Christ to Christ who is that true Light , whereas it is manifest , that by Christ that true Light , they meant the same which E. B. viz. ONLY the Light within . Again , in their p. 17 , 18. they justify G. W. 's saying , They that want infallibility , and have not the Spirit of Christ , they are out of the truth , and are fallible , and their Ministry is not of the Spirit . Note , Here they not only disown such Ministers who have not the Spirit , but who are fallible in any case ; for that 's the true state of the Controverse , as stated betwixt G. W. and T. D. Voice of Wisdom , p. 33. Want of infallibility is a valid Plea against the Ministry ; let the intelligent therefore judge whether G. W.'s fallibility sufficiently proved in this Narrative , as well as that of his Brethren by his Argument , has not manifestly discovered him and them to be no Ministers of Christ . ] Note , Their faulting so much , some small Errors of the Press no wise materal , as by the Original manuscript yet extant , and ready to be produced , if required , is to be seen , shows their quibling Humour , straining at a Gnat , and swallowing down a Camel ; as also their querying if this or that of the Quotations brought against them be against the Foundation of the Christian Religion , as was said in the Title-Page of the Sheet , to which they have made a pretended reply ; but are they so ignorant as not to know that every Error is against the Foundation , in some degrees though every Error is not Fundamental , so as to destroy the Foundation , 2. That Errors as well as other ill things receive their denomination from the greater and worse part ; as indeed , the far greatest part of all therein contained is destructive to the very Foundation of Christian Religion , as is on the several Heads plainly shown . And as to the Printed Testimony of John Gledhill , Nonconformist Minister , which they have prefixed to their Some Account , it avails them nothing , for he grants that he did witness to the truth of the Quotations , and no more was desired from him . The Printing of his Name without his knowledge and consent , reflects no blame on the Person who desired him to set his hand to it , even tho' he told him , that that Paper was not designed for the Press , for that Person did not put it to the Press , but it was Printed without his leave or consent ; and the Person who put it to the Press , was under no tye to hinder him from so doing , but judged it would be of Service to the Truth to make it publick , as he still so judgeth ; and it is no dishonour to J. Gledhill , nor his Brethren , but commendable to have their Names in Print , to attest to the great Truths of the Gospel , in opposition to the Quakers great Errors , that do so manifestly contradict them . And it would be yet more commendable in him and them , to bear a more full and zealous Testimony against them , to stop the gangrene of the Quakers vile Errors , that have so much prevailed in Colchester , as in many other places of the Nation . Note , By this and all the foregoing Quotations it is sufficiently evident , that the Light within , not as taught by the Scriptures , but as taught by the Quakers , hath led them into manifold Blasphemies , and vile Errors , as the Norfolk Ministers have most justly charged them , concerning God , Christ and the holy Scriptures . 11thly , and 12thly , Concerning Baptism and the Lord's-Supper . IN a Book , call'd , Some Principles of the Elect People of God , in Scorn call'd Quakers , p. 75. The Baptism we own , which is the Baptism of Christ , with the Holy Ghost and with Fire , but we deny all other ; for there is but one Lord , one Faith , one Baptism , one God and Father of all ; add they who would have one Baptism outward and another inward , would have two Baptisms , when the Scripture saith the Baptism is but one ; and whosoever hath the Baptism outward , are the same they were before , but the Baptism of Christ makes a new Creature . — And now I see the other to be formal Imitation , and the invention of Man ; and so a meer Delusion ; and all are Heathens , and no Christians , who cannot witness this Baptism , Matth , 15. 4. who can witness this DENIES ALL OTHER ; for the Scripture saith , the Baptism is but one . And in p. 76. — And are without , feeding upon the Husk and Shadow , which is carnal ; for the Bread which the World breaks , is Carnal and Natural , and only feeds the outward carnal Body , and goeth into the Belly , and so passeth out into the Dunghil ; and so likewise the Cup which they drink , and so the Communion and Fellewship of the World passeth away ; but this is no nourishment to the Soul , but still the Soul lies in Death , and here is no Commnnion , but natural , outward and carnal , of several Minds and Hearts , full of Filthiness and Uncleanness , which IS THE TABLE OF DEVILS , Eating and Drinking their own Damnation , not discerning the Lord's Body , which is Spiritual , which the natural Man discerns not . W. P. in his Reason against Railing , p. 108. — I affirm , by that one Scripture [ Heb. 9. 10. ] Circumcision is as much in force , as Water-Baptism , and the Paschal Lamb , as Bread and Wine , they were both Shadows , and both elementary and perishable . And we can testifie FROM THE SAME SPIRIT , by which Paul renounced Circumcision , that they are to be rejected , as not now required ; neither have they , since the false Church espoused and exalted them , ever been taken up afresh by God's Command , or in the leading of his Eternal Spirit ; and the Lord will appear to gather his People out of them , but never to establish or keep People in them . Note , Notwithstanding the severe Censure that the Quakers have passed on the outward Administration of Baptism and the Lord's-Supper , in the former Quotation , and W. Penn in this latter Quotation ; in the one they say , Baptism with Water , and the Lord's-Supper , with Bread and Wine , are to BE DENYED , WE DENY ( say they ) ALL OTHER ; and in the other W. P. saith , they are to be REJECTED , and this ( he saith ) they can testifie from the same Spirit by which Paul renounced Circumcision ; yet W. Penn , in his Key , Printed at London , 1699. saith , — Hence it is that the People call'd Quakers , cannot be said to deny them [ viz. the outward Administration of Baptism and the Supper ] that is ( saith he ) too hard a Word , — But they leave them off , as fulfilled in Christ , who is in them , their hope of Glory . Is there not here a palpable contradiction betwixt W. Penn and his Brethren ? He saith in his Key , p. 28. The People call'd Quakers cannot be said to deny them , that 's too hard ; and yet in the former Quotation , they have used that very same Word , — WE DENY ALL OTHER , say they ; and call it the Invention of Man , and so a meer Delusion . But it is fearful Delusion in them , to call these so solemn Institutions of our Blessed Saviour , expresly enjoyn'd to the end of the World , and his coming to Judgment , by such Names ; yea , and the like contradiction is found betwixt W. P. in his Reason against Railing , in the Year 1673. and the same W. P. in his Key , Printed 1699. In the former he saith , We can testifie from the same Spirit by which Paul rejected Circumcision , that they are to be rejected ; In the latter he saith , The People call'd Quakers cannot be said to deny them , that 's too hard a Word ; yet we see they have denyed them , both by Practise and verbal Confession ; yea , and rejected them , and with no less pretended Authority , than the same Spirit by which Paul rejected Circumcision . Where is now the Unity they boast of ? seeing in this , as well as in divers other things of great weight , they are so contradictory and unconstant to themselves , and yet without all change , if we will believe them . And notwithstanding the severe Censure that the Quakers in general , and G. W. in particular , have passed on Baptism and the Lord's-Supper , outwardly Administred , calling them , the Invention of Man , a meer Delusion , and Idolatry , and the Lord's-Supper , The Table of Devils , and the Cup of Devils : yet G. W. in his Antidote , p. 114. Printed 1697 , pretends a great deal of Moderation and Charity to some who practise them , but without any change in him — And tho' too many now are very Formal and Superstitious in those outward Observations and Shadows , laying so much stress for Salvation upon them , that they neglect the Substance , yet others being more conscientiously tender in the observation thereof , we are the more tender to these , so as not to censure or condemn them meerly for practising that which they believe is their Duty , either in breaking of Bread , or Water Baptism , yet desire they may see further . Note , What can this smooth Language of W. P. and G. W. concerning Baptism and the Supper now of late Years import or signifie to all impartial Persons , but that thereby they seek to deceive the weak and simple , seeing they will not acknowledge , that they are changed in any respect from what they were in the beginning , either in point of Perswasion , or Charity ? They mean the same now , as when they called them , universally and without exception , beggarly Elements , worldly Rudiments , Idolatry , Invention of Man , and meer Delusion ? But seeing they are not changed in their Faith and Perswasion , concerning Water Baptism and the Supper , they cannot with any good Conscience be changed in their being more charitable now then formerly , so that G. W.'s saying , they do not censure or condemn them , who are more conscentiously tender in the observation thereof , meerly for practising that which they believe is their duty , is a meer fallacy . Do they not condemn all visible Christian Societies but their own , and call them Apostates , the World , Idolaters , Worshippers of Baal , and the Preachers belonging to those Societies Priests of Baal , &c. Do they not censure them , who practise Idolatry , and Man's Invention , and meer Delusion ? as they have past Judgment on those outward practises , to be such . And if People's practising what they believe is their Duty , being misled by an erring Conscience , and Ignorance of Mind ( as the Quakers think all are so misled who practise the outward Baptism and Supper ) can excuse them from censure , according to G. W.'s way of Argument , they may extend as much Charity , not only to Judaising Christians , that would practise outward Circumcision , but to Insidels , Jews and Mahometans ; yea , and the most Superstitious and Idolatrous Papists , for no doubt many of them practise what they believe is their Duty , when they pray to the Virgin Mary , and other Saints , and adore the Bread in the Mass , being misled by an erring Conscience , to believe it is the real Body of Christ . But they falsely infer , that because unworthy Persons do partake of the outward Supper , that therefore it is the Table of Devils , and the Cup of Devils , Paul did not say , he that Eats and Drinks unworthily , Eats at the Table of Devils ; But he that eats this Bread , and drinks this Cup of the Lord unworthily , shall be guilty of the Body and Blood of the Lord , 1 Cor. 11. 27. Thus we see that according to Scripture , that Cup which the unworthy drink is the Cup of the Lord , and not the Cup of Devils , and that Bread which they eat is the Bread of the Lord , as Augustine said , the unworthy they eat Panem Domini , but not Panem Dominum the Bread of the Lord , but not the Bread which is the Lord ? Some of the Quakers said , George , seeing thou art for the outward Baptism and the Supper , why dost thou not practise them . To this I gave the following account , which many declared was satisfactory unto them , that not having an outward Call , I ought not to administer them to others upon the pretence of an inward extraordinary Call , which too many pretend to have . And for my Speaking at Turners-Hall , and elsewhere as I had occasion , I do not pretend to any extraordinary Call in so doing , but what I did , was what a private Christian , who has a Spiritual Gift and Ability given him of God ( especially to oppose Heresie ) may and ought to do , to teach his Neighbours Catechistically ( not to set up any Sect , or make any Schism ) as Origine taught in Christian Assemblies , when a Lay-man , before he received Ordination ; and so did others , as Eusebius showeth in his Church-History : And as to Baptism , I was satisfied with what I had received in Infancy , being Born of Christian Parents ; for I believe , That Baptism , being a Seal of God's Covenant of Grace , doth as really belong to Infant Chirdren of Believers under the New Testament , as Circumcision did to Infant Children of Believers under the Old Testament . Next as concerning the Lord's-Supper , after it pleased God to convince me that it is an Institution of Christ , and let me see my Error and Sin , in rejecting it , for which I have been humbled before God , and asked his Forgiveness , and which , I hope , God for Christ's sake , has given me ; I had some considerable time of hesitation , about the lawful and due Administrator , and after I had clearness in that , I delay'd for some time , for the sake of some others , lest my forwardness should be an hindrance and offence to them ; but , through Mercy , that being much removed , I became uneasie to delay it longer , so that I declar'd I did intend , God willing , with the first opportunity , to receive it . And whereas my Adversaries among the Quakers did object against me , that I am a Member of no visible Society , and on that pretence refuse to have any publick Dispute or Conference with me . To this I answer'd , first , Supposing it were so , why should that be made a Crime in me , which W. P. in his Preface to G. Fox's Journal , esteem'd so great a Virtue in G. Fox , viz. That he was of no particular Society ; but , secondly , I told them I was a Member of the Catholick Church of Christ , and I did own the Church of England to be a part of the Catholick Church , and other Protestant Churches to be other parts of the same . In the close of the Meeting I told the Auditory , I was ready , by God's Assistance , to prove against my Adversaries , the Chief Leaders and Teachers of the Quakers , particularly George Whitehead , Jos . Wyeth , and them of the Second-Days-Meeting at London , who have approv'd the Quakers Books , That they do not believe One Article of that call'd the Apostles Creed , in the true sense of Scripture , and of all true and Orthodox Christians throughout the World ; and I desir'd the Quakers present , to acquaint their Brethren with my said Proposal : I also told the Auditory , that the false pretences of the Quakers Teachers to extraordinary prophetical Inspirations gave them the just Character of false Prophets , and all such who had the like false pretences with them ; and that none could justly be so called , however otherwise unsound or mistaken , that had not those high pretences . That it was some of the most crying Sins committed in this Land , that so many false Prophets should abound in it , speaking Lyes in the Name of the Lord , and saying , Thus saith the Lord , pretending the fame Immediate Message and Authority that the true Prophets had , whenas they can give no proof of it , but many undeniable proofs can be given to the contrary , as particularly their vile Antichristian Errors publish'd in their Books , and that lewd Swearing and open Prophanation of the Name of God , are not greater Sins , nor so great nor dangerous , in many respects , as their speaking Lyes in the Name of the Lord , and entituling their vile Errors and Blasphemies to the Spirit of God , as they commonly do . POST-SCRIPT . FOR an Evidence of my owning the Church of England , to be a part of the true Catholick Church of Christ , I did with great inward Peace and Satisfaction , I bless God , receive the Lord's-Supper , by D. Bedford , in his Church in Buttolph-lane , with others of that Congregation , the first Lord's Day of the Month of February , 1699 , and since again in the same place , by the same Person , the first Lord's Day of this Instant Month of March , 1699. On which same day Robert Bridgeman , and Margaret Everard , and some other of my Friends ( formerly under the profession of Quakers , and in great repute among that People , whom God , in his great Mercy , hath of late times enlightned , to see their former Error , and to renounce it ) did receive the Lord's-Supper in Huntington , and have declar'd that they receiv'd it with great inward Peace and Satisfaction ; the account whereof I have from the said Robert Bridgeman , by his Letter to me , bearing Date the 5th of this Instant ; in which Letter he also informs me , and in another of a former Date , of about Ten of my Friends in Huntington and Godmanchester , and there-about , who formerly were Quakers all of good repute , who now go to Church there ; and that Margaret Everard has had her youngest Son , and three Daughters lately Baptized : Also , by Letters from Bedford , I have an account , that some both in the Town and County of Bedford are come off from the Quakers and gone to Church , particularly W. Mather and his Wife ; also at Reading , divers who were formerly Quakers and were so Educated , have gone to Church and have been Baptized , and some there have brought their Children to be Baptized , and here at London , divers of both Sexes who were educated under the profession of Quakers have been lately Baptized and go to Church , one of whom is my Youngest Daughter , my Elder Daughter having been Baptized above a Year ago , so that to my certain knowledge above forty Persons within a few Months past are come off from Quakerism , and brought to the Church , which gives a good ground of hope , that many others will follow , which God in his great Mercy grant , and prosper my sincere , tho' mean Endeavours and Labours , and other his Servants , whom he has made instrumental in this Work , and for the success he has been pleased to give us therein , all Glory , and Honour and Praise be given to his most worthy Name , through Jesus Christ , Amen . And whereas my adversaries G. W. and other of the Preachers of the Second Days meeting at London , had given it as a reason why they would not meet me at Turners-Hall , to dispute with me , at the former Meetings for the Years 1696 , 97 , 98 , according to my published Advertisements , that they knew none who had been in Unity with them , since I came into England , who did own me , or were in danger by me to be brought off from them , that Objection , to their Knowledge and full Conviction , is now quite removed , for both R. Bridgeman and M. Everard , ( besides divers others that might be mentioned ) were not only in Unity with them , since my arrival into England , but in great repute among them . R. Bridgeman , having been but lately a Member of their Men's Meetings at London , and one of the Twelve , who were entrusted with the receiving and distributing the Money collected for their poor in the City of London ; and Margaret Everard having for many Years , till of very late , been received and well owned as a Speaker among them , both in City and Country . And it is most certain , that the Quakers refusing to meet with me , at Turners-Hall , to answer to the Quotations I produced out of their Books , has been a great means to let many of those formerly in Unity with them , see their sandy Foundation , and the badness of their Cause , and will yet be a further means to give many others the like discovery , who are dissatisfied with their not appearing either to vindicate their Books and Authors , or to acknowledge the great Errors contained in them , and publickly to retract them . They are indeed brought to a very pinching dilemma , if they will not appear in publick view , to answer to the charges of the vile Errors and Heresies , yea , and Blasphemes brought against them , by plain Quotations out of their Books presented to the People present by ocular inspection , they now see by experience of what is past , what the consequence will be , even that many of themselves will see they have a bad Cause , which because they are not able to defend , they find out and devise frivolous excuses , why they will not appear . And if they will appear , there is the like and equal danger , that their Errors , Heresies and Blasphemies will be detected to their own People , as indeed the last Meetings , where some of them , ( though none principally concerned , ) did appear , have had a good service in some owned by them , to give them a discovery of them . There remains but two shadows of Reason why they will not appear , one is , that it is offensive to civil Authority , but this is a meer pretence , for whatever offence it may be to some particular Persons that may too much favour their errors , yet it can be no just offence to Civil Authority , there being no Law against it , and where no Law is , there is no transgression , nor can it be supposed , that it can offend the civil Authority , that such an innocent and probable way to reduce the Quakers from their vile Heresie , which God has in measure manifestly blessed with some Success , and to bring them to the Church , is used to that effect : For , must not some means be used to reclaim them , and what means so probable as this ? The Act of Tolleration , to be sure , doth not forbid any , by fair Reason and Argument , to deal with them , for their Convincement ; and for an Instance , that this manner of proceeding is not offensive to Authority , I had the leave of the Lord Mayor of London , for each of the Meetings I have yet had . Their other shadow of Reason , is , That they think it better to Answer in Print to what is objected against them , out of their Books , than by Word of Mouth . I confess , indeed , it is the most ready and expedient way for them to hide and cloak their vile Errors , and boldly to deny them , whenever so justly charg'd with them , by their Sophistical Quibling and Evasions ; and particularly , by their boldly asserting the Quotations to be falsely , or lamely given , when they are ever so truly and fully given , which not one of many thousands , simply by Reading their pretended Answers and Defences in Print , can be able to judge , whether the Quotations be true or false , perfect or lame ; because they have not , nor can they easily find out the Books , out of which the Quotations are taken , whereby to compare them ; and suppose the Books could be found , yet few will bestow so much , either time or labour , to compare them ; whereas the presenting the Books and the Quotations contain'd in them , by Ocular inspection , to Persons present , saves all that labour , and is the surest and readiest way , to find out the truth of Matters , in point of Truth or Error , and whether or not the Quakers are justly charged with those Errors . Beside , if they think their Answering to the Charges against them , by Print , be profitable to them , had they Truth on their side , they would be ready to defend their Principles and Profession both ways , that is , both by Word of Mouth , and also by their Pens , for still two ways are better than one ; if both be proper to the same true end , which is the Discovery of Truth and Error . But notwithstanding of their brags , and telling that they have Answered me from time to time in Print , yet this is but an empty flourish ; divers of my chiefest Books against them , for the detection of their Errors , they have not given the least Reply unto ; as my Second and Third Narratives ; my Book , call'd , The Quakers Arguments against Baptism and the Supper , &c. Examin'd and Refuted ; my Larger and Shorter Catechisms ; my Book , call'd , The Deism of W. Penn , and that call'd , The Fallacies of W. P. and his Brethren , &c. And tho' T. Elwood Printed a pretended Reply to my First Narrative , yet the Answer given to it , call'd , Satan Disrob'd , which hath effectually discover'd the falseness and folly of it , hath not received an Answer from them to this Day . And their usual way of answering Books writ against them , is to Quible and Evade in some few particulars , and wholly to pass by the most material things urged against them : And yet to boast and brag , that they have given a sufficient Answer . And whereas Jos . Wy●th , in his Printed Paper , in Answer to my late Printed Advertisement , saith , They ( i. e. the Quakers ) in common with all Protestant Dissenters , are Intituled to the peaceable Profession of their Christian Principles , and may be deemed imprudent to call it in Question , &c. To this I say , it is a meer begging the Question , That either their Principles are Christian , or that they are Intitul'd to the peaceable Profession of what they call so , In Common with Protestant Dissenters . The Act of Toleration has no more declared their Principles to be Christian , than the Toleration that Holland and other Common-wealths , have given to Jews and Papists , doth declare their Principle to be Christian . Besides , tho' the Quakers think it imprudent in them , to call their Principles or Profession in question , yet it is no breach of the Act of Tolleration , nor imprudence in me , or any , who have sufficient evidence to give of their Unchristian , yea , Antichristian Principles , to call them in question , and that publickly in the Face of the Nation . And cannot the Quakers defend their Principles in Sober Disputes , in a Christian Assembly , without breach of Peace , or invading their peaceable Profession ? How frequently did they provoke , but some Years ago , to publick Disputes , Ministers of the Church of England , whose Religion ( was more than Tollerated ) was Establish'd by Law ? By the Quakers Argument , this was a breach of the Peace , and an Invasion of the peaceable Profession of the Religion Establish'd by Law in the Nation . But , to deal plainly with them , I do not think that either the Profession of G. Whitehead , or Jos . Wyeth's Principles is so much as Tollerated by the Act of Tolleration ; and if they will call me to an Account for this my plain dealing with them , before any Judicatory , I shall , by God's Assistance , be ready to Answer . I neither envy , nor grudge the connivance they have , but seeing they are become so insolent with their false and unjust pretences , to what they have not , as if the Act of Tolleration did not only give them a permission , but did entitle them to a peaceable profession of their most Antichristian Principles , which they most falsely call Christian , that their Principles may not be called in question , and fairly examined , and the falshood of them detected in that publick manner that I have hitherto used , it is high time to tell them of their mistake , that the Act of Tolleration doth neither of them , and that therefore the best and only safest and readiest way to be included in the Act of Tolleration , is for them to reject , retract and renounce their vile errors , especially those against the holy and ever blessed Trinity , whereof I have sufficiently proved them guilty if this foregoing Narrative . Jos . Wyeth indeed , hints at the most politick Reason they have for refusing to meet with me , to hear themselves proved guilty of vile Heresies , that it would be a too publick exposing themselves to the danger of losing their pretence , to their being intituled to the peacable profession of their Principles , which in other words he expresses thus , To trifle away that for which they account themselves so thankfully engaged to their Superiours , the intent of which he saith , [ viz. The Act of Tolleration ] In it's Preamble , is declared to be , to Unite the King's Protestant Subjects in interest and affection . Surely by this way of his Arguing he must needs think that to come to a publick , fair , and free Tryal , were to endanger their liberty of Profession , or trifle it away : But how can this trifle away their liberty , if their principles be Christian , and that they are sure , they are by virtue of their Christian principles included in that Act ? To suppose their may be a danger to trifle away their liberty , or peacable profession of what they call their Christian principles , by publick Tryal , is to suppose , that upon due examination , their principles may be found not to be Christian , which if once discovered would trifle away that liberty , and therefore it is their best policy to hide and cover their principles , all that they can , and still lie hid as the Snake in the Grass , for the evil doer hates the Light , and is not willing to be brought to the Light. But how little do the Quakers regard the intent of the Act of Tolleration , declared in its Preamble to Unite the King's Protestant Subjects in interest and affection , when they continue generally to this very Day , in their horrid uncharitableness towards all visible Christian Societies , both Church of England and all Protestant Churches , That they are no part of the Church of Christ , that their Religion , and Worship is false and idolatrous , the people belonging to those Societies are Worshippers of Baal , and their Ministers Priests of Baal , Deceivers , Antichrists , denyers of Christ come in the Flesh , the bane of Soul and Body of Mankind , &c. And have never to this Day , retracted this Language ; is this to Unite the King's Protestant Subjects in interest and affection , to rail against that Religion , and Church , whereof the King himself , and the best of his Subjects are members , and to call me and my Friends for owning that Church , and coming into Communion with her , and relinquishing the errors condemned by that Church , Apostates , and Runagadoes , as they have done , and still continue to do . For his insinuation of my envy , which ( he saith ) increasing , has led me into a disturbance of Mind , which in its course resembles the returns of a delirious affliction . I think it not worth noticing further than to give it as an instance of his and their Scornful , Proud and Haughty , as well as Uncharitable and Unchristian Temper and Spirit . They reckon me their Enemy , because I tell them the truth , and labour to rescue them from out of the Snares of Satan , and seeing my sincere labours God has been pleased to bless with success both in America and here away , none of their malicious Insinuations or Accusations against me , are nor I hope , shall be of force to stop me from my Christian Duty , to contend earnestly for the Faith of Christ , which they seek to destroy . Note , Since the last Meeting at Turners-Hall , there is come to my hands , a pretended Answer to a Printed half Sheet of mine , call'd , A Synopsis W. P. ' s Deism , by Benj● Cool , called , Sophistry Detected , of which shortly I purpose ( God willing ) to give an answer and therein to detect his dull Sophistry , false Quotation , and gross Perversion . FINIS . The Correction of Errata , most of which are not material , yet to prevent Critical Objections , are Corrected as follows . PAge 1. Line 16. for truth defended read truths defence . p. 2. 1. 19. f. the r. this . 1. 30. after redemption should be a break — p. 3. 1. 23. after p. 47. r. say 't is contrary to Christ to say , it is an error that . l. 41. for that r. the p. 4. l. 14. on the Margin for p. 413. r. 463. l. 38. for counsel r. council . l. 39. after counceller should be a break — l. 42. before you should be [ p. 5. l. 41. before know r. and. p. 6. l. 7. for he confesseth it and r. doth not disown it but. l. 8. dole the Spiritual Man judgeth all things . l. 9. after World r. I am the Way , the Truth and the Life . p. 7. l. 14. for haughty r. lofty . l. 16. after gift r. and Spirit . p. 8. l. 20. after come up . l. 36. for 54. r. 45. l. 45. after Colchester r. p. 12. 13. p. 10. l. 20. after perfect should be a break — l. 35. before as dele is perfect . l. last . after broken should be a break . — p. 11. on the Margin add compare . l. 9. after adoption r. p. 217. l. 11. after Church r. G. M. p. 301. l. 12. after thing r. G. M. p. 27. meaning surely the Quakers Church put within [ ] . l. 21. for false r. self . l. 22. after upright should be a break — l. 37. after these r. things . p. 12. l. 44. after Wisdom r. p. 18. p. 13. l. 45. after which r. state . p. 14. l. 31. on the Margin for G. W. r. G. F. l. 37. after witness r. the Scripture . l. 46. for truth r. truths . p. 15. l. 1. after thou add hast . p. 15. l. 22. after Sons r. any p. 16. l. 25. for p. 23. r. p. 4. p. 17. l. 84 , after was dele a. l. 35. before the female dele in . l. last . for where r. when . p. 18. l. 11. the Quotation out of Truth and Inno. p. 10. beginning at the and ending at Christ , should be in Italick . p. 19. dele no. p. 23. l. 20. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 32. r. Christianity . p. 24. l. 27. for p. 15. r. 155. p. 25. l. 26. after Quakers r. 7. l. 29. before Chapters for and r. or . p. 26. l. 30. after defending r. p. 18. Q 29. p. 27. l. 32. for affirming r. saying to this purpose , Reason against Railing . p. 109. p. 28. l. 36. after Rule r. Append. to Chr. Quaker . p. 141. p. 29. l. 11. after Nature r. G. M. 246. l. 35. for erroneous r. erronious . p. 30. l. last . for single r. singular . p. 31. l. 36. after lake r. p. 10. p. 32. l. 28. for Doctrins r. Darkness . p. 34. l. 6. after Switch r. p. 50. ▪ p. 37. l. 11. for 19. r. 18. p. 38. l. 36. as a Man hath a Coat or Garment but doth not consist of it , should have been of Roman Letter and within [ ] to distinguish them from the Quotation . p. 41. l. 43. for must r. might . p. 42. l. 25. after 44. r. to this effect . l. 29. for 44. r. 56. p. 43. l. 14. for 21. r. 20. l. 25. after Figure r. — and it is a manifest forgery upon me , that Christ's coming in the Flesh was but a Figure or Type of the inward Christ or Light within . p. 45. l. 24. after defence r. Truth and Inno. p. 54. p. 46. l. 3. after Blood r. of . l. 23. after Jerusalem r. to it . l. 24. for was r. is . l. 31. after Colchester r. p. 14. p. 47. l. 5. after Faith r. Light and Life . p. 45. l. 10. for P. r. V. l. 24. as is evident in the place quoted , should be in Italick . p. 47. l. 32. r. is not . l. 34. should be in Italick . p. 48. l. 1. after useth r. Truth and Inno. p. 55. l. 26. after saith add Truth and Inno. p. 57. p. 49. l. 16. before here r. Truth defended , p. 23. 24. l. 24. after it r. viz. l. 37. after within dele , p. 50. l. 40. before they r. that . p. 51. l. 26. after which r. will. l. 30. r. shall rise . after Life r. and. — p. 52. the two last lines should be put in Italick . p. 54. l. 12. for an r. and. l. 17. for terms r. term . p. 56. l. 20. after 293. r the answer is as it was . l. 22. after Womb r. a holy thing . l. last , from the word yet , to l. r. in p. 57. after greatest should be put betwixt [ ] . and in Roman Letter . p. 57. l. 12. after of dele the. l. 14. after Person make a break — l. 17. before Tho' should be a break — p. 58. l. 35. for Word r. Mind . l. 40. for for this r. his . l. 44. after Word should be a break — p. 59. l. 11. after Life should be a break — l. 41. after Colchester r. p. 12. p. 60. l. r. dele not p. 62. l. 18. for state and r. state of . p. 64. l. last . before the r. Truth and Inn. p. 9. p. 68. l. 25. for Israel r. Saints . p. 71. l. penult . for Manicheus r. Manicheans . p. 72. l. 16. for and reign r. or reign . p. 81. l. 7. after is r. ibid. l. 43. after Christ r. being a meer Spirit . l. 36. for above r. alone . p. 82. l. 24. after Spiritual r. p. 14. p. 85. l. 30. after God r. p. 55. l. 33. before And should be a break — p. 56. l 40. for in r. is . after Types should be a break — p. 57. ibid. for this r. his . l. 45. before so should be a Break — p. 86. l. 8. for can be r. is . p. 88. l. 12. after believed r. Switch . p. 38. p. 94. l. 13. after S. E. r. Light and Life . p. 58. p. 95. l. 16. after therein r. Antidote p. 224. 225. p. 96. l. 16. for p. 248. r. p. 250. p. 98. l. 29. for 6. r. 26. p. 101. l. 44. after G. W. r. in Truth and Inno. p. 105. l. 32. dele the. p. 106. l. 3. for dim r. one . l. 18. after this Light r. in Believers and regenerate Persons . l. 25. for works r. work . l. 40. r. defending . p. 107. l. 40. for materal r. material . p. 108. l. 38. for add r. and. A Catalogue of the Authors and Books of Quakers , quoted in this Narrative , and some Books of their Opponents . GReat Mystery by G. Fox Printed 1659. Fol. Saul 's Errand to Damascus . By G. F. &c. 1653. In 4to . Truths Defence . By G. F. and Richard Hubberthorne about 1654. In 4to . Voice of Wisdom . By G. W. 1659. In 8vo . The Watcher . By J. Parnel . In 4to . A Brief Discovery of the Dangerous Principles of Jo. Horne , by G. Whithead 1659. in 4to . Truth Defending the Quakers , by G. Whithead , &c. 1659. in 8vo . A Brief Discovery of the Three-fold State of Antichrist , by G. F. &c. 1653. in 4to . Doctrine of Perfection Vindicated , by Jo. Whitehouse , 1663. in 4to . Fr. Howgil ' s Works . 1676. Fol. Several Papers given forth , by G. F. 1671. in 4to . W. Penn ' s Reason against Railing , 1673. 8vo . W. Penn ' s Christian Quaker , 1674. Fol. Appendix to Christian Quaker . 1674. Fol. W. Penn ' s Sandy Foundation . 1668. 4to . Ishmael and his Mother , by G. W. &c. 1655. 4to . G. Whitehead ' s Divinity of Christ . 1669. 4to . Light and Life , by G. Whithead 1668. 4to . Quakers Plainness , by G. Whithead 1674 8vo Primer , by G. F. Jun. and Stephen Crisp . 1682 240 Serious Apology , by W. Penn 1671 4to W. P ' s Rejoinder to Jo. Faldo 1673 8vo Rich. Hubberthorne ' s Collection 1663 4to He Goat ' s Horn Broken , by G. Whithead 1660 4to . Edw. Borrough ' s Collection 1672 Fol. W. Penn ' s Address to Protestants 1679 4to Jacob found in a Desart Land 1656 4to William Bailie ' s Collection 1676 4to Tho. Elwood ' s Answer to my First Narrative 8vo Truth Defended , by T. Elwood 8vo Nature of Christanity , by G. Whithead 1671 4to Christ Ascending above the Clouds 1669 4to G. Foxe ' s Distinction betwixt the two Suppers 1685 4to News out of the North , by G. Fox 1655 4to Glory of Christ within by G. Whithead , &c. 4to True Faith of the Gospel of Peace , by Ed. Burr . 1656 4to Some Principles of the Elect People of God , by G. F. 1671 4to W. Penn ' s Key , last Edition 1699. a little 8vo . Antidote against the Snake , by G. W. 1697 8vo Switch for the Snake , by Jos . Wyeth 1699 8vo Truth and Innocency , by Geo. Whithead 1699 4to Judgment Fixed , by Geo. Whithead 8vo Some Account from Colchester , by Seven Quakers 1699 4to G. Whithead's Christian Epistle to Friends 1691 4to G. Fox ' s Canons or Orders 1669 8vo A Few Positions of the sincere Belief , &c. by G. W. &c. 1698 A Testimony for the true Christ , by the Quakers 1668 4to BOOKS against the Quakers Quoted . Quakery Slain , by Christopher Wade 1657 4to His Second Book to the People called Quakers 4to The Scornful Quaker Answered , by Magnus Byne 4to A further Discovery of that Generation of Men called Quakers , by Five Ministers of New-Castle , 1654 4to The Way cast up , by Geo. Keith , 1677 8vo This Book was Published by him , when under the profession of a Quaker ; tho' many things in it are contrary to the Quakers , particularly , the Prayer quoted in this Narrative , p. 21. Notes, typically marginal, from the original text Notes for div A47145-e880 G. Myst . p. 213. Switch . pag. 79. Snake , pag. 85. Switch . p. 453 , 465. Switch , pag. 38. G. W's . brief Discovery , p. 18. Isaiah 11. 3. Truth and Inn. p. 12. G. M. p. 229. Saul's Errand , p. 11. G. Myst . p. 282 G. M. p. 310. G. M. p. 281 , 318. G. W's . brief Discovery , p. 15. G. M. p. 248. Switch , pag. 59. F. Howgel's Col. p. 232. Truth and Inn. p. 13 Switch , pag. 46. C. Wade's second Book , p. 4. Truth and Inn. p. 16. Some Account from Colchester , p. 9. to the End. G. W's . Truth and Inn. p. 50. Switch , p. 184. Several Papers , &c. p. 47. Truth and Inn. p. 51. Notes for div A47145-e12630 W. P's Rejoinder , p. 299 , to 307. R. Hub. Coll. p. 49 , 50. He Goar● Horn , p. 11 , 12. Truth and Ion. p. 72. Notes for div A47145-e21950 * Heb. 2. 11 , 14. * Antidote p. 39. Voice of Wisdom , p. 36. Judgment Fixed , p. 330. Heb. 9. 28. 10. 14. Heb. 8. Coloss . 1. 20. Light and Life , p. 45. Switch , p. 205. Light and Life , p. 64. 
A70194	----	The Quakers creed concerning the man Christ Jesus transcribed verbatim out of a treatise entituled, The way cast up, lately written by George Keith, a Quaker, with animadversions upon it. Keith, George, 1639?-1716. 1678 Approx. 52 KB of XML-encoded text transcribed from 10 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A70194 Wing H1197 ESTC R18551 12661772 ocm 12661772 65440 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A70194) Transcribed from: (Early English Books Online ; image set 65440) Images scanned from microfilm: (Early English books, 1641-1700 ; 360:1 or 1719:9) The Quakers creed concerning the man Christ Jesus transcribed verbatim out of a treatise entituled, The way cast up, lately written by George Keith, a Quaker, with animadversions upon it. Keith, George, 1639?-1716. Keith, George, 1639?-1716. Way cast up. Haworth, William. 16 p. Printed for Jonathan Robinson ..., London : [1678?] Caption title. Place of publication and publisher from colophon; date of publication from Wing. This item appears at reel 360:1 as Wing K195 (entry cancelled in Wing 2nd ed.), attributed to George Keith, and at reel 1719:9, attributed to William Haworth. Reproduction of originals in British Library and Bodleian Library Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Society of Friends -- Controversial literature. 2005-05 TCP Assigned for keying and markup 2005-06 Apex CoVantage Keyed and coded from ProQuest page images 2005-07 Emma (Leeson) Huber Sampled and proofread 2005-07 Emma (Leeson) Huber Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Books Writ by John Bellers , and Sold at the Bible in George-Yard , Lombard Street . 1. PROPOSALS for raising a College of Industry , of all useful Trades and Husbandry , with Profit for the Rich , a plentiful Living for the Poor , and a good Education for Youth : Dedicated and presented to the Parliament . 1696. 2. A Supplement to the College of Industry : Dedicated to the Parliament . 3. An Epist . to Friends , concerning the Education of Youth . 1697. 4. Essays about the Poor , Manufactures , Trade , Money , Plantations and Fellons ; with the Excellency and Divinity of Inward Light : Dedicated to the Parliament . 1699. 5. A Caution against all Perturbations of the Mind ; but more particularly against ( the Passion of ) Anger , as an Enemy to the Soul , by making of it unfit for the Presence of God , and unable to enter the Kingdom of Heaven . 1702. 6. Watch unto Prayer : Or Considerations for all who profess they believe in the Light , to see whether they walk in the Light , without which they cannot become the Children of it , nor be cleansed from their Sins . 1703. 7. To the Lords and others , Commissioners , appointed to take Care of the poor Palatines . 1709 8. Some Reasons , for an European State , proposed to the Powers of Europe , by an Universal Gaurantee , and an Annual Congress , Senate , Dyet , or Parliament , to settle any Disputes , about the Bounds and Rights of Princes here after . And also , for a General Council , of all the different Religions Perswasions in Christendom , not to dispute what they differ about , but to settle the general Principles they agree in ; by which it will appear , that they may be good Subjects and Neighbours , tho' of different Apprehensions of the Way to Heaven : In order to prevent Broils and War at Home , when Forreign Wars are ended : Dedicated to the Queen and Parliament . 1710. 9. To the Archbishop , Bishops and Clergy of the Province of Canterbury , met in Convocation . 10. An Essay towards the Ease of Elections , of Members of Parliament . 1712. 11. An Essay towards Reconciling the Old and New Ministry . 12. Considerations on the Schism Bill . 13. An Essay towards the Improvement of Physick , in twelve Proposals , by which the Lives of many Thousands of the Rich , as well as of the Poor , may be saved Yearly : With an Essay for Imploying the able Poor , and Improvement of Mechanick Arts : Dedicated ( and presented ) to the Parliament : And Part to the Lord-Mayor and Aldermen , the South-Sea-Company , and the Physitians of Great-Britain ; with a Post-script to the Men of Wit and Pleasure . 1714. The QUAKERS Creed concerning the Man Christ Jesus , transcribed verbatim out of a Treatise entituled , The Way cast up , lately written by George Keith a Quaker , with Animadversions upon it . G. Keith PAGE 90. So that as far as the most high Heavens do excel the base and low Earth , so far doth Christ even as Man excel all other Men , and that not only in accidents as the Popish Schoolmen and Presbyterian Teachers following them do teach , but in Nature and Substance . Animad . The Quakers from hence believe that Christ had a Manhood differing in Nature from the Manhood of all other Men , contrary to Heb. 2. 11. For both be that sanctifieth , and they who are sanctified , are all of one , ( i. e. ) one common Nature with Adam , ver . 17. Wherefore in all things it behoved him to be made like unto his brethren . G. K. God created all things by Jesus Christ , Eph. 3. 9. Jesus Christ signifieth properly , the Word made Flesh , or made Man. It is clear that according to the Apostle , the Word was made Flesh , or Man , even from the beginning , Pag. 93. Animad . They believe from hence , that the Word was made Flesh or Man , before the creation of this World , contrary to Gal. 4. 4. But when the fulness of the time was come , God sent forth his Son made of a Woman , &c. 1 Pet. 1. 20. Who verily was fore-ordained before the foundation of the World , but was manifest in these last times for you . Pag. 95. And therefore bad Flesh and Blood , to wit , Heavenly and Spiritual , even from the beginning , on which the Saints in all ages did feed : And seeing Christ had flesh and blood from the beginning , he was Man from the beginning . As God simply he cannot have flesh and blood , for God is a Spirit , and therefore it is the flesh and blood as he is Man , or the Son of Man. G. K. Anim. They believe that Christ had real flesh and blood before the creation of the World. The Apostle saith in 1 Cor. 15. 39. There is one kind of flesh of Men , another flesh of Beasts , another of Fishes , another of Birds : but the Quakers have found out another kind of flesh besides these four sorts , yet the flesh of a Man , but of a man before Adam , as man excelling all other Men in Nature , which they call Spiritual and Heavenly . Grotius saith , Caro non dicitur Hebreis nisi de corpore Mortali , They might as well say the Stars have flesh and blood , or the Angels have flesh and blood . G. K. Pag. 97. Christ signifieth anointed , and it is the Man Christ that is anointed with the Holy Spirit , and not the Word , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is God himself ; for the Godhead anoints not the Godhead , but it is the Godhead that anoints the Manhood of Christ , which Manhood hath been anointed from the beginning , and therefore the man Christ hath been from the beginning . Animad . From hence they believe , that Christ as man was anointed by God from the beginning of the World , forgetting that the Prophets frequently speak of things to come as present . As well might the Author say , that Cyrus had a Soul and Body , and did exist in flesh and blood 100 years before he was born , for he is called by Isaiah Gods anointed so many years before his birth , Isa . 45. 1. The Christian believeth that Christs first anointing as man , was when the Manhood was united to the Godhead , which began in the first conception in the Womb of the Virgin : and what was that but an anointing that is spoke of , Mat. 3. 16. And he saw the Spirit of God descending like a Dove , and lighting upon him , compared with Luk. 4. 1. And Jesus being full of the Holy Ghost , returned from Jordan . G. K. ☞ This is the promised Seed which God promised to our Parents after the fall , and actually gave unto them even the Seed of the Woman that should bruise the head of the Serpent , and therefore though the outward coming of the man Chriist was deferred according to the outward birth in the Flesh for many ages , yet from the begininng , this heavenly man the promised Seed did inwardly come into the hearts of those that believed in him , and bruised the head of the Serpent . Pag. 99. Animad . Hence they believe there was a twofold coming of the man Christ in the Flesh , the inward and outward ; the last was deferred for many ages , but the first was actually performed to our first Parents ; so that you might properly say , that the man Christ the Seed of the Woman , came into the Man and Woman four thousand years before he was made of a Woman . And in the next you will hear of another mystery beyond this , viz. That this promised Seed the man Christ came into our Parents before the promise was made . G. K. Pag. ibid. And thus Christ is the Lamb slain from the foundation of the World , namely in that from the beginning , even as soon as our first Parents fell , the measure of the life of the Lamb which lived in our first Parents in the innocent state , came as it were to be slain in them by transgression , and to undergo sore and deep suffering by reason of mens sins . Animad . From hence they believe , that the man Christ did suffer , was slain , and crucified when our first Parents sinned , and doth suffer , is slain , and crucified as often as man sins and apostatizes , contrary to the Scripture that testifieth that the man Christ Jesus was personally and really slain , crucified , and offered for sin but once ; the other is but either in decree , promise , type , or metaphore . Heb. 9. 26. But now once in the end of the World hath he appeared to put away sin by the sacrifice of himself . The Quakers say it was from the beginning of the World , 1 Pet. 1. 18. For Christ also hath once suffered for sin . The Quakers say he hath often suffered . G. K. Even as the Seed that complained by the Prophet , Amos 3. 13. Behold I am pressed under you , as a Cart is pressed that is full of Sheaves . This must needs be understood of the life of Christ as man. Pag. 100. For as God he cannot suffer nor be slain , whereas the life of Christ as man is capable of suffering and being crucified unto us , although that life still lives in itself unto God , namely that seed or measure of it graffed or imprinted in us . Animad . They believe from hence that the man Christ did really suffer , when the Prophet brings in God , speaking in Amos 3. 13. Behold I am pressed under you , &c. for as God he cannot suffer . As well might they say that God as God , hath now , and had then ( when the Prophets writ ) such eyes , ears , feet , hands , as we have , for the Scripture speaks of him frequently in that manner . And take notice that here they affirm , this man Christ , as man , may be crucified and slain in a sinner , and yet at the same time may , as man , be alive in that same sinner . G. K. Pag. ibid. Although as man he may and doth suffer , yet in due time his suffering-life will prevail , and be raised up over all its suffering in all Men where it suffers by reason of sin , &c. Animad . They believe the man Christ is still suffering by reason of sin , that he is slain , and not yet compleatly risen ; whereas the Scripture saith Rom. 6. 9. Knowing that Christ being raised from the dead , dieth no more , death hath no more dominion over him . G. K. The Author proves , Pag. 101. Christ to be a real man from the beginning , by the instance of the man that wrestled with Jacob , Gen. 32. 24. by instancing in one of the three men that appeared to Abraham , when Sodom was destroyed , Gen. 18. 2. By the instance of him that Nebuchadnezzar saw in the Furnace . And saith , though it is commonly supposed that it was God that appeared thus , in a fantastical form or shape of a man , and not that really it was the man Christ Jesus ; yet this is by no means to be granted , otherwise we should give away the cause to the Manichees , and such as affirm that Christ was never a real and true man , Pag. 102. even when born of the Virgin , and crucified on the Cross , but only that it was a phantasm , or phantastical appearance of man ; for indeed , seeing he is called as really man before his outward birth in the flesh as afterwards , we have as good cause to believe him to be true and real man before his outward birth in the flesh as after . Animad . They believe from hence , that when Christ appeared in the times of the Old Testament , in the shape and form of a man , to have assumed a real Body of their kind of Spiritual flesh into union with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Word , and to be as really man as he was when born of the Virgin : so that the Word was made Flesh very frequently , for he appeared in the form of a man very frequently . Now let it be considered , this man that appeared is likewise called an Angel , compare Heb. 18. 1. with Gen. 18. 2. and Gen. 32. 24. with Hos . 12. 4. and read Dan. 3. 28. so that by the same way of arguing Christ did from the beginning really take upon him Angelical nature , as well as mans nature . And likewise the two Angels that were with him , Gen. 18. were really men , for they are called so , and appeared to Abraham to be so . The Author was aware of this objection , and therefore prudently hath prevented it he thinks , by saying in the same Pag. 101. Angels are a sort of Heavenly men ; so that if Christ had taken on him the nature of Angels , he had taken on him mans nature , ( i. e. ) a kind of heavenly Manhood . But to go on by this way of reasoning , when Zechariah saw a man riding upon a red Horse , Chap. 1. 8. this Horse and Man was as real as the Man and Ass which went up to Jerusalem that we read of , Mat. 21. We say of these that God appeared in the form of Man , and so saith the Scripture , Gen. 35. 9. God appeared to Jacob , he did by his own power create a Body , or form or fashion it out of some pre-existent matter , and did act and assist it to do that present work for that present time , and then laid it aside again or annihilated it ; and this the Eternal Word did as a Preludium of his future Incarnation , when he should assume Mans nature , a real Humane rational Soul , and a real Humane Body , consisting of earthly Flesh and Blood , in the Womb of the Virgin in the fulness of time . G. K. Even from the beginning he was the heavenly Man , and had his Soul and heavenly Flesh and Blood , by which he reached unto the Saints in all ages , and did refresh and feed them unto Eternal Life ; and forasmuch as he gave them of his Flesh and Blood from Heaven , he also gave them of his Life and Spirt , as he is the heavenly man or second Adam ; for the Life and Spirit of the second Adam doth extend as far as his heavenly Flesh and Blood. And thus the Word was made Flesh from the beginning . Pag. 103. Animad . They believe from hence , that the Manhood of Christ ( which hath been from the beginning ) consists of Flesh and Blood , this is the Body ; and then of a Soul , Spirit , or Life , and that this is the food that Saints are fed withal unto Eternal Life , and calls it the Spirit of the second Adam : believes that both parts of it , viz. Flesh , Blood , and Soul is extended to , and into every Saint in Heaven and Earth . I do but query , whether this Life and Spirit of the Manhood of Christ be not the same with , or differing from the Holy Ghost ? If it be not the same , but a Creature ( as afterwards he confesses , ) how any thing that is but a Creature can be food for Saints to Eternal Life ? and how one Body of Flesh and Blood can penetrate another ? and why this Heavenly man Christ should be called by the Author , the second Adam , when as he was the first Adam ? for he was a man that had a Body of Flesh and Blood , and a Soul before Adam was . Thus indeed the last should be first , and the first last . G. K. For the Saints cannot contain Christ even as Man , they only partake of some measure , or ray , or emanation of him ; they have not the center or spring of his Soul and Life in them , but only an emanation or stream of it ; the center and spring it self was for most part in Heaven , until it descended and cloathed it self with the likeness of our sinful flesh in the Virgins Womb. Pag. ibid. Animad . We query whether this Manhood of Christ that is in every one , be not the same with that Light the Quakers have so much talked of ? and if so , then see how much they differ among themselves . Fox the younger , in his Book , Pag. 53. calls the Light within the true Eternal God. Keith here , but a ray of the Manhood . They say , the spring of this Soul and Life was for most part in Heaven . Was the man that appeared so frequently to the Patriarchs without it ? They believe this Center & Spring descended and cloathed it self with Flesh in the Virgins womb . Now let them produce one Scripture , and they shall carry it , where it is said , the Man or Manhood became Flesh : It saith , The Word was made Flesh , Joh. 1. 1. God was manifested in the Flesh , 1 Tim. 3. ult . Rom 8. 3. God sending his own Son in the likeness of sinful Flesh . Is this Manhood God , is it the Word , is it the Son of God ? In the next Quotation mark , he saith , As man he was the Son of God. G. K. ☞ Pag. 104. And therefore let all the Scriptures be searched , and it shall not be found that Christ became Man , and took to himself the Soul of Man at his conception in the Womb of the Virgin , but only that he took Flesh , and was the son of Mary , David , and Abraham according to the Flesh ; but according to his Heavenly nature , even as man he was the Son of God. Animad . They believe that Christ did not become man when the Virgin conceived by the overshadowing of the Holy Ghost , but was man before . They believe that he only took Flesh , Blood , and Bones of the Virgin , and that this Body thus taken never had such a humane Soul to inform it as ours is , but instead of that , the heavenly Flesh with the Soul of the Manhood of Christ informed it , which Manhood is of a different nature and substance from ours . Thus Christ was never man , had never a humane nature ; for as they have said before Pag. 102. The Soul most properly is the man , and Christ never had a humane soul according to Keith ; so that he is so far from being like to us in all things , that he is not like unto us in any thing ; for though he had a Body like to ours , yet that Body is not informed as ours . Herein again he is unlike to us , and how is he ( let them tell us ) the son of Mary , David , & c ? A son is a real man , consisting of such a soul , as well as body , as Mary and David had . A son is not a son , if he hath not the same nature with the Father and Mother : Now that Christ had such a soul as others , let the Scriptures be searched , and it will be found in Luk. 2. ult . Jesus increased in Wisdom , his soul was then subject to some kind of ignorance , though not sinful ; it did not know all present or past things , and therefore it was not the heavenly Manhood , for that ( Keith saith ) is omniscient and omnipercipient . The Scripture saith , Deut. 18. I will raise up a Prophet from among their Brethren , like unto thee . How was Christ like unto Moses , if he had not a soul of the same nature with Moses his soul ? Christ ( according to Keith ) when he appeared in Flesh , was more like to the Angels that appeared in humane shape in the time of the Old Testament , than like to men . What Spirit was that which Christ committed to his Father when he gave up the Ghost on the Cross , Luk. 23. 46. Was it the soul of the Manhood which Keith is speaking of , which afterward he saith is omnipresent ? And if they are for the pre-existence of the soul of Christs Manhood , why not for the pre-existence of the souls of all other men ? G. K. Pag. 109. The Author proves the man Christ to be in all . When Paul preached to the Corinthians and Galatians in the time of their Heathenism , he preached Christ crucified in them . See 1 Cor. 2. 1. Gal. 3. 1. The words in both places according to the Greek Are [ crucified in you . ] And it was a great part of the mystery that Paul preached unto the Gentiles , to wit , Christ in the Gentiles . — See Col. 1. 27. What is the riches of the glory of this mystery in the Gentiles ? Eph. 1. 8. He preached the unsearchable riches of Christ in the Gentiles . And 1 Tim. 3. 16. God manifested in the flesh , preached in the Gentiles . So the Greek in all these places , &c. Animad . They believe that all the Heathens , in the time of their Heathenism , had , and now have , this man Christ in them ; and that the riches of the glory of the mystery was in them while they worshipped Devils . I ask , why is not this man Christ in all the fallen Angels as well as fallen men ? As for the Greek Preposition [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] it must necessarily be translated [ among ] in some places , else see what sense you you will make , Acts 2. 29. His Sepulchre is [ in us ] unto this day . Rom. 12. 3. To every one that is [ in you ] not to think of himself , &c. 1 Cor. 5. 1. It is reported commonly , that there is fornication [ in you , ] and such fornication that one should have his fathers wife , 2 Pet. 2. 1. There were false Prophets [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in the People , even as there shall be false Teachers [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in you , ] and if in these places , why not in the other which Keith quotes . G. K. Pag. 128. I shall more particularly prove that the man Jesus , even in the days of his flesh , did know the thoughts of men , from express testimonies of Scripture , Matth. 12. 25. And Jesus knew their thoughts , Luk. 6. 8. Joh. 2. 24 , 25. And needed , not that any should testify of man , for he knew what was in man. And surely John understood this of Christ as man , for he is here speaking of the man Christ , even Jesus that was born of Mary . But to say that he knew mens thoughts , not immediately , but by revelation , is to contradict the express words of this Scripture ; all which proves , that the man Christ Jesus ( to wit ) his soul hath a real omnipercipiency , and is really omnipercipient and omniscient of all things present and past , if not of all things to come : for as things to come he may well know them by divine revelation from his Father , Pag. 129. and if Christ as man be omnipercipient , he is also omnipresent . Animad . They believe this Manhood of Christ perceives and knows all things past and present of it self , and by it self , considered without any relation to , or union with the Deity , and that it needs not God as to the knowledge of any present or past things , but only as to the things to come , and that it is every where in Heaven , Earth , and Hell ; and all this Keith asserts of the man Jesus as born of the Virgin , of which John speaks , Joh. 2. 24 , 25. Let the Reader see if all this is not in the last Paragraph . We query notwithstanding what is said to the contrary , whether this is not to constitute a new God in time ? is it not Jehovahs prerogative what is spoken , Psal . 139. from the first to the 14. of possessing the Reins , and being omnipresent ? Whither can I fly from thy presence ? unless we speak by the figure of the communication of Properties , and so attribute that to the whole Person which is proper only to one nature . Christ as God only , not as man , is omniscient and omnipresent . As to the first he was ignorant of many things as man , otherwise it could not be said that Jesus grew in Wisdom , Luk. 2. ult . As to the second , it is spoke , Now am I no more in the World , and me you have not always , I go away . G. K. Pag. 131. The whole soul or spirit of Christ is not in every place , nor in every man , for the spring and center , or fountain of it is only in that Body that was crucified on the Cross at Jerusalem , and is now ascended and glorified in Heaven , which remaineth the same in substance that it was on Earth , although it be wonderfully changed as to the mode and manner of its being , it being no more a body of Flesh , Blood , and Bones , but a pure ethereal or heavenly body , like unto which the bodies of the Saints are to be at the Resurrection : for earthly and heavenly are not so differing , but that remaining one in substance , they may be changed one into another . Animad . The Quakers ( not to wrong them ) believe that besides the heavenly body of heavenly flesh and blood which was crucified when Adam sinned , Christ hath another body of another kind of flesh and blood taken of the Virgin , and that was crucified without the gates of Jerusalem . But we query wherefore it was offered , whether as an expiatory sacrifice for Sin , and whether his soul was made an offering for Sin according to Isa . 53. 10 ? and if so , whether you mean any thing but the soul of the heavenly Manhood which he had before the World was ? They believe this second latter Body is ascended , glorified in Heaven , yet remains the same in substance , contrary to their former Faith. When the Question is put to J. Crook , viz. Whether dost thou believe that the same body of man after the departure of the soul from it , doth rise to life again ? answers in his late Book called Counter . Convert , Pag. 68. This Query is contrary to Scripture , which saith , a natural body , &c. yet according to Keith the Philosopher , though it be the same in substance , it is no more a Body of Flesh and Blood , but purely ethereal ; yet let it be considered , that the first heavenly Body of the Manhood of Christ which Keith saith he had from the beginning , he allows to have Flesh and Blood , and calls it so , and it hath so now in Heaven , surely according to him ; yet the body born of the Virgin is changed so ethereal , that you must call it no more Flesh and Blood : But this is contrary to what Christ saith of himself after his Resurrection , which is a state of glory , 1 Cor. 15. 43. It is raised in Glory . Christ saith , Luk. 24. 39. Handle me and see , for a Spirit hath not [ flesh and blood ] as you see me have . If the Body of Christ be turned into Air , and yet remain the same in substance , we ask what it is that identifies and makes it the same in substance that it was when Flesh and Blood ? G. K. Pag. 132. The center and spring of Christs soul remaining in that glorified body , it extends its precious life , spirit , and light unto the Saints , and in some manner into all men , even as the light of the Sun that is centrally in the body of the Sun , and yet emanates and sends forth its light in most abundant streams and rays into all the World. Animad . They believe this heavenly Flesh and Blood is in some manner in all Men. I ask why not in some manner in all Devils ? as to the comparison that the Author uses , as nothing of the body of the Sun is here on Earth but in Heaven only its light and heat which are qualities in the Air ; so now , that light within that these Quakers have made so much stir about , is nothing else but an accident and quality from the Manhood of Christ in Heaven adhering in our souls , as light and heat adheres in the Air. G. K. Pag. 135. For it is a more noble creation than all things else , and is not of this creation as the Apostle declareth expressly , Heb. 9. 11 The words [ not of this building ] should be translated , not of this creation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and therefore some think fit rather to call it an emanation from God than a creation , to speak strictly . Animad . They believe this heavenly Manhood to be a creature contrary to J. Crook's Counterfeit Convert , Pag. 63. That true light which is called the life of Christ , Joh. 1. 4. 9. and lighteth every man that cometh into the World is not a Creature : Keith saith it is a Creature . I take it for granted that this Manhood and the Light within are all one and the same . Yet Keith saith , though it is a Creature yet not of this creation : but do we read of any other Creation before the creation of these Heavens and this Earth , with the Hosts of them . That Scripture in Heb. 9. 11. Not of this building , is grossly corrupted by the Author going about to prove the Manhood of Christ not to be created in this creation . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is rightly translated Building or Structure , it is not always taken for the act of God in framing somthing out of nothing , nor the effect of God's so acting ; but it is taken in another sense in some places , as 1 Pet. 2. 13. Magistracy this or that sort that a People may chuse to themselves , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humane creation . When the Apostle then saith not of this building , it is to be understood of Heaven into which Christ is entred with his Blood. This Heaven is not of the same make and building with the Tabernacle which was the figure , for this Tabernacle was made with hands and of earthly materials , but Heaven by the immediate power of God. Let the Quakers remember , that this creation of which he saith this Manhood is not , but of another , was not by hands : some of them think fit to call this Manhood an emanation rather than a Creation . You see they are at a loss what name to give this Child of their own begetting and breeding in the imagination ; can Flesh and Blood and a humane soul be said to ray and beam from God , who is a free and simple spirit , as light which rays necessarily from the body of the Sun , which is a body of light ; therefore you shall hear he hath denied it again in the next Quotation . G. K. For the most blessed and glorious Diety properly hath no center or rays distinct by way of emanation , but rather is all center . — And therefore the blessed Deity is as centrally and essentially in us as in the man Christ Jesus , Pag. 136. Animad . According to this they must believe that G. Keith , and J. Crook have God as essentially in them as the man Christ Jesus , and this then may as fitly be spoke of them as of the man Christ Jesus , in G. Keith and J. Crook dwells all the fulness of the Godhead bodily , as it 's said of the man Christ Jesus , in Col. 2. 9. How doth the Christian savour this is it not rampant blasphemy ? See Piscator , and he translates the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Col. 2. 9. Essentialiter , essentially . And Calvin likewise upon the same Scripture saith , God manifests himself either by Figures , or by Vertue , Power , and Grace ; Sed in Christo nobis essentialiter apparuit ( i. e. ) but hath in Christ appeared essentially to us : whosoever then hath God essentially in him , hath the whole Deity in him , for the essence is the whole Deity , and is as personally united unto God as ever Jesus Christ , and may as truly and in the same sense be called God , the Son of God , God-man the Creator of the World , and is the object of divine Worship : Yet observe the Author will not have the center of the heavenly Manhood of Christ dwell in us , but allows here the essence of the Deity to dwell in us ; is not this a preferring the Manhood above the Deity ? G. K Pag. 143. But when I say the soul and spirit of Christ as Man is extended unto us , I do not understand the Nepheseh of his soul , but the Nechamah or Nischma , even that divine spirit of life that God breathed into Adam . Animad . They believe that there is a Nepheseh and a Nischma in this heavenly Soul of the Manhood of Christ ; one more gross , the other more refined . It is this Nischma that is extended thus into all things , not the Nepheseh , but there is a secret not yet to be revealed by this Rabbi , whether these two be one soul or two souls of different kinds , or whether two faculties or parts of one and the same soul , we will at present have our liberty till they have determined the controversy to conceive them two real distinct principles , so that Christ ( you will see by that time we come to the end ) will have two Bodies and two Souls ; only remember both these two principles Christ had before any thing was conceived in the womb of the Virgin. It is said before , Pag. 104. It cannot be found in Scripture that Christ took to himself the soul of man at his conception , &c. G. K. Pag. ibid. And is that which Solomon calls the Candle of the Lord , searching all the inward parts of the Belly ; and James , the ingrafted Word ; and John , the Word made Flesh , or incarnate Word that dwelleth in us . By the Nepheseh I understand that of the soul of Christ common to him with the souls of other men , as namely the root and life of the animal senses and discursive parts . By the Neschamah or Nischmah I understand , that substantial dignity , and excellency of the soul of Christ that it hath in its nature , ( being a divine nature so to speak , ) above and beyond the souls of all other men and spirits of the most excellent and holy Angels ; but whether his Nepheseh and Neschamah be two principles really distinct , or two faculties and powers of one only principle , I shall not in this place determine , nor is it material to the thing in hand to enquire . Animad . They believe that this heavenly Manhood , this Flesh and Blood , and one of the souls at least were breathed into Adam when God breathed into Adam the breath of life : This I suppose was the beginning of the Light in Man. Now it was ( as the Author hath said before ) that Christ came to be slain in our first Parents : I query here whether besides this Nischma Adam had a rational soul , which was the root of his animal senses and discoursive parts , and whether this that was breathed into Adam was the center of the soul of Christ , or some ray , only , it should be the center , in that Nischma is the excellency ( the Author saith ) of this soul , yet I remember he hath said , that as to the center it was most what in Heaven , it may be this was one of the times it came out of Heaven : Now if the Nischma of Christ was in Adam , ( as this man saith , ) and yet Adam had a distinct Nephesh proper to himself , then was Adam a more compleat man than Jesus Christ of Nazareth : Upon this supposition that the Author hath suggested , that Christs Nepheseh may be but a distinct faculty of the same soul ; but if neither of the two Adams had a rational humane soul distinct from the Nischma , which is not of this Creation , as Keith saith , then neither of the Adams were compleat men , neither had the nature of man , but only bodies acted by a divine nature , ( as here he calls it , ) nay it destroys all humane nature , so that there never was , nor is a compleat man , as we have had the notion of a man in the World : for doth not God breath this Nischma into every body formed in the Womb as he did into Adams body in its creation : and let it be considered , Adams body , and so every others mans body had and hath as an intire personal union with the God head as the body which Jesus of Nazareth had , for ought I can learn from Keiths Divinity . It 's true he saith , the soul or spirit of the heavenly Manhood of Christ hath an immediate and wonderful manner of union with the Deity , as no other soul or spirit of men were partakers of , Pag. 83. but what union the body of Christ , that was taken of the Virgin , had with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which any of the Quakers bodies have not , I cannot yet learn ; yet Keith saith , the center of the soul of Christ dwells there only since it was taken of the Virgin ; but then I query what difference betwixt the N●schma that is the excellency and dignity ( as he saith ) of this soul , and the center of it ? and is not this Nischma breathed into every man that is made alive in the womb , as it was breathed into Adam in his creation ? Look into Buxtorfs Lexicon you that are Scholars , and there you will see that this curious distinction of Nepheseh and Nischma is groundless . Nischma signifies the very breath as well as the mind and soul : so Nepheseh the mind and soul as well as breath . It 's true the Hebrew useth Nischma mostwhat for the rational immortal soul of man , and this is surely the root of the animal senses , and discursive parts ; but that it should signify something not of this Creation , far excelling the holy Angels spirits , a divine nature , and yet subjected in man as Keith affirms , I no where find . Before I leave this , to let you see the vanity of this mans reasoning , from Gods breathing into Adam the breath of Life , that Adam was made partaker of the soul of the Manhood of Christ , as well might he say that the excellency of the soul of the Manhood of Christ was in every animal before the Flood , and is now in every Beast , Bird : for the same word is used of the Beasts , and Fowls , and the creeping things that were destroyed by the Flood , Gen. 7. 22. In whose Nostrils was Nishmah , Ruach , Chaiim , ( i. e. ) The breath of the spirit of Life of all that was in the dry Land , died . I desire the Scholars to call to mind how this notion of the soul of Christ in all , suits with Plato's of the Anima Mundi . G. K. Pag. 145. But the flesh of Christ that the Saints fed upon , is rather that divine Body , the substance of which is of another kind than the outward Body , how much soever made glorious or spiritual , but this Body cannot sanctifie us without the soul of Christ extended into it . Animad . They believe from hence that Christ had and hath two Bodies ; one they call divine , the other outward ; and those two differ in kind and nature , though the outward Body be now glorious and spiritual . They believe this divine Body of Christ is in us , and not alone , but with the soul of Christs Manhood , and these both together do sanctify us . I query , whether this soul of Christ be the Holy Ghost , but how can that be , when the Author hath said it is a Creature : why then , the Christian hath a great advantage of a Quaker , in that his sanctification is of another and better nature than that of the Quakers , in that it is the Holy Ghost , who is God , who mystically dwells in them : But they understand the Holy Ghost that is God , is not separated from this Body and Soul of Christ , but why then did they not expess themselves so ? but this is language that the Scripture is not acquainted with , that the Soul of the Manhood of Christ is extended into the body of the same Manhood , which soul and body are both created Beings , and both together are extended into the soul of every Saint , and there sanctifies together with the Holy Ghost . G. K. Pag. 159. Whose nature as man is heavenly and divine , although it be inferior to the Godhead , for he said My Father is greater than I ; nor will his omnipresence , nor omnipercipiency prove that as Man he is as great as the Father : for the whole Universe of created Beings of Heaven and Earth , visible and invisible , are as the dust of the Ballance , and drop of the Bucket in comparison of God. Animad . They believe this humane nature is divine : Farewel that distinction then , yet its inferiour to the Godhead , yet omnipresent and omniscient ; but this Author thinks , that omnipresency and omnisciency may be attributed to the Manhood , yet the Manhood not be confounded with or equalized to the Godhead , contrary to the Doctrine taught by our Christian Divines , viz. That there are Attributes of God not communicable to the Creature , and among them are these two , Omnisciency , and Omnipresency ; these cannot be communicated to any Creature , but it immediately becomes God. Let it be considered likewise , there is thought by judicious Divines , that there is an infinite space beyond this Globe of the Heaven and Earth : I query , whether this Manhood if omnipresent must not be there ? By the Authors own Argument it must be there , otherwise it cannot perceive any such space , nor Gods presence there : for he hath said , it perceives nothing but where it 's present , Pag. 129. Parag. 16. and if present there throughout , this is Immensity , and then the Universe is but as a drop of the Bucket to the Manhood of Christ ; is it not then equal to God , and confounded with God. G. K. And therefore that the Heavenly man Christ Jesus , his Spirit , Light , and Life , doth every where extend it self into all things , will not , prove that Christ as man is equal unto God , nor yet confound his Godhead and Manhood , it only proveth that the man Christ Jesus is a great and mighty , and most excellent Being , for above all , and excelling all Men and Angels , and all angelical and heavenly Powers , which is a most certain truth , and therefore do all the Angels worship him as they are commanded . Pag. ibid. Animad . He here speaks of the Manhood of Christ as distinct from the Godhead , not confounded with it , nor equal to it , yet hath omnipresency and omnipercipiency Attributes of its own , and of it self in its own nature , is a most excellent Being far above all Angels , and thus lays the ground and foundation of the Angels Worship upon the excellency of the nature of the Manhood , barely considered in it self : I query selemnly if it be not grand Idolatry for Men or Angels to worship any Creature , and that Creature though never so excellent , be not in personal union with God , and the worship terminated upon the Godhead : Christ is God and Man , Christians worshipping him terminates the worship upon the Godhead ? See if Keith hath not made the Angels Idolaters . Take but these two or three things along with thee Reader in perusing Keiths Book , and all his vain scribling is answered . 1. That the Prophets spoke of many things that were to come , as if they were present . 2. That Christ acted in his Mediatorship in all things before his Incarnation in reference still to his Incarnation , which was to be in the fulness of time . 3. That many things in Scripture are spoken of Christ by that figurative speech of the communication of Properties , when that which is proper to one nature only is attributed to the other , or to the whole Person , the reason of this is because Christ hath two distinct natures , but yet is but one Person ; the Manhood is taken up into personal union with the Godhead . The Sum of the whole is this , The Quakers Christ consists , First , Of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who is God. Secondly , Of a Manhood created , but before the World was . Now this Creature Manhood consists of two parts , 1. The Body . 2. The Soul. The Body consists of two parts , ( or as Pennington saith ) of three , viz. Flesh , Blood , and Bones . The Soul consists of three parts , or else there are two Souls , ( for yet it is not determined , ) viz. The Center , Nischma , and the Nephesch : To these seven add an eighth , an outward Body , or Vessel of Flesh , and Blood , and Bones that was taken of the Virgin , without any rational soul as we have , created and infused into the Body in the Womb. The first heavenly body of Flesh and Blood is extended throughout Heaven , Earth , and Hell , and infinite imaginary space ( for ought I can see ) is in all Saints , they in all Ages fed upon it , and is in all Men , and in all Devils ( for ought I can see that is said to the contrary ; ) the Soul is extended with it into all Saints , Men , Devils , in Heaven , Earth , and Hell , for it is omnipresent : It is a Creature , but not of this Creation , yet rather an emanation , yet no emanation , for there are no emanations or rays properly from God : It is inferior to the Deity , yet it is the Word made Flesh , or incarnate Word , Pag. 143. It is omnipresent and omniscient : The center of the Soul hath been for the most part in Heaven , yet created who knows how long before the Heaven . The rays from this center are only in men , not the center it self , yet the very Nischma of it which is the excellency of it , was breathed into Adam . This man Christ hath been every moment since the fall crucified in every Sinner , is daily slain , dies in this crucifixion as to the Sinner , but yet lives in the same Sinner as to it self . The Nephesh of this Nischma , or else as a distinct principle of it self , was the root of the Animal senses and Discursive parts in that outward Body which was taken of the Virgin , which outward Body is ascended into Heaven , not changed as to substance , but is Flesh and Blood no longer , but a heavenly Body , yet the other first and heavenly Body always had and hath Flesh and Blood in and out of Heaven ; so then there belongs to Jesus , 1. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , two Bodies of different kinds . 2. Souls , yet neither of them a rational and humane like to ours that is formed by Jehovah in us , for it is not of this Creation ; thus there is a Creation before this Creation that we read of that Moses spake of in the Book of Genesis , and there was a man of Flesh and Blood in existence before Adam . Now let all Christians judge , if this be the Christ of God , if this be not another Jesus , and then the Quaker ( it will follow ) brings in another Gospel , and so is acted by another Spirit , and hath therefore a curse from the Apostle upon him , 1 Gal. 8. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Apostle exhorts the Christians , Heb. 13. 9. Be not carried about with divers and strange Doctrine . Now here is a strange Doctrine . We read of several Heresies touching the Person of Christ , as 1. the Macedonians and Valentinians said , that Christ brought a heavenly Body from Heaven with him . There is something of this in this Heresie of the Quakers , they do acknowledge he took a body of the Virgin , yet he likewise according to them brought another body from Heaven . 2. Apellis said he had an airy Body and starry Flesh that passed through the Virgin , and do not these say that Christ had a heavenly Body , and heavenly Flesh and Blood , and was not this in the womb of the Virgin , and passed through , it with the outward , and is not the outward Body now aereal or ethereal ? 3. The Manachees , that he had an imaginary Body : so these , for this heavenly Body and Flesh was never seen , felt , or heard , neither can be by the outward senses , it hath a foundation only in Keith's imagination . 4. Apollanaris , that instead of the rational Soul the Divinity did inform the Body , they say the Nischma is the Word incarnate , and the Nephesh of this Nishma being a part of that one and same faculty , is the root of the animal senses of that Body that was taken of the Virgin. 5. The Nestorians , that there were two . Persons as well as two Natures in Christ : The Quakers that there are three Natures if not sour . The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one . The heavenly Manhood two . The outward Body three . The the Nischma of the Manhood which he calls a Divine Nature , it is above all humane and angelical Nature , yet not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it self , so that it may be of a middle nature betwixt both here is the fourth Nature , let them tell us plainly whether the outward Body belongs to his Person , or is a distinct Person of it self . 6. The Eutychians gave the divine Attributes to the Humane Nature , so these , they say it is omniscient . 7. The Ubiquitarians that ascribed Majesty and Omnipresency to the Humanity , so these they say the Manhood is in all things . Thus. Quakerism is the common Shore of all the grand Heresies concerning the Person of Christ , these seven poysonous Streams here meet and commence into the black dead Sea of the worst and newest Heresie called Quakerism . 1 John 5. ult . Little Children keep your selves from Idols , Amen . FINIS . LONDON , Printed for Jonathan Robinson , at the Golden Lyon in St. Paul's Church-yard . 
A47164	----	The Presbyterian and independent visible churches in New-England and else-where brought to the test, and examined according to the doctrin of Holy Scriptures ... : more particulary directed to those in New-England, and more generally to those in old England, Scotland, Ireland, &c. : with a call and warning from the Lord to the people of Boston and New-England, to repent, &c. : and two letters to the preachers in Boston, and an answer to the gross abuses, lies and slanders of Increase Mather and Nath. Morton, &c. / by George Keith. Keith, George, 1639?-1716. 1691 Approx. 384 KB of XML-encoded text transcribed from 120 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A47164 Wing K191 ESTC R21261 12179730 ocm 12179730 55597 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47164) Transcribed from: (Early English Books Online ; image set 55597) Images scanned from microfilm: (Early English books, 1641-1700 ; 892:27) The Presbyterian and independent visible churches in New-England and else-where brought to the test, and examined according to the doctrin of Holy Scriptures ... : more particulary directed to those in New-England, and more generally to those in old England, Scotland, Ireland, &c. : with a call and warning from the Lord to the people of Boston and New-England, to repent, &c. : and two letters to the preachers in Boston, and an answer to the gross abuses, lies and slanders of Increase Mather and Nath. Morton, &c. / by George Keith. Keith, George, 1639?-1716. [8], 230 p. Printed bor Thomas Northcott ..., London : 1691. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Mather, Increase, 1639-1723. -- Remarkable providences illustrative of the earlier days of American colonisation. Morton, Nathaniel, 1613-1685. -- New-Englands memoriall. Presbyterian Church -- Controversial literature. Society of Friends -- Controversial literature. Congregational churches -- Controversial literature. 2005-05 TCP Assigned for keying and markup 2005-12 SPi Global Keyed and coded from ProQuest page images 2006-12 Ali Jakobson Sampled and proofread 2006-12 Ali Jakobson Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion Rev. 2.2 . Thou hast tryed them , which say , they are Apostles , and are not , and hast found them Liars . Rev. 3.9 . Behold , I will make them of the Synagogue of Satan , ( which say , they are Jews , and are not , but do lie ; ) behold , I will make them to come and worship before thy feet , and to know , that I have loved thee . Rev. 18.4 , 5 , 6. And I heard another Voice from Heaven , saying , Come out of her my People , that ye be not Partakers of her sins , and that ye receive not of her Plagues ; for her sins have reached unto Heaven , and God hath remembred her Iniquities . Reward her , even as she rewarded you , and double unto her double , according to her Works ; in the Cup which she hath filled , fill to her double . THE Presbyterian and Independent VISIBLE CHURCHES IN New-England And else-where , Brought to the Test , and examined according to the Doctrin of the holy Scriptures , in their Doctrin , Ministry , Worship , Constitution , Government , Sacraments , and Sabbath Day . More particulary directed to those in New-England , and more generally to those in Old-England , Scotland , Ireland , &c. WITH A Call and Warning from the Lord to the People of Boston and New-England , to Repent ; &c. And two Letters to the Preachers in Boston ; and an Answer to the gross Abuses , Lies and Slanders of Increase Mather and Nath. Morton , &c. By GEORGE KEITH . LONDON : Printed for Thomas Northcott , in George-Yard in Lombard-street , 1691. A Friendly EPISTLE To these PEOPLE called Presbyterians and Independents . FRIENDS , IN true Love and good Will I have writ the following Treatise unto you , hoping it may find entertainment with some among you , to give it the Reading , and seriously to consider what you read ; and my earnest Exhortation and Advice is unto you , that in all your reading , whether in this or any other Book , ye turn your minds to that Light of Christ within you , wherewith he hath enlightned you , and all Men , as the holy Scriptures declare ; and that ye may believe in Christ , the Light , and Life , in you , who is the Wisdom and Power of God , and who was in all the holy Prophets and Apostles , and whose Spirit that was in them that gave forth the holy Scriptures , both of the Old and New Testament ; and the same Spirit only doth , and only can give to all Readers of the holy Scripture , a true and right understanding of them , and of all other Books , that treat of Doctrins and Matters of Religion , whether they have proceeded from a measure of the same holy Spirit : And if ye believe in Christ the Light , the Life , the Wisdom and Power of God in you , and joyn your Minds to his inward divine Illumination , He will anoynt the Eyes of your Understanding , with his Spiritual Eye-Salve , and then your Eyes shall be opened to see and understand what ye read ; and through your faith in him he will also open and circumcise your inward Ears , and cause you still more and more to be acquainted with his living Voice and Words in you , all which are Spirit and Life ; and this will give you a spiritual savour and taste , whereby ye shall be able to try and judge of things that differ , whether Men , or Books , whether Spirits , or Doctrins , what are of God , and what are not of him ; for although the Scriptures are the best outward Test or Touchstone , or Rule whereby to try all Doctrins of Men , or Books , yet it is the holy Spirit of Christ , and his Light inwardly shining and enlightning the dark Hearts and Vnderstandings of Men , that gives them ability rightly to understand the Scriptures , otherwise the Scriptures are as a sealed Book , both to the learned and unlearned : For though the Jews had the Scriptures of the Old Testament , which prophecied of Christ , and of the Time and Manner of his Coming , and how he was to suffer Death for the sins of Men , and to rise again and ascend into Glory , yet none of them had that Understanding , but such only as were turned to his divine Illumination in their Hearts , and were acquainted with his holy Spirit , Light and Life in them . And the like grave and wholsom advice I recommend unto you , which a certain Ancient Christian gave unto Justin Martyr , before his Conversion to the Christian Faith , to wit , That he should diligently read and search the holy Scriptures , which should give him more Content than all Heathen Authors ; but withal , that he should mind the Gate , the LIGHT , by which only he could enter into the true Understanding and Knowledge of them . The which Passage the said Justin relateth in his Works , and John Fox hath it also in his Martyrology taken out of him . And though in this Treatise I have affirmed and sufficiently demonstrated , that your Visible Churches are no true Churches of Christ , yet I do not say nor conclude , that none of you belong to Christs true Church in any true regard : But on the contrary , I have that true Charity , Faith and Hope concerning a Remnant among you , who have in the least measure true Hungerings and Thirstings after Righteousness , and a great inward longing and panting of Heart and Soul after the Lord Jesus Christ , to know him and enjoy him , more nearly than by all hear-say or report of him , and whose Souls are sick of Love for him , and feel your need and want of him , as the sick that need the Physician , that ye do indeed , even all such of you , belong to Christ , and are the real Members of his Body , which is his Church ; for where any living Desire is after Christ , and where any true sense or feeling of the want and great need of him is raised in any Soul , there is somewhat of the Life of Christ in that Soul , and there is Christ himself present , who hath begot it , and that Soul is in some Measure a living Member of Christ , and to such it will be glad Tidings , to hear that Christ is so near unto it , as really to be within it , even really and livingly present ; and where the least true measure of Sincerity , Tenderness , Meekness , Gentleness , Humility , Uprightness of Heart and Soul hath place in any , there is Christ present in that Soul , who hath already begun his good Work in the same , and the beginning of his Work is to quicken and make alive the Soul unto him . And every Soul that is thus quickned and made alive unto him , as it doth hold fast this Beginning , and doth continue still hungering and thirsting after Him , to know , and enjoy , and receive of his Fulness more plentifully , doth really belong to him , and is in a state of Salvation e'en so far ; and as it here abideth , it is impossible that it can perish . But yet tho such belong to Christ , and to his Church , it doth not follow , that the visible Church , which they are outwardly , and by some outward Form or Practice joyned unto , is the true Church of Christ ; for they themselves distinguish of the Church Visible and Invisible , and do affirm , That Hypocrites are Members of their Visible Church , but that only the true Saints and Children of God , belong to the invisible Church . And again , tho such who have true Desires , and true living Breathings raised in them after the Lord , may be said , as such , to belong to him , and be of his Sheep , yet they are still but as scattered and driven from the true Fold , and as wandering , for most part , upon the barren Mountains , and the dry and desolate Hills , seeking the living among the dead , until they come to be gathered into the True and Living Way of God , and of Christ , so as to know , and be acquainted with the Lord , and his inward Leadings , Rule and Government in them , and to be able to distinguish his Voice , and inward appearance in them , from that of a stranger , and to worship him in Spirit and in Truth , and serve him in the newness of the Spirit , and in pure Holy Fear and Love , as Sons and Children in his House : And this State ye are generally strangers unto , and therefore tho some of you may be allowed in true Charity , to be the Sheep of Christ , yet ye are but scattered until ye are returned unto Christ , the Shepherd and Bishop of your Souls , and know him revealed in you , to lead , rule and guide you , and feed you with the living Bread , and give you the living Water to drink , which he himself is , inwardly revealed , and that ye be turned away from all false Teachers and Shepherds , which is the earnest breathing and cry of my Soul unto God for you . G.K. Heads or Principles OF Christian DOCTRIN . CHAP. I. Concerning the Holy Scriptures . 1. THe Holy Scriptures of the old and new Testament being generally and worthily acknowledged by all Christians , to be writ by Divine Inspiration , without any mixture of Error , are a sufficient outward Rule and Standard , whereby to examin and try all Doctrins of men . 2. They contain a full and intire Declaration of all Christian Doctrin ; and therefore whatever Doctrins or Principles of Christian Religion men presume to teach , which they cannot prove and demonstrate from the Holy Scriptures , they lay no obligation upon any to believe them . 3. The Scriptures are only sufficiently and savingly believed and understood by the inward Illumination and Revelation of the Holy Spirit , which is the same in kind to that which God gave to the Saints of Old. 4. Although they contain a full and sufficient Declaration of all Christian Doctrin , yet they do not contain the whole Mind , Will and Counsel of God , as some say they do . Because there are many things , wherein God doth reveal of his Counsel to his Children , which are not in Scripture either expresly , or consequentially , altogether necessary to their Peace and Comfort ; as to instance in some particulars : First , It is a part of the counsel of God , for a Christian to know his inward Calling , and whether he be indeed one of God's called and chosen Ones ; whether in favour with God , and justified and sanctified ? And though the Scripture doth give infallible Signs and Marks of such an estate , yet no Scripture , nor Scripture-consequence can infallibly assure any man that he hath these marks ; but it is the spirit of God that only can and doth give them this assurance , Rom. 8.16 . 2 dly , All true Preachers and Ministers of Christ ought to know the mind and will of God , whether they be called of God to the Work of the Ministry , which Call is an inward Call , that is altogether necessary to their faithful discharge of so great a Work ; but this they cannot know simply by the Scripture . 3 dly , Every true Christian should know his inward Call , to Pray , or give Thanks , or perform any Religious Duty or Service unto God , as David said , When thou said'st , Seek my Face ; my Heart answered , thy Face , O Lord I will seek ; hide not thy Face from me , Psal . 27.8 . Again , 4 thly , It is commonly granted , that it is a Duty belonging to every Christian , to enquire the Mind and Counsel of God in every weighty matter and concern of our Life ; as if we be visited with any great Affliction inward or outward , to enquire with Job , Shew me , O Lord , why thou contendest with me . And as Rebecca , when the Twins strugled in her Womb , enquired at the Lord , and said , Why am I thus ? And the Lord answered her . Also in the case of Marriage , every true Christian man and woman , ought to enquire and wait for God's counsel , with whom to be joyned in Marriage , that they may know indeed the Lord's joyning of them , and that they marry in the Lord : But this cannot be known by any Scripture , or consequence from Scripture , but the Spirit of the Lord must reveal it , even the same that led Abraham's Servant to take a Wise to his Son Isaac . And every Christian should know the will and counsel of God in his outward Vocation , that it is of God , and so abide therein , as the Scripture saith , Let every man abide in the Calling wherein he is called of God. And as the Servants of God in days past , in traveling and sojourning from place to place , received the counsel of God , so do these now that wait for it in uprightness of Heart , as really as holy men did of old ; and as Philip received the Word of God , which he could not find in the Scripture , either expresly or consequentially , when the Spirit said unto him , Joyn thy self to this Chariot , when he was sent to preach Christ to the Eunuch ; and as Peter was sent to Cornelius , and Ananias to Saul , and many other the like instances ; and as James declareth , Men ought not to be rash or hasty to say , to day , or to morrow we will go into such a City , &c. for that ye ought to say , If the Lord will , James 4.13 , 15. Now how can a man know what the Lord willeth in such a case , unless it be given him by the Spirit of the Lord inwardly , to feel either a Command or Permission to do such a thing ? For whereas too many make the outward passages of Providence their rule , as to say , If Sickness , or some outward Impediment hinder not ; they constitute that to be the Will of God : And whereas many remove from one place to another , and Divine Providence doth not hinder them , and yet in that removal they have not had God's approbation , and it hath not had a blessing to follow it , but on the contrary ; for leaving their place , they have been exposed to sad Temptations , and have fallen under them . And lastly , there are many precious living Soliloquies and Intercourses betwixt the Lord and the Souls of his dear Children , while he answers the returns of their Prayers in living Testimonies , and words of his Holy Spirit ; which though they are agreeable to Scripture , yet are not express Scripture words , but are the real Words and Dictates of the Holy Ghost , speaking Peace and Consolation to them , beyond all utterance or demonstration of Speech , and wonderfully quickning and strengthning them in the inward man , as we find in the Psalms , and in the Song of Solomon , and other places of holy Scripture ; for by the living Word of God , as they come freshly and newly , or immediately from the mouth or spirit of God , the Souls of God's Children are quickned and kept alive , as Christ said , The words that he did speak unto his Disciples were Spirit and Life ; and man liveth not by Bread alone , but by every Word that proceedeth out of the Mouth of God. And David waited for the coming of the Word of God to quicken him , to wit , that God might speak unto him ; and he said , I will hear what the Lord will speak , for he will speak Peace to his Saints , and to his People . So here is God's Promise to all his Saints and People to speak Peace unto them ; and as he promised to his Israel in Hosea , Chap. 14. I will allure or perswade her , and bring her into the Wilderness , or a solitary place , and there I will speak comfortably unto her , or ( as the Hebrew hath it ) I will speak to her Heart . And this is an inward Speech : And the Scripture Promises , when God is pleased by his Spirit to apply them to the Souls of his Children , is as real and proper an inward Voice and Speaking of God unto them , as he spoke to the Prophets of old . 5. And therefore the Scripture doth not contain either all the Word , or Words of God , as some say , but many thousands of Words of God have been livingly spoke and utter'd by the Spirit of God , to the inward Ears of his dear Children , since the writing of the Scripture , and daily are and will be to the end of the World. And as it was said in the Apostles days , the Word of the Lord grew and multiplied , Acts 12.24 and 19 , 20. so ever since the Apostles and writing of the Scriptures , the Word of God hath grown and multiplied , and still shall and must to the end of the World ; and yet no new Doctrin or Gospel to be Preached , but the same which the Prophets , and Christ and the Apostles have already Preached . 6. And as Christ and the Apostles expounded the Scriptures of the old Testament by divine Inspiration and Revelation of the same Spirit ; without propounding any new Doctrin or object of Faith unto People ; so why may it not be so now ? yea , it is so , that some at this day by the same Spirit , do expound and open places of Scripture both of the old and new Testament , and yet bring no new Doctrin : And it is a far better way to have such Preachers and Expounders , who open and expound the Scriptures by the Inspiration and Revelation of the Holy Spirit , as the Apostles did , than for men to presume to open and expound them without all new Revelation or Inspiration , and who plainly confess , They neither Preach nor Write by any Infallible Spirit . And such mens Exposition , who declare they have no infallible Spirit , can neither be the word or words of God , which are infallible , but only the fallible word and words of man , and human Imaginations . 7. And as for the term [ Word ] the Greek of it being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I find it variously used and translated in the new Testament , as first , to signifie Christ , Joh. 1.1 . 2dly , to signifie Treatise , Acts 1.1 . 3dly , Communication , Mat. 3.7 . 4thly , Vtterance , 1 Cor. 1.5 . & 2 Cor. 8.7 . & Ephes . 6.19 . & Col. 4.3 . 5thly , Word of Talk or Discourse , 1 Thes . 1.5 . 6thly , Reason , 2 Pet. 3.15 . & Acts 18.14 . 7thly , Preaching or Doctrin , 1 Cor. 1.18 . 8thly , Account or Business , as to have to do , Heb. 4.13 . and 9thly , the Hebrew word in the old Testament is translated , Order , Psal . 110.4 . 10thly , Matter , Psal . 45.1 . 11thly , Speech , Psal . 19.2 . and 12thly , the same Greek word is used by Paul to signifie , the empty and dead preaching of false Teachers , 1 Cor. 4.19 . And therefore whether the Scriptures may be called or are called the Word in Scripture , rarely or improperly , is not the proper state of the Question ; for it cannot be denyed , and is not denyed , but that rarely and improperly , the word is used to signifie Scripture or Scripture Words , either written or spoken ; and sometimes the words of evil men are rendred by the same Greek word in Scripture , as Ephes . 4.29 . and 2 Tim. 2. ●7 . But the true state of the Question is , Wheth●r first , the Scripture doth contain all the Word or Words of God ? And this I justly deny , for the reasons already given ; and indeed as the Word and Words of God are compared in Scripture ( Deut. 32.2 . ) to the Dew and Rain that falleth upon the dry ground to refresh it , and make it fruitful ) and the drops of the Dew and Rain are so many that they cannot be numbred ) which God hath been pleased to speak to the Souls of his People , and still doth , so nor can the Words of God be numbred by Men ; and therefore they are of a greater extent than all these set down in Scripture , which may be numbred ; and also they are compared in Scripture to Bread that is eaten , as Jeremiah said , cap. 15.16 . Thy words were found , and I did eat them ; and as none can number the small grains of flower that make up a Cake of Loaf of Bread , so none can number the words of God. Secondly , Whether the Scriptures only , as they are outwardly written , or spoken by the mouths of natural Men , or heard by the outward ears , or conceived only by the bare natural thoughts and understanding , be properly , and without all figure , the Word or Words of God ? I say , nay ; for the words of God are spiritual , and of an inward nature , as God himself is ; for the words of God are first , and properly , spoke to the mind and spirit of man , and the outward words , whether spoke or writ , are but the signs of them , as all outward words are but the signs of the inward thoughts of the mind , which are the words of the mind or heart of man within it self . Thirdly , VVhether he who only talketh Scripture words , and hath not the true sense of them , doth truly and properly speak the VVord of God ? And whether he that only heareth them from man , and hath not received the true sense of them , hath properly heard the VVord of God ? I say , Nay ; for it is not the bare Letter , without the sense , that is the Word of God properly understood . Nevertheless , the Letter of the Scripture in a figurative sense may be called the VVord , as the Map of England is called England , Moses his Books are called Moses , and Isaiah his Book is called his Vision , and John his Book is called his Revelation . CHAP. II. Concerning new divine Revelations and Inspirations . 1. THe places of Scripture , which they commonly bring against all new divine Revelations and Inspirations of the Spirit of God , prove no such thing , as will easily appear to any that are impartial and unbyassed in their understanding , if they will but read and consider them , which places are these following , as they are alledged and quoted by them called the Assembly of Divines at VVestminster , in their Confession of Faith , cap. 1. sect . 1. Prov. 22.19 , 20 , 21. Isa . 8.9 , 10. which places , if they prove now , that all new Revelation is ceased , they do as much prove , that it ceased in the days of Christ and the Apostles , yea , in the days of the Prophets that did succed them . Is it not admirable blindness that these men did not see how impertinent these Citations are ? And as for all the places of the new Testament cited by them , as Luke 3.4 . Rom. 15.4 . Mat. 4.4 , 7 , 10. 2 Tim. 3.15 . Heb. 1.1 , 2. 2 Pet. 1.19 . they do no more prove what these intend than the former ; for by their own confession , divine Revelation and Inspiration continued after all these places of Scripture were writ , for divers intire Books of Scripture were writ after them here alledged : And if they say , that all new Revelation did cease , as soon as all these Books of Scripture were in being , then they must also affirm , that all new Revelation did cease to divers of the Apostles , long before they deceased , because divers of them , and particularly John survived after he wrote his Book of the Revelation . 2. It is most readily granted , that God in his infinite Wisdom and Goodness was pleased , that there should be Oracles and Testimonies of his Truth and Gospel committed to writing , according to which the Doctrins and Words of Men , however so holy , that should come in after ages , should be tryed and examined ; for the Spirits of the Prophets are subject to the Prophets ; but this doth not prove in any wise , all ceasing of Prophecy , or Divine Revelation , or Inspiration by the same Spirit . The Apostles Doctrin and Preaching was tried by the Noble Bereans , whether it was according to the Scriptures of the old Testament ; but it doth not therefore follow , that the Apostle Paul did not preach by divine Revelation and Inspiration . And both Christ and the Apostles proved their Doctrin generally out of the Scriptures of the Prophets ; but that doth not argue that they did not Preach by new divine Revelation . 3. But for the further clearing of the matter , we are to distinguish betwixt new Revelation of new Doctrin , and new Revelation of ancient Doctrin . The Apostles had a new Revelation , yet not of any new Doctrin , but the very same that Christ and the Prophets preached before them , and all agreed in the same Doctrin for Substance , and yet had their own peculiar Visions and Revelations , which were new to them , to wit , new , though not in kind or specie , yet in particular or individual unto them . And so it is , as to us , we plead not for any new Revelation of any new Doctrin , Faith or Gospel , differing from what Christ , and the Prophets , and Apostles have taught before us , and is largely and fully declared in the holy Scriptures ; but for a new Revelation of the same Doctrin , Faith and Gospel which was revealed unto them : For as the Faith of the Prophets and Apostles is not enough to us , but we must also have the like precious Faith with them , 1 John 1.2 . and we must see with our spiritual Eyes , and hear with our spiritual Ears , and handle with our spiritual handling the Word of Life , as they did , so it must be newly revealed to us , and in us . 4. And if all new divine Revelation and Inspiration be ceased , then all spiritual seeing and hearing is ceased , and neither God nor Christ is , or hath been heard or seen spiritually , as the Saints did see and hear formerly , nay , not in the least degree , and all inward spiritual Sensation and feeling is gone , and all use or exercise of spiritual Series , which is sad tidings to poor Souls . But if any grant that there is any true and real spiritual hearing , seeing , tasting , and other spiritual Sensations of God , and divine things , they must also grant true divine Revalation the same in kind and nature with what the Saints had of old ; for what is the proper object of the inward hearing , and seeing , and tasting , and feeling ; Is it not God and Christ ? As David invited others saying , O taste and see that God is good . And as the Spouse said in the Song , I sate down under his Shadow with great delight , and his Fruit was sweet unto my taste ; his , Left-hand is under my Head , and his Right hand doth embrace me ; he hath brought me to his banqueting House , &c. and again , The King hath brought me into his Wine-Cellar . And can these sweet and heavenly Experiences be witnessed without divine Revelation , or Inspiration ? And whereas some say , It is Revelation by the Word and Spirit going along together , but not by the Spirit alone without the Word . I Answer , granting it to be so in a true sense ; for the Prophets and Apostles had both the Word and the Spirit going along together in their divine Revelations , according to Isa . 50.21 . and that did not hinder them to be real and proper in their kind . But that God hath limited and confined himself so , as never to give any inward enjoynment of himself to the Souls of his dear Children , by any inward sense , sight or hearing , but what is conveyed unto them always by means of Scripture words , is a most extravagant presumption to affirm , without all Scripture proof ; for besides that , the Soul may hear God speaking other words to it inwardly , than express Scripture words , though not contrary or disagreeing ; it oft falls out , that the inward and spiritual seeing , tasting and feeling may be enjoyed and witnessed , without all words composed of Letters or Syllables , even in a deep inward stillness and quietness , according to these words , Be still , and know that I am God. And as the outward seeing , tasting , smelling and feeling may be used without the present use of the outward hearing , so may the inward and spiritual seeing , tasting , smelling and feeling be used at times and seasons , without the inward and spiritual hearing of any Words formally composed of Letters and Syllables , or Scripture words , or so much as inwardly thought or conceived , which Men of spiritual Experience , who have their spiritual Senses cannot but readily grant . We find by common experience , that Words fall short to give us a sufficient and satisfactory knowledge of outward and natural things ; and therefore we desire rather to see , taste and handle them , than to hear the best or most true report of them . We love rather to see a pleasant Country , than to hear of it only ; and every good Child loveth to see his Parents , rather than to hear a report , or talk of them ; so every loving Wife loveth rather to see her Husband , and hear himself , and be imbraced by him , than to hear others tell of him : And the loving Subject is more glad to see his Prince , or King , of whom he hath received so many Favours , and to hear himself , than to hear others tell of him ; and thus it is with every Soul , that truly loveth God , they much rather desire to hear himself , and see him , than to hear others tell of him , as one well said , It is little to see Christ in a Book , but to see him , and hear him , and feel his most lovely Embraces , as his Children have witnessed , that is very precious . It is not the report , or discourse of Bread , however so true and large , that can satisfie an hungry man , or the report of good Drink that can satisfie a thirsty Man ; but to taste and eat of Bread , that only satisfieth him that is hungry , and to taste and drink of Water , Beer , Wine , or any other refreshing Liquor , only satisfieth the thirsty Man : And so to eat of Christ , and feed upon him who is the Soul 's proper food and nourishment , doth , and only can satisfie and content the hungry Soul , as Christ said , John 6.57 . He that eateth me , shall live by me . And Christ is not only the Soul's Meat , but its Drink also ; and therefore David said , As the Hart panteth after the Water-Brook , so panteth my Soul after thee , O God ; my Soul thirsteth for God , for the living God , Psal . 42.1 , 2. And surely , this so near and inward enjoyment of God and Christ cannot be without an inward and intimate , or immediate Revelation of him . And if words fall short to give to men a sufficient and satisfactory knowledg of natural and outward things , how much more then to give a sufficient and satisfactory knowledg of God and Chirst , and Divine things , as his Love , his Life , his Peace , and that inward Comfort and Consolation that is in his presence ? For the Scripture saith , 1 Cor. 2.9 , 10. Ear hath not heard , nor Eye hath not seen , nor hath the Heart of man conceived the good things that God hath prepared for them that love him , and wait for him : Where we see all words fall short to discover these things ; But God hath revealed them to us ( said Paul ) by his Spirit . And this God did promise as a general priviledg to all his People , of all Nations , even to bring them to his holy Mountain , and to destroy the face of the Covering spread over them , and make unto them a Feast of fat things , full of Marrow , and of Wines upon the Lees well refined : And what is this but the enjoyment of himself , seen and tasted by them ? And do not all true Believers eat the same spiritual Bread , and drink the same spiritual Drink , the Rock that followed Israel of old ? which Rock was Christ ? And surely this is beyond all Words or Declaration , and according to this the joy of God's People is called a Joy unspeakable , even such as words cannot express ; and the Peace of God is said to pass Vnderstanding , and the love of Christ , that it passeth Knowledg , because no Words , either spoken or conceived by men , can give the knowledg of these so great and divine and profound Mysteries , but only the Spirit of God , that searcheth the deep things of God , can discover them . Again , we find by common experience , that all outward teaching of men , presuppose certain Principles of knowledg of natural things , which they profess to teach , which Principles are partly known ( without men's teaching ) by the outward sense of them , and partly by inward Notions of Knowledg , innate in the minds of men ; and therefore it were altogether in vain , for a Master of Architecture or Navigation , to teach a man these Arts , who is altogether blind , and senseless , and stupid , and hath not any inward clearness of his natural judgment ; and even so it is , as to spiritural and divine things , all outward teaching of them doth pre-suppose some Principles of Knowledg of these very things , and some inward divine and spiritual Sense of them , or at least some inward ground and capacity , whereby that divine Sense may be excited in them . And therefore when Paul Preached to the Athenians , that professed themselves ignorant of God , he Preached him , Acts 17.16 , 27 , 28. near unto them , yea , so near , as the Stock or Root of a Tree is unto the Bud or off-spring that groweth upon it ; and this he proved from some of their own Poets , who said of men , that they are God's off-spring ; and he told them plainly the way to seek him , and find him , was by feeling him ; so that he joyneth these three together , to wit , seeking , feeling and finding ; for as a man in a dark Room , or having his Eyes shut , being perswaded that the thing he desireth to have , is at hand , or near to him , doth grope , and feel after it , and by feeling , doth within a little time find it ; even thus did Paul teach these ignorant Athenians how they might find God , and how all men , however so ignorant , have a time or opportunity given them to find him , God having determined the times before-appointed , and bounds of Habitation , wherein they may find him : And so from this inward Ground , or Principle of Knowledg in these Athenians , which they had before Paul Preached unto them , as a wise Master-Builder or Teacher , he proceedeth to Preach Christ , and the Resurrection , and eternal Judgment unto them , as a good Master or Teacher of natural Science beginneth with the first Principles of Knowledg , not to teach them , but presupposing them , and only calling the minds of the Scholars to remember , or take notice of them , and then from these Principles he proceedeth to teach them the mysteries of the Science . 5. But whereas many who deny all new Revelations of the Spirit , yet grant the necessity of the inward Illumination of the Spirit of God , To give the saving Knowledg and Vnderstanding of God and divine things , as these who gave forth the Westminster Confession of Faith , being an Assembly made up of Presbyterian and Independent Teachers , met at VVestminster about forty Years ago ; see Cap. 1. Sect. ● . Surely , if these men had been rightly acquainted with the inward Illumination of the Spirit of God , they would never have writ or given forth such Non-sense and Contradiction in the face of the World , as to grant the necessity of inward Illumination , and at the same time , yea , in the same Section or Paragraph , and within a Line or two , to deny all new Revelation ; for indeed inward Illumination is Revelation , and inward Revelation is Illumination , the thing is one , though the Names be distinct , as oft the same thing is expressed by variety of Names ; and the places of Scripture they bring to prove , the necessity of the inward illumination of the Spirit , do prove the inward Revelation of the Spirit , both which are one , as John 6.45 . and 1 Cor. 2.9 , 10 , 11 , 12. It is written in the Prophets , They shall all be taught of God ; every man therefore that hath heard and learned of the Father , cometh unto me . And that other place in 1 Corinth . 2.9 , 10 , 11 , 12. As it is written , Eye hath not seen , nor Ear heard , neither have entred into the Heart of man , the things which God hath prepared for them that love him : But God hath revealed them to us by his Spirit ; for the Spirit searcheth all things , even the deep things of God. For what man knoweth the things of a man , save the Spirit of a man which is in him ? Even so the things of God knoweth no man , but the Spirit of God. Now we have received not the Spirit of the VVorld , but the Spirit which is of God , whereby we know the things that are freely given us of God. There cannot be brought out of the whole Scripture more suitable places , to prove the necessity of divine Revelation than these are , the one plainly implying it , the other plainly expressing it . For to be taught of God , to hear and learn of the Father , as the Prophets and Apostles did , what is it , but to be taught by divine inward Revelation ? Or if they will say Nay , then the Prophets and Apostles were not taught of God , by the same Argument . And whereas they bring Paul's words , saying , God hath revealed them to us , to wit , these deep things of God , to prove the inward Illumination of the Spirit of God to all Saints , as well as to Paul ; the same proveth divine Revelation , as it is expresly so called by Paul in this very place ; for they must needs grant , that the divine Illumination which Paul had , was Revelation , properly so called , and what he had he holdeth it forth , as common in kind to all Saints and Believers . And as for the word Revelation , as signifying an inward operation of the holy Spirit in the Heart and Understanding , we find it to be a phrase more frequently used in Scripture , than the word Illumination , or Illuminated , or Enlightned , or to Enlighten ; yea , I find the word Illuminated out once used in all the English Translation of the whole Bible , but Revelation frequently is used in our English Translation , and reveal , revealed ; see Isa . 40.5 . and 53.1 . and 56.1 . Jer. 33.6 . Mat. 11.27 , 25. Luke 10.21 , 22. Rom. 8.18 . 1 Cor. 2 10. Gal. 1.16.3.23 . Phil. 3.15 . Ephes . 1.17 . Beside many other places . So that it is very strange , why these Faith-makers at Westminster should have such a grudge and prejudice at all new Revelation , a Word so frequently used in Scripture , and yet pretend so great kindness to new inward Illumination , which is the same ; for it passeth their skill , or any Man 's else , to divide or separate the one from the other . 6. But the great knack , nicety or mystery of this distinction lieth in this , that inward Illumination is only Revelation , subjective or effective ; and in that sense , some of that sort of Men , say , They own the necessity of inward Revelation , and hold it to be all one with Illumination . But they deny all inward objective Illumination , or Revelation , that is to say , any inward Revelation of any inward object , inwardly proposed to the Eye or Ear , or other inward spiritual Sense and Faculty of the Soul , the alone object of the Souls whole kowledge , faith , fruition , enjoyment of God , and communion with him , being the Scriptures , or God , Christ and divine things not in themselves seen , or enjoyed , but as they are to be seen and known , or revealed in the words of Scripture : Hence they who use this distinction , say , the inward Light , or Illumination of the Spirit , being only effective , or subjective , but not objective , i● medium incognitum assentiendi , or principium incognitum cognoscendi , that is to say , an unknown Principle , or mean of knowing and assenting , which may be illustrated by this similitude , that there is an inward vigour of Life , and natural Spirits , that are necessary to enable the outward Eye to see outward things and Objects ; but that inward vigor of natural Life and Spirits , is not the object of the Eye , nor seen by it ; or otherwise some may , or do understand by subjective inward Revelation , or Revelation on the part of the subject , the Soul 's inward knowledge , or perception , as in the outward sight of things of this World there is the vision of the Eye , or its sight and perception , and the Object seen , and perceived by the Eye : Also , in hearing , there is the hearing , or perception of the Ear , and the thing heard , be it Voice , or sound of Man , Beast or Bird , or musical Instrument . And thus , according unto these Mens Doctrin , the alone adequate formal Object of all faith , knowledge , fruition , enjoyment , sight and sense of the Souls of the most excellent Saints , either now living , or that have lived in all Ages past since the Apostles lived , is the Scripture-words . But this is all meerly begged , and taken for granted , without all proof , and altogether contradictory to the experience of all the true Saints of God , who have an inward sight , knowledge and enjoyment of God , far surpassing all Words or Writings ; And thus , according to these Mens Doctrin , all the knowledge or sight that the Saints have of God in this Life , is but as one that seeth England in a Map : but never saw the Land it self ; or as an hungry Man , heareth and readeth good words of Meat , but neither seeth , nor tasteth it ; and as a Woman heareth of a Husband she is married unto , or seeth his Picture on a Table , or on Paper , or readeth a Book that describeth his Beauty and Personage , but is never admitted to see him , or hear himself , nor to touch , handle or embrace him ; all which are sad tydings to Souls that love God and Christ ; but the best is , they are utterly false , and the experience of the Saints abundantly prove them to be false ; and such dark ignorant blind Doctrin , proveth sufficiently what dark ignorant blind Men these have been , or are , who have published their own shame and folly to the face of the World , and as blind and ignorant are these Teachers , who have since received and published the same blind Doctrin . But if the inward Light , or Illumination be altogether an unknown Principle to him that hath it , having no Evidence , or Light , or Demonstration of its own , whereby to discover it , how shall any Man be sure , or know surely that he hath any inward divine Light or Illumination ; for no Scripture can tell him that he hath it , or that he hath the Works of one that is divinely illuminated . One would think the bear naming , or mentioning such Doctrin , is enough to refute it , as to say , God and Christ is , and can only be known by words , or report and hear-say , whereas the Scripture saith , Ear hath not heard , nor Eye seen , what these things are , which God hath prepared for his Children : And yet all Scripture words the Ear doth hear , and the Eye doth see , 7. But to come to the Conclusion of the matter , it is to be noticed , or considred that there is a Doctrinal and sensible knowledge of God , or discursive and intuitive ; as for the doctrinal and discursive knowledge of God , it is granted , that it cannot be without words , either of Scripture , or some other words given by the same Spirit ; and also it is granted , that Scripture words , in God's ordinary way , are necessary to give to Men the said doctrinal knowledge of God and Christ , and many deep and mysterious things of the Christian Faith and Religion ; but this doth not prove the ceasing of new divine Revelation , but rather indeed establisheth it ; for the Prophets and Apostles , who had divine Revelation , were profited , taught and edified by their Fellow-Prophets and Apostles ; and especially the latter Prophets , were much helped by the Words and Writings of the fore-going Prophets , as Daniel confessed , he understood by Books , to wit , by Jeremiah his Prophecy , the number of the years of the Captivity , Dan. 9.2 . And Christ opened the understanding of the Apostles , to understand the Scriptures of the Old Testament , what they did declare of him ; and Paul freely confesseth , that the Scriptures of the Prophets were writ for his Learning , as well as of other Men , and yet he had great plenty of divine Revelation , beyond what many of them had ; and David said , he had more knowledge than his Teachers , and yet no doubt profited by them , and especially by the Prophet Samuel , and others that lived with him , and before him . Next , as to the sensible and intuitive knowledge of God , it can be , and oft is without all Words , either outwardly heard , or inwardly conceived , I mean words consisting of Letters or Syllables , such as are not the things , but signs of things , even as we have a sensible and intuitive knowledge of a Land , by seeing it , and eating the Fruit of it , and drinking the good Wine or Milk of it , tho' we are not hearing or reading of it , nor thinking of any words that ever we read or heard of it . And so , often the Souls of God's people enjoy a sweet sight , taste , and repast of him in a deep inward quiet and stillness of mind , having no words of any sort , that can be expressed in Letters or Syllables , so much as in their present thoughts or remembrance ; and this is the most excellent degree of Knowledge , and as far excelleth and transcendeth the other sort , as the sight taste and feeling of a thing doth the report or hear-say of it . It is also acknowledged , that oft it pleaseth God , to joyn of his Life to Scripture words , as Promises , Prophecies , or any others , as we hear , read , or meditate on them , and make them as Conduits , Pipes or Cisterns , or as Cups and Flaggons , to convey the divine Influences of his Life , and living Spirit of Life , and love to our Souls , but then they hinder not our Revelation , to be real , and true , and proper Revelation , as well objective , as subjective ; for as in drinking of outward Wine in a Glass , or Cup , we not only see the Glass or Cup , that revealeth the Wine , but also the Wine it self , and the Wine is the most desirable , and pleasant and acceptable object of both our sight and taste , and feeling , so that we regard the Glass or Cup little or nothing for it self , but for its use and service to us ; and if there be no Wine , or other refreshing Liquor in the Cup , we care not to use it , it hath no taste unto us , nor service , but as the Wine is in it : And thus it is with the living Soul , that thirsts after the living God , and to drink of his Spirit , that quickens and refresheth the Soul , when it seeth or perceiveth any divine Vertue or Life ( as God is pleased , when , how , or by whom to joyn of the same to it ) in Scripture words , either preached , read , or meditated , it is very glad , and most gladly maketh use of them , and giveth God thanks for his great mercy ; but without Life be joyned unto them , it is no more wisdom , nor discretion to use them , than for a Man to put an empty Flaggon or Cup to his Mouth to drink at it . 8. But if they say , There is no sensible or intuitive knowledge of God in this Life , at least since the Apostles days ; as indeed it is most , yea , altogether most agreeable to their Doctrin , who say , All new Revelation of the Spirit is ceased ; then I say unto them , they are miserable Comforters , yea , miserable and sad Gospellers to poor Sion ; they bring not glad , but sad tydings ; they cannot say , Behold , O Sion , thy King cometh unto thee ; they cannot say , Taste , and see that God is good ; they cannot say , The Life was manifested , and we have seen it , and declare it unto you , that ye may have fellowship with us ; they cannot declare the great kindness and love that Christ the Soul's Husband and Bridegroom hath to his Bride , but rather , their Doctrin preacheth him to be most unkind , and unnatural , never to let his Bride see him once all her Life , here in this World , nor yet once to hear himself , or taste , or touch , or handle him , or be embraced by him . They preach altogether an absent Christ , as some of them say , Christ is not really and properly in his People , or if present , a Christ altogether either dumb or silent , that being so near to the Soul , as to be in it , never speaketh one word in it , and always hideth his Face , and never giveth to the Soul one glance or shine of his Countenance . But if they be ashamed of this Doctrin , which yet is the very purport of it , who deny all inward nèw Revelation , and new Visitations of the Lord's love unto the Souls of his People , then let them be ashamed to preach , teach , or write , that there is no new Revelation of God and Christ , nor no immediate or inward teaching , no inward and immediate calling , or sending to the Ministry ; and let them be ashamed to own themselves to be the Successors of the ancient Protestants , who did acknowledge immediate Teaching , and calling unto the Ministry , and the Spirit of Prophecy ; and some of them had it , as George Wishard , and others , whose Prophecies Fox in his Book of Martyrs hath recorded . 9. And whereas these Faith-publishers at Westminster , one while deny all new Revelation , another while seem only to deny extraordinary Revelation , as they term it , cap. 18. section 3. is another piece of Non-sense , or Contradiction ; for if all new Revelation be ceased , as they expresly affirm , cap. 1. sect . 1. and 6. then there is neither ordinary nor extraordinary Revelation remaining , according unto their Doctrin . But the distinction of ordinary and extraordinary Revelation , may in a true sense , be well admitted by them who believe , that divine inward Revelation is not ceased ; for among the Prophets , Numb . 12.6 , 7 , 8. Moses's Revelation far exceeded the Revelation of the other Prophets , as is clear from Scripture , and in that respect was extraordinary : And we now plead for new divine Revelation , we mean not extraordinary , beyond what God was pleased to give to his Saints and Children , in an ordinary and usual way , from the beginning of the World , more or less , nor do we compare our Revelations with either the Prophets or Apostles , by way of equality , either in degree , or in all the various manners and ways which they had then : But we say , in that one way and manner , which was by God's inward appearance , and speaking in their Hearts , in the divine Seed and Birth , we do plead for divine Revelation , as the ordinary and common allowance and priviledge of all God's Saints and People , and not only to Saints , but to Men and Women , in order to their becoming Saints , they need God and Christ inwardly to speak unto them ; for it is the inward Voice and Speaking of Christ , that quickneth the dead Souls of Men , according to the words of Christ , The Dead shall hear the Voice of the Son of God , and they that hear shall live , John 5.25 . CHAP. III. Of the Supream Judge and Rule of Controversies , of Religion . IT hath been already acknowledged in the first Chapter , that the holy Scriptures are a sufficient outward Rule and Standard , whereby to try all Doctrins of Men , however so holy or wise they may be , or however much indued with the holy Spirit , because the Spirit of the Prophets is subject to the Prophets ; and as the holy Spirit of Truth is one , so the words of it do all agree , in all the true Prophets , Apostles , Evangelists , Pastors and Teachers ; and as is already said , the Noble Bereans were commended in Scripture , for searching the Scriptures to see and examin , whether the Apostles Doctrin was according to the Doctrin of the ancient Prophets that wrote the Old Testament ; and until the Apostles Doctrin was generally received , they did appeal to the Scriptures of the Old Testament , for a proof of their Doctrin , although that was not their only proof ; for they had a greater proof than that outward was , even the inward Witnéss and Testimony of the holy Ghost , that made both them , and their Doctrin manifest in the Hearts and Consciences of their Hearers , whose Hearts God was pleased to open . 2. And therefore in respect of any outward Rule and Standard , the Scripture is sufficient , and to be preferred in all respects to any other latter Writings , or Testimonies , or Records whatsoever ; first , because writ from a greater measure and depth of divine Wisdom ; for though the Spirit be one , yet it hath diversity of Gifts and Operations , and Administrations ; and all Men divinely inspired , had not the same clearness of divine Knowledge , Numb . 12.6 , 7 , 8. Moses exceeded the Prophets generally , David and Solomon exceeded many of them ; and Isaiah and Jeremiah exceeded others of them ; and among the Prophets some were as Fathers , some as Sons ; hence we read in Scripture , that God is the Father of Lights , and of these Lights , as to us , some are higher , and some lower , which some mystick Writers , both among Jews and Christians , have taken notice of , out of the Scripture it self ; hence they say , Moses drank at the Fountain , Samuel , David , Solomon , and some others , drank at the Streams ; and others of an inferior degree , at the Pond or Cistern : And they further say , Moses had his Revelations from Binah , Abraham from Gedulah , a step lower ; Isaac from Geburah , yet lower ; Jacob from Tipheret , yet lower , but partaking of both , signified by his dwelling in Tents , betwixt the Tents of Abraham and Isaac ; David sometimes from Tipheret , and sometimes from Nezah and Hod ; hence we read some of the Inscriptions of his Psalms to Nezah ; and sometimes from Mulcuth ; and they say that the ordinary Prophets had their Revelations from these two divine Measures , Nezah and Hod , called Exod. 38.8 . The Looking-Glasses of the Lords Hosts that Assemble at the door of the Tabernacle , ( see the Heb. text ) But Moses had liberty to go into the heavenly Tabernacle it self , and so had some others . And that God did make himself more known to Moses , than to Abraham , Isaac , and Jacob , is clear from these words of his to Moses at the Bush , I appeared to Abraham , Isaac and Jacob by the Name of God Almighty , but by my Name Jehovah , was I not known to them , Exod. 6.3 . And concerning this distinction of divine Gifts and Illuminations , Paul declareth , saying , To one is given the Word of Wisdom , to another the Word of Knowledge , to another Faith , all by the same Spirit . Hence we read in the Proverbs , Wisdom , Understandang and Knowledge distinguished , Wisdom buildeth the House , Vnderstanding establisheth it , and Knowledge filleth the Chambers with all precious and pleasant Riches , Prov. 24.3 , 4. Therefore Wisdom is a degree above Understanding , and Understanding a degree above Knowledge , all which divine Measures are set in order , as the parts of a Tree , with Root , Branches and Tops , or as the Members of a Mans Body , by way of Allegory and Analogy , Cochmah , Binah and Daath , belonging to the Head , Gedulah , Geburah to the right and left Hand and Arm , Tipheret to the Body , Nesah , Hod and Jesod to the Thighs and Legs , &c. and Mulcuth lowest of all ; all which make up , by way only of allegory and analogy the Parts and Members of the Son of Man , or heavenly Adam , as both Ezekiel and John saw him upon his Throne . The English Names of these Hebrew words , all which are found in Scripture , in their true order , are these following , Cochmah , i e. Wisdom , Binah , i. e. Understanding or Prudence , Daath , i. e. Knowledge , ( see 1 Chron. 29.11 ) Gedulah , i. e. Magnificence , Geburah , i. e. Power , Tipheret , i. e. Beauty , Nesah and Hod , i. e. Victory and Glory , Jesod , i. e. Foundation , and Mulcuth , i. e. the Kingdom . And secondly and most especially , we give the Preheminence to the Scriptures beyond all latter Writers , because we are well assured that the Scriptures throughout are pure , without all mixture of Error or Mistake ; and this is generally granted by all Christians , that the Scriptures are really so , being duly and rightly translated , but we are not assured that any mans or mens Writings since , are altogether pure and free of all mixture of Error and human Weakness , until they be duly examined and found to agree to the holy Scriptures , and to the inward testimony of the holy Spirit ; for altho' whatever the Spirit of God inwardly revealeth , is infallible and pure from all mixture of Error , and whatever any man saith or writeth , as he hath receiv'd it from that , his Testimony is pure , and without mixture ; yet we are not assured that any man or men are in that state of Perfection , that they may not by human frality , in some measure or way , more or less , decline or depart from the pure and infallible Teachings of the Spirit of God ; for as it is possible they may purely and chastely keep unto them , so for want of due watchfulness and holy care , they may more or less depart from them , and so there may be a mixture of Truth and Error , both in their Understandings and Words ; and therefore they are not to be taken on trust , but both their Doctrin in all things is to be tryed by the Scripture , and their Spirit by the Spirit of Truth , as every one is able , according to what he hath received . All which doth not hinder but that the Spirit of God in our day both teacheth and leadeth infallibly , although the Disciples and professed Followers of it at times , by weakness , may be liable to mistakes . 3. And as concerning that phrase or expression that some use , That the Spirit of God speaking in the Scriptures , is the supream Judge of all Controversies of Religion , although it is no Scripture phrase , nor proper , but figurative , as when a man is said to speak in his Books or Writings ; yet in a figurative sense it might be allowed , if they did not confine all the speaking of the spirit of God to his only and alone speaking in the Scriptures , so as that the Spirit speaketh not at all , as they would have it , in the Souls and Hearts of Men , as he used to do in the Prophets and Apostles . And because they have a wrong sense of it , and that it is not proper , but figurative , it is better not to use it . And in the room of it , I say , the Spirit of God speaking in some measure in the Heart of every true Believer and Spiritual man , opening and expounding the Scripture unto him , in the due and diligent use of reading , hearing , and meditation of Scripture words , or any other means of God's appointing for our Institution , and especially in the frequent use of fervent and earnest Prayer , praying earnestly with David , who was richly indued with divine Revelation , Open my Eyes , that I may see the wonderful things of thy Law ; and most especially in our being found in the way of Righteousness , and faithful Obedience , to what is already revealed unto us ; for as we are found here , we have good warrant to expect that where any doubt , or Controversie in Doctrin , or in the meaning of a place of Scripture doth arise , that God's holy Spirit , whom Christ hath promised to his Disciples , to teach them all things , and to lead them into all Truth , will indeed judge and decide the matter in question , in their Hearts , by his secret Light , and Teaching or Revelation . And let it be noted , that I say , it is not the Spirit abstractly considered from the Scriptures , or our due use of them , or the duty that God requireth of us , but it is the holy Spirit opening , or expounding the Scriptures unto us , in reading , hearing , meditation , prayer , waiting , and obedience to what we already know , that it is the Judge of all Controversie in matter of Doctrin . 4. Next , as to the Rule , as the Scripture is the best and only external or outward Rule and Standard , it is worthily preferred to all other outward Records and Testimonies ; yet because we both believe the Scriptures not simply for their own Testimony , but for the inward Witness and Testimony of the Spirit , and also because we can only understand the Scriptures but by the said inward Witness and Testimony of the holy Spirit ; therefore the inward Witness of the spirit , or the spirit inwardly witnessing both to the truth , and true sense of Scripture , is the greatest and primary Rule , as John plainly testified , saying , If we receive the Testimony of Men , the Testimony or Witness of God is greater ; and he that believes hath the Witness in himself , and hath set to his Seal that God is true . And therefore Paul recommended his Doctrin to the Witness of the Spirit in the Hearts and Consciences of the Hearers , and told the Thessalonians , 1 Thess . 1.5 . that his Gospel came unto them not in word only , but in Power , and in the holy Ghost , and in much assurance : And he told the Corinthians , that their Faith was to stand in the Power of God ; and therefore not in the bare words that he preached , for he did not preach himself , nor his Words , but Christ to be the Foundation of their Faith. CHAP. IV. Concerning ministerial Gifts and Qualifications , and the Call to the Ministry ; the nature and manner of true Preaching , and Praying , and Singing , and the true Gospel-Maintenance to the Ministry . 1. BEcause of the near and close connexion and dependance , that the things mentioned in the Title of this Chapter , have with the truth of what is delivered in the preceeding Chapters , therefore I do see it meet to treat of them in this place . The common Doctrin and Opinion of these , who deny all new Revelation of the holy Spirit , is , that natural and acquired Parts of Letter-learning , without divine inward Revelation or Inspiration , is sufficient to qualifie a man to be a Minister of the Gospel , and is necessary to his esse or being of a Minister , and Grace or true Piety and Holiness , is only accidental , and doth but only contribute to his bene esse , or making him the better . By Letter-learning , they do not only mean human Arts and Sciences , and the knowledge of Greek , Hebrew and Latin , but especially a Letter-knowledge of the Scripture , without any saving Grace , or illumination of the Spirit , as being essential to a Minister : And indeed they say agreeable enough to their own Doctrin ; for if all new Revelation of the Spirit is ceased , what is left behind to qualifie a Man to be a Minister , but only natural and acquired parts of Letter-learning ? Nor can they with any Reason , affirm , according to their Doctrin , that true Piety and Holiness is essential to a Minister , otherwise no Man is a Minister without it , and then it doth follow , that no Man can infallibly be known whether he be a real Minister , yea or nay ; for if divine inward Revelation be ceased , then all infallible discerning of Mens Spirits , and spiritual estates is ceased , and no Man can know another infallibly , whether he be a Saint or Hypocrite ; for they grant that a Hypocrite may have all the outwards of a true Christian , as the Pharisees that made clean the outside , but their inward was full of Rottenness and Uncleanness . And if a Man cannot be known to be a true Minister , according to their Doctrin , the People are in a woful case , as concerning that they call their Sacraments , and especially that called the Supper , which they say cannot be administred but by a true and real Minister ; and if any that is not a true Minister , should presume to do any such thing , as to Bless , or Consecrate , and set apart the Bread and Wine from common use , it would be no Sacrament at all , as some , or most of them affirm . 2. Now that divine Revelation and Inspiration , is necessary to the Being or Essential Constitution of a Minister of Christ , is evident from the Doctrin already delivered ; because it is necessary to the being or essential Constitution of every true Christian . No man is , or can be a true Christian without inward divine Revelation or Inspiration , and therefore without the same , no man can be a true Christian , or Gospel-Minister , for that which is absolutely necessary to constitute a true Christian , or Believer , is absolutely necessary to constitute a true Christian Minister , otherwise it might be said , a man may be a true Christian Minister , and yet no true Christian . But every true Minister of Christ , as he ought to be a true Christian , so he ought to be more than an ordinary Christian , so as to exceed or excel them , both in Spiritual Knowledge , and other spiritual Gifts , even as in natural teaching , the Master or Teacher should exceed the Scholar ; for if Divine Inward Revelation , and Inspiration , together with other spiritual Gifts , are the common priviledg of all true Christians , in some degree , more or less , according to their several growth and capacity , much more are they to be found in the true Ministers of Christ , who are both to feed the Babes with Milk , and the strong Men with Meat , and to be , Rom. 2.19 , 20. the guide of the Blind , a Light of them which are in Darkness , and Instructors of the Foolish , and Teachers of Babes , and also who can speak Wisdom among them that are perfect ; according to which Christ said to his Apostles , Ye are the Light of the World , and the Salt of the Earth . 3. But more particularly , it is apparent from the Scripture , that there is a peculiar Ministerial Gift or Gifts , that God giveth to all his true Ministers , to fit or qualifie them for that great Work , whereby to make them able Ministers of the New-Testament , not of the Letter , but of the Spirit ; the which Gifts are the Purchase of Christ , and the Fruits and Effects of his Death , Resurrection and Ascension , as is clear from Ephes . 4.8 , 11 , 12. When he ascended on high , he led Captivity captive , and gave Gifts unto men , and he gave some Apostles , and some Prophets , and some Evangelists , Pastors and Teachers . Where altho' it may be granted , that some of these are extraordinary , as namely , Apostles , and some ordinary , yet all are given to the Church by Christ , as the Fruit and Effect of his Purchase ; and that therefore all ordinary Ministers , who are indeed true Ministers of Christ , are indued with some measure of Spiritual Gifts , in more or less , according to the good pleasure of God. And as concerning the spiritual peculiar gifts of the holy Spirit ( besides these that were common to all , such as Faith , Love , Hope , Knowledge , Meekness , Temperance , Patience , Brotherly-kindness , Charity ) the Scripture doth expresly mention them in divers places , 1 Cor. 12.8 . To one is given by the Spirit , the Word , i. e. Speech or utterance of Wisdom , to another the VVord of Knowledg ( that is , some degree inferior ) to another Faith , that is , some peculiar degree of Faith , for some peculiar Service , besides the Faith common to all Believers ; and all these are ordinary , and have still remained in the true Church ; but together with these in the Apostles days , there were extraordinary Gifts ; which God may give , or with-hold , as he pleaseth ; as not being essential to a true Minister of Christ ; such were Gifts of Miracles , Gifts of Healing , Gifts of Tongues , and the like . And as concerning Prophecying , it was either extraordinary , or ordinary ; extraordinary was a fore-telling of particular things to come , as was that of Agabus , his fore-telling that Paul should be bound at Jerusalem ; ordinary , was the ordinary and usual manner of Preaching by the Inspiration and motion of the holy Ghost , in Doctrin , Exhortation , Correction , &c. Moreover concerning this diversity of spiritual Gifts , Paul saith , Rom. 12.6 . Having then Gifts , differing according to the Grace that is given to us , whether Prophecy , let us prophecy according to the proportion of Faith ; or Ministry , let us wait on our Ministry , or he that teacheth , on teaching , or he that exhorteth , on exhortation . And likewise Peter , concerning these spiritual Gifts , saith , 1 Pet. 4.10 , 11. As every Man hath received the Gift , even so minister the same one to another , as good Stewards of the manifold Grace of God. If any Man speak , let him speak as the Oracles of God : If any Man minister , let him do it as of the Ability ( or vertue ) which God giveth , that God in all things may be glorified through Jesus Christ . And as touching spiritual Gifts , that were not common to all Christians , but peculiar to some , Paul exhorted the believing Corinthians , saying , 1 Cor. 14.1 . Desire spiritual Gifts , but rather that ye may prophecy . And he declareth what that prophecying was , vers 3. He that prophesieth speaketh unto Men , to Edification , and Exhortation , and Comfort . And vers . 5. Greater is he that prophesieth , than he that speaketh with Tongues , except he interpret , that the Church may receive edifying . And concerning the great power and virtue of Prophecying , he said further , vers . 24 , 25. If all Prophesie , and there come in one that believeth not , or unlearned , he is convinced of all , he is judged of all : And thus are the secrets of his Heart made manifest , and so falling upon the Person , to wit , ( that did Prophesie ) for so the Words may be better translated ) he will worship God , and report that God is in you of a truth . 4. Now in the true Church , and among the true Believers , there was a spiritual discerning or judgment that they had , whereby they did know who had these spiritual Gifts , and who had them not , who spoke , and preached by the Spirit , and who did pray and sing by the Spirit , and who did not , and who not only had the Words , but the Power , and who had only the Words , and had not the Power ; and these were false Apostles , and false Teachers , and Hypocrites , that had good Words , which they did take or receive from other Men , but had not that good Power and Spirit that was in the true Ministers of Christ , and because they had not that good Power , their Ministry and Words were dead , dry and barren ; and such the Scripture compareth to Clouds without Rain , and Wells or Cisterns without Water ; and of such Paul said , he would know not the Speech of them which are puffed up , but the Power , 1 Cor. 4.19 . The which spiritual discerning or judgment , as it was in some measure given in common to all true Believers , as the sense of Taste is given in common to Beasts & Mankind , whereby to relish things sweet or bitter , and Meats and Drinks , that have the true Nourishing Virtue in them , so it was given in some greater measure to some than to others , according to their growth , experience , and exercise or use of their spiritual senses , even as both among Men and Beasts , some do far excell others in the sagacity of the Taste of outward things , and so in the Smell of things , as Flowers , Spices , &c. and according to this spiritual discerning and judgment , Paul said to the Corinthians , 1 Cor. 14 , 29. &c. Let the Prophets speak two or three , and let the other judge : If any thing be revealed to another that sitteth by , let the first hold his peace ; for ye may all prophecy one by one , that all may learn , and all may be comforted , and the Spirits of the Prophets are subject to the Prophets : For God is not the Author of Confusion , but of Peace , as in all the Churches of the Saints . So , we see here was good Order , where in one Meeting two or three might speak one after another , or more , if they had any motion of the Spirit so to do , and in that case , the first speaker was to give place to him : But nothing of this is to be found among these Churches who deny all inward new Revelation of the Spirit , but one Man must take up all the time , and preach over the People one Year , after another , and the people ever learning , and yet never able to come to the knowledge of the Truth , as was the manner of false Teachers in days past , who had the Form of Godliness , but denyed the Power thereof , who were to be turned from , 2 Tim. 3.5 , 6 , 7. And concerning the trying and knowing of Spirits , as well as Doctrins , the Apostle John writ in his General Epistle , 1 John 2.1 . Believe not every Spirit , but try the Spirits , whether they are of God. Now this ability to try Spirits , is greater than barely to try whether a Man's Doctrin be true or false ; for it is possible a Man may Preach for an hour , or more , words of Doctrin that may be true , and yet his Spirit not be of God. And that which gave them this Ability , to try all Spirits , as well as Doctrins , was the Vnction , or anointing from the holy One which they had received , 1 John 2.20 , But ye have an Vnction , from the holy ' One , and ye know all things . And vers . 26 , 27. These things have I written unto you , concerning them that seduce you , i. e. seek to seduce you ) But the anointing which ye have received of him , abideth in you , and ye need not that any Man teach you , but as the same Anointing teacheth you of all things , &c. 5. But because it is taken for granted , and laid down for a Fundamental among Presbyterians and Independent Teachers , as well as many others , That all inward divine Revelation and Inspiration , such as Believers had in the time of the Apostles , is ceased , therefore they lay no claim to any of these spiritual Gifts , and plainly confess they have them not , and also that they have no Infallible discerning or knowledge what Men are truly gracious , and holy , and living Members of Christ's Body , and what not . And therefore when these and other places of Scripture are brought , that declare how true Ministers of Christ had spiritual Gifts of Ministration , some in a lesser degree , and some in a greater , they alledge , all these Gifts are now ceased ; and the reason they give , is , because all inward divine Revelation and Inspiration , such as the Saints formerly had , is altogether ceased . Whereas if they did grant , that inward divine Revelation did continue , they would also readily grant , that these spiritual Gifts of Ministry did continue , and a spiritual discerning and ability , whereby to know Infallibly who were indeed indued with the Spirit of God , and who did preach and pray by the Spirit , or sing by the Spirit , and who not . And the like concerning the Ministerial Call , if they did grant , that divine inward Revelation and Inspiration did continue in the Church , as the common Priviledge of all true and sound Believers , as being given to all and every one of them , to lead them into all Truth , they would readily enough grant , that Ministers had an inward Call to preach , and exercise other Ministerial Services and Performances , as these Ministers did of old . So that indeed this their Doctrin , That inward divine Revelation is ceased in the Church , and in Believers , is the foundation of many other false and pernicious Doctrins , yea , almost of all the false and erroneous Doctrins they have among them . And since it is so , that they have no Belief of having the Spirit of God inwardly inspiring them , and revealing in them the things of God , and inwardly teaching them the Mysteries of the Kingdom , What is their Ministry , or Church or Ordinances ? All made things of Mans making , and inventing , and setting up ; a Man-made Church , Man-made Ministry , Man-made Ordinances , and a Man-made Worship . And though they say , they hope they have the Spirit , and seem at times to lay great stress and weight upon it , and the need of it , not only to believe , but to do all good and acceptable Works and Performances , yet their blind Doctrin and Unbelief , that all inward divine Revelation is ceased , doth so blind and darken them , generally , and make them so spiritually stupid , senseless and benummed , that they plainly confess , They have no infallible assurance , or infallible knowledge that they have the Spirit of God , or any of these gracius Motions and Operations of the holy Spirit . For according to their blind Doctrin and Faith , all the motions and operations of the Spirit are only effective , but none of them objective , and any Illumination that they have is only effective , and not objective , that is to say , is no immediate object of their knowledge , or feeling , or spiritual perception , the Spirit only works in them , so to speak , as fire or heat works in Stone , or Iron , or Wood , but the Stone , Iron or Wood hath not any inward sense or perception of it ; for if they did grant , true spiritual sense and spiritual feeling or perception , they would grant infallible knowledge of these things , even as our outward senses , when sound and duly qualified , and within due circumstances , give us an infallible knowledge of outward things ; for is not every sensible Child infallibly sure that it both seeth its Mother , and feeleth her , when the Mother is handling the Child , and feeding it ? And doth not the Suckling on the breast surely know the Milk that it sucketh , and can well distinguish the breast that hath Milk in it , from that which is dry and empty ? But as the Epistle to the Hebrews saith , Things made , ( to wit , the things of Mans making , without the Spirit and Power of God inwardly revealed ) are all to be removed , Heb. 12.26 , 27. Yet once more I shake not the Earth only , but also Heaven . And this word yet once more , signifieth , the removing of these things , that may be shaken , as of things that are made , that those things which cannot be shaken may remain . Let them consider this , who seem to themselves to have a Church Constitution , Ministry , Discipline , Worship , far above others , as Heaven is above Earth , as the Presbyterian Church thinks she is above the Episcopal , the Independent Church thinks she is above the Presbyterian , the Baptists think themselves above both , and yet all these , as well as others , are open and declared Enemies to the holy Spirit , his inward Revelation and Inspiration , by which alone the true Church is a living Church , and the Ministry a living Ministry , and every true Member a living Member , and all truly Religions , Duties and Services are living . But made things of Mans making , are all dead things , and therefore must all be shaken and removed , not the made Earth only , but the made Heavens also , of Mans making , made Faiths , made Worships , made Ministers , made Covenants , all things of Mens making without the Spirit and Power of God inwardly revealed , must all be removed , and every plant that is not of the heavenly Fathers planting , must be plucked up . But if any of them say , Our Churches , our Ministry , our Faith , our Worship , our Covenant is not so , for we have the spirit of God assisting us , and working together with us . This answer is but a meer presumption or Conjecture , seeing they deny all inward Revelation and Inspiration of the Spirit , which gave the Believers and Saints in former ages , an infallible kowledge and assurance that they had the Spirit of God ; for the Spirit that they claim unto , as they say , doth only work in them effectively , but not by way of object ; it is altogether an unknown mean or principle of operation , it hath no proper light , or evidence , or demonstration of its own , such as the Spirit that was in the Apostles is no infallible spirit , that they have , but fallible , and therefore their Faith is fallible , their Knowledge fallible , their Hope fallible , and every thing in them fallible , dubious , conjectural and uncertain , and they only think that they have the Spirit of God , and a spiritual knowledge of things ; and when asked , they dare not say , their thought hath any infallible assurance in it ; as all true assurance is Infallible ; yea , some of them are so dark , ignorant and blind , that to me in my hearing , have affirmed , That the Apostle Paul was not infallibly sure that he had the Spirit of God , bringing Paul's words , 1 Cor. 7.40 . I think also , that I have the Spirit of God. But according to his blind argument , the holy Ghost is not infallibly sure , for the same Greek word is applied to the holy Ghost , Acts 15.28 . It seemed good to the holy Ghost ; but this is blasphemous to think or affirm , and I see not how they can clear their Doctrin of Blasphemy , to say , That they have the Spirit of God , and yet to affirm , That they have no Infallible Spirit : The plain English of which is , that the Spirit of God and God himself is fallible . 6. But the great cause and reason , why all true Ministers and Preachers of the Gospel should not only be truly godly and holy Men , but also should be indued with some more than ordinary power of the holy Spirit , and communications thereof , not common to all Christians , at least in degree , though one spirit in all , is , That the Ministry of every true Minister of Christ , is a Ministration of Grace , of Spirit , of Life and Power , which doth emanate or flow forth from or through the Minister or Preacher , as living Waters that emanate and flow from a living spring or fountain , which reach and flow into the hearts and inward parts of the Hearers , such as are sensible , and whose hearts God is pleased to open to receive them , and sometimes to the opening and making alive the dead souls and hearts of many hearers , whereby not only many that are spiritually dead , are made alive , but the living are made more living , and livingly refreshed and strengthened ; and though this can hardly , or not at all be received by many , yet thousands can witness it from living experience , that they have felt streams of divine Life , Power and Vertue to spring and flow forth , from the Spirit of Christ , in faithful Preachers , into their souls and inward parts , to their exceeding refreshing , and strengthning in the inward Man ; and the Scriptures abundantly confirm it , that so it was in the primitive times , the Ministers of Christ , were the Ministers of the Spirit and Power of God , and the outward and audible Words that reached the outward Ears , were only as a Conduit of Conveyance , to convey and transmit that heavenly Virtue that flowed through them ; and therefore the Ministers of God are called in Scripture flames of Fire , and their Words and Preaching have a divine and spiritual Fire , and Heat in them , that exceedingly warm and melt the cold and congealed Hearts of many Hearers , and that Fire is a living Fire , or Power of Life to quicken them . And this was it that made the two Disciples , going to Emaus , say , How did not our Hearts burn within us , while he spoke to us by the way , and opened the Scriptures unto us ? And when Christ preached to the People , it is said , he spoke with Authority , that is , Power , and not as the Scribes ; and so did the Apostles , as Paul declared , That his Preaching was in Demonstration of the Spirit , and of Power . And Christ and the holy Spirit spake in him to the People , when he preached ; and so did it in all the other Apostles and Ministers of Christ , and the Hearers , who had and knew Christ in their own hearts , had a Proof sufficient that Christ spoke in Paul , by what they felt of that spiritual Vertue and Power that did flow forth through him in his Ministry . And according to this , Peter exhorted , That he who ministers , should minister of the Power that God giveth , as good Stewards of the manifold Grace of God : So they ministred not only Words , but Grace , and Power , and Life to the hearers . And thus there is a communication of the Grace , and Graces of God , not only betwixt Ministers and Hearers , but among all the Faithful , who are as one living Body , but many Members , and every Member a living Member , and ministring Life one to another , as it is in the natural Body ; and this is that Communion of the Saints that the Scripture testifieth , that they had together in the Spirit , which did knit their Hearts together in Love , unto all Riches of the full assurance of Understanding , Col. 2.2 . And with such living instruments , that are spiritually made alive unto God , doth God work , to make their Ministry effectual and fruitful , to convert and beget Souls unto God , and when begotten , to nourish and feed them with the sincere Milk of the Word , which Milk is not the outward Words , but the Life that is in the Words : For as in the outward , God doth not work with a dead Man , to beget outward and natural Children , but with the living ; so it is with Men spiritually living , with whom God worketh , to beget Sons and Daughters spiritually unto God , where God only properly and principally is the Father , and Men but Instruments with , and by whom he worketh ; and in order to this spiritual begetting of Sons and Daughters unto God , by the Ministry of faithful Preachers , God giveth unto them a spiritual and divine Seed , which they convey in their words into the Hearts and Souls of their Hearers , according to 1 Cor. 9.10 . He that ministreth Seed to the Sower . And Isa . 55.10 . That it may give Seed to the Sower . So that there is a divine and spiritual Seed in the Words and Preaching of a true Minister of Christ ; for the words are living Words , and are not his , but the words of Christ , and of the holy Spirit that speaketh in him . But he that speaketh Words , as suppose Scripture-words , and not by the Spirit of Christ speaking in him , there is no divine Seed in the Words , there is the form or body of the Words , but there is no Soul or Life in them , as he speaks them . And these Men are like that Harlot which took hold of Josephs garment , but himself she could not enjoy : So many get the outward form of the words of Truth , but the Spirit of Truth they have not , and who have it not , cannot minister it : And therefore Paul imputeth all the good Fruit and Success of his Ministry not to himself , but to the Grace of God that was with him , and in him , 1 Cor. 15.10 . How then can a graceless Man have any fruit or success in his Ministry , seeing all fruit and success belongeth not to the Man , however so well furnished with natural or acquired parts , but to the Grace of God ? It is Grace , Grace , that maketh a Man's Preaching effectual to the Hearers , and that Grace is in the Minister , and worketh both in him , and with him in the Hearts of the Hearers , where God is pleased to concur , and give the blessing and increase ; and thus the Grace of God is like a good Seed and Plant , that not only bringeth forth Fruit in that little spot of Earth , where it was first planted , but spreadeth abroad , and filleth many other parts and places with it , and hath new Roots and Seeds continually encreasing and multiplying . 7. And as concerning the Call to the Ministry , It is worthy of great observation , how they are pinched and narrowed to give any colourable account of their Call , who deny all inward and immediate calling to the Ministry , and especially such of them , who say , The Church of Rome is no true Church , but a Harlot , and the Pope is Antichrist ; as the Westminster Cenfession of Faith doth expresly call him , cap. 25. sect . 6. and yet the Presbyterian Ministers generally derive their Call from him ; and I have heard divers of them expresly affirm it , being questioned about their Call , whether immediate or mediate ? they have answered mediate , from the Apostles ; and then being urged to shew the Line of Succession , through which that mediate Call is conveyed unto them , they have plainly said , The Popes of Rome , as one lately , a Preacher in New-England said , before some Hundreds of People , That their Call to Preach , was by the Popes of Rome ; and so according to their own Doctrin , by Antichrist . Surely these men do not believe that Christ is in them , either to call , or furnish them in their Ministry , who must go so far as Rome to bring it , and from him too whom they call Antichrist . But they think Rome , and the Pope however much distant from them , is much nearer than Christ and Heaven , from whom the true Ministers have their Call. 8. And as all true Preaching ought to be by the Inspiration and moving of the Spirit of God , so all true Praying and Singing , both in private and in publick ; for still that is it which the Scripture enjoyneth , Ephes . 6.18 . to Pray always with the Spirit , or in the Spirit ; and no man can say that Jesus is the Lord , either in Preaching or Praying , but by the holy Ghost . And I charge them to produce one Instance , where Praying without the Spirit is commanded any where in Scripture , or was ever practised by any of the Saints , without the Inspiration of the Spirit . Do they not grant , that all the Prayers recorded in Scripture , did proceed from divine Inspiration and Revelation ? And if their Prayers do not , they are quite of a Bastard kind ; for the true Worshippers Worship the Father in Spirit and in Truth , and the Father seeketh such to Worship him , and none else . And whereas some say , Then men who neglect Prayer , are excusable , because they have not the Spirit to move them to Prayer . I answer ; Not , they are not in the least excusable , for as he that oweth a sum of Mony to his Prince , though he hath not wherewith to pay his Debt , is still Debtor , and yet must not pay with false Coyn , but true ; so he , who hath not the Spirit 's assistance and help to Pray , is still obliged to Pray , but not without the Spirit ; and that he hath not the Spirit 's help at all seasonable and requisite times for Prayer , it is his own default , who hath resisted the Spirit , and provoked him to with-draw his necessary assistance from him ; for the Spirit of the Lord is ready to give his seasonable help to all men , to help them both in Prayer , and Thanksgiving , and all other commanded Duties and Performances . And as for Singing on a Book , and with artificial Musick , and notes or tones , it is no part of Gospel-worship , being no where either commanded , or practised in the New-Testament . And it is strange , that these men should be against Praying on a Book , and yet Sing on a Book , for if the one be not Spiritual , the other is not . 9. There are others , such as these called Independents and Baptists , who deny all immediate Call to the Ministry , and yet betake themselves to as poor and shiftless evasion about their Call , as the former . They say , They have the Call of the Church . But still the question is , Whence had the Church her Power , either immediately or mediately ? And then the former difficulty returneth : for they cannot say , their Church hath been visible from the Apostles days ; and besides , the Church is posterior to the Ministry , for by true Preachers and Ministers , people come to be converted , and so to be made fit Members of a Church , and therefore the Ministers , by whom their Church was first raised , or gathered , cannot have their Call from the same , for that were to put the Effect before the Cause ; or to say , the Church called the Ministers , and the Ministers called the Church , is to run into a Circle ; as to say , the Egg bringeth forth the Hen , and the Hen bringeth for the Egg , to wit , first of all , which is impossible . 10. And as concerning true Gospel-Maintenance to the Ministry ; any Maintenance that may be necessary , to any that are poor , and have not of their own , according to the Scripture , it ought to be free and voluntary , without force of human Law and compulsion ; for the Scripture saith , He that Preacheth the Gospel , should Live by the Gospel . It doth not say , by human Laws , and straining of mens Goods and Cattle , as the Preachers both of Old and New-England have done ; and they ought to relie upon the gracious Care and Providence of God , that never suffered his Ministers to want : for when Christ sent forth his Disciples without Bag or Scrip , at their return they said , they wanted nothing . Secondly , there should be no bargaining in the case betwixt the Minister and the People , for that is altogether mercenary , and proveth them to be Hirelings , and the Servants of Men , who have so hired them . Thirdly , they should receive only to supply their present Necessities , and labour with their Hands , as honest Paul did , that he might make the Gospel of Christ without charge , who would not abuse his Power in the Gospel , 1 Cor. 9.18 . and 2 Cor. 11.9 . I was chargeable to no Man. And 1 Thes . 2.9 . Because we would not be chargeable , and 2 Thes . 3.8 . For why may not Ministers , when they do not Preach , or otherwise labour in the ministerial Work , work with their Hands to supply their Necessities , to live honestly and worthily , as many Preachers at this day ( as well as formerly ) do , both Work and Preach by turns , and as they have freely received , so they give freely ; and these no Man can charge them , that they have made their Gospel chargeable , as the Preachers both of Old and New-England have done , who have put the People to great charge of many Thousand Pounds yearly , and yet the People is not profited under them ; and they have by force taken , or caused to be taken , from many who did not hear them , nor own them to be Ministers of Christ , for which they have no president either in the Old or New Testament . 11. And whereas they who plead , That true Piety is not essential to a Gospel-Minister : First , bring Judas for a president , to which it is easily answered ; first , that it is said , Judas fell from his Ministry by Transgression , and therefore some time he stood ; and it is more than ever they can prove , that Judas never had any measure of true Piety or Sanctification , when Christ did first send him forth ; for although he might have covetous and evil Inclinations , that doth not argue that he had nothing of true Sanctification , according to their own Doctrin , who affirm , That a Man may have true Sanctification , and yet have not only strong evil Inclinations , but very evil Practices . But 2 dly , when Judas was called , the pure Gospel dispensation had not taken place , and did not until Christ rose from the Dead , and gave the holy Ghost . Next they say , Christ told the People , that the Pharisees sate in Moses Chair , and he did not forbid them , but rather encouraged them to hear them , saying , Do what they say , but do not as they do . To this it is answered , The Pharisees and Scribes teaching belonged to the Law ; and so they pass from the true state of the Question , which is , whether Ministers of the Gospel need not true Holiness to make them true Ministers ? 3 dly . They object Paul's words concerning some that preached Christ not sincerely , and yet he said , Christ was preached , and therein he rejoyced . To which I answer , that doth not justifie their Preaching , but it holdeth forth the great Power and Wisdom of God , that causeth all things to work together for his own Glory , and the good of his , as when by Persecutions , and Reproaches , and Slanders , and false Accusations , and contending against the Truth , the Truth doth the more spread and flourish , as hath oft been known , and therein God's Servants have rejoyced ; yet this doth not justifie these Persecutors , Lyers , and false Accusers . CHAP. V. Concerning God , his Decrees , and Election and Reprobation , and the general state of Mankind by means of Adam's fall , and the Way of Restoration by Christ . 1. IT hath been a common thing among both Presbyterian and Independent Teachers , in Old and New-England , to accuse the honest People , called in derision Quakers , of being guilty of Blasphemy against God and Christ , and the holy Ghost , for no other cause , but that they express their Faith of the great Mystery of the Father , the Son , and the holy Ghost , in Scripture words , and have not freedom to use the words of Man's wisdom , and that come only from the Spirit of Man , and have not proceeded from the Spirit of God , whereby to express and declare their Faith of so great and glorious Mystery : And by means of this so great Accusation , and others as false and injurious , they prevailed with the Magistrates of New-England , to cause to be put to Death three dear and precious Men-Servants of the Lord , and one dear and precious Maid-Servant of the Lord , beside many other cruel Sufferings inflicted upon others , for which great Cruelty and Barbarity , the Hand of the Lord hath been manifestly stretched out against them , in manifest Judgments and Plagues , that divers among them have since acknowledged . And therefore let all Men know , to whose Hands this may come , that the People called Quakers , never denyed , but on the contrary , faithfully believed , and do still faithfully believe whatever is recorded in the holy Scriptures , of that great Mystery , to wit , that God is one , and that the Father , the Son , and the holy Ghost is that one only , true and living God , the Creator and Upholder of all , and Lord and King of all visible and invisible things , and that the Father is begotten of none , the Son is begotten of the Father , from everlasting , and before all Time ; and the holy Ghost hath proceeded from the Father , and from the Son , from Everlasting , and before all Time ; and that the Son is God manifest in Flesh , who came in the Flesh , in the fulness of time , as the Scripture declareth ; and that the Lord Jesus Christ whom the Apostles preached , that dyed for our Sins , and rose again for our Justification , and is ascended and gone into Heaven , is that alone Son of God , and the only begotten of the Father , in whom the fulness of the God-head dwelleth bodily , and the Lord Jesus Christ in the intire and perfect nature of Man , consisting of Soul and Body , is gone into Heaven , and is in Heaven ; and that his Body that was crucified , and buried , did not see Corruption , but was raised on the third day , and after forty days did ascend , and was glorified , according to which glorious Body of the Lord Jesus Christ , we believe that at the Resurrection of the Dead our Bodies shall be changed , and be made like , or conform . Acts 1.11 . and that the same Jesus , who is ascended , and was taken up into Heaven , shall so come in like manner as they did see him go into Heaven . 2. And as concerning God , we believe , that he is a Spirit , infinite , unchangeable and incomprehensible , omniscient , omnipotent and omnipresent , infinitely wise , holy , powerful , good , merciful and gracious , just and righteous , that he is Light and Love ; and whatever the Scripture doth declare of him , we faithfully believe ; although this Name of him , to wit , Light , the Faith-publishers at Westminster have altogether omitted in their Confession , whether heedlesly or designedly , that I leave ; but it seemeth they knew little of him , if any thing at all , by that Name ; and yet it was the Message that the Apostles heard from him , and declared unto Men , that God is Light , and that he is in the Light , to wit , in Christ , who is the Light of Men ; and that if we walk in the Light , as he is in the Light , we have fellowship one with another , and the Blood of his Son Jesus Christ cleanseth us from all Sin , 1 John 1.5 , 6 , 7. And indeed it suits most with their Doctrin , that all inward divine Revelation is ceased , either to conceal , or deny that God is Light , as to us , and in us , or in any of his Saints , or that Christ is Light to and in his Saints ; for the nature of the Light , yea , of all true Light , is to reveal , and make it self manifest by it self , as well as other things ; and this description the Apostle Paul giveth of it , Ephes . 5.13 . Whatever maketh manifest , is Light , according to the English Translation ; or as it may be as well translated , the Light is that which maketh manifest every thing , to wit , both it self , and all other things : And this description of Light belongeth only to God and Christ , and the holy Spirit , in the full extent of it ; for no created Light , visible or invisible , can manifest or reveal all things , the outward Light of the Sun can only manifest some outward things , but not all , it cannot let us see what is under the Earth , or in the bottom of the Seas , but God can , and doth search all Deeps , and can reveal or make manifest every thing , however so hid ; and therefore the Name Light doth more properly belong to God , the Father of Lights , and to Christ , and to the holy Ghost , than to any created Light , visible or invisible ; and yet a publick Preacher in New-England , in the Town of Hampton , before some Hundreds of People , most of them his common Hearers , did affirm , That God was not properly Light , but only by a Figure borrowed from the outward Light of the Sun : And to say , God was Light , and Christ was Light , was the fundamental Error of the Quakers . And though some of his Brethren have blamed his Rashness , yet it cannot be denyed , but he said that which was most consequential and agreeable to his Brethren's Doctrin , and the Westminster Confession of Faith , which the Church of New-England hath espoused to be her Confession of Faith also ; for if God do not at all reveal himself immediately , or any other things , he is not Light at all unto his Saints now on Earth ; as we may well say , if the outward Sun should with-draw his Beams altogether from the Eyes of Men , or that some dark body should be interposed always betwixt the Sun's Light and Men's Eyes , the Sun should not be Light unto Men ; for it is the nature and property of all Light , to reveal it self immediately to every one , or else not at all , and always to be its own Messenger , and to discover , teach and direct Men by its own Light and Evidence , and not by any other thing . For to say , the Sun doth not lighten us immediately , when it giveth us its Illumination , is a great Contradiction that the Assertion carrieth to it self ; for whatever means or mediums the Sun's light passeth through to our Eyes , as the Air , Glass , and the Tunicles of our Eyes , or suppose some Lattise or thin vail , or cloathing , yet it s still immediate ; or if it be reflected from a Looking-glass , or any other Object , yet the Light it self coming to our sight through all these means , or mediums , and not stopping or staying by the way , nor employing some other Messenger in its room , to carry the tydings of it to us , it is still immediate , & the Light hath a self-evidence , whereby to make it self known , without any other help or instrument , whereby to make it known . And thus God is Light , and thus not only the Saints knew God to be Light , but also divers of the Gentiles , who had not the Scriptures , knew God to be Light ; as Plotinus , who said , As we see & know the Sun by his own Light : so we see and know God by his own Light : And Pythagoras and Plato declared God to be Light ; and it was one of Pythagora's rules , Let none presume to speak or teach of God , without his Light , wherein he saw further and better into the true Mystery of Preaching and Teaching , than these blind Faith makers at Westminster , and New-England Preachers , who have espoused that blind and dark thing called their Confession of Faith. And Plato taught , That God created the Soul of Man in a Region of divine Light , and then it conversed with the true substance of Light , and of every other thing ; but by its Sin , it was thrust down into a Cave , or Dungeon , where it only conversed with Shadows and Figures , or Images of things , which are the things of this outward and perishing World. And this doth well agree with the Scripture , that saith , God drove out the Man from the Garden : And thus the mind of Man losing the inward enjoyment of God , the true Light , did joyn it self to the perishing things of this World , where it can find no true Rest , for they are but Figures and Shadows ; and the Scripture calleth this World a Fashion or Figure , and Scheme , 1 Cor. 7.31 . And why is Christ called the true Light , and the true Bread in Scripture , and the Truth , but to signifie unto us , that he is indeed more truly and properly , and satisfyingly the Soul 's true Light and Food , than the outward Light and Bread is unto the Body , or outward Man ? And therefore in comparison of God , all created things of Heaven and Earth , are said to be nothing , and less than nothing , and the Nations are as nothing , and less than nothing before him , Isa . 40.17 . And therefore as the Name Being , and Good doth most properly belong to him , as Christ said , There is none good , but God So the names Light , Life and Love , do most properly belong to him , though it is most readily granted , that he doth infinitely surpass and excel all that Men can either speak , or think of him , and that he hath a Name that none knoweth , but he himself ; but since it hath pleased God to call himself by the Name Light , speaking unto Men in the Language of the Sons of Men ; I say , in the language of Men , the Name Light doth most properly , and without all Figure , belong to God and Christ , and this the Saints in Light well knew ; but they who know not the Light , and believe not in it , it is no wonder that they think that God or Christ is Light only by a Figure or Metaphor , from the outward Light : For indeed the Animal or natural Man , that only followeth his natural Thoughts and Apprehensions , doth not know God , but by Figures and Shadows : And though I plead for the immediate Revelation of God and Christ in the Hearts and Spirits of his Saints , who is their Light and Life , yet the means are owned and acknowledged in their place , as good Men are Means , good Books , and especially the Scriptures are means whereby to transmit the Light of God and Christ unto us , as he is pleased to make use of them , and not otherwise ; even as the Air , or Glass of the Window , cannot convey any light of the Sun unto us but when the Sun shineth ; for when the Sun withdraweth , and hideth his Face , the Air and the Glass hath no Light to convey unto us : And thus it is as to all Men , and Books , and Means , they can convey no Light to us , but what , how , and when God , the Father of Lights , is pleased to send forth through them unto us ; and this David well knew , when he prayed , saying , O send , forth thy Light , and thy Truth , to lead me and guide me to thy holy Hill , and lift up the Light of thy Countenance upon us , Psal . 43.3 . Psal . 4.6 . And as it pleaseth God often , to transmit the Beams of his divine Light , Life and Love into our Souls , through Means and Instruments , as good Men , and good Books , and especially in reading or meditating in the Scriptures , and also good Angels , who are ministring Spirits , and do minister to the Heirs of Salvation , so many times it pleaseth him to bring them into a solitude , or solitary place , Hos . 2.14 . and there to speak unto them , and reveal himself , to the unspeakable satisfaction of their Souls , without all means whatsoever , save only that great , and always most necessary and desirable Mean , the Lord Jesus Christ , in and through whom the Father doth always speak , and reveal his Glory to his dear Children , even as Christ declared , saying , No Man knoweth the Father , but the Son , and he to whom the Son reveals him . For none of all the Prophets or Apostles did know , or converse with God , but as the Son did reveal him , who is that most lovely and aimable skreen , cloathing or vail , through which the Glory of the Father shineth forth into our Souls , meekly , and gently , and yet most sweetly , according as every one is able to receive . 3. And they who deny all inward divine Revelation of God in his Saints , ever since the Apostles days , and would wholly exclude the Saints from all inward enjoyment of God and Christ , in their own immediate Light , Glory and Brightness , may be justly charged with Blasphemy against the great love and kindness of God to his People : And such of the Priests of New-England , who have blasphemously called the Light of God in his People , A stinking Vapour from Hell ; and do blaspheme against the Light of God and Christ in all Men , in a Day of Visitation , that is given to lead and bring them unto God , a meer human and natural Light , corrupt and dark , as some of them have called it , and as they generally esteem of it . And yet for this their Blasphemy , we would not have the Magistrate to hang them , or any way to punish them , but our desire , and Prayer unto God is for them , if it be his good will , that such of them , who have not out-lived the Day of Visiation , may find Mercy to repent , and believe , and acknowledge the Truth they have so long gain-sayed . And whereas these Faith-publishers at Westminster in Old-England , and at Cambridge and Boston in New-England , do say in their Confession , cap. 26. sect 3. This Communion which the Saints have with Christ , doth not make them in any wise partakers of the Substance of his God-head , and that to affirm it is impious , and blasphemous . It deserveth our serious consideration , and to examin where the Impiety and Blasphemy lieth , whether at their door who deny it , or theirs who affirm it ? Even that the Saints are partakers of the Substance of his God-head . And first , as to their Proof from Scripture , they cite Col. 1.18 , 19. And he is the Head of the Body , the Church , who is the beginning , the first-born from the Dead , that in all things he might have the preheminence ; for it pleased the Father , that in him should all fulness dwell . But this place of Scripture saith not that the Saints are not partakers of the Substance of the God-head of Christ , but the contrary may be proved from this very place , which calleth him , the Head of the Body , the Church . For as it is the same Substance of Life , that is in the Head , and in the Body , and every Member of it : So it is the same divine Life and Spirit , that is in Christ , the Head , and all his Members , and that Spirit is the holy Spirit , and that Life is the Word , and the Word and the Spirit are one Substance and Being with God , as the same Confession saith , cap. 2. sect . 3. And that the Saints are partakers of the divine Nature , and of the holy Ghost , the Scripture expresly declareth it , 2 Pet. 1.4 . and Heb. 6.4 . So that it is marvelous blindness , or inadvertency in these Men , so to contradict the express Scripture testimony : And for the Word Substance , with respect to the inward enjoyment of God and Christ , the Scripture hath it expresly in several places , Prov. 8.21 . That I may cause those that love me to inherit Substance ; and I will fill their Treasures . And Heb. 10.34 . Knowing that in your selves ( for so the Greek doth bear it ) ye have in Heaven a better , and more enduring Substance . For as they had it in Heaven , so they had an earnest of it on Earth , in their Hearts ; and that all fulness dwelleth in Christ , doth not prove that his Saints enjoy none of that fulness , but on the contrary . Out of her Fulness , as said John , we have all received , and Grace for Grace , John 1.16 . And not only the Saints receive Gifts and Graces from Christ , but they receive him , and the Father in him , and with him , to live and dwell in them , according to John 17.23 . I in them , and thou in me . And yet this doth not infer that the Saints are equal with Christ , that they have the same Spirit and Life with him , and through him , and by and from him , as it doth not prove that the Foot is equal with the Head , because the same Soul or Spirit that is in the Head , is in the Foot ; and the same Life that is in the Root of a Tree , is in the Branches ; and as Christ said , I am the Vine , ye are the Branches . And if the Saints do no wise partake of the Substance of the Godhead of Christ , I ask them , what do they partake of him ? Do they partake only of the Substance of his Manhood without the Godhead , or of neither ? If the first , then the Manhood of Christ , as they partake of it , is without the Godhead , which is Blasphemy indeed ; or if the second , that is to say , the Saints do neither partake of the Substance of his Godhead , nor of the Substance of his Manhood , then they partake nothing of Christ at all substantially , according to their Doctrin . O miserable Teachers ! What then do they partake of him , if nothing Substantially ? Of his Accidents , as they commonly say , All Graces are nothing but Accidents . Then here is a new sort of Doctrin of Transubstantiation , as these of Rome say , The consecrated Wafer or Cake , hath the Accidents of Bread in it , as the colour , taste and smell of Bread , but nothing of the Substance of Bread is there . So say these Faith-makers , The Saints that did see , smell , taste and feel of Christ in ancient times , that which they did spiritually see , smell , taste and feel with their Souls and Hearts , is only Accidents , and no Substance . This is more strange than that other , that there is no Substance of Bread in the Cake , but only the Accidents . But why was not your reverend Brother , as ye called him , John Owen , taxed with Blasphemy , for affirming , That the holy Ghost doth well in Believers really ( and as he worded it personally ) together with his Graces . And Samuel Rutherfold , a great Presbyterian , who said in one of his Printed Epistles , He will have none of the Graces of Christ without himself , and if the Graces did come unto him without Christ , he would send them away the Gate ( or way ) they came . And as for the other Scriptures they cite , they prove indeed that the Lord Jesus Christ is but one , and there is none else , nor is any man , or men , or Angels equal to him , which we most cordially believe ; but they say , not in the least , nor by any just consequence , can it be gathered , that the Saints do not partake substantially of God. And to shew the great inequality betwixt Christ and the Saints , not only in the measure and degree but in the manner or kind of partaking of the holy Spirit , which is one Substance with God. Christ , the Son , hath God , and the holy Spirit , without any middle , or mediator betw●●t the Father and him , but the Saints only have , and enjoy the Father , and the holy Spirit , through Christ the Mediator , and together with him , and in him : And this I hope will satisfie all sober and impartial Men , to clear the Doctrin of the Quakers , that it is according to Scripture . 4. Next , as concerning the Decrees of God , these Faith-publishers say , That God hath unchangeably ordained whatsoever comes to pass , yet so as neither is God the Author of Sin , nor is Violence offered to the will of the Creatures : Whereby it plainly appeareth , they hold that God hath ordained and decreed all manner of Sins and Blasphemies , Adulteries , Thefts , Robberies , Homicides , Regicides , &c. which is abominable and blasphemous Doctrin , with a witness . They need not blame the Ranters , seeing they are so fully one with them in Doctrin ; for that is one of the worst Doctrins that the Ranters have , That God doth all , and hath unchangeably ordained and decreed all things , both good and bad ; for certainly whatever God hath ordained and decreed to come to pass , he is the doer of it , for he executeth ( that is , bringeth to pass ) all his own Decrees , as they confess in their large Catechism , Ans . to Quest . 14. and that they say , yet so , as God is not the Author of Sin ; they say it indeed , and so many of the worst sort of Ranters , but how they clear their Doctrin of so unavoidable consequence , they have not told the World , nor ever can they sufficiently clear it . And for the Scriptures they bring , as especially Ephes . 1.11 . That God worketh all things after the counsel of his own Will ; here is nothing mentioned of the sins of Men and Devils : It is plain both from Reason , and Scripture , that by all things must needs be understood all his own Works , and not the Sins of Men and Devils , which he is not the Author of ; as when we say , every wise Man doth all things by Wisdom , and wise Counsel ; none is so foolish as to put this gloss upon it . that he doth all foolish things . It is an approved Maxim and Rule , Verba sunt intelligenda , secundum subjectam materiam , i. e. Words are to be understood according to the subject matter . It is worthily granted and acknowledged , that God worketh all good things , all Virtue and Goodness is of him , all good Thoughts , Words and Works , &c. But all Sin is of the Devil , and evil Men ; as John said , Whosoever committeth Sin , is of the Devil , and the Lust of the Flesh , the Lust of the Eye , and the Pride of Life , is all of the Devil , and not of the Father . And as Christ said , The Devil when he speaketh a Lye , he speaketh of his own . It is also granted , that when any commit Sin , the power whereby they act , is of God ; but when they Sin , they abuse that Power ; and also whatever Sin cometh to pass , is not without God's permission , and that is not a bare permission , but a most holy and wise ordering , and bounding of it to his own Glory . And as to Acts 2.23 . a main place , that Ranters , and Presbyterian and Independent Teachers abuse and wrest , ( as they do other Scriptures , to their own Destruction , if they repent not ) it giveth them no strength at all . For it saith , Him ( to wit , Christ ) being delivered by the determinate Counsel and Fore-knowledg of God , ye have taken , &c. So we see , that he was delivered , or exposed unto them by the determinate Counsel of God , but that they did kill him by the determinate Counsel of God , the Scripture saith not . For to deliver is one thing , and to slay is another . Our worthy Friends that were put to Death at Boston in New-England , they delivered up their Lives freely into the Hands of these Murtherers , and so did many of the Martyrs , not accepting deliverance ; and yet they did not kill themselves , as these bloody Persecutors use to alledge . And that it s said , God hardneth whom he will. His hardning , is not the making their Hearts hard , with infusing any evil Spirit into them , but that he justly with-draws his good Spirit from them , for great Sins formerly committed , and so leaveth them to harden their own Hearts . As it is said , That Pharoah hardned his Heart . And thus do many sober and judicious Protestants understand the Words . 5. Again , as concerning Election and Reprobation , first , as to the Election and Predestination of the Saints unto eternal Glory , and Happiness , whatever the Scripture saith of it , or of any other Doctrin , we do readily believe and acknowledge it , as , That God hath chosen the Saints in Christ Jesus before the foundation of the World , that they should be holy and unblamable before him in Love , Ephes . 1.4 . and Rom. 8.29 . For whom he did fore-know , he also did predestinate , to be conform to the Image of his Son , &c. and whom he did predestinate , them he called , and whom he called , them he justified . And what Christ said to the Disciples , Ye have not chosen me , but I have chosen you , and appointed you , to bring forth fruit , and that your fruit should remain , Joh. 15.16 . and 1 John 4.10 . Herein is Love , not that we loved God , but that he loved us , and sent his Son to be the Propitiation for our sins ; and vers . 19. We love him , because he first loved us . A most sweet and comfortable Testimony , as all the other . But we no where find in all the Scripture , that God hath Reprobated any part of Mankind , before the foundation of the World ; nor is it said , that Men hate God , because he first hated them ; and because God hated them , he made them , on purpose to damn or destroy them , and decreed and ordained them to sin , that he might take occasion thereby to damn them . No such thing at all is found in the holy Scriptures , nor can be gathered from them by any just consequence ; for although it be allowed , that Gods purpose and holy Will concerning them that finally perish , is from before the foundation of the World ( for there is no new Will or Purpose in God , the Thoughts and Counsels of his heart being from everlasting , as himself is ) yet that Will of God regardeth and considereth them that shall finally perish , not simply as men , nor yet simply as sinners , either for Adam's sin , or other sins that they have formerly committed , before that great sin of final Vnbelief and Impenitency , but it doth regard and consider them , as having a day of Visitation , and a Call to Repent , and a tender of Grace , Love and Mercy from God the Father , and the Lord Jesus Christ , and as having resisted and rejected the same , and hardning their hearts against it , and that finally , until the Day of their Visitation be over , whereby they declare themselves unworthy of eternal Life , and that they are none of Christ's Sheep , but Goats , to be put at the left Hand ; and if any say , If these Men were not Elected before the Foundation of the World , it will follow that they were Reprobated before it . I answer ; it doth not follow ; for Elected and Reprobated are not contradictory terms , being both positive , and Election signifieth a Preference of some before others , but that doth not argue a total Reprobation of others , when God did elect some . But at the End of the World , and in the Conclusion it is granted , that all who are not elected , are but Reprobates , to wit , when all God's elect Seed every where , are gathered out , selected and separated from others , as so many Grains of pure Gold from all the Dross , Tin and Lead that they have been mingled with for a time , here in this World , that then nothing will remain but that which is Reprobate , and which the Scripture calleth reprobate Silver , the pure being wholly separated and selected from the impure , the Gold and Silver from the Dross , the Wheat from the Tares , the Sheep from the Goats , and the good Fish from the bad , and the Children of the Kingdom , from the Children of the wicked One ; he who hath Ears to hear , let him hear , and the wise in heart let them understand , for unto them it is given , but unto others , as Christ said , in Parables , that seeing they may not see , and hearing that they may not hear , nor understand . And also it is readily granted , that there is a special and peculiar , and singularly gracious Care and Providence of God , towards all that shall be saved from the beginning of the world to the end , and the number of them is most infallibly known unto God , and every one of that number shall certainly be saved , and none of them shall finally perish , but in the proper season and time shall be graciously visited , called , converted , justified , sanctified , and last of all glorified , and this without any Violence done to their rational Faculties or Free-will ; for God doth well know how to gain and prevail upon the Understanding , and Will , and Inclinations of his People , by such gentle , and yet prevalent and overcoming Perswasions and Allurements , and Motions of his holy Spirit of Grace , of Light and Life , as shall infallibly gather them unto himself . And it is also granted , that as God hath provided that Grace , whereby some shall certainly be saved , so by the same all are put under a capacity or possibility of Salvation : And therefore that any are not saved in this World , is not because of any want , or defect in the sufficiency , or efficacy in the Grace in its own Nature ; but because of them , whom God in his infinite Justice and Counsel permits finally to resist it , even as in the Parable of the Sower , the Seed was one and the same in all the four Grounds , but the Grounds differed one from another , and that one Ground was good , was of God , but that others were bad , was of themselves ; and the word Election doth properly enough signifie , selection , seperating and setting a part or refining , as when Gold or Silver is separated in the Furnace from the Dross . And this separation hath had its various degrees and progress , from first to last , as when Gold or Silver is purified or purged in the sire seven times , and then in the seventh time , it hath no mixture , but is all pure , or as when Liquor is poured from Vessel to Vessel several times , or as Wheat is winnowed again and again , until all the Chaff be separated . And in this sense we find the word Election used in Scripture divers times . Isa . 14.1 . For the Lord will have mercy on Jacob , and will yet chuse Israel . And Isa . 49.7 . And he shall chuse thee . And Zach. 1.17 . And the Lord shall yet comfort Zion , and shall yet chuse Jerusalem . And Zach. 2.12 . He shall chuse Jerusalem again . And Isa . 48.10 . I have chosen thee in the Furnace of Affliction . And in this sense of the Word , as it signifieth a selecting or separating the pure from the impure , Election doth go before Reprobation , and is not Co-evous with it . But whether that Election in Christ before the Foundation of the world , doth in some sort signifie a selection or setting apart in Christ the Head , who was before the Foundation of the world , and is said to be the Lamb slain from the Foundation of the World , as some mystick Writers affirm , it is not my present business to determine , neither is it necessary at this present occasion . 6. But the place of Scripture which they mainly abuse and wrest , to prove this reprobate Doctrin of theirs , of an absolute Reprobation of the greatest part of mankind , even before they are born , and that not only Babes and Sucklings on the Mothers Breasts , but in the Womb are absolute Reprobates and cast-aways , and that some , yea , many Infants die in a state of Reprobation , and perish eternally ( only for Adams sin imputed unto them ( as they say , without any knowledge or eonsent of theirs ) and corrupt Nature derived into them ) and that all such Reprobates never had , or ever shall have any opportunity of saving Grace , whereby it was possible to them at any time to be saved . The place of Scripture , I say , they mainly abuse and wrest , to favour this evil and pernicious Doctrin , is that in Rom. 9.11 , 12 , 13. But for the opening and vindicating of this place of Scripture , let it be considered , that here is only a preference mentioned of Jacob before Esau , how that the Elder shall serve the Younger , but this saith nothing of Esau his being absolutely reprobated . The great design of the Apostle Paul , being to shew that God had chosen the Line of Jacob before the Line of Esau , and given unto that Line and Posterity of Jacob , a Preference and Dignity over the Line and Posterity of Esau , and that the reason of this Preference was not any Works that they had done , but for some other cause hid in the secret counsel of God ; and this Preference did appear , first , in chusing the Line and Posterity of Jacob , to be his Church in that peculiar Dispensation of the Mosaical Law , and giving them many Prophets , and other excellent Men , to be raised up among them , and honouring them with many great and signal Appearances , Signs and Wonders ; whereas the Posterity of Esau was not so highly favoured , and yet they had a divine Dispensation among them , which did suffice unto that present time and state . Secondly , in that God did chuse the Line of Jacob , and his Posterity , out of whom Christ should be born after the Flesh , and also the Apostles , and that out of Jacob the Gospel should go forth and be preached to all the World. 3dly . That the Nation that should come of Esau should really become Servants , and Tributaries to the Nation of Israel ; and this was fulfilled in David's time , and was also a Figure of another thing to be spiritually fulfilled . And therefore this Election doth not infer any Reprobation of Esau , or his Posterity , as to their eternal estate , no more than when David said , 1 Chron. 28.4 , 5. The Lord God of Israel chose me before all the house of my Father , for he hath chosen Judah to be the Ruler , and of the house of Judah , the House of my Father , and of the Sons of my Father , he liked me to make me King over all Israel ; and of all my Sons , he hath chosen Solomon my Son. So here are divers Elections ; first , Judah out of all the Tribes ; secondly , the Family of Jesse , out of the Tribe of Judah ; thirdly , David out of all the Sons of Jesse ; and fourthly , Solomon out of all the Sons of David , and yet no absolute Reprobation of any that were not so chosen , as to their eternal state . And because many of the People of Israel were proud , because of this choice and preference that God made of their Nation , above the Nation of Esau , so as to make them a Church to himself , when the Nation of Esau was not so favoured , for Reasons best known unto God , and for that cause did conclude , that they were always to remain a People singularly favoured of him above all other People , from first to last . To beat down this vain Conceit of theirs , Paul telleth them , first , that they are not all Israel , which are of Israel . Secondly , that as God did prefer , and make choice of the Nation of Israel , to be a gathered People and Church unto him , before the Nation of Esau , and that without any regard to their Works , or to the Works of their Fathers , but for some other hid Cause and Reason in the depth of Gods secret Counsel ; so God could as freely , yea , and would prefer the poor Gentiles , who were no People , to be a People unto him , and a Gospel-Church , to become true Believers in the Lord Jesus Christ , when in the mean time the bulk and body of the Nation of Israel should be rejected , and cast off , at least for some time , from having any such dignity and favour ( a Remnant only being reserved , according to the Election of Grace , Rom. 11.5 . ) and this Paul proveth at large , from Verse 25. of that 9th . Chapter , to Verse 33. and doth further prosecute it in the two following Chapters . Verse 25. &c. As he saith also in O see , I will call them my People , which are not my People , and her beloved , which was not beloved . And verse 30. What shall we say then ? that the Gentiles which followed not after Righteousness , have attained to Righteousness , even the Righteousness of Faith ; but Israel , which followed after the Law of Righteousness , hath not attained to the Law of Righteousness , because they sought it not by Faith , &c. So , we see how Paul maketh the Parallel , that as God once preferred , or chused Jacob's Nation , before the Nation of Esau , so again he preferred and chused the Gentiles ( that had no good Works to recommend them , and to move God to make that choice ) out of his free Mercy , before the People of Israel ; and of these Gentiles , no doubt , many of them did belong to the Posterity of Esau , and also of Ishmael , yea , of Cain ; for there is an express Promise made to the Remnant of Edom , and of all the Heathen , upon whom his Name is or shall be called , Amos 9.12 . And it is but a Remnant also of Israel that is saved , until the fulness of the Gentiles come in , and then all Israel ( to wit , the true Israel , which is not all who are of Israel after the Flesh ) shall be saved ; see Rom. 9.27 . and 11.5.25 , 26. And lastly , it is to be again considered , that what God spoke unto Rebecca , before the Children were born , not having done Good or Evil , did not so much regard the singular Persons of Jacob and Esau , as their Posterities , as is clear from Gen. 25.23 . And the Lord said unto her , Two Nations are in thy Womb , and two manner of People shall be separated from thy Bowels ; and the one People shall be stronger than the other People , and the Elder shall serve the Younger . So we see here , the words are said of the Nations of Jacob and Esau , and not the Persons of them ; for we read not any where that ever Esau in Person served Jacob , but only in his Posterity , as was fulfilled in David's time , when the Edomites became Tributaries to the People of Israel : Nor was it said before the Children were born , Jacob have I loved , and Esau have I hated , as it is commonly alledged , but many hundred Years after he was deceased . And if it had been so said , it could not prove an absolute rejection either of Esau , or his Posterity , as to their eternal state ; for God is said in Scripture to hate all evil-Doers , and yet many Evil-doers repent , and obtain Salvation , and therefore Hatred doth not signifie absolute and final hatred , either in God or Men : For it is said , Jacob loved Rachel , and hated Leah ; that is , he loved Rachel more : And Christ said , He that hateth not Father , and Mother for my cause , is not worthy of me ; that is , he that loveth me not more than Father and Mother . And therefore to conclude , this whole passage in Rom. 9.11 , 12. doth not prove the absolute Reprobation of either Esau , or of his Posterity , because many of Esau's posterity had a Promise of Salvation , as is already proved from Amos 9. And if Esau had been an absolute Reprobate , the Scripture would never have said , that Isaac by Faith blessed Jacob and Esau concerning things to come , Heb. 9.20 . And that Faith was the Substance of things hoped for , and had a regard to the spiritual Blessing of Esau , and of his Posterity ; for though Jacob got the first Blessing , yet Esau got the second , and their two Blessings did not differ in Substance , but in some weighty Circumstances of order and time ; and Isaac prophesied in Esau's Blessing , that he should have the fatness of the Earth , and dew of Heaven ( the same but the order inverted with Jacob's blessing ) and that in process of time he should be a free People , to wit , in Gospel days , signified by these words , Gen. 27.40 . And it shall come to pass , when thou shalt have Dominion , to wit , in Christ , in Gospel days , in thy Posterity , that thou shalt break his Yoke from off thy Neck . And so we find that divers ( Mark 3.8 . ) Idumeans , that were of Esau , followed Jesus ; and Jacob's putting on Esau's goodly Rayment , signified how in Gospel days , the true Believers of Jacob , and Esau , should become one Body of a Gospel-Church , and in this Body they of Esau should be as Hands , but the Voice is Jacob's , that is , the Word of God , in the preaching of the Gospel , should be sounded out of Jacob's Line , to wit , from the Prophets and Apostles , who were of Jacob. And there is no ground from Scripture , that Esau , as to his Person , was not saved ; yea , Luther , and Moller , and Oecolampadius , all famous Protestants in their day , judge rather that he was saved ; and the whole passage of Jacob and Esau , beside , that it hath its historical fulfilling , is a Figure of two inward Seeds and Births , none of which are reprobated , but the other preferred . But if some alledge Heb. 12.17 . to prove that absolutely Esau was rejected , and did perish , because it s said , He found no place of Repentance , though he sought it carefully with Tears . I answer , that doth not prove his final rejection , but only that he could not be heard to have that first Blessing recalled , which was already given to Jacob. 6. Where now shall these Men find any place in Scripture to prove , that there are any reprobate Infants ? Or that any Infants dying in Infancy go to Hell , and perish eternally , only for Adam's Sin , although that Sin was forgiven to Adam , and Thousands more equally guilty , by their own confession ? If they shall alledge , as some do , that place in 1 Cor. 7.14 . For the unbelieving Husband is sanctified by the Wife ( viz. that believeth ) and the unbelieving Wife is sanctified by the Husband , else were your Children unclean , but now are they holy . Yet this cannot prove their Intention : for they dare not confidently say , that all Infants of believing Parents are elected , otherwise they must say , that Esau was elected , both whose Parents were Bellevers . Although some in Church-Covenant have gloried , that none of their Children , while Infants , were Reprobates , because they were in covenant , and yet at that same time pleading that Esau was a Reprobate in his Mother's Belly , forgetting that both Esau's Parents were more holy than they . And if any further urge , If there be no reprobate Infants , that then all Infants are sanctified and holy , both the Children of unbelieving Parents , as well as of Believers . I answer ; it doth not follow by any necessary consequence , although to admit of that Consequence , is much more tollerable , than to say , that any Infants perish eternally , only for Adam's Sin. And as for the general state of Infants , and how they are particularly disposed of immediately after Death , who die in Infancy , seemeth a great depth , and is a great mystery , and is best known unto the Lord : For it is generally granted , that God hath his way to reach to Infants , and deal with them , both in the Womb , and upon the Mothers Breasts ; and therefore let us leave secret things unto God , until he reveal them , and be satisfied with what he hath revealed . Now this is plainly revealed , and declared in the Scriptures , that the Condemnation is not simply that Adam sinned , or his Posterity in , and with him , but that Light is come into the World , and Men love Darkness more than Light : And as by the offence of one , to wit , the first Adam , Judgment is come upon all to Condemnation ; even so by the Righteousness on one , to wit , Christ the second Adam , the free Gift is come upon all to Justification of Life . And tho' Men generally are by Nature , Children of Wrath ( if it should be granted or allowed , that by Nature , signifieth their natural condition , as they are born into the World ) yet by the great Mercy , Grace and favour of God , they all have an opportunity or possibility to be converted , and become the Children of God. And what that Holiness or Cleanness is , that the Children of one , or both the believing Parents have , is a great Mystery , I am sure to many who have that Scripture place oft in their Mouths , and greatly glory in it , that they are in Church-Covenant , and therefore they are holy , and their Children ; also some call it federal or Covenant Holiness , but what is it they know not , whether it be any real thing , or principle of Holiness , lodged or placed in their Children , more than in the Children of others that are not in their Church-Covenant , they dare not affirm ; for many , yea , very many Children of professed Christians of all sorts , when they grow up to Youth , are as unholy , and sometimes worse , as the Children of Unbelievers . But that Children generally either of Believers , or Unbelievers , are actually sanctified from the Womb , or in the Womb , cannot be proved from Scripture , or any Observation that we can make . It is recorded as a rare and great thing , that John the Baptist was sanctified from the Mother's Womb , and the like of Jeremiah , and so perhaps may be gathered of Moses , or some others , but these rare and singular Examples , rather prove , that Children are not in general , actually and de facto holy from the Womb ; and therefore that Holiness of Children , mentioned 1 Cor. 7. must only signifie some more near capacity in them , than in others , to become actually holy in time to come , and that not of all Children after the Flesh , but the Children of Promise , as Paul distinguisheth these two sorts of Children of the same Parents , Rom. 9.8 . But who are the Children of the Flesh , and who are the Children of the Promise ? Tho' it be well known unto God from the beginning , yet commonly it is not known unto Men , until they discover themselves by their Works and Fruits . 7. As concerning the general state of Mankind by means of Adams fall , what the Scripture saith of it , is readily believed and granted , and it is safest in all things , to keep to Scripture words , especially in all cases and matters that are in Controversie . For the Scripture is a rich Treasury or Store-house , sufficient to afford us Words whereby to express our Faith in all matters of Christian Doctrin ; and it is not safe to leave the Scripture-words , and go to words of Mans wisdom , and thereby to declare our Faith of Christian Doctrin . Now the Scripture saith That in Adam all die , 1 Cor. 15.22 and Rom. 5.12 . That by one Man Sin entred into the World , and death by Sin , and so death passed upon all Men ; for that all have sinned : And that Christ hath died for all Men , proveth that all Men were dead , as Paul argueth the case . And David , though he was the Son of a good Father , yet bewailed the state wherein he was conceived and born , Psal . 51.5 . Behold I was shapen in Iniquity , and in Sin did my Mother conceive me . And that under Moses Law , an Offering was to be offered up for the Mother and the Child , ( Levit. 12.4 , 5 , 6. ) when it was Born , and that the Mother should be unclean so many days after the Birth of the Child , doth certainly signifie a Seed , or Principle of Sin and Corruption , to be conveyed from the Parents to the Children , in the ordinary way of Generation , and that the menstruous Humour was held in Scripture to be such a filthy and unclean thing , which is called , The Fountain of her Blood , Levit. 20.18 . hath the same signification ; also , the Circumcision of Children on the eighth day . And it s said in Job 25.4 . How can Man be justified with God , or how can he be clean , that is born of a Woman ? To wit , in the ordinary way of Generation . And here the natural state of Man is declared , before his spiritual Regeneration in Christ Jesus : And though that was said by Bildad , one of Job's Friends , yet it is confirmed by Job himself , Chap. 14.4 . Who can bring a clean thing out of an unclean ? not one . But this Seed , or Principle of Sin and Corruption , is not charged or imputed unto Men , until they joyn and consent unto it , and actually obey it , as is clear from Rom. 5.13 . For until the Law , Sin was in the World , but Sin is not imputed when there is no Law. Now , when is it that there is no Law , but in the time of Infancy , wherein Children are not capable of any Law , or of doing Good or Evil , any more than when in the Womb ? For until Children begin to have the use and exercise of their reasonable understanding , so as to know the Right hand from the Left ( according to Jonah 4.11 . ) they cannot be understood to be under the Law. But to say , that any Infants are eternally damned for that first Sin , and without any actual Sin , or Transgression of theirs committed in their own Body , is expresly contrary to Scripture , that saith , The Soul that sinneth shall die ; and every one shall receive according to the Deeds done in the Body , good or evil ; and he that soweth to the Flesh , shall reap Corruption , as he that soweth to the Spirit shall reap Incorruption , and Life eternal . And therefore none shall finally perish , or be lost , for that first Sin , according to Scripture , but for their actual Disobedience here in this World , and their final Unbelief and Impenitency . For as concerning the Judgment and Punishment of the first Sin , it was immediately inflicted after the Fall , to wit , the Death of all in Adam . But Christ the second Adam , by his death , for all that died in Adam , doth give unto all his free Gift , that cometh upon all unto Justification of Life ; and thus the Plaister is as broad as the Sore , and the Medicine as universal as the Disease ; and it is not simply the Sin or Disease , but the refusing and rejecting the Medicine and Physician , that is the cause of any Mans final destruction . And how , or in what manner Adam's Children and Posterity were concerned in that first Sin , whether only by Imputation , as some say , or by real Participation , as others say , the Wise in heart may easily judge : Let it suffice at present , to say , that Adam's Children , being his Branches , and he their Root , they do really partake with him both in the defilement , and also in the promised Seed , in order to their Restoration ; for when God said to Adam , In the Day thou eatest thereof , thou shalt surely die ; his Children and Posterity were included . So when God said , I will put enmity between thee ( to wit ; the Serpent ) and the Woman , and between thy Seed and her Seed , it shall bruise thy Head , and thou shalt bruise his Heel : Their Children and Posterity are equally included ; for Adam , after his Fall , being restored and made an holy Root , as is generally acknowledged , as Paul declareth , If the Root be Holy , so are the Branches ; and if the first Fruit be holy , the Lump is also holy . And as God promised unto Noah , and to his Sons , Gen. 9.8 . And behold I establish my Covenant with you , and with your Seed after you . His Branches are holy with him , to wit , not actually , but by having a Seed , or Principle of Holiness put in them , derived from Christ the second Adam , who is that promised Seed , whereby they are made capable of becoming Holy , by improving the same ; and this is that federal Holyness which all the Children of Adam and Noah have , that is , all mankind , which is more encreased or diminished ( but not totally abolished in any ) as the immediate Parents are found more or less actually holy ; for the more that any sin , that noble Seed and Principle of Holiness both in them , and in their Children , is the more clouded and vailed , every Sin that a Man committeth , until it be purged and done away , being a vail over that noble Seed . And God renewed the promise to Abraham , to make him the Father of all Nations and Families of the Earth , and that in him they all should be blessed , and in his Seed ; not that this should be fulfilled by his being their Father , according to the Flesh , or in the way of carnal Generation ; but through Christ , who is the Seed of Abraham , by whom the Blessing and Grace of God was to come upon all . ( Rom. 4.16 , 17. ) and in this respect Abraham is called the Father of us all , as it is written , I have made thee a Father of many Nations , before him whom he believed , God quickening the Dead , and calling the things which were not , as though they were ; to wit , the Dead in Adam , are all in due time quickned by Christ , the promised Seed of Abraham , that they may all become the Children of Abraham , through Faith in Christ Jesus ; for by virtue of Christ's Death , and the Promise made to Adam , Noah and Abraham , these three general Fathers , all Adam's Posterity , are holy in a Scripture sense , not actually , but in capacity to become actually Holy , through the holy Seed given unto them , and put into them , as they come to close and joyn with it in true Faith and Obedience : And this doth well answer to Peter's Vision , whereby all manner of four footed Beasts of the Earth , and wild Beasts , and creeping things , and Fowls of the Air , which God had cleansed , all Nations of Adam are understood , Acts 10.12 , 13 , 14 , 15. CHAP. VI. More particularly and largely concerning the way of Restoration by Jesus Christ , his dying for all , and giving unto all sufficiency of Grace , and means of Salvation , whereby they may be saved . ACcording to the Testimony of the holy Scriptures , Jesus Christ is the Saviour of all Men , but especially of them that believe 1 Tim. 4.10 . and he is called the Saviour of the World , John 4.42 . and the Saviour of the Body , Ephes . 5.23 . and that he hath dyed for all Men , is the express Testimony of the holy Scriptures in divers places , 2 Cor. 5.14 , 15. For the love of Christ constraineth us , because we thus judge , that if one dyed for all , then were all dead ; and that he dyed for all , that they which live , should not henceforth live unto themselves , but unto him which died for them , 1 Tim. 2.4 , 5 , 6. God will have all Men to be saved , and to come unto the knowledge of the Truth ; for there is one God , and one Mediator between God and Men , the Man Christ Jesus , who gave himself a Ransom for all , to be testified in due time , Heb. 2.9 . That he by the Grace of God should taste death for every Man , 1 John 2.2 . He is the Propitiation for our sins , and not for ours only , but for the sins of the whole World. But it is commonly alledged by the Adversaries of Truth , that by All in these places is understood , not all particulars , but some of all sorts , or all the elect . To this I answer ; the word All must needs be as full and universal , with respect to Christs death , and the benefit of it , as it is with respect to Adam's fall , because the Scripture maketh a plain parallel betwixt all that die in Adam , and all that Christ died for , as in that fore-cited place , 2 Cor. 5.14 . If one dyed for all , then all were dead : Now if All only signifie Some , in the first part of the verse , the sense must run thus , If one dyed for some or a few , then all were dead : This quite maketh void the Apostles inference ; for if Christ only dyed for some , then only some were dead , and not all . Again , in Rom. 5.18 . the parallel is very plain , As by the offence of one , Judgment is come upon all , unto Condemnation , even so by the Righteousness of one , the free Gift is come upon all , unto Justification of Life ; not that all are actually justified , but the free gift is come upon them , that they may be justified ; and so it is , that the two sides or parts of Parallels are of equal extent . Beside that , the word ( All ) in Scripture doth most commonly signifie all particulars ; and therefore to restrict it , in respect of Gods Grace and Mercy through Christ , savours of a narrow Spirit , and this narrowness of Spirit in Presbyterians and Independents is a great evil in them , and maketh them so peevish , uncharitable and cruel . 2. And whereas they object against Christ his dying for all Men , because he said , he did not pray for the World , and therefore he did not die for the World , John 17.9 . I pray for them , I pray not for the World. It may be very well granted , that he dyed not for the World which he doth not pray for : But what World is that ? It is not any part of Mankind , as they are considered , when first born into the World , and having had a time to live in the World , and a day of visitation , wherein they might have repented , and have been converted unto God ; but as having finally rejected the great Mercy and Grace of Christ , after many tenders and offers of it , until that the Lord hath wholly left striving with him , by his Spirit in their hearts , and then they become Reprobates , and that World whereof Christ spoke when he said , he prayed not for the World. And therefore it ought to be well noted and considered , that when it is said , Christ dyed for the sins of the World , it is only with respect to sins past , or any other sins that Men may commit before the precise time and period of Gods leaving them , and ceasing any more to strive with them , when they are become perfected , so to speak in sin and evil , and are as the ripe Tares , fit for burning , having nothing remaining in them of any tenderness , simplicity or sincerity , or true Love to God or Man ; no grain of Goodness or Virtue , nay , not the least Seed , but are wholly become as Dross , after all the precious Mettal , to the least grain , is extracted or separated from it ; for such , I say , Christ hath neither dyed nor prayed . And thus it may be with many , and is with many before they die ; and concerning these , John declared , saying , There is a sin unto Death , I do not say that he shall pray for it , 1 Joh. 5.16 . and this is that sin of final Unbelief and obstinate Impenitency , wherein men may be permitted to live , some considerable time , before they die . And this is no Contradiction , nor Inconsistency , but serveth greatly to clear the understanding of this weighty matter , how Christ hath dyed for all Men , within a day or time of Grace , and yet hath dyed for none of these Men , after they have wilfully neglected that day of Grace , and resisted the Spirit of Grace , until he did altogether leave and forsake them . And also it is to be considered , that though Christ hath dyed for all Men , within a day or time of Grace and Mercy , beyond which time they have not the benefit of his death , and there remaineth no more Sacrifice for Sin unto them ; yet he hath not died with the same equal intention and degree of Love , Kindness and Good-will , for them who finally perish , as for them who are saved ; nor are the gracious Providences of God , and his dealings both inwardly and outwardly after the same way and manner towards all : And therefore all who shall be saved at the end of the World , have very great and unspeakable cause to praise God , for his more abundant Mercy , Grace and Love towards them in Christ Jesus , and that he , and not they , did make them to differ from others ; & yet none that perish , can have any just cause to complain against God ; for when that that is sufficient is given to them , they have no cause to complain . But all who are saved , God is pleased at one time or another , that suiteth with his infinite Wisdom and good pleasure , so to draw , perswade , move and incline them to come unto him , and when come , so to preserve them with him , and in him , or if at any time he suffer them to depart , infallibly to reclaim them , before the end , that they shall certainly be saved ; and this the Lord can well do , so as to put a difference betwixt Cattel and Cattel , or Men and Men , without their observation , and so as neither to give unto the one any occasion of Presumption , nor unto the other , of Despair , and without giving any greater measure of inward Grace , ( although he may and oft doth give a greater measure to one than to another ; for he is free to give of his own , as he pleaseth ) but only by suitable Providences and Dispensations , and means of his own chusing ; the one may be taken , and the other left , the one gained and saved , and the other not , the inward Grace being the same , both in kind and degree , in some that are saved , and in some that are not , as the Parable of the Pounds and Marks plainly declare , every Servant had his Pound or Mark , which is an equal sum , and some improved it , and some not . And of this more abundant Love of God towards Paul , he himself taketh special notice , with great Thanksgiving unto God , 1 Tim. 1.14 , 16. And the Grace of our Lord was exceeding abundant , with Faith and Love , which is in Christ Jesus — Howbeit , for this cause I obtained mercy , that in me first Jesus Christ might shew forth all Long-suffering , for a pattern to them ; which should hereafter believe on him to Life everlasting . And the like notice he taketh of the great Love of God towards the believing Ephesians and Thessalonians , for his chusing them , and so for all other Believers of all other Churches and People , that God had chosen them from the beginning ; and for this , he said , he laboured , and endured all things , even for the sake of the Elect , that they might be saved , 2 Tim. 2.10 . And as it is the great work and end of all faithful Ministers , to gather Gods elect , every where scattered , so of the Angels , Mat. 24.31 . and so also of Christ Jesus according to John 6.39 . cap. 10.27 , 28 , 29. Isa . 43.5 , 6 , 7 , 8. Rom. 11.7 . And thus we find a great difference betwixt some that were invited to come to the Supper , who when they refused , were no more called , but sentence passed against them , that they should not taste of the Supper , and others that were compelled to come in , Luke 14.23 , 24. not by using any violent Compulsion , but by infallible Perswasions and Motions of his Spirit of Love and Grace , that shall infallibly prevail with them . Nor doth this give to any Man the least occasion either to presume or despair , as by saying , Either I am elected , or not ; if not elected , I cannot be saved , for that doth not follow ; and yet it is most true , that either a Man shall be saved , or he shall not , being contradictory Propositions , whereof the one is always true , and the other not . But this doth not infer , that he who shall not be saved , could not be saved . And seeing no Man certainly knoweth , that he shall not , before he discover it by his final Impenitency , therefore it is the wisdom of every Man to improve , with all diligence , that inward Grace , and all outward means and helps afforded him , the which if he do , according to his ability , he shall infallibly be saved . And though it is most true , that there is a certain number elected in Christ Jesus , the elect Head and Foundation , and corner Stone , living and precious , that is infallibly known unto God , which make up a compleat , intire and perfect Body ; yet seeing none knoweth that great Mystery , who is in any danger to abuse it , it is great folly for any Man to presume , that he is safe , or upon a bare supposition , which can infer no positive conclusion , to resolve to be in any respect negligent : And he that by the Grace of God , doth know both his calling and election , that knowledge hath its proper tendency to make him the more diligent , to abound in all due Obedience and Thankfulness , which is the only way to retain the knowledge of it , after it is once obtained : And the said above-mentioned Dilemma is as idle and foolish , as who would argue , I shall live for a Month or Year to come , or I shall not ; if I shall not , I need take no care to save my life , seeing I shall die ; If I shall , I need take no care , for without taking care I shall live ; for seeing both these parts of the Argument are but Hypothetical , they can infer no positive Conclusion . But as to a Mans Salvation , the only safe and sure way of arguing is this , If I use the Grace and Means that God hath given me , I shall infallibly be saved ; and if I do not use them , I have no ground to expect that I shall , and therefore let me with all diligence that is possible make use of them . But the Doctrin of absolute Reprobation , that maketh Salvation , or the effectual use of the means absolutely impossible to many thousands , yea , as they say , to the greatest part of Mankind , is a most woful and miserable Discouragement unto People . 3. The Lord Jesus Christ , by means of his Death , hath procured unto all Men , both Jews , and Gentiles , as the fruit and effect of his death , an inward Principle of divine Grace , Light , Life and Power , that is the free Gift of God unto them , in the hearts of all Men , together with subordinate and concurring outward Means and Helps , more or less , but sufficient unto all Men , whereby they may be saved one time or another , before the end of the World ; and the ordinary outward means of Salvation is the preaching of the Gospel of our Lord Jesus Christ , even Jesus of Nazareth , that was crucified for our Sins , and rose again for our Justification , by qualified Men ; or failing of them , by reading , or hearing read the holy Scriptures , by which , after a sort , the Prophets & Apostles preach unto all men ; or failing of these outward means , God supplying them by his inward Teachings and Revelations in mens hearts , and some other secret ways and manners of his divine Providences , Dealings and Dispensations unknown to most Men : For the proof of the first part , see Rom. 5.18 . Therefore as by the offence of one , Judgment came upon all Men , to Condemnation ; even so by the Righteousness of one , the free Gift is come upon all men unto Justification of Life : the which Righteousness of one , is the active and passive Obedience of our Lord Jesus Christ , by which the free Gift is come upon all . The which free Gift is called Grace , and the Gift of Righteousness , and is expressed in this Chapter by four sundry Greek Words in the Greek Text , as Charis , Charisma , Dorea Dorema , all very significant ; see further John 1.9 . He was that true Light that lighteth every Man that cometh into the World. And he is called , The Light of Men , John 1.4 . and John 8.12 . I am the Light of the World , he that followeth me shall not walk in Darkness , but shall have the Light of Life . And Tit. 2.11 , 12. For the Grace of God that bringeth Salvation hath appeared unto all Men , teaching us to deny Vngodliness , &c. And Verse 13. Looking for that blessed Hope , and the glorious appearing of that great God , and our Saviour Jesus Christ . Ephes . 3.6 . That the Gentiles should be fellow . Heirs , and of the same Body , and partakers of his Promise in Christ , by the Gospel . Col. 1.26 , 27. The Mystery which hath been hid from Ages and Generations , but now is made manifest to his Saints , to whom God would make known what is the Riches of the Glory of this Mystery in the Gentiles , which is Christ in you , the Hope of Glory . And Rom. 10.8 . The Word is nigh thee , in thy Mouth , and in thy Heart ; and that is the Word of Faith which we preach . And verse 6 , 7. He understandeth it of Christ , which Moses preached in the People of Israel , Deut. 30.14 . And because this great Mystery , which was in the Gentiles , was much hid in the time of the Law , and in all Ages of the world , until Christ came in the Flesh both in Jews and Gentiles , as Paul called it , The Mystery hid from Ages and Generations ; therefore the Psalmist , Psal . 67.2 . prayeth , saying , That thy Way may be known upon Earth , thy saving Health ( or thy Jesus , Hebr ) in all Nations . For he saw that it was in them , but as it were hid , and vailed , according to the weakness and darkness of that Dispensation ; and therefore he prayed unto God , that it might be made known ; and therefore as the grace or gift of Christ is in all Men , so he , who is the Fountain and Root of it , from whom his grace cannot be separate , is in all men , to save them , within a Day of Visitation , or Salvation ; for Christ is in all men but Reprobates , according to 2 Cor. 13.6 . And none are Reprobates , until Christ have left them , and given them up to final Impenitency and hardness of Heart . And for a proof of the second part , see 1 Cor. 1.21 . For after that , in the Wisdom of God , the World by Wisdom knew not God ; it pleased God by the foolishness of Preaching to save them that believe : See further , Verse 22 , 23 , 24 , 25. and Rom. 16.26 . John 20.31 . 4. And because of this universal Grace and love of God to all Men , and that Christ is freely given of the Father to be a Saviour unto all Men ; therefore Christ hath commanded that his Gospel should be preached unto all Nations , without exception of any ; and did also prophecy and fore-tell , that the Gospel of the Kingdom should be preached in all the World , for a Witness unto all Nations , before the end of the World ; and because he , who cannot lie , hath said it , we are bound to believe , it shall be fulfilled , that so all mankind may be accountable to the Man Christ Jesus , at the Day of Judgment , either to be rewarded , or punished by him , as they shall be found having obeyed , or disobeyed his glorious Gospel , that hath been preached unto them , both inwardly and outwardly unto many , if not unto all , but inwardly , to be sure unto all . 5. This divine Grace of our Lord Jesus Christ , in the Hearts of all men , hath had its various Dispensations and Manifestations , according to the several Ages of the world , and the several States and Conditions of men in it , both among Jews , Gentiles and Christians ; and especially both in the Gentiles , and in the body of the Jews and People of Israel ( excepting the Prophets , and others peculiarly favoured of God ) the Principle it self was but little made known , or revealed , in respect of the great worth of it , and the great Virtue , Power and Glory that was in it , God in his infinite Wisdom reserving the more full Discovery and Revelation of it to the time after Christ his coming in the Flesh , and Death , Resurrection , and Ascension ; yet so much was discovered of it , and so much good Fruit it brought forth , in the true Lovers and Improvers of it , as by means whereof , they were accepted of God in that day through Christ Jesus . 6. Whoever were perfectly justified , and saved in any Place or Family of the World , or Nation , People , or Faculty , they were saved only and alone by the Lord Jesus Christ of Nazareth , even the Man Christ Jesus , who dyed for them , & rose again ; for there is no other Name given under Heaven , whereby Men can be saved , but by that Name , to wit , by the Lord Jesus Christ of Nazareth , who was crucified and raised again , Acts 4.10 , 11 , 12. But here some will readily object , How could any of the Gentiles be justified or saved by the Man Christ Jesus , and by virtue of his Death and Resurrection , who never heard of him , & never had the Mystery of it revealed unto them , & consequently had not Faith in Christ crucified , and risen again ? And upon this Head the Adversaries of Truth , both Presbyterian , Independent and Baptist Teachers , have taken great occasion , to cry out against the People , called in scorn Quakers , that their Religion is only Paganism , and not Christianity , because they say , that Heathens or Pagans can be saved by their giving Obedience to the Light within them , without having Christ crucified , and raised again , outwardly preached unto them . But these Adversaries of Truth little consider what Hypocrites they discover themselves to be , in this very Charge , when they make that a Crime in others , which they judge no Crime in themselves ; for they themselves hold , That there are not only elect Infants , dying in Infancy , who are regenerated , and saved by Christ through the Spirit , who worketh when , where , and how he pleaseth ; but other elect Persons , regenerated and saved by Christ , who are uncapable of being outwardly called by the Word ; citing Luke 18.15 , 16. John 3.3 , 5. John 3.8 . John 5.8 . see Cap. 10. Sect. 3. of the Westminster-Confession , owned by the New-England Churches , and printed by them at Boston . And what they say of Infants , and other elect Persons , who are uncapable of being outwardly called by the Word , that they are regenerated , and saved by Christ through the Spirit , who worketh when , where , and how he pleaseth ; the same , these called Quakers say , concerning the honest and faithful Gentiles , who were obedient to the Light of Christ in them , and were not outwardly called by the Word , or by outward Preaching ; yea , and were uncapable of being outwardly called , when living in such remote Places and Ages of the world , where the outward Preaching never came within their reach . For as a deaf Man is uncapable of hearing a mans Voice , so is a man that hath his Hearing ( to wit , the faculty or sense of Hearing ) uncapable of hearing the Voice of a man , that is at a greater distance than his hearing can reach it . And seeing they plainly confess , that there are such elect Persons in the world , not only Infants , but these come to age , who are Regenerated , and saved by Christ through the Spirit , who worketh when , where , and how he pleaseth , as their Words are , ( and the Words are true , and a good use can be made of them against themselves , who have confessed them ) then let them forever be ashamed to cry out any more against the honest People , called Quakers , for saying , these honest Gentiles , who have not heard of Christ outwardly preached unto them , belonging to God's Election , are saved by Christ , and regenerated through the Spirit of Christ . And if the Spirit work when , where , and how he pleaseth , to wit , both in Infants , and persons at Age , who are not outwardly called by the Word , or uncapable of being so called , then let them recal and condemn their false Doctrin , that saith , God hath committed his Counsel wholly to Writing ; and the former ways of God's revealing his Will unto his People are now ceased , and there is no new Revelation : As they have expresly , and without any reserve or exception , affirmed , cap. 1. sect . 1. and sect . 6. For if God hath committed his Counsel wholly to Writing , then nothing of his Counsel is extant , where that Writing is not extant . And if all divine Revelation be ceased , then neither Infants , nor other Persons , who are uncapable of being outwardly called by the Word , have any divine Revelation , or inward Call by the Spirit : Or if Infants , and other Persons belonging to God's Election , be inwardly called , and renewed by the Spirit , then God hath not committed his Counsel wholly to Writing , nor are all the ways of God's revealing his Will to men ceased : for by their own Confession , it is revealed to all elect Persons , who are uncapable of being outwardly called by the Word , the Spirit working in them , when , where , and how he pleaseth . 7. But whether any are , or can be saved or justified , without the express Knowledge and Faith of Christ crucified , and risen again , is one Question ; and whether without all outward hearing of Christ crucified , outwardly Preached unto them , is another Question : For without all outward preaching of Men , the mystery of Christ crucified can be revealed , and preached inwardly to Men by the Spirit of God , and by the same Spirit , Faith can be wrought in them by that inward hearing , as these Men confess . And though it may seem hard and difficult , to prove that all honest Gentiles , who did by Nature ( to wit , by the Principle of the divine Nature implanted into the true Nature of Men ) the things contained in the Law , had that express Knowledge and Faith of Christ crucified , and raised again ; yet it is more hard and difficult unto them , who affirm they had it not , to prove it , seeing the Spirit , who worketh when , and where , and how he pleaseth , might reveal it unto them ; and that they grant , the Spirit doth work in all elect Persons , who are not outwardly called by the Word , and doth regenerate and save them by Christ. And to the further clearing of this matter we are to consider , that the Work of Salvation is not a thing that is commonly done in an instant , but hath its gradual Steps , its beginning , progress and finishing , even as Faith it self hath ; for as at the first instant of a Man's sincere believing , he is en●●ed into a state of Salvation , so as his Faith groweth , his Salvation doth gradually encrease and grow with it , the which Salvation is not only a Salvation from Wrath to come , or from Hell fire and torment , but is a Salvation from Sin , and from under the Power of Darkness , and from all Ignorance , and Error , and Darkness of Understanding , and a thorow renewing into the Image of God , and bringing Man into Conformity unto the Image of the Son of God , the heavenly and second Adam : And the true knowledge of Christ , and of God the Father , being a part of the Image of God , that is to be renewed in them that are to be saved , according to Col. 3.10 . And have put on the new Man , which is renewed in Knowledge , after the Image of him that created him . Therefore it doth necessarily follow , that perfect Salvation , in the full extent of it , cannot be had without the full and perfect knowledge of Christ , the which full and perfect knowledge of Christ , is to know him , both as he is that eternal Word , and Son of God , the only begotten of the Father , who was with the Father before the World was , by whom all things were made , and as he is God manifest in the Flesh , justified in the Spirit , &c. to wit , Christ crucified and raised , which Paul calleth the great Mystery of Godliness : And that both Salvation and Faith is gradual , and hath its steps and progress , beginning , growth and perfection , is very clear , both from the Scriptures Testimony , and the Saints experience ▪ for Paul writing to the believing Philippians , exhorted them to work out their Salvation with Fear and Trembling , 2 Philip. 12. So , though they were entred into a state of Salvation , through Faith in Christ , yet it was not perfected in them , but was to be further wrought out ; and to encourage them in this great Work , he told them , It was God which worketh in them , both to will and to do of his own good pleasure . And Paul encouraged the believing Romans , and also himself , saying , Now is our Salvation nearer than when we believed , Rom. 13.11 . And the perfect Salvation of Souls is called the end of Faith , 1 Pet. 1.9 . And verse 10. Of which Salvation the Prophets have enquired , and searched diligently , who prophecyed of the Grace that should come unto you . Verse 11. Searching what , or what manner of time the Spirit of Christ , which was in them did signifie , when it testified before-hand the Sufferings of Christ , and the Glory that should follow . And Verse 13. Wherefore gird up the Loins of your Mind , be sober , and hope to the end , for the Grace that is to be brought unto you in the Revelation of Jesus Christ ( so the Greek hath , viz. Enapokalepsei ) And Philip. 1.6 . Being confident of this very thing , that he which hath begun a good Work in you , will perform it unto the Day of Jesus Christ . And as the Work of the outward Creation , is distinguished into six Days , and that a Day of Sabbath , or Rest , which is the perfection : So the Work of the inward Creation , which is the creating Men anew in Christ Jesus , by way of Analogy , may be said to have its six Days , and then the spiritual Sabbath , or Rest , according to Heb. 4.9 . There remaineth therefore a Sabbath to the People of God. And verse 11. For he that is entred into his Rest , hath ceased from his own Works , as God did from his . And Verse 11. Let us labour therefore to enter into that Rest , &c. Where its plain , the Writer doth hint at the said Analogy . Now though it ought to be granted , that the Knowledge and Faith of Christ crucified and raised again , doth belong to the finishing and perfecting of the Saints Salvation , yet it is most clear and plain from Scripture , that it doth not universally belong to the beginning of it . For we can prove most clearly from Scripture , that the good work of God , even the Work of Salvation was begun in them , who had not that Knowledge and Faith of Christ crucified ; as first , to instance in Nathaniel , of whom Christ gave a noble Testimony , Behold an Israelite indeed , in whom is no Guile , John 1.47 . And yet at that time he had not Faith in Jesus of Nazareth , as being come in the Flesh , but reasoned or questioned , saying , Can any good thing come out of Nazareth ? Philip saith unto him , Come and see , &c. Next , to instance in the Disciples of Christ , who for sometime , after they had followed him , and that Peter had confessed to him , that he was the Son of God , and that Christ had told him , his Father had revealed it to him ; yet the mystery of his Death and Resurrection was for all that hid from him , and the rest of them : For this , see Mark 9.31 . For he taught his Disciples , and said unto them , the Son of Man is delivered into the Hands of Men , and they shall kill him , and after that he is killed , he shall rise the third Day . And verse 32. But they understood not that saying , and were afraid to ask him . See again , Luke 9.43 . But that instance of Cornelius is a most manifest and clear demonstration of this Truth : For this Cornelius was a Gentile , and uncircumcised , and therefore no Proselite of the Covenant to be sure ; and though some alledge , that he was a Proselite of the Gate ( according to that distinction that was among the Jews of a two fold sort of Proselites , one of the Covenant , that received Circumcision and the Law , another of the Gate , that did not receive Circumcision ) yet this is but barely alledged without all proof . But if he was a Proselite of the Gate , it is certain at that time , when the Angel was sent unto him , he had no express Knowledge , nor Faith of Christ crucified , for that was the thing , which Peter was sent to preach unto him , by hearing of which he was to receive the holy Ghost , and be saved ; for the Angel told him , that Peter should speak Words to him , by which he and all his House should be saved ; see Acts 11.14 . Now altho' at that time , when the Angel appeared unto him , Cornelius had no Knowledge nor Faith of Christ crucified , yet he was in a good estate ; and well were it for many called Christians , that they were in as good estate as he then was in : When the Angel appeared to him , he told him , that his Prayers , and his Alms were come up for a memorial before God , Acts 10.4 . And it is said of him , verse 2. He was a devout Man , and one that feared God , with all his House , which gave much Alms to the People , and prayed unto God alway . And with respect to this , Peter began his Preaching , saying , Acts 10.34 , 35. Of a truth , I perceive that God is no respecter of Persons , but in every Nation he that feareth him , and worketh Righteousness , is accepted of him . Now who dare be so bold to say , Cornelius at this time had no real and true beginning of Salvation , or of saving Grace and Faith , before Peter did preach Christ crucified & raised again unto him ? For although Cornelius had not at that time Faith in Christ crucified , yet he had ( without all question ) Faith in God , and in the Word of God that was in his Heart , and that Word was Christ in him , though the Mystery of Christ was not fully revealed unto him at that time , and in that state he was accepted of God , & yet not for his Works sake , but for Christ . And therefore , Men may have a beginning of true Faith , and of a true Work of Salvation begun in them , when the Mystery of Christ crucified , and raised again , is not revealed unto them . For that Mystery ( being so great as it is ) was not in that Day , to wit , before Christ came and suffered in the Flesh , preached , as one of the first and most necessary things to be first known and believed , as without the Faith and Knowledge of which no Man could be in any degree blessed , otherwise , when Christ began to Preach , he would have preached it as one of the first things ; and when he sent his Disciples to preach the Gospel , before he suffered Death , he would have given them an express Commission to preach it to all People , how he was to be crucified , and raised again the third day , but the Mystery of it at that time they knew not , and therefore could not preach it then : Nor did he preach it himself , when he began his Ministry , nor for a considerable time afterward● until the time drew near that he was to suffer . In all that excellent Sermon of his on the Mount , not one Title or Word doth he mention of his Death and Resurrection expresly , but he taught the Law and the Prophets , and expounded the Spirituality of the Law , in its extent , far beyond the reach and conception which the People had of it at that time , and withal dropped some Evangelical Precepts unto them , and taught them the right way of Prayers , Fasting and Alms , and pronounced them blessed , that hungred and thirsted after Righteousness , and were poor in Spirit , that were Merciful , that were Meek , and Peace-makers , and that mourned , &c. and suffered for Righteousness sake . And therefore it may be very safely concluded , that the express Knowledge and Faith of Christ crucified , is not of absolute and indispensible necessity ( especially where it hath not been preached , nor revealed ) unto the beginning of a Man's Salvation , although it is really of absolute and indispensible necessity unto the finishing and perfecting of it , because , as hath been already said , our inward renewing unto God , when perfected , in us , is a renewing us perfectly , and not in part only , into the Image of God ; and a part of that perfect Image , is the perfect Knowledge of God , and of Jesus Christ , whom to know is Life Eternal ; and that perfect Knowledge requireth men to know him , as he came in the Flesh , and died , and rose again , which is that great Mystery of Godliness , as Paul called it , 1 Tim. 3.16 . But if these Men , who own that said Confession of Faith , enquire , whether all these honest Gentiles that lived in the world , or do now live in the world , who have not had Christ crucified , outwardly preached unto them , but were diligent to frame their Lives , according to the Light that was in them , died in a state of Salvation ? I say , yea , they did ; and this I may the rather say , according to their own Doctrin . For what if they had not the perfect Knowledge and Faith of Christ crucified , when they lived ? Yet they might have it at their Death , to wit , in the passing through the Valley of the shadow of Death , according to Psal . 23.4 . Even when they are not able to demonstrate unto the Living , what is then revealed unto them ? And as it is in Job 33.22 , 23 , 24. When a Mans Soul draweth near unto the Grave , and his Life to the Destroyers , there may be a Messenger with him , an Interpreter , one of a Thousand , to show unto Man his Vprightness , then he is gracious unto him , and saith , Deliver him from going down to the Pit ; I have found a Ransom , or Attonement ; see the Hebr. or Margin of the English Bible . Or if I should say , they receive this perfect Knowledge of Christ after Death , it is according to your Doctrin , who say , The Souls of the Righteous ( generally or universally ) after Death ( note , after Death ) being then made perfect in Holiness , are received into the highest Heavens , &c. These are the express Words of your Catechism , cap. 32. sect . 1. But when , and how , or at what precise time these honest Gentiles , who used their greatest diligence to frame their Lives according to the Light that is in them , and yet have not had the Death , and Resurrection of Christ outwardly preached unto them , when they then lived in the World , is not my present business to determine : It doth suffice , that I have demonstrated from Scripture , that Men have been in a state of Salvation , and acceptance with God , who have not had the mystery of Christ , his Death and Resurrection , made known unto them ; and surely , these Men continuing faithful to what they had received , when they died , could not perish . For it is impossible that any Man , who hath the Work of Salvation really begun in him , though but as a Child in Knowledge , that holdeth fast the beginning of his Confidence firm unto the end , can perish , Heb. 3.14 . 8. And as concerning the diversity of the Dispensations of the divine Grace given unto Men , in the several Ages and Places of the world , according to the several States and Capacities of Men in the World , the Scriptures testimony is very plain and clear , which declareth both of the manifold Grace , and manifold Wisdom of God , 1 Pet. 4.10 . Ephes . 3. And Ephes . 1.10 . Paul mentioneth the Dispensation of the fulness of time , as being the greatest , wi●h respect to the fore-going Dispensations , before that fulness of time came ; and they may be distinguished , as Paul doth distinguish them very plainly into three , to wit , Diversity of Operations , but one God ; and Diversity of Administrations , but one Lord ; and Diversity of Gifts , but one Spirit , 1 Cor. 12.4 , 5 , 6. The operations belonging to the Law , as inwardly dispensed , the Administrations to the Prophets , and to Christ's coming in the Flesh , and to the Apostles , their Preaching , both before and after Christ was crucified , and rose again , and afterwards the Gifts to the holy Spirit , as they were the effect , and fruit of the Apostles Preaching , and the end of it : And according to the Scripture , the first is that divine Dispensation proper to Men , as Children , in the Knowledge of God , and in Virtue ; the second , to that which is proper to Men , as in Youth , or middle Age ; the third as proper to Men of full , or ripe Age. And each of these Dispensations may be said to have their proper and peculiar inward Baptism , or spiritual Washing ; the first being the Baptism of the Father ; the second being the Baptism both of the Father , and of the Son ; the third being the Baptism of the Father , the Son , and the holy Ghost , which Christ commanded his Disciples to administer , after he rose from the dead , and gave the holy Ghost , Matth. 28.19 . which is not to be so understood , as if the three , to wit , the Father , the Son , and the holy Ghost , did not work together in all these three Dispensations ; for certainly they did ; but because in the first Dispensation , God only was known as Creator , and Father of all mankind ; in the second , both the Father and the Son were known ▪ and in the third , the Father , the Son , and the holy Ghost are known , and the Mystery of the three , and of the more abundant divine Grace that accompanieth this Knowledge , largely opened and revealed . And though I say the first belonged to the Law , as inwardly dispensed , yet that very Dispensation of the Law was not meerly Legal , but had Grace and Mercy mixed with it : For no Dispensation , without the Grace and Mercy of God , could have been in any respect serviceable unto Men ; therefore the Law , both as outwardly and inwardly administred , had always some measure of divine Grace mixed with it ; and therefore in the second Commandment , the substance of all the Ten Commandments , being commonly acknowledged to have been delivered by God himself to the Gentiles , who had not the written Law , God did reveal himself to be a gracious and merciful God , visiting the Iniquities of the Fathers upon the Children , unto the third and fourth Generation , but shewing Mercy to Thousands of them that love him , and keep his Commandments . And as I have already proved from the express Testimony of the holy Scripture , by the Obedience of one , to wit , the Lord Jesus , who dyed for all , the free Gift and Grace of God is come upon all unto Justification of Life , Rom. 5.18 . And Christ himself is the Mystery hid in the Gentiles , being that Word of Faith which Moses preached in the Jews , and Paul in the Romans , Chap. 10. 9. And since it is so , that Christ is really that Light that doth lighten the Gentiles , and is Light in them , who have not heard him outwardly preached unto them , it is no less than real Blasphemy ( though pardonable upon Repentance ) to say , as the Presbyterian and Independent Teachers of both Old and New-England have said in their Confession of Faith , That the Light in men , ( which they call , the Light of Nature ) that doth so far manifest the Goodness , Wisdom and Power of God , as to leave men inexcusable , yet is not sufficient to give that Knowledge of God , which is necessary unto Salvation ; as they expresly affirm cap. 1. sect . 1. And cap. 10. sect . 4. they say expresly , Men not professing the Christian Religion ( to wit , the Faith of Christ's Death and Resurrection ) cannot be saved , be they never so diligent to frame their Lives according to the Light that is in them ; Which here again they call the Light of Nature . And as for the expression , the Light of Nature , it may be safely enough owned ( in a true Scripture sense ) though not in the sense of them , who do so call it . For as Christ is called the Light of men in Scripture , ( John 1.4 . In him was Life , and the Life was the Light of men ) so he may be very well called the Light of Nature , to wit , lightning the dark Nature of man ; and not only so , but quickning and sanctifying Nature in all men , who joyn thereunto , and the Word of God in the Heart , James calleth it , Ton Emphuton Logon , the innate Word , i. e. put into the Nature of men , which is able to save their Souls . But the Presbyterian and Independent Teachers of Old and New-England , by the Light of Nature , mean only that it is some natural Faculty of man's Soul , as to say , his natural Understanding , or his natural Mind & Conscience : And according to them , there is no other Light , or Principle of Knowledge or Virtue in man , generally and universally , nay , not in any who profess not the Christian Religion , though ever so diligent to frame their Lives according to the Light that is in them , as they expresly affirm ; and yet in manifest Contradiction to their own Doctrin , they have confessed , That Persons elected , are saved by Christ , and regenerated through the Spirit , who are uncapable of being outwardly called by the Word , cap. 10. sect . 3. 10. But that Light that is in men generally ( within their day of visitation ) is not any natural Faculty of man's Soul , as to say his natural Understanding or Conscience is manifest ; 1 st because they do confess , that Man by his fall is become dead in Sin , and wholly defiled in all the Faculties and Parts of Soul and Body ; and indeed so he is , and his Understanding is so darkned naturally , that he is called Darkness ; and therefore he hath not any Light that is left in him , as some call it the Reliques of Light left in him since the Fall ; for if he did fall wholly , then no Light was left in him , nor Virtue , nor Goodness , as they confess , cap. 9. sect . 3. that Man is altogether averse from good . 2 dly , they confess , That all Sin is a Transgression of the righteous Law of God , cap. 6. sect . 6. And therefore the Gentiles , who have not the Law outwardly delivered unto them , seeing they are Sinners , do transgress against the righteous Law of God ; now where is this righteous Law , but in their Hearts ? And this righteous Law cannot be any natural Faculty of fallen Man , which they confess is wholly defiled and corrupted , and unholy , and unrighteous . 3 dly , they confess , That it is sufficient to leave men unexcusable , sect . 1. cap. 1. And therefore it is also sufficient to make men excusable , who are diligent to frame their Life according to it ; and to say the contrary , is to contradict the very instinct of common Justice that God hath put into mens Hearts . 4 thly , the Scripture saith , that some of the Gentiles their Thoughts did excuse them in well doing , as it did accuse them in evil doing , Rom. 2.15 . 5 thly , The Apostle Paul doth plainly distinguish it from the Conscience , Rom. 2.15 . the true Translation being , Their Conscience co-witnessing or bearing a joynt Witness with that righteous Law or Principle . 6 thly , He calleth it the Truth , and that which may be known of God , which God hath shewed unto them , which gave them the Knowledge of God , and shewed them the goodness of God that leadeth to Repentance ; and also gave them to know the Judgment of God , and revealed the Wrath of God from Heaven against them : And because that many of them , who knew God , did not glorifie him as God , nor were thankful , therefore God gave them over to a reprobate mind ; and therefore they were not Reprobates from the beginning , far less from all Eternity , as these men alledg . And therefore any Light or Illumination that these Gentiles had in them , or that any men have in them , is a new Gift and Grace of God , and gracious Visitation of God unto them , as the Apostle calleth it , Rom. 5.18 . Moreover , that God himself doth inwardly speak to men generally in their Hearts , both in good men and bad , and is their Teacher , and doth warn them , yea , and fore-warn them of Evil and Wrath to come , and doth reprove and convince them of Sin , is the Testimony of the holy Scripture in many places ; see Psal . 94.10 . Psal . 50.1 , 16 , to 22. Amos 4.13 . Micah 6.8 . Prov. 8.1 , 2 , 3 , 4. Job 28.28 . Chap. 24.13 . and 21.14 . And it is a place greatly worth noticing , Luke 12.20 . God said unto him , Thou Fool , this Night thy Soul shall be required of thee . And where did God say thus to him , but in his Heart ? And therefore it hath been the way of God , and ever will be to speak to men in their Hearts , to call them , and warn , and fore-warn them of evil and danger , and to perswade and incline them to that which is good : And they who deny this , as they belye God , and say , It is not the Lord that speaketh , and calleth to men in their Hearts ; so they do a great injury and wrong unto men , who instead of turning them to God's Teachings in their Hearts , turn them away from them ; and they do ill deserve so great Wages of the People , so to turn away the Ears of the People from God's inward teachings in their Hearts , and from the Word of his Grace , which is able to save their Souls . And to conclude , although the dispensations of the divine Grace be various , and may be variously distinguished into a more or less number , yet God and Christ , and the holy Spirit are one , and the one Author of all these various Dispensations ; and who-ever is faithful unto God in any of them , is accepted in Christ , and for Christ's sake , and not otherwise . And though the last , which is the pure and perfect Christian and Gospel Dispensation , is far more excellent , and far surpassing either that among the Gentiles , who had not the outward Law , or that among the Jews and People of Israel , who had the outward Law , and the Prophets , yet every one of them had their Glory in their day , and that inward divine Dispensation that is now among the Gentiles , who have not Christ as yet outwardly preached unto them , hath its Glory and great Service and Blessing to them who are faithful to God in it ; and such who continue faithful therein to the end , shall never perish ; and though it be not purely and throughly Christian and Evangelical , but rather more Legal , yet it is also partly Christian and Evangelical , and the pure Gospel Dispensation is hid within it , as a Wheel within a Wheel , or as the most holy place was hid within the outer Court , and there , to wit , in that first Dispensation , Christ , as it were , lieth as in swadling Cloathes : and though the Jews do not know him as he is there , yet such as the Wise men from the East , do both know and honour him , as the King of the Jews , yea , as King and Lord , both of Heaven and Earth , who is in all , and through all , and over all , blessed forever , Amen . CHAP. VII . Concerning Justification , and the Nature of true Faith , whether Assurance is of the Nature of it . 1. WHen the Scripture saith , God justifieth the Vngodly , Rom. 4.5 . It is not to be understood that he doth justifie them in their Ungodliness , but from it ; as the like manner of Speech is used , Acts 13.39 . And by him all that believe , are justified from all things , from which ye could not be justified by the Law of Moses . For seeing , according to the Law of God , He that justifieth the Wicked is an Abomination to the Lord , Prov. 17.15 . God himself can do no such thing , as to justifie a wicked or ungodly man in his Ungodliness . 2. As it is only the true believer , who hath Faith in Christ Jesus , whom God justifieth ; so it is only he who is truly sanctified , and regenerated or born again of the Spirit of God , whom God doth justifie , who are called the Seed of Israel , Isa . 45.25 . In the Lord shall all the Seed of Israel be justified , and shall glory . For as a Rich Man , when he dyeth , by his Will or Testament , leaveth his Goods or Riches not to Strangers , but to his own Kindred , as his Brethern , or Children , and to his Wife ; so our Lord Jesus Christ hath left by his Will and Testament , when he dyed , his Spiritual Goods , to wit , Remission of Sin , Justification , Adoption , and Eternal Life , only to his true spiritual Kindred , to wit , his Brethren , who are born from Above , and spiritually related unto him , who are the true Children of God , by spiritual Regeneration , and renewing of the holy Ghost , and who are his true Church , and Body , and of his Flesh and Bones , according to Ephes . 5.30 . 3. And therefore not only Faith , but true inward Sanctification , and a thorow inward renewing into the Image of God , and Conformity of the whole man , unto the Image of the Son of God , is a Condition and Qualification necessarily required , in order unto mens being perfectly justified in the sight of God ; and as no man is justified , but who is sanctified , so no man is any more , or further justified than he is sanctified . 4. According unto which , God doth justifie men , not only by Faith in Christ , but by a real inward Righteousness or Holiness , which he doth beget in them by his holy Spirit , and not only Faith , but Love , Hope , true Righteousness , and Holiness , Meekness , Temperance and Humility , and all other Evangelical Virtues , and Fruits of the holy Spirit , are the Instruments and Means whereby men obtain free Justification through Christ Jesus , and whereby they are enabled , and fitted or qualified to apply Christ Jesus , and his Righteousness unto them , so as to have the same imputed unto them , and made theirs , to wit , Christ , and all his spiritual Blessings , Gifts and Benefits , and his Death , and Sufferings , and Obedience , with all the blessed Effects and Fruits of it . For as a Line that is straight cannot be applyed unto another Line that is crooked , but unto a Line that is straight ; so cannot the Lord Jesus Christ , who is the Righteousness of God , be applyed unto men for Justification , unless these men be made righteous , as he is in likeness , or conformity unto him , although not equal unto him : And therefore John did seasonably give the warning and caution , fore-seeing that many would claim to be righteous , or justified , when they were not really doers or workers of Righteousness , 1 John 3.7 . Little Children , let no man deceive you ; he that doth Righteousness , is righteous , even as he is righteous . And the same John said , Rev. 22.14 . Blessed are they that do his Commandments , that they may have right to the Tree of Life , &c. Which is equivalent to their being justified , seeing Justification doth include in its Nature , a Right , or Interest in Christ , who is that Tree of Life . 5. It is therefore a gross Error , and a false and Antichristian Doctrin , in these Faith-publishers at Westminster , espoused by the Presbyterians and Independant Teachers in New-England , That God doth justifie men , not by infusing Righteousness into them , but by pardoning their Sins , and accepting them as righteous , &c. cap. 11. sect . 1 , 2. And also , that , they say , Faith receiving and resting on Christ , and his Righteousness , is the alone Instrument of Justification , is another great Error . For as Faith may well be compared to one Hand of the Soul , whereby it receiveth and embraceth the Lord Jesus Christ ; so Love , which is an inward Evangelical Grace and Virtue , that is shed abroad or infused into the Soul , by the holy Ghost , may be compared to another Hand and Arm , whereby it doth receive and embrace him . And all the inward Evangelical divine Virtues and Graces that are wrought and begot in the Soul , by the holy Spirit of Christ , are , so to speak , as a whole intire Body , consisting of many Members , whereby the Soul doth embrace and cleave unto the Lord Jesus Christ ; and thus a perfect Union cometh to be witnessed betwixt the faithful Soul , and the Lord Jesus Christ , when it is joined unto him , receiveth him , and cleaveth unto him , not by one single Grace or Virtue , called Faith , but by all other divine Graces and Virtues , which make up a whole intire Body , having many Members and Joynts , whereby the Soul cleaveth to him , as one streight Line is joyned to another , or as one streight Body to another , not in part only , but in all parts . And thus also doth the Lord Jesus Christ embrace the whole Soul in all its spiritual and divine Powers and Virtues , that he hath freely conferred upon it : And hence it is , that true Believers are said to put on the Lord Jesus Christ , as a man putteth on a Garment . Now he that putteth on a compleat or intire Garment , every part of his Body cleaveth to it ; even so the Soul that putteth on Christ , cleaveth to him by all its spiritual Members , which are the divine Evangelical Virtues , wrought in it by the holy Spirit of Christ , even as the Sins and evil Lusts are called the Members on Earth , Col. 3.5 . 6. But though real inward Holiness and Righteousness , as well as Faith , be the Instruments , whereby men are justified , yet they are not the Foundation and Ground of Justification , but the Lord Jesus Christ alone , even Jesus of Nazareth , who dyed for our Sins , without the Gates of Jerusalem , and rose again in his intire and perfect Obedience and Righteousness , is the alone and only Foundation and ground of Justification , on which the Souls of all the Faithful are to rest for Justification , and Remission of all Sin ; and therefore no man is to rest or relie upon the best Works , or Righteousness , or Obedience , that he doth or can do , even when helped to perform the same , by the help of the holy Spirit : For this were to put good Works in the room of Christ , which ought not to be ; for no Works of Righteousness or Holiness done by us , even by the help of the holy Spirit , is the Foundation of the Saints Faith , or Justification , but Christ alone , and the free Love , Mercy , Grace and Favour of God the Father revealed in him , and by him , through the holy Spirit . For seeing all men generally have sinned , no mans best Obedience for Sin formerly committed , can be a Ransom unto God , but Christ alone is the Ransom , even he who was Crucified , and rose again , ( 1 Pet. 3.18 . ) The Just having suffered for the Vnjust , that he might bring us unto God. And as no man can redeem the Soul of his Brother , so , nor can he redeem his own Soul ; For the Redemption of the Soul is precious , and ceaseth forever , Psal . 49.8 . viz. to be the Work of man , but it is only and alone the Work of him , who is both God and Man , according to verse 15. But God will redeem my Soul from the Power of the Grave , for he shall receive me , Selah . See further these other Scriptures , Ephes . 1.7 . Col. 1.14 . Heb. 9.12 , 15. Gal. 3.13 . 1 Pet. 1.18 . Rev. 5.9 . Mat. 20.28 . 1 Tim. 2.6 . Job . 33.23 , 24. 7. And seeing Remission and Pardon of Sin for Christ's sake , is a part or branch of Justification , as these Faith-publishers do acknowledg , and that repentance is of such necessity , that none may expect pardon without it , as they confess , cap. 15. sect . 3. Is it not very manifest , by their own Confession ( though in plain contradiction to their own Doctrin ) that Repentance is a necessary Instrument and Condition whereby to obtain Justification . And indeed the Scripture layeth equal weight upon Repentance and Conversion , as it doth upon Faith , in order to obtain Remission or Pardon of Sins , Acts 3.19 . Repent ye therefore , and be converted , that your Sins may be blotted out . Acts 26.18 . To turn them from Darkness unto Light , and from the Power of Satan unto God , that they may receive Forgiveness of Sins , &c. And when the Scripture saith , Titus 3.5 . Not by Works of Righteousness , which we have done , but according to his Mercy he saved us . It is clear , that Works before , or without true Faith are understood , and not the inward Work of Sanctification , as is clear from the following Words , by the washing of Regeneration , and renewing of the holy Ghost . And if the real inward Work of Sanctification and Obedience had not been necessary to Salvation , the Scripture would not have said , Work out your Salvation with Fear and Trembling : And if ye through the Spirit do mortifie the Deeds of the Body , ye shall live . And therefore when Paul doth so earnestly plead that men are not justified by the Works of the Law , it is evident , he doth only exclude these legal Performances and Observations that the Jews rested in , who had not Faith in Christ . And that no Works , however so good or holy , being performed by men , ought to be rested in , as a Foundation or ground of Justification , for that were to exclude Christ , and make his Death of no effect . And again , when James doth plead so earnestly , that men are justified by Works , and not by Faith only , giving an instance in Abraham and Rahab , he only placeth Faith and Works together ( viz. such Works as accompany true Faith , and work together with it ) as necessary Instruments and Conditions , whereby to obtain Justification , but not to be the Foundation thereof . 8. And whereas Paul generally so much useth that manner of Speech , of Justification by Faith , it is manifest that by Faith , he doth not mean only that single Virtue called Faith , but as by way of Synecdoche , the most eminent , or noted part , is put for the whole , as when in Scripture as well as in common Speech , the Head of a man is put for the whole man , Ezek. 33.4 . Ezek. 17.9 . Even so by Faith , the Apostle in these places doth mean the whole complex or systeme , or intire Body of the Evangelical Virtues and Graces , whereof Faith is as it were the Head , and is first in order of Nature , at least , in respect of the other ; and sometimes also by Faith he understandeth , the whole Evangelical Dispensation and Doctrin , as especially in that noted place , Gal. 3.23 . But before FAITH came , we were kept under the Law , &c. And verse 5. But after that FAITH is come , &c. Where certainly Paul doth not mean only that single Virtue , called Faith , but the whole Evangelical Dispensation , with all the spiritual Gifts and Graces of it . And again , Gal. 3.2 . Received ye the Spirit by the Works of the Law , or by the hearing of Faith ? which hath the same signification . And thus in common Speech among Christians , and Christian Writers , the Christian Faith doth signifie the whole Christian Religion and Obedience ; and so Unbelief in Scripture is put for all other Sin that Men generally are under , before they believe , as Rom. 11.32 . 9. True Faith in Christ Jesus , ( on whom alone the Soul resteth , as on the true Foundation for Justification , and all other divine and spiritual gifts & blessings ) is not only a believing in him , as he is the Word , which was in the beginning with God , and is God , by whom all things were made , and which was in all the Prophets , and faithful and holy Men in all Ages , but as the same Word did take Flesh , and was God manifest in the Flesh , justified in the Spirit , &c. 1 Tim. 3.16 . which Paul called , The great Mystery of Godlinss , to wit , Christ crucified , and risen again , made of a Woman , made under the Law , the Son of God , that did come in the likeness of sinful Flesh , made like unto us in all things , Sin excepted ; who being in the form of God , and thought it no Robbery to be equal with God , humbled himself , and took upon him the form of a Servant ; and was found in the true Form and Nature of a Man , the Seed of Abraham and David , conceived by the holy Ghost , and born of the Virgin Mary , at Bethlem , in the Land of Judah . And thus the true Faith doth not divide Christ , but receiveth him , and joyneth the Soul unto him entirely , to wit , the whole and intire Christ , both as he did come outwardly in the Flesh , and as he did , and doth inwardly come in the Spirit ; and as the said true Faith doth not divide him , so nor doth it divide his Offices , but taketh or receiveth him in all his Offices , as King , Priest and Prophet , Shepherd , Physician , Husband , &c. And as he is called ( Jerm . 23.6 . ) The Lord our Righteousness , in Scripture ; so as none can have him to be their Righteousness and Justification , but who have him to be their Lord , King and Ruler in them , and their Sanctification , Wisdom and Redemption . And thus every truly believing Soul , is as the true Mother of the Child , who would not have the Child divided ; but she who was not the true Mother of the Child , she would have the Child divided ; a true Figure of all false Christians , who would have Christ divided , and say , They believe in Christ without them , but do not believe and receive Christ within them , as God the Father doth inwardly reveal him ; or as Ranters , and other high Notionists , who pretend to believe in Christ , as he is the Word and Light in them , but slight and blaspheme against Christ that was crucified without them . Whereas the true Believer doth both believe in Christ , and receive Christ , as he came in the Flesh , and was crucified for our Sins , and rose and ascended into Heaven , and is now in Heaven glorified , in the intire and perfect Nature of man , in Soul and Body , appearing in the presence of God for us , our Advocate with the Father , and also doth believe in him , and receive him spiritually , to live and dwell in his Heart , as he is the Lord that Spirit , and the second Adam , or heavenly Man , the quickning Spirit , who is the true spiritual Meat and Drink to every believing Soul , even as Christ said , I am the true Bread of Life , he that eateth me , shall live by me . 10. And this true Faith , in the least true measure of it , as it is an act or exercise , hath assurance in it , of the Love and Mercy of God revealed in Christ Jesus ; and true infallible Assurance is of the very Nature and Being of true Faith , as it is exercised on Christ , its true and proper Object and Foundation , and upon the Love and Mercy of God the Father revealed in Christ ; hence Paul said , That his Gospel came unto these to whom he preached , not in Speech only , but in Power , and in the holy Ghost , and in much Assurance , or as the Greek hath it , much full Assurance , 1 Thes . 1.5 . And he said further , his Preaching was in the Demonstration of the Spirit , and of Power , 1 Cor. 2.4 , 5. That their Faith ought not to be in the Wisdom of Man , but in the Power of God : And this was sure footing , and had assurance in it , as the building on the sure Rock . But they who deny all inward new Revelation of the Spirit , it s no wonder they deny that Faith hath Assurance in the Being and Nature of it . But without divine inward Revelation , which begetteth Assurance , there is no true Faith , but only Opinion , or Conjecture , seeing there is no midst betwixt Assurance and Opinion , or Conjecture ; and therefore these Faith-Publishers , have denyed the true Faith of God's Elect , when they say , It may be without Assuranee , and that infallible Assurance doth not belong so to the essence of Faith , but that a true Believer may wait long , and Conflict with many Difficulties , before he be partaker of it ; see Chap. 18. Sect. 3. And it is yet as strange , that they affirm , That a Man without divine new Revelation ( which here they call Extraordinary , although in their first Chapter , they have denyed all new divine Revelation , even since the Apostles ) can be infallibly assured , that he is in favour with God ; the which Assurance they seem to ground upon the inward Evidences of the Graces of God , and the Testimony of the Spirit of Adoption , witnessing with our Spirits that we are the Children of God. But whether this be not a manifest Contradiction , one while to assert the necessity of the inward Evidence of Grace , and the Testimony of the Spirit witnessing with our Spirits , that we are the Children of God ; and another while , yea , with the same Breath , to deny all inward Revelation of the Spirit ; and to say , the Spirit worketh only effectively , and not objectively , and therefore is only medium incognitum assentiendi , to wit , an unknown Principle of assenting , let the wise in heart consider and judge . For seeing no place of Scripture , telleth us , that we have these infallible marks of God's Children , and yet the Spirit doth tell , or witness it , to or together with our Spirits ; this certainly is a novum effatum , or new Truth , or saying , no where either expresly or consequentially contained in the Scripture ; or if they say it is contained in Scripture , at least consequentially , to wit , that J.D. or J.C. hath the infallible marks of a Child of God , let him produce it , or any for him , which they shall never be able to do . It is wonderful , that these Men have such inveterate Prejudice against divine inward Revelation , that rather than assent to so blessed and comfortable Doctrin , they will run into the most palpable Non-sense and Contradiction . And when they start from the Testimony of the Spirit , as implying divine inward Revelation , they run at last to the Testimony of a Man 's own Heart and Conscience , not well considering that the bare Testimony of a Man's Heart and Conscience cannot infallibly assure him , or if it could , it is no divine Testimony , but only human , and therefore no true object of divine Faith. 11. But as the least true measure of Faith , as it is lively acted or excercised upon Christ inwardly revealed , hath an infallible Assurance in it ; so this Assurance doth only reach to the present state of Faithfulness , as it is continued in , until it please God to reveal to the Soul , that it shall be preserved faithful to the last , which so high degree of Assurance , many true Believers have not attained unto , God reserving that to such as he counteth worthy to reveal the same . But the first degree of Assurance , to wit , whereby the Soul is infallibly assured , that for the present , it is in the way and state of Salvation ; and as it abideth , and continueth to walk in that living Way and Path it hath begun in , it shall be eternally saved , is a very blessed and comfortable degree , and such as for which every Soul that hath it , has great cause to praise God. Nor doth this degree of Assurance hinder , but that the Enemy of the Soul's peace may raise up Clouds and Fogs of doubting and unbelief , which may for some time obscure that Assurance , if the Soul be not duely watchful , and diligent to retain the same . CHAP. VIII . Whether true beginnings of Sanctification can be fallen from totally ? And whether it is true , that no Man by any Grace of God given him , or to be given him in this Life , can perfectly keep the Commandments of God , but doth daily break them , in Thought , Word and Deed ? 1. THat real and true beginnings of Faith , and Sanctification , or true and real Righteousness may be fallen from , is clear from many Testimonies of the holy Scripture , especially Heb. 6.4 , 5 , 6 , 7 , 8. Where , first , is described the state of some , who do fall away , what it was before they so do ; as 1 st . that they were enlightned , so as to have tasted of the heavenly Gift ; 2 dly . to have been made partakers of the holy Ghost ; 3 dly . to have tasted the good Word of God , and the Powers of the World to come ; and surely , all this could not be without some real beginning of true Sanctification . Secondly , the state of such is described , when , or after they do so fall away , that they crucifie to themselves the Son of God afresh , and put him to an open shame ; and also the great danger they are in ; so that it is impossible to renew them again unto Repentance : But how far this Impossibility doth extend , whether to a simple Impossibility , or only in some respect , is not the present business to determin , and to the same purpose the Author writeth , Heb. 10.26 , 27 , 28. Thirdly , The Apostle Paul in his Epistle to the Romans , Chap. 11. doth not only affirm , that many Jews and People of Israel , who were the natural Branches , were broken off from the Root ( which Root is Christ ) by unbelief , but warneth the believing Gentiles , of their great danger , also to be cut off , if they did not keep in holy fear and watchfulness , see Verse 20.21 , 22. Fourthly , The Apostles , Peter and Jude set before the Christians , the fearful Examples of the fallen Angels , and of the old World , and also of the People of Israel , who were saved out of Egypt , to be a warning and caution unto them , lest they should fall after the same manner . Now the fall of the Angels , was a total falling away , and so was that of Israel in the Wilderness , who though they did eat that spiritual Meat and drink that spiritual Drink , to wit , the Rock that followed them , and that Rock was Christ , as Paul expresly declared , 1 Cor. 10. yet were overthrown in the Wilderness for their Idolatry , Fornication , and other great Sins , they were destroyed of the Destroyer ; so that in that day , God did swear against them , they should not enter into his Rest ; see 2 Pet. 2. throughout , compared with Jude , and 1 Cor. 10. throughout . Fifthly , The Parable of the Seed that was sown in the stony and thorny Ground , that sprang up , and afterwards whithered , did signifie ( as Christ expresly did expound it ) some that believed for a time , and afterwards did fall away . And this Faith was not altogether a false Faith , otherwise it had not been blame-worthy in them , to have left it , or cast it away ; for it is rather commendable , than reproveable , to cast away what is false and hypocritical , and not real : Nor doth it argue , that their Faith was not true or real , that it sprang up in the stony and thorny Ground . For many that are real and sincere Believers , at their first believing , feel their Hearts to be both stony and thorny Ground , and yet with diligence and labour , through the Power and Grace of God , come to get their Hearts in process of time , so changed and renewed , that they become good Ground , and bring forth good Fruit to the end : So the more stony and thorny that the Heart is , the more labour is to be used to make it good , which by the Grace of God may well be done . Sixthly , The Parable of the ten Virgins , five whereof were foolish , hath the same signification , for these five foolish Virgins had some Oyl in their Lamps , but not being wise to get enough , they spent what they had , and so their Lamps went out ; for though they had Oyl in their Lamps ( otherwise their Lamps could not have gone out ) yet they had not in their Vessels , as the wise Virgins had , and so when they were called at midnight , to meet the Bride-groom , they had no Oyl at all , neither in their Lamps , or Vessels ; see Mat. 25. from Verse 1. to 12. Seventhly , It is expresly said , Ezek. 18.24 . and 26 , 27. When a righteous Man turneth away from his Righteousness , and committeth Iniquity , he shall die . And again , when the wicked Man turneth away from his Wickedness , and doth that which is lawful and right , he shall live . And Eighthly , The example of David is a most clear Instance , who fell from his Integrity , by these two great and capital Sins of Adultery and Murther , and brought Death upon him ; and had not God renewed him again by Repentance , and restored him , he had dyed in his Sins , and perished ; and this fall of his was total , though not final , because God restored him before he dyed . But to say , as these Faith-publishers say and affirm , That no Men once sanctified in the least measure , can fall totally from their Sanctification , though committing Murder and Adultery , as was the case of David ( see Cap. 17. Sect. 1. and Cap. 11.5 . of their Confession ) nor from their Justification , is not only a most false and pernicious Doctrin , but a most wonderful piece of Confusion . For if he that is both Murderer and Adulterer in the very act , and remaining in that or these Sins , without Repentance for some time , are really Saints , and justified ; then who may be said not to be Saints ? Or what difference is there betwixt the Saints , and no Saints , betwixt the godly and the wicked , good men and evil men ? If a man that is both Murderer and Adulterer , be a real Saint , and a justified man , then the worst of men may generally believe they are true and real Saints , and ye cannot convince them of the contrary ? For by what means can they be convinced thereof ? Tell them of their Sins , Lying , Stealing , Drunkenness , Swearing , Murther and Adultery , none of all this , according to this wicked Doctrin , doth prove them to be no Saints , or that they have not true Faith ; and therefore if they die in these gross Sins , they must go to Heaven immediately ; because they shall die in Faith , they shall die sanctified and justified men ; than which I know no greater Confusion , and daubing with untempered Morter , and sewing Pillows under Peoples Arm-holes , like the false Teachers of Old , and prophecying smooth things unto People in their Sins , and flattering them , yea , imboldning and encouraging them to Sin : And no doubt , many are wofully imboldned and encouraged to run into Sin , and excess of Sin by such poysonous Doctrin , that these false Teachers feed them with , that is like sweet Poyson , that though it be sweet to the Flesh , yet it kills the Soul : Doth not the Scripture say , The Soul that sinneth shall die , and the Wages of Sin is death ? And as every Sin doth in some measure kill the Soul , so great Sins , such as Murder and Adultery , than which we can hardly suppose any greater ( unless that unpardonable Sin of Blasphemy against the holy Ghost ) do wholly kill and destroy the Soul , insomuch that if any such Soul ever be saved , it must be by a new Creation , and renewing ; and of this David was well sensible , when , after God was pleased spiritually to visit and awaken him again , he prayed unto God , saying , Create in me a clean Heart , O God , and renew a right Spirit within me , Psal . 51.10 . And thus according to these false Teachers , there is no mortal Sin , that any Soul once quickned in the least degree , can commit ; and the same Sin that is mortal in the unbeliever , is not mortal in him that once was a believer , as Murder , Adultery , yea , Incest , or worse , is no mortal Sin , in one , and yet is a mortal Sin in the other . Doth not this loose the reins to all sorts of Wickedness , and make God a respecter of Persons , and Faith a sort of Proof , that though men , once having Faith , commit the worst sort of Sins , as Murder , Adultery , Incest , Rapine , yet their Faith is a sort of proof unto them , that none of these Sins doth or can kill them ? They are still Saints for all this , and justified in the sight of God ; and if Saints , then good enough to be your Church-Members , yea , Members of the Independent or Congregational Church . Why ? what doth hinder , but they are as real and lawful Members of the Church as any others ? And if Murderers and Adulterers , while such , are still Saints , and qualified to be your Church-Members , it is no wonder that your Church be large , and have a great number of Members . It is no great difficulty to be a Member of that Church , when a Murderer , an Adulterer can be a Member of it . Is this your pretence to Reformation ? And why , ye estimate your Church more holy than the Church of Rome ? But is not your Church and Doctrin in this respect much more unholy ? For the Church of Rome saith , All gross , or great Sins , as Fornication , Adultery , Murder , and the like , are really mortal Sins , in all that commit them , without respect of Persons ; and whoever commit such Sins are fallen from their state in Grace . And so saith the Scripture , 1 Cor. 6.9 , 10. Be not deceived , neither Fornicators , nor Idolaters , nor Adulterers , &c. shall inherit the Kingdom of God. The which Kingdom of God is a state of Grace , as well as of Glory . And here we see the Apostle Paul maketh no distinction betwixt one that hath formerly believed , and one that hath not believed , but without distinction , or respect of Persons , he concludeth in general against them all , that while such , they cannot inherit the Kingdom of God. But according to this Westminster and New-England Confession of Faith , Fornicators , and Murderers , and Adulterers , that have at any time once believed , do still inherit the Kingdom of God , to wit , a state of Grace , which is , in a true sense , the Kingdom of God , and is frequently so called in Scripture . And thus it doth most evidently appear , that their Doctrin in this particular is Antichristian , and contrary to the Doctrin of the holy Scriptures . And to say , that Murder or Adultery in him that hath once truly believed , is not a mortal , or killing Sin , but is a mortal Sin in him that hath not believed , is not only to make God a respecter of Persons in the worst sense , but to extenuate the Sin in the Believer , and to aggravate it in the Unbeliever , contrary to the Scriptures Testimony , which doth aggravate any Sin , that Men having once believed , fall into , more than in unbelievers , as is clear from 2 Pet. 2.20 , 21. 2. And as for the Scriptures , they bring in their said Confession , to prove their false Doctrin , let them be impartially examined , and they will be found to prove no such thing ; some of them being expresly conditional , as that in 2 Pet. 1.10 . For if ye do these things , ye shall never fall . Here it is only promised conditionally , but not absolutely , that they shall not fall , to wit , if they give all diligence to add to their Faith Virtue , &c. Verse 5. And this serveth them not only from falling totally , but from falling indefinitly or universally , so as not at all to fall ; for he saith not , Ye shall not fall totally , But , Ye shall not fall . And there are many other Scriptures , that though they do not expresly mention the Condition , yet do Imply it , and are to be expounded by other Scriptures that do express it . 3. It is readily and willingly granted , that there is a state in Holiness , or Sanctification , that may be attained and grown up into , wherein men cannot fall away totally from a state of Grace ; but as they cannot fall away totally , so they cannot commit any gross or great Sin , which in the Scripture phrase , is commonly called Sin , to wit , a hainous Sin , or Crime , which John calleth , A Sin unto Death , 1 John 5.16 , 17. And here he distinguisheth betwixt a Sin unto Death , and a Sin that is not unto Death , viz. that doth not totally slay the Soul's Life , but woundeth it , and killeth only in part , as some small wandring or evagation of mind , or giving way ( through slackning the Watch ) unto a vain Thought , for some small time ; something of Anger , or Passion , upon some sudden occasion ; something of glorying in Sufferings , or Services , or Knowledge , or in spiritual Attainments ; something of too forward and hasty Zeal , and divers like sudden Motions , that a gracious and godly Soul may be tryed and afflicted with , that are as Thorns in the Flesh-and do wound and afflict the Soul , but are not suffered to proceed so far , as to carry it forth into any secret or open gross Crime , either inwardly in the Heart , or outwardly in Word or Deed. Hence both in the Old and New Testament , we find divers kinds and degrees of Sin , more or less heinous , and these expressed by divers both Hebrew and Greek Words : The more heinous are called , Iniquities , Vngodliness , Impiety , Vnrighteousness , Perverseness , Rebellion ; and others of an inferiour Nature , are called , Trespasses , Debts , Omissions , Faults , &c. Now the least kind or degree of Sin doth weaken and wound , yea , kill in part the Soul 's spiritual Life , as when in the natural Body some Member is mortally wounded , and killed , and yet the whole Person is not slain thereby ; but all gross Sins , such as Fornication , Adultery , Murder , Theft , Robbery , &c. make havock , waste and destroy the Soul's Life , and kill the whole man , whom , notwithstanding , God in his infinite mercy may and doth , at times , restore . For we read of no Sin unpardonable , but that of Blasphemy against the Holy Ghost , and doing despite to the Spirit of Grace . And such who are come to this noble degree and state of Sanctification , are described , Psal . 119.2 , 3. Blessed are they that keep his Testimonies , and that seek him with the whole Heart , they also do no Iniquity , they walk in his ways . And such have their Calling and Election made sure unto them ; such are not meerly or barely Servants , nor Sons of the Bond-woman , but Sons of the Free-woman , and throughly renewed and born of God , who doth not commit Sin , for his Seed remaineth in them , 1 John 3.9 . And he cannot sin , because he is born of God. For indeed to him that is born of God , Sin is contrary to his new Nature , as much as Holiness or Righteousness is contrary to the Devil's Nature , or as one contrary thing can be to another , as it is contrary to a Fish to live on dry Land , or for a Sheep or Dove to live in the bottom of the Seas . But whoever commit any gross thing , as Fornication , Murder , Adultery , Theft , Robbery , Perjury ; &c. never arrived to this pure and perfect state of Sonship , were but Servants , and not purely and perfectly Sons ; and yet the state of the Servant is a true and good state in its place , and as faithfully improved , leadeth on infallibly to the state of pure and perfect Sonship ; and such who have attained to this pure and perfect state of Sonship , can say with Paul , Gal. 4.31 . So then Brethren , we are not Children of the Bond-woman , but of the Free. And with John , 1 John 2.19 . They ( to wit , such who were not true Sons , but at best only Servants ) went out from us , but they were not of us , &c. To wit , Sons and Children of the Free-woman , or the Children of the New Covenant , they were only of Hagar , that signifieth the Law , or first Covenant . And to conclude , the Righteousness and Holiness of the first Covenant , may be totally fallen from , such as was that of the Angels , who fell , and Adam the first man , he fell totally , and so may they who are not further advanced , than to bear the Image of him , the earthly Adam ; but the Righteousness and Holiness of the New Covenant , ( such as they attain unto , who are throughly born of God , and are made Overcomers and Conquerors , yea , more than Conquerors , as the Scripture phraseth it , and are made conform to the Image of Christ , the second Adam , the Lord from Heaven , heavenly ) cannot be fallen from , or lost ; such having overcome , are made Pillars in the House of God , so as no more to go out , Rev. 3.12 . And to this state only do all these places of Scripture relate , that hold forth and imply a sure and absolute stedfastness in Holiness and Righteousness . But who are thus far advanced , and who are not , although infallible Signs and Marks of distinction may be given of these two so differing states , God only infallibly knoweth , and they to whom he doth reveal it : For it is God that must make known by the inward Revelation of his holy Spirit , who hath these marks , otherwise men may presume to have them , when they have them not . And of these infallible Signs and Marks , some of them are to love God with the whole Heart , to love him purely and perfectly , to love him for himself , and to desire to enjoy him , as he is a God of Holiness , Purity and Righteousness , more than for Gifts , or Comforts , or Rewards , that are of an inferiour Nature ; to hate and fear Sin , more than all punishment for Sin ; to have no inward inclination , or desire to revenge Injuries , but most willingly and heartily to forgive and bear them ; to love Enemies , from the very inward ground and bottom of the Heart , and always to render good for evil , and blessing for cursing . Now he that is in the state of a meer Servant , or Son of the Bond-woman , may endeavour to practice all these things in Word and Deed , as outwardly , and may have many inward wrestlings , and endeavours inwardly to bring his Heart to the inward Conformity of this most holy and spiritual Law ; but until he be more inwardly changed and renewed , and born again by a second inward Birth , he cometh not up in Heart and Soul to this inward Purity , but feels a secret defect within him , of this so perfect Righteousness , that is wholly Evangelical . 4. Next as to that other Question mentioned in the Title of this Chapter , viz. Whether it is true , That no man by any Grace of God given him in this Life ( which includes all Grace given at present , or to be given at any time hereafter in this Life ) can perfectly keep the Commandments of God , but doth daily break them , in Thought , Word and Deed. The Faith publishers of Westminster and New-England do positively & expresly affirm it , in answer to Question 149. larger Catech. and Cap. 16. Sect. 5. they farther say , That the best Works of the Saints , which proceed from the Spirit of God , as they are wrought by them , are defiled . The which Assertions have seemed so gross to divers of their Church-Members , that they could not believe , that their Catechism and Confession of faith said any such thing , until I have got the Book , and both read & caused them to read the same in their said Catechism & Confession with their own Eyes , and then they were amazed and ashamed ; and indeed it is an astonishing Doctrin , especially to say , That the good Works of God's holy Spirit are defiled in or by the Saints . It is such a Chimera , or Contradiction , as to say , one and the same thing can have the perfect shape of a man , in all his parts and Members , without any defect or redundancy , as to say , a perfect Man , and yet also have the shape of a Dog , Ass or Hog , at the same instant . For they say , As it is the Work of God , it is perfect ; and as it is the work of Man , it is imperfect and Sin , and that totally . For they do not mean , that one part of the work is God's , and that is perfect , and another part is Man's , and that is imperfect ; but that the whole work , as it is God's , is perfect , and as it is Man's , even the same whole work is defiled and imperfect , yea , Sin : What greater piece of Nonsense and Contradiction can be imagined ? as who would say , the Snow is perfectly white in one sense , and yet black in another sense , or the Fire is hot in one sense , but cold in another ? And another as great an absurdity they have affirmed , That these defiled and sinful works of the Saints , God doth accept them , looking upon them in his Son , though in God's sight , they are defiled and reproveable . Is not this to represent God ( to speak with reverence ) as looking with a deceiveable Eye , as one that looks upon an Object , through a Green or Red Glass , it seemeth Green or Red , although it be not really so ? and is it not to make Christ a meer Cloak to Sin , or blind to hide it from God's all-seeing Eye , or if not to hide it , yet for God to accept that for good and holy , which is not really so , and so to give a false judgment , and to call evil good , which God abhorreth ? And is not this Antimonian like , who say , God seeth no Sin in them , though they Lye , Swear falsly , drink , drunk , steal , whore , & c. ? yea , Ranter like , for they say , God seeth no Sin in them , because he looks upon them in Christ . But surely , in whomsoever Sin is , God and Christ seeth it , and cannot accept it , and Christ himself judgeth and condemneth all Sin. And as for their alledged Proofs from Scripture , they are meerly wrested and abused , as the impartial Reader may perceive , with small Examination . The first place they cite in their larger Catechism , answ . to Quest . 149. is James 3.2 . For in many things we offend all . But to this I answer , 1 st . He doth not say , in all things , as these Faith-makers say , That all the best Works of the Saints are defiled , and they sin in them all . 2 dly , He doth not say , We shall , and must always offend , and can do no otherwise by any Grace of God , so long as we live . 3 dly , It is to be considered , that the Apostle James writes this Epistle in general to the twelve Tribes , who were not generally come to a state of Perfection , and of such it may be said , they offend in many things , to wit , such as are weak in Faith ; and though he use the first Person of the plural Number , saying , We , this doth not prove that he doth understand himself , more than when he saith , Verse 9 , Therewith ( to wit , the Tongue ) curse we Men. For James , to be sure , was no such Man , both to bless and curse with the same Tongue or Mouth ; for thus he expostulates with them , My Brethren , these things ought not so to be ; Doth a Fountain send forth at the same place sweet Water and bitter ? The next place they cite , is John 15.5 . For without me ye can do nothing . This proveth indeed , that no Man without the Grace of Christ can do any good ; but it proveth not , that by the Grace of God he cannot do that which is good . Surely Paul was not of these Mens Faith , who said , He was able through him that strengthned him , viz. Christ to do all things . The next place they cite , is Ecclesiastes 7.20 . There is no Man that doth good , and sinneth not . To this it is answered ; first , The Translation doth as well bear it in the potential Mood , and may not Sin ; the Hebrew Word being in the Future , which is at times put for the potential Mood , as Psal . 22.17 . the Word in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Future : Secondly , It is readily granted , that there is a time or state wherein Men generally do sin , until a state of Perfection be attained , which was not generally attained in the time of the Law , or Old Testament , for the Law made nothing perfect , and it is said to be weak , although no doubt , there were some excellent and perfect Men in that time , but they did not attain to that Perfection by the Law , but by Faith in Christ . Another place they cite , is Gen. 6.5 . And God saw that the Wickedness of Man was great in the Earth , and that every Imagination of the Thoughts of his Heart was only evil continually . Answer , This is very impertinently here alledged , for it speaketh only of that Generation of Men in the Old World , that were so exceedingly degenerated , that God was provoked to drown them with the deluge of Waters . But this doth not prove that it is so with the Saints ; yea , Noah is expresly excepted , Verse 8. But Noah found Grace in the Eyes of the Lord. And vers . 9. Noah was a just Man , and perfect in his Generation ; and Noah walked with God. Another place they cite , Rom. 3.9 . Answ . This place is as impertinently alledged as the former ; for it is plain , that Paul there describeth the condition of Men , both Jews and Gentiles , as they are generally under the Law , and before they have Faith in Christ , as is clear from Verse 19. Now we know , that what things soever the Law saith , it saith to them who are under the Law. But no where can it be found in Scripture , that there are none of these who are under Grace , that are righteous Men , and made free from Sin ; but the contrary is manifest , which expresly testifieth of many righteous and perfect Men , in their Generation , both before and after Christ came in the Flesh , who pleased God , and were Men of good Hearts , and good Lives , and especially Enoch is recorded , to have walked with God by Faith , of whom nothing blame worthy is mentioned in any one particular . And Christ speaking of good men , saith , A good Tree cannot bring forth evil Fruit ; and a good Man out of the good Treasure of his Heart bringeth forth good things . But to apply these words , Rom. 3.9 . and the following words , to the Saints generally , as these Faith publishers do , sutes more with Ranters than sober Christians ; see and well consider the words , from Verse 10. to Verse 19. There is none Righteous , no , not one ; there is none that understandeth , there is none that seeketh after God ; they are gone out of the way , they are together become unprofitable ; there is none that d●th good , no , not one : Their Throat is an open Sepulchre , with their Tongues they have used Deceit ; the poyson of Asps is under their Lips , whose Mouth is full of Cursing and Bitterness ; their Feet are swift to shed Blood , Destruction and Misery are in their ways , and the way of Peace they have not known : there is no Fear of God before their Eyes . O ye Presbyterian and Independent . Teachers of New-England and Old ! How are ye not ashamed to apply these words to all God's true Saints ? Yea , to the best that ever lived in the best state ; and to bring them as a proof against the possibility of the Saints perfection in this Life : For if these Words do hold forth the best condition of the Saints , that ever they were in upon Earth , ye may as well say , all Men , yea , the worst of Men are Saints , or the Saints are the worst of Men , and there is no difference of Men at all , but all are equally wicked , equally ungodly , unholy , unrighteous , which is indeed the plain and express Language of Ranters , Libertines , Atheists , some of whom to the wounding and loathing of my Soul , I have heard so affirm : But we cannot grant unto you , that any of God's Saints are in that state and condition described by Paul in that place , Rom. 3. from verse 9. to verse 19 , and 20. which Words he citeth out of some of the Psalms of David , describing the state of Men , as they are in the fallen state , and before the new Birth and spiritual Regeneration in Christ . But thus to confound these so differing states , is to confound Heaven and Earth , yea , rather Heaven and Hell , and to soppose a concord betwixt Light and Darkness , God and Belial , Christ and Antichrist . But let it be known unto you , we can allow none of God's true Saints to be such as are there described by Paul , Rom. 3. from verse 9. to 19. But it doth too much sute and quadrate with many of your supposed New-England Saints , who have most bitterly and falsly accused God's Servants , called in scorn Quakers , and most cruelly whipped , imprisoned and robed many of them , and hanged some of them . It may be well enough said of them indeed , Their Throat is an open Sepulchre ; with their Tongues they have used Deceit ; the poyson of Asps is under their Lips , whose Mouth is full of Cursing and Bitterness ; their Feet are swift to shed Blood , destruction and misery are in their ways , &c. Take this home to you , and blame not me for the Application , seeing ye make it your selves , and judge it to be your own condition . 5. And that the said Doctrin , viz. The best of the Saints by the greatest Grace of God given in this Life , cannot perfectly keep the Commandments of God , but doth daily break them in Thought , Word and Deed , and cannot be free from Sin for term of Life , but must sin so long as they live , and are only set free from sinning after Death , as they expresly word it , in answer to Quest . 89. larger Catechism , is not only warranted by any place of Scripture , but is most expresly contrary to Scripture in many places , and is quite opposite to the very Nature of the New Covenant and Gospel Dispensation , and highly injurious to the Lord Jesus Christ , tending to make void , and of none effect , the very end of his coming , and to frustrate his exceeding rich Grace ; and also , it is most wofully injurious to Mens Souls , not only discouraging Men to press after Perfection in Holiness , and Freedom from Sin , but tending to encourage them in sloath and neglect , to live and die in their Sins , and yet for all this be Saints , and immediately go to Heaven , although they both live and die in their Sins . And first , That the said Doctrin is expresly contrary to Scripture , see Rom. 6.18 . Being then made free from Sin , ye became the Servants of Righteousness . And Chap. 8.2 , 3 , 4 , 5. and Verse 9. and Chap. 6.6 , 7 , 8. John 8.32 , 33 , 34 , 35 , 36. Ephes . 4.13 . Coloss . 1.28 . Heb. 7.19 . Next , God did promise in the New Covenant , That he would pour clean Water upon his People , and they should be clean from all their Filthiness ( Ezek. 36.25 , &c. ) and he would write his Law in their Hearts , ( Jer. 31.33 . ) and put his Spirit in their inward parts , and give them a Heart of Flesh , and a new Heart , and a new Spirit , and put his Fear in their Hearts , that they shall not depart from him . And surely all this doth plainly hold forth a freedom from a total sinning , and that daily in Thought Word and Deed. Thirdly , The very end of Christ's coming was to save his People from their Sins , and not in their Sins , to put an end to Sin , and to finish Transgression , and bring in everlasting Righteousness , ( Dan. 9.24 . ) and to do or effect that which the Law could not do , viz. to destroy Sin , and him who hath the power of Death , to wit , the Devil , that the Righteousness of the Law might be fulfilled in us , who walk not after the Flesh , but after the Spirit , Rom. 8.4 . And the Lord said unto Paul , 2 Cor. 12.9 . My Grace is sufficient for thee . But if it cannot preserve any Soul , one day , or hour , or moment , from sinning actually in Thought , Word and Deed , it cannot be understood to be sufficient ; and Paul said , Where Sin did abound , Grace hath much more abounded , and he was able through Christ that strengthened him , to do all things : And Christ said , his Yoke was easie , and his Burden was light : And John said , His Commandments are not grievous . But according to these Faith-publishers , Christ's Yoke is so heavy , that none can bear it ; for what is it to bear his Yoke , but to keep his Commandments ? And if they cannot be fulfilled by Men , and yet many Thousands cast into Hell-Fire for not fulfilling them , they are very grievous , which God forbid we should think . And to say , that God requireth perfect Obedience from any part of Mankind , and yet giveth them no Ability to perform it , and punish them with Hell-Fire , for not doing that which is utterly and absolutely impossible for them do , doth wofully reflect upon the Justice of God , and rendereth him not only severe and hard , but most Cruel and Tyrannical , worse than Pharoah , to the poor Israelites , who required of them the tale of Brick , but gave them no Straw , and yet punished them for not performing their Task . And lastly , It is wofully injurious to Men , to discourage them to press after Perfection , or a perfect freedom from Sin , to tell them , They cannot attain to it while they live . As if a Physician should tell his Patient , For all the Physick I give thee , thou must still remain diseased , and never be healed , till Death heal thee . Or as if one should say to a Traveller , that is going to such a City , Thou shalt never reach to it whilst thou livest in this World. Would not this greatly discourage them ? And also it doth greatly encourage People to live in sloath , and neglect to tell them , That though they live and die in their Sins , they shall be saved , if they have at any time once in all their Life believed in Christ Jesus , that Faith will save them , though they live and die in their Sins . But we find that Christ fore-warned People , That if they died in their Sins , they should not come whither he did go , John 8.21 . And it was a fearful threatning that God denounced against that People , Isa . 22.14 . Surely this Iniquity shall not be purged from you , till ye die , saith the Lord God of Hosts . But this false Doctrin of your Teachers telleth you , It is no matter , though ye die in your Sins , yet ye shall immediately after Death go into Heaven , if ye have once believed . And the Scripture saith , Where the Tree falleth , there it shall be , whether towards the South , or towards the North , Eccles . 11.3 . But according to this evil and corrupt Doctrin , though the Tree falleth North , it shall lie South . It is a fearful thing to teach or believe such Doctrin in a matter of so great moment , so to smooth and daub with untempered Morter , and to flatter People , to tell them , They not only may , but must live and die in their Sins , and yet immediately after Death , they shall go into Heaven , if once they have believed , their Faith secureth them , though they sin daily in Thought , Word and Deed , and break all God's holy Commandments every day , and that there be no Health , nor Soundness in them . And indeed it is the great love that People have to Sin and Iniquity , that maketh them plead so earnestly for it ; for if they were weary of Sin , and did hate it , as a most cruel Tyrant , they would be glad to hear of a possibility of deliverance from Sin here in this World. And they that plead so much for Sin , to live and die in it , they plead for the Devil's Kingdom , and are his Servants and Ministers in that respect , and not the Servants and Ministers of Christ . 6. But to clear the Doctrin of Perfection , as it is believed and preached by the People called Quakers , take these following considerations , ( 1st . ) It is not an absolute Perfection that we plead for , as attainable in this Life , as many of you have falsly accused us , and particularly Nath. Morton , in his New-England Memorial , pag. 157. as in many other things he doth most falsly charge that People in his said Book ; for we say , That the highest degree of Perfection attainable in this Life ought not to be sit down and rested in by any , but there ought to be a continual progress , by the best , in Holiness , and in conformity to the Image of the Son of God , until the very last moment of their Life ; for Christ himself , who was free from all sin , yet was perfected further , as he was Man , and did grow both in Grace and Stature ; and Adam in the innocent state , was still to have increased in Virtue and Goodness , and then he would not have fallen , as he did . ( 2 dly . ) This perfection or freedom from Sin , and Possibility by the Grace of God , to keep his Commandments , we do not say it is attained by every one , at their first Conversion or entrance into the true Faith ; but on the contrary , we say , many true Believers , and who have a true measure of sincerity towards God , are yet short of that state of a sinless Perfection ; and that it is not attained , but by great diligence , and wrestling against sin , through the ability of the Grace of God , and much watching and praying , and using all the means appointed of God , both inwardly and outwardly , to attain to that blessed Conquest and Victory over sin . ( 3 dly . ) The most perfect in this Life , have need to watch and pray , that they enter not into Temptation ; for as Adam , in Innocency , and in the Garden , did sin , and by his sin lost his Innocency , so may Men that are inwardly come to this state , if they be not duly watchful , sin against the Lord ; therefore it is not the impossibility of sinning in all respects , that we plead for , but the possibility of not sinning , and that by the Grace of God , and not otherwise . Altho' some may arrive to that state in Holiness , in conformity to the second Adam , that they neither sin , nor can sin , in that sense as the Scripture doth intend it , 1 John 3.19 . which doth at least hold forth , that such who are attained to this noble degree of Holiness , they cannot commit any gross sin ( although in some things , not for want of love , but not having a full and perfect Knowledge in all things , they may a little fall short , as a most loving Child , not perfectly understanding the Fathers mind in all things , may do a thing amiss , and yet without breach of true Love to his Father , and therefore his Father doth not charge it upon him as a crime ; and the like example may be of a most loving Wife , to her Husband , who retaineth her chaste and perfect Love to her Husband , and yet may do some things not according to his mind ; for as the Scripture saith , Love is the fulfilling of the Law ; and he that faileth not in his Love , and transgresseth not against the Law of Love , though in some case he may fall short in understanding , God doth not impute it to be a crime unto him . ( 4 thly ) It is not temptations or motions unto sin , that may arise either from the Devil , or the World without them , or from the natural and mortal part in them , that we plead a freedom from ; for it is readily granted that such Temptations may and do follow the best Men , and therefore they ought to watch against them , and resist them , the which if they do , and that they no wise joyn and consent to Temptation , it is not sin unto them , according to that saying of an Ancient , Non nocet sensus , si desu Consensus , i. e. the sense of the Temptation doth not hurt , if the consent be not given unto it . ( 5 thly . ) The Seed or Principle of Evil , tho' it remain in the mortal , or natural part , & at times move to evil Thoughts and Desires , &c. yet not being in any wife joyned nor consented unto , neither outwardly in Word or Deed , nor inwardly in the least Thought or Desire , or delight and love of the Heart yielded unto , nor obeyed , is not imputed to be Sin unto Men , who do not joyn to it , nor obey it , even as the Seed and Principle of God's Grace , of Truth , Holiness , and Righteousness , that is in the Hearts of wicked Men , and oft moveth in them to turn and convert them unto God from the evil of their ways , yet not being consented , or yielded unto , nor obeyed by them , it is not in that case their Righteousness , nor doth it make them in any respect righteous , unless they joyn and yield unto it , in true Obedience . ( 6thly . ) It is not the same degree and stature of Perfection , that God requireth of every one , but according to that measure and degree of Grace and Light that God hath imparted to every one , to some more , to others less , but to every one sufficient to the present time and state . For he that was faithful in the improving his two Talents to make them four , was accepted , although he made them not ten , as he that was faithful in his five , and made them ten , and they were both proportionally rewarded ; hence we read of good and holy Men , who are said to be perfect in their Generation , according to the Light and Grace that God gave them , in their Day and Age. And the high Priest that had on his Breast the Vrim and Thummim , that signifieth Lights and Perfections , was a Type of Christ , our great and only high Priest , who hath the Vrim , that is Lights , and the Thummim , that is Perfections , and distributeth of these Lights and Perfections variously towards his Saints and Children , but to all sufficiently . And so the degree of Perfection , and perfect Obedience ought to answer to the degree of Light and Grace that God giveth through Christ unto every one , and he who is faithful in that degree , though he hath not the same equal degree and measure that another hath , is perfect in that respect ; and the Child in the Child's state is perfect , being faithful to the Grace and Light that is given him ; and if he die in that state , he is safe , and cannot perish , as well as he that is a Man in Christ , and is come up to the spiritual stature and growth of a spiritual Man. So that Faithfulness in the Work and Service of God , is that which doth render a Man perfect in the sight of God , according to the ability of Light and Grace received , whether in the state of a Child , Young-man , or Elder in Christ . And thus I have gone through all the twelve particulars , which I charged on the four Teachers , whether Presbyterian or Independent , at Boston , and have given them not only my Assertions , but my Arguments against their false and pernicious Doctrins , that do not feed , but starve and kill the Souls of them that believe and receive them . CHAP. IX . Of the Constitution and Government of their visible Church , who are called Presbyterians and Independents , or gathered Churches . 1. THe visible Church they define to be , or to consist of all those throughout the World , that profess the true Religion , together with their Children ; see Confession , Cap. 25. Sect. 2. where it doth plainly appear , that they require no other qualification , to constitute or make the Members of their visible Church , but a Profession of the true Religion : So that nothing of true Piety or Holiness , nothing of the Spirit of God , nothing of an inward Possession of Christ , or his Life , and Power , or Grace , or heavenly Presence and Appearance , is requisit to constitute any Members of their visible Church ; and thus though all the Members of their visible Church were gross and notorious Hypocrites , and meer empty Formalists , having only a Form of Godliness , without the Power of it , they are sufficiently qualified to be their Church-Members ; yea , notoriously slanderous Persons , notoriously Lyars , Deceivers , Drunkards , Adulterers , Thieves , Murderers , are qualified Members of their Church ; for all these and the worst of Men may profess the true Religion . It is strange , that Independents so called , require no more , but to profess the true Religion , to make People Members of their Church ! Why did they formerly separate , and set up Churches apart , not only from the Popish and Episcopal , but from the Presbyterian Churches , so called , if a Profession of the true Religion be enough , to qualifie Persons to be Church-Members of their Church ? Do not those profess the true Religion as well as these called Independents ? Yea , Do not the Presbyterians profess the same Religion in all parts , with these called Independents , and differ nothing from them , but in some small Circumstances of Discipline , Government , and the like ? 2. We find no such Church in all the Scripture , owned to be a Church of God , or Christ , that the outward Form or Profession of true Religion doth make a Church of God or Christ . But on the contrary , these who have the Form of Godliness , but have not the Power of it , and deny the Power , the Scripture bids , turn away from them : For of this sort are they which creep into Houses , &c. see 2 Tim. 3.5 , 6. And consequently these can be no true Church of Christ . And as for the distinction of the Church , visible and invisible , it may be owned in a sense , but not in that sense given by them , as if to profess the true Religion was sufficient to make a People to be a true visible Church of Christ . For the invisible Church , and the visible , do not differ in Substance or Nature , but in some circumstances of Time , Places , and outward Actions . And it may be well allowed , that a Company , or Assembly of truly holy Men and Women , meeting together at certain Times and Places , that are known to People among whom they dwell , and calling together upon the Name of the Lord , and teaching , and instructing , and edifying one another , every one using his spiritual Gift of Ministration , whether in Praying or Prophecying , to the Edification of the whole , may be called a visible Church , insomuch that they appear in external or outward and bodily Works and Actions that are visible . But as the Body without Life or Spirit is dead , and cannot properly be called a Man , so a Church or Assembly of People , only professing the true Religion ( but having nothing of the true Life and Spirit of Christ , and whose outward and bodily Services and Works have no inward and spiritual Virtue and Life in them , which is that Salt that maketh them savoury , and doth recommend them unto God , so that he savoureth a sweet savour in them ) cannot be truly and justly accounted a true Church of Christ : For we no where find in Scripture any Society , or company of People called the Church of Christ , who had nothing but the Profession of the true Religion ; and although Hypocrites , and meer Formalists did outwardly at times mingle or mix with sincere Christians , and did assume the same outward Profession with them in former Ages , as such were among the Churches of Corinth and Gulatia , &c. Yet these Hypocrites and meer Formalists , who had only the Form , but had nothing of the Power and Life of true Religion , were no part of the true Church , no more than Chaff or Tares , that are mixed with Wheat , are any part of the Wheat , or Dross that is mixed with Silver , is any part of the Silver , or old Leaven that is mixed with the new Dough , is any part of it . And therefore it ought to be the work of all the true Members of the true Church , to purge out the old Leaven , and to be a separate People from all these that have only a Form and Profession of Religion , but have nothing of the Power of it . 3. The Church of Christ is called his Body , frequently in Scripture , and every Member thereof is called a Member of Christ , and his Body is a living Body , and every Member a living Member ; and that which maketh both the whole Body , and every Member thereof living , is Christ Jesus the Life , living and indwelling in every Member , and together with Christ , both the Father and the holy Spirit do dwell in every Member of the true Church , even as Christ promised it should be , John 14.23 . If a Man love me , he will keep my Words , and my Father will love him , and We will come unto him , and make our abode with him . And this WE , is the Father , the Son , and the holy Spirit , who are three , and one , indwelling in every true Member of the Church of Christ ; and according to this , Paul said to the believing Corinthians , Know ye not , that your Bodies are the Temples of the holy Ghost , which dwelleth in you . And the holy Ghost which dwelt in them , together with the Father and the Son , did work every good Work in them , and move them in all holy and religious Services and Performances , whether to Preach , Pray , or give Thanks , or to meditate and wait upon the Lord in silence : And they knew by the inward Teaching and Revelation of God's holy Spirit , the proper and fit times , when to speak , and when to be silent , when to preach , and when to pray , and when to begin , and when to make an end ; they had no Hour-glass to measure out the Time unto them , nor an outward Bell hanging in a Steeple , to call them together , but the Gospel-Bell did ring and sound in their Hearts , and this gathered them together in a living way and manner ; and of this the outward Bells , ( Ex. 28 34 , 35 ) that did hang at the High-Priest's Garment , with the Pomegranats , were Types : And this is the living Word , even Christ whose inward Voice and Call in the Soul and Heart , giveth a joyful sound to that Ear which is opened to hear it ; and of such it is written , Blessed are they that know the joyful sound , they shall walk , O Lord , in the Light of thy Countenance , Psal 89.15 . 4. Moreover the true Church , and every Member thereof , is said to be of Christ's Flesh , and of his Bones , and they two are one Flesh , Ephes . 5.30 , 31. And they are one Spirit , 1 Cor. 6.17 . For Christ he is both the Head and Life of the Church , which is his Body , from whom the whole Body fitly joyned together , and compacted by that which every Joynt supplyeth , according to the effectual working ( the Greek hath it , Energia ) in the measure of every part , maketh increase of the Body , unto the edifying of it self in Love , Ephes . 4.16 . And that which thus knitteth all the Members both unto Christ , the Head , and one unto another , is the Spirit , and the Unity of the Spirit is the Bond of Peace ; for by one Spirit they are all baptized into one Body , and do all drink into one Spirit : And this is the true gathering of a Church , or Churches of Christ , that is far beyond all Profession of true Religion , or outward Signs , or Ceremonies , as that of water Baptism , which Presbyterians and others use to Initiate or enter People into their Church , or outward Covenants , and Contracts or Bonds , which these called Independents use to initiate or enter People into their Church , all which outward things are but Mens Inventions , as they are now used , whereby to gather , and make up Churches : And all this is but Mans gathering and work , made Things , Likenesses and graven Images of heavenly things , which the Lord hath forbidden , saying , Thou shalt not make to thy self any graven Image , nor the likeness of any thing in Heaven above , &c. Exod. 20. For whatever Men make , or set up , whether it be Church , Ordinance , or Service , without the Spirit and Power of God , inwardly moving , assisting , teaching , leading , guiding and ordering them so to do , is but Man's work , a thing of Man's making ; and all such made Things , made Faiths , made Churches , made Worships , made Ordinances , without the Spirit and Power of God inwardly revealed , are to be abolished , shaken and removed , and the Voice of God will do it , whose Voice of Old did shake Mount Sinai , and the Lord hath said , Yet once more I shake not the Earth only , but the Heavens also . And this Voice of the Lord uttered from Heaven , hath both shaken , abolished , and removed many things of Mens making already , and in the Lords due time , will remove them all ; and every Plant that is not of the Father's planting , he will pluck it up and throw it away . And this is a warning unto you , O ye Churches and People of New-England , altho' Babylon like , ye sit as a Queen , or have at least so sate some few Years ago , and did say in your Heart , ye shall see no Widdowhood , and have preached it as Doctrin , that the sounding of God's Voice from Heaven , is althogeter ceased in these days : Let this be told unto you , it hath not ceased to sound , but still doth , and shall , and the sound of it shall not only shake , but utterly remove , undo , and destroy all your Babylonish buildings : And this the Lord will do , not by Might , nor Power ( viz. of man ) but by his own Spirit ; and the time hastneth , and blessed shall he be who receiveth warning , and hearkneth unto the counsel of the Lord ; he who hath Ears to hear , let him hear . 5. And the true Church is in God the Father , and in the Lord Jesus Christ , 1 Thes . 1.1 . And it is built upon Christ , that sure Foundation , and Rock of Ages , whom Peter confessed unto , which Flesh and Blood hath not revealed unto him , but the Father in Heaven : And upon this Rock so confessed , and so known and understood , which Flesh and Blood hath not revealed , but the Father in Heaven , is the true Church built . And this is more than a Profession of the true Religion : For it is not every one that professeth the true Religion , to whom the Father in Heaven hath revealed the Lord Jesus Christ , as he did unto Peter , and as he doth unto every true and faithful Believer , and Confessor of Christ . And the true Church that is built on this Rock , and every Member thereof , they are not only hearers and professors of the Words and Doctrin of Christ , but they are doers of them : But they who do not , although they both hear and say , they are foolish Builders , and build upon the Sand ; and such are all these visible Churches , who have no other thing to qualifie them , but to profess the true Religion . Now , to profess the true Religion , carrieth a two-fold sense , one is , that the Religion which People profess , they call , or profess it to be the true Religion ; and in this sense , every one that professeth any Religion at all ( if he be in earnest ) professeth the true Religion ; that is , he esteemeth or professeth his Religion to be such . The other sense is , that the Religion that is professed , is indeed the true Religion , and is not only so called , or professed : And according to this sense , your visible Churches , whether Presbyterian or Independent , are no true Churches : For the Religion ye profess , is not the true Religion of Christ Jesus , which he , and the Prophets , the Evangelists , and Apostles did teach , as I have already proved in many weighty particulars , yea , in Fundamentals , and in the very Foundation it self , which is Christ Jesus , on which the true Church is built , and every Member thereof . But ye who say , All inward divine Revelation of Christ is ceased ; ye build not on Christ , but on a meer Hear-say , and Historical report of him : For how can ye build on him , when ye have no belief that Christ is nearer unto you , than in some remote place beyond the Skies ? Can the Walls of the House be built on a Foundation that is altogether remote from it ? Must not the House and the Foundation be immediately joyned together ? And must not this Foundation be seen , and felt by every Member ? And is not this incomparably more than the best Profession of true Religion ? O ye blind Leaders of the Blind ! How doth my Soul pity you , and the poor People more especially , who are led by you , and whom ye are still seeking to lead , until both ye and they fall into the Ditch ; and ye ill deserve your Wages , and the many Hundreds , yea , Thousands of Pounds , that poor People pay Yearly unto you , and work sore and hard to feed you , and cloath you , and your Wives and Children , to Luxury and Wantonness , many of you , while in the mean time , under colour and pretence of feeding the Souls of the People , ye famish and starve , yea , poyson and kill them with your false Doctrin , as I have , through God's assistance sufficiently made appear , and I hope yet more to make appear , as I have occasion given unto me . 6. And Christ Jesus , the living , elect , precious Corner-stone , the sure Foundation is laid in Zion , and that Zion is not only the heavenly Zion above , but the Church and People of God on Earth ; and Christ Jesus is one both in Heaven without us , and also within us , even the Man Christ Jesus , the same that took hold of the Seed of Abraham , and is the Son of Abraham and David , according unto that Seed , and he is exalted in heavenly Glory in that same Seed and Nature , in the whole and intire and perfect Nature of Man , in Soul and Body , having put off nothing that he had upon Earth ; but these Weaknesses and Infirmities which he did take on him for our sake , even Jesus of Nazareth , he who was crucified for our Sins , and rose again for our Justification , who was dead , and is alive , and lives for evermore ; and he who by true Faith is joyned to the Spirit of Christ , by the same he is joyned both to Christ in him , and also to Christ in Heaven , and also to all the Saints in Heaven , and the innumerable company of Angels , and Spirits of just men made perfect , and also unto the God and Father of our Lord Jesus Christ ; and both God and Christ are not only in remote places , and Heavens without us , but also in us , and in all his Saints , as he hath said , Jer. 23.23 , 24. Am I a God at Hand , saith the Lord , and not a God afar off ? Do not I fill Heaven and Earth ? Saith the Lord. 7. And as to the Government , and Governors , or Rulers of your visible Churches , both Presbyterian and Independent , it is of the same Nature with your visible Churches , the only qualification of them being an outward profession of Christian Religion , and an outward Call ( which ye are all at a loss , where to begin it , as I have already proved , Cap. 4. ) accompanied with some natural or acquired Gifts and Abilities of Letter-learning , reaching no further than the Letter of the Scripture at best , and oft , or for most part not that ; for ye preach not the Letter in the form of sound words of Scripture , but have so mingled it with your Glosses , and wrested Senses and Meanings , and Words of men's wisdom and intentions , that it is but little of the very Letter ye preach . But if ye did preach the Letter , and have not that infallible and unerring Spirit of Christ , which was in the true Ministers of Christ in former Ages , and is now in his true Ministers in this Age , ye are but at best Ministers of the Letter , and not Ministers of the Spirit , and therefore not Ministers of the New-Testament . And what is the use and end of your Government but to keep poor People in Bondage under you , and your false Doctrin ? And if they do not believe it , but witness against it , then ye cast them out of your Synagogues , and yet then will force Maintenance from them , as many of you have done . And when ye had Power with the Magistrates to instigate and stir them up to persecute honest Dissenters , to Whip , Stock , Imprison , spoil Goods , cut off Ears , and also to put to Death ( for testifying against your false Doctrins ) from your false and fallible Spirit , I say , both false and fallible : For seeing ye do not profess to be taught , led and guided by the infallible Spirit of Christ , which was in the Prophets and Apostles , and in all true Christians , if ye have not this Spirit , your Spirit is not only fallible , but false , to wit , the Spirit of this World ; For there are but two Spirits that do teach , lead and guide all men on Earth , the one is , that unerring , true and infallible Spirit of Christ , which leadeth all God's true Children , and the other the Spirit of this World , which is the very Devil himself , the God of this World , that leadeth all Unbelievers and Ungodly Persons in the World ; and this Spirit is not only fallible , but false , continually leading into Error , as the Spirit of Truth leadeth into all Truth . 8. And how are ye not ashamed to cite ( see Confes . cap. 30. sect . 1. ) Isa . 9.6 , 7 , Acts 20.17 . Matth. 28.18 . for your Government , and Governors and Elders of your Churches ? Because it is said , Isa . 9.6 , 7. The Government is upon his Shoulders ; to wit , Christ Jesus ? Doth it therefore follow it is upon yours ? Or can any be Governors or Rulers in the Church under him without he himself , and his holy Spirit , Power and Life , which hath the heavenly Authority in it , be known inwardly revealed , which ye deny ? Was not the Government in the Apostles days altogether derived from the Power and Spirit of Christ in them ? but yours is quite another thing ; by your own Confession , ye have not that infallible Spirit , nor the inward Revelation of it . And if ye derive it from the Letter , so may any body else , as well as ye , and say , because they have the Letter , they are Rulers and Governors of Churches . And as to these Elders , mentioned Acts 20.17 . They were such whom the holy Ghost had made Overseers , as is expresly affirmed of them , Verse 28. But this ye cannot in truth say , who deny all pretence to inward divine Revelation , which they had . Nor doth Matth. 28.18 . make any thing at all for you , but against you : Christ said to the Apostles , All Power in Heaven and in Earth is given unto me ; go ye therefore and teach all Nations . But when said he so unto you ? Or when gave he you such Commission ? Or suppose ye had such Commission , surely ye are very unfaithful unto it , who creep each of you into a House or Town , and there only pretend to teach a few that come to hear you . So did not the Apostles , but travelled from place to place , and from one Nation , City and Country to another , and had no certain dwelling-place by virtue of their said Commission ; but so do not ye , but commonly keep to one place , unless a fatter Benefice , or more yearly Sallary and Hire invite you to another . Will nothing serve your turn but the same Commission , which Christ gave the Apostles ? And if ye have the same Commission , are not ye also Apostles ? A charge which some of you have laid to us . But why do ye not mind the other part of the Commission , and apply that unto you ? Acts 1.4 , 8. And being assembled with them , he commanded , that they should not depart from Jerusalem , but wait for the Promise of the Father , which ( he saith ) ye have heard of me , Verse 8. But ye shall receive Power after that the Holy Ghost is come upon you , and ye shall be Witnesses unto me , both in Jerusalem , and in all Judea , and in Samaria , and unto the uttermost part of the Earth ? And though some of you in New-England , have made some show of Preaching to the Indians , and to have converted them , and got great sums of Mony out of Old England on that account . Alas ! to what have ye converted them ? Is it not very manifest , they are generally nothing better than when they were called Heathens , but are for most part rather worse ? Which of them all have ye turned from Darkness to Light , and from the Power of Satan to God , and to know God and Christ by his Power and Spirit , to rule in them ? Nay , alas ! ye know it not in your selves , and preach against it , and therefore ye are not like to be Instruments to bring others to know it . And if ye say , Ye are the Successors of the Apostles , and therefore the same Call , which he gave unto them , he doth give unto you . Ye must first prove and demonstrate it , that ye succeed them in the same Spirit , Power , Light and Life , and in the same Holiness and Righteousness of Life , as well as in Profession , before ye ought to be believed ; but the contrary in all these respects is manifest . Nor can ye shew your Line of Succession , but from the Church of Rome , and her Popes and Bishops , which ye have called Antichrist , in your Confession of Faith , Cap. 25. Sect. 6. as is formerly observed in Cap. 4. 9. And as concerning the visibility of the true Church , as it hath been granted , that the true Church is oft visible , and doth visibly appear in the Face of the World , as a City set upon an Hill , and doth make a visible and outward Profession of her Faith in Christ Jesus , and love to him , both in good Words , and good Works , yet it is not any thing meerly outward and visible , that doth infallibly prove or demonstrate her to be the true Church , or can make her known to People : But it is the same inward Light , Spirit and Power of God inwardly revealed , that doth make known both Christ the Head , and the true Church , which is his Body , and every true Member thereof : And without the Light and Spirit of Christ inwardly shining , and revealing , both Christ and his Church is unknown unto Men , but by the same is well known , even as Christ said unto his Disciples , John 15.18 . If the World hate you , ye know that it hated me before it hated you . Now , whence is it that the World both hateth Christ , and his Church ? Because it knoweth them not . And Paul said , 2 Cor. 6.9 . As unknown , and yet well known ; to wit , well known to the Children of the Light , who dwell in the Light , and see and judge of things , and Men in the Light ; but to them who are in Darkness , and are Darkness , unknown , and therefore hated and persecuted by them . CHAP. X. Of their two Sacraments , called BAPTISM and the SVPPER . 1. AS for the term , or word Sacrament , it is no where to be found in all the English Translation of the Bible received among Protestants , nor is there any Word either in the Hebrew , or Greek , that doth properly answer unto it , unless they will translate the Greek Word that signifieth Mystery , to signifie a Sacrament , as the old Latin hath it in Ephes . 5.32 . Hoc est magnum Sacramentum , i. e. This is a great Sacrament ; for which our English Translation readeth more properly , this is a great Mystery . But if Sacrament signifie Mystery , then there must be as many Sacraments as Mysteries ; and Faith it self is a Sacrament at that rate , and true Preaching and Prayer , and every other Religious matter and thing , all which are holy Mysteries . And they who say , there are two Sacraments have borrowed these two out of the seven , professed by the Church of Rome , having cast off , and rejected five of the seven , for which the said Church doth accuse these latter Churches of Sacriledge , and spiritual Robbery , to abolish and take away five of the seven Sacraments , or rather indeed the sixth also , seeing they believe it only to be but a Figure , to wit , that called the Eucharist : And to say the truth , they have not one whit more probability , but rather less , for the two Sacraments that they have reserved , than for the other five that they have rejected : And they have no cause to accuse the People called Quakers , of Sacriledge , for denying these two , until they clear themselves of Sacriledge for denying five , and give better grounds for reserving these two , than as yet they have given . 2. And as for Infants Baptism , and sprinkling a Child of eight days , or more or less , on the Fore-head , and call it Baptism , it hath no footing in all the Scripture , neither of Precept nor Practice , as will easily appear , by considering the places of Scripture they cite for it . And first , for Sprinkling on the Fore-head , instead of Dipping , they cite Heb. 9.10 . to 22. But this Sprinkling was not of Water , but of Blood ; and we do not read that it was only on the Fore-head ; and the Cups and Vessels that were sprinkled with Blood or Water , were sprinkled all over , and not in one single place . And why did John baptize Christ by dipping into Water , and others that he baptized , if sprinkling on the Fore-head was sufficient in that day ? Next , as to the baptizing of Infants , they cite for it , Gen. 17.9 . Where God commanded Abraham that every Man child of his Posterity should be Circumcised , and therefore every Infant of one , or both the believing Parents are to be sprinkled with Water . But this Consequence is meerly begged , but nothing proved . For the first , we find an express command to Abraham : For the second , we find neither Command nor Practice in all the Scripture , nor was the practice of baptizing Infants in use , for an hundred of Years , and more , after the Apostles days , among Professors of Christianity . And let it be granted , that Infants have a right to the Grace signified by Water Baptism , it doth not therefore follow , that the Figure or Sign belongeth unto them , because they have also a right to Christ's Body and Blood , and yet they confess , the Supper is not to be administred unto them . The next place they cite , is Coloss . 2.11 , 12. where Circumcision and Baptism are joyned together , but neither the Circumcision , nor the Baptism there mentioned , is outward , as is clear , especially of Circumcision , that is said , to be made without Hands ; and therefore it is not the outward of the Flesh , but the inward of the Heart ; and so is also the Baptism there mentioned , verse 12. Buried with him in Baptism , wherein also you are risen with him , through the Faith of the operation of God. Ye see here is nothing of outward Water : Nor are all they who are baptized with outward Water , either buried with Christ , or risen with him , but many still alive in old Adam , and that too generally . The next place they cite , is Matth. 28.19 . But this saith nothing of Water , and if it were granted that Water-Baptism is understood , as it neither is , nor ought to be granted , yet it will not prove that Infants should be any more baptized than taught , seeing teaching and baptizing are joyned together . Another place they cite , is Luke 18.15 , 16. where Christ biddeth to suffer little Children to come unto him , and forbid them not , and that he blessed them , and laid his hands upon them , we read in Scripture ; but that he baptized them either with dipping or sprinkling , we read not , but on the contrary it is expresly said , That Jesus himself baptized none , to wit , with Water , see Joh. 4.2 . Their last place they cite , is Rom. 11.16 . If the Root be holy , so are the Branches ; but this doth not prove that Infants are more to be baptized , than to have that called the Supper administred unto them : And these Branches mentioned by Paul in that place , Rom. 11.16 . were really the unbelieving Jews , that because of their Unbelief were broken off at that time , yet the Root being holy , to wit , Abraham , and the promised Seed , Paul had hope of their conversion , as many as did belong to God's election , as he expresseth it , verse 28. and these were not the immediate Children of Abraham , but forty Generations after Abraham , and Isaac , and Jacob ; and therefore this Scripture saith as much for the aged unbelieving Children of unbelieving Parents , if they have descended from any of their Fore-Fathers , upwards of forty Generations , that were Believers ; and if up to forty , why not up to sixty , and further ? Yea , to Noah , who is the common Father of all Men , with whom God established his Covenant , and with his Seed after him , until the end of the World , that all his Seed through Christ , might receive the benefit of the same , unless they do wilfully reject it ; of which I have said something already in Chap. 6. 3. And as for Water-Baptism in general , we say , it did only properly belong to John's Ministry and Dispensation , and is expresly contradistinguished from the Baptism of Christ , both by John , and also by Christ himself ; for John did baptize with Water unto Repentance , but Christ who cometh after John , and was before him , who is more worthy than John , he baptizeth with fire , and with the Holy Ghost ; and no doubt there was a spiritual blessing and Grace conveyed unto People , by John's Baptism , while it stood in force ; for God never ordained any outward thing , but as it was rightly done , in its day and season , it had some spiritual blessing accompanying it , as all the Sacrifices and Services of the Law : And if any were raised up by the Lord , as John was , and could prove , and instruct their being sent to baptize with Water , as he was , these to whom they should be sent , ought gladly to receive it ; but to do it by bare imitation , or a meer pretended Call , which they cannot prove to be either mediate or immediate , is great presumption , yea , superstition ; and to call that a Command of God , which he hath given them no command to practise , is to set up the Precepts of Men in the room of God's Commandments , as the Pharisees did of old , and is a taking of his Name in vain , for which he will not hold them guiltless . And they can never prove , by all their art and skill , that Water-Baptism is commanded by Christ , Mat. 28.18 , 19. for all God's commands and precepts , especially of publick institution , relating to the Church , are express , in so many express Words , and are not left to be gathered by uncertain and doubtful Consequences . When God sent John to baptize with Water , Water was expressed ; but in the Apostles Commission to baptize , no mention is made of Water , nor no words of Institution commanded to be used , but the command is , Go , teach and baptize all Nations into the Name of the Father , the Son , and the Holy Ghost . And the Name of either the Father , or the Son , or the Holy Ghost , is most frequently , if not always used in Scripture , to signifie Power and Life , as the Name of the Lord is a strong Tower : Thy Name is as Ointment poured forth , &c. And whereas they object , first , That the Apostles could not baptize with the spiritual Baptism . I answer , yea ; they could Instrumentally and Ministerially , as well as they could convert , and beget Sons and Daughters unto God ; for they were Ministers of the Spirit , and did minister of the Spirit , both in Preaching , and Prayer , and laying on of Hands , although God only was the principal worker and Author . Next , they object , That Peter and Paul , and some others , baptized some with Water , and that Christ was baptized with Water . But none of these prove what they intend , for Christ was baptized by John , and also he was circumcised according to the Law , and Paul circumcised Timothy ; and the Apostles generally in that day thought fit both to use , and tolerate the use of Water-Baptism , that belonged to John , and divers other things of the Law , which by permission , for a time , and not by any Gospel standing Commission ; otherwise Paul would never have said , he was not sent to baptize , but to preach the Gospel ; nor would he have thanked God that he had baptized so few : For it were strange to think that Paul would thank God , that he did not so fully obey a Gospel precept . In short , if these who are so zealous for Water-Baptism , were cordially zealous , for the inward and spiritual Baptism , they might be the more born with , as Men bear with Children , that use Likenesses and Figures of things , that sute most with the age and state of Children , and Charity might be allowed them in that case , to be as Children or Babes in Christ , if they did hunger and thirst after Righteousness , and did wait for the inward appearance and coming of Christ's Kingdom , and the Revelation of it in their Hearts , as some such there may be . But these , who altogether are for the outward Baptism and Supper , and deny wholly the inward and spiritual Baptism and Supper of Christ , which is only known and received by the holy Spirit 's inward Revelation , no Charity can be allowed unto them , to judge them true Christians in any degree , not so much as Babes , but altogether , for the time , Hypocrites and Formalists . 4. Next , concerning the Supper : We grant that Christ had an outward Supper with his Disciples , when he did eat the Pascal Lamb with them ; and this was a real Supper , and not like that which ye now use , that is neither substantial Supper nor Dinner , being only a little crumb of Bread , scarce so big as a Nut , and a spoonful of Wine , or two , which hath little outward Substance , and no inward and spiritual Signification unto you , as ye use it , while ye altogether deny , that the Saints are partakers of the substance of Christ , or that Christ really and substantially dwelleth in his Saints ; and while ye also deny all inward Revelation of him in these latter Ages , Your Supper is a meer shadow , and none of Christ's Supper , nor of his Institution . For when Christ did sup with his Disciples , in the Night wherein he was betrayed , he began with the Cup , and blessed , or gave thanks , and said , Take this , and divide it among your selves . And next he took Bread , and blessed , or gave thanks , and brake it , and gave unto them , saying , This is my Body , this do in Remembrance of me : Likewise after Supper he took the Cup , saying , This Cup is the New-Testament in my Blood , drink ye all of it , Luke 22.14 . to 20. So we see , he used the Cup twice , and began and ended with it , but so do not ye ; and though ye seem greatly to blame the Church of Rome , for not giving the Cup to the People , but only the Bread , and charge them with mutilating , or dismembring the Institution ; if so , do not ye the same in part ? Seeing ye use the Cup but once , and Christ used it twice , and began with it , but so do not ye . And seeing ye say Ye have not that infallible Spirit that Christ had , and gave to the Apostles ; and that we find you wholly ignorant of Christ's Body , and that ye have no discerning of it , nor no taste and savour of his Flesh , which is Meat indeed , nor of his Blood , which is Drink indeed , and know not the inward and spiritual supping with Christ , we cannot believe , nor acknowledge , that ye Presbyterian and Independent Teachers , have any power to bless either the Bread , or the Cup , as Christ did , or to minister , or give of his Body and Blood to any People , which true Ministers of Christ have done , and do at this day , to my certain knowledge and joy , and to the certain knowledge and joy of many thousands with me , and that often in the use of outward eating and drinking , being sanctified and blessed by the Word of God and Prayer , as we have sat down together , whether many or a few , we have truly witnessed the fulfilling of that saying , Luke 24.35 . And they told what things were done in the way , and how he was known of them in breaking of Bread. And as it is , Verse 30 , 31. And it came to pass , as he sate at Meat with them , he took Bread , and blessed it , and brake , and gave to them , and their Eyes were opened , ( Note , even as Jonathan's Eyes were opened , or lightned , when he did eat the Honey ; and as Isaac blessed Jacob when he did eat what he had prepared of savoury Meat for him ; and as the Angel blessed Abraham , when he did eat of the Calf , and the Cakes that were set before him ; and as Melchizedeck blessed Abraham , when he brought him Bread and Wine ; and divers other the like examples ) and they knew him , &c. Even so can many say at this day , to God's praise , in the outward Eating and Drinking together , as they have sate together , and waited in true silence , until God has been pleased to move some one or other of his faithful Servants and Ministers of his Word of Life , and of his Flesh and Blood , which is spiritual , to pray unto the Lord , or give Thanks , their outward eating and drinking hath been so blessed unto them , that at one and the same time they have eat both the outward Bread with the bodily Mouth , and the inward Bread , which is spiritual , with the inward & spiritual Mouth ; and they have also drunk outwardly the outward Cup , and inwardly the inward and spiritual : And so at the same time , they have fed at a two-fold Table , and have been both inwardly and outwardly refreshed , nourished and strengthned ; and this also oftentimes , in the use only of inward Prayer and Thanksgiving , as well as of both inward and outward ; and yet we neither do , nor can limit the spiritual and inward eating of Christ's Body , and drinking of his Blood , to any outward eating or drinking whatsoever . As neither did the ancient Christians , who said , That all true Believers eat Christ's Flesh , and drink his Blood , daily and hourly ; and so we believe . And no doubt , Christ did really give his Body and Blood unto his Disciples at that time , and it was not a bare Figure or Sign that he gave them , but in the use of the Bread and Wine , he gave them at the same time , an inward enjoyment of him . And all this we own , and are very glad of such occasions , when we have them , to sit together , and eat and drink both outwardly and inwardly , enjoying a two-fold Table and Supper at one time , and finding the Lord himself spiritually present , and blessing both unto us , and enabling us to receive both his Spiritual and Temporal Blessings , with Prayer and Thanksgiving : And such breaking of Bread we own , from House to House , even outwardly as well as inwardly , with singleness and gladness of Heart , as the Primitive Christians did of Old , sometimes in a lesser Number , and sometimes in a greater : For at that Supper above mentioned , Luke 24.30 . there were only present these two Disciples , besides Christ himself ; so that it is not the number , whether greater or small , that is essential . And also we do believe , and say , that it is our Duty , not only in these more solemn Eatings and Drinkings , to remember the Lord's death , and what he hath done , and suffered for us , when we thus eat & drink together , perhaps many belonging to divers Families , but also in all our other Eatings and Drinkings , and at all other times , as it doth please the Lord to enable us ; and every true Christian hath the Lord's Death , Resurrection , and his great Love , and what he hath done and suffered for us , printed as in Capital Letters , upon his very Heart and Soul , and writ as a living Epistle , with the Spirit of the living God , upon fleshly Tables ; and that this ought to be done , not only to his more abundant inward and spiritual coming unto us , but to be perpetuated , and continued by all true Christians , to the end of the World , and the last coming of Christ . And now tell me , wherein we are behind you ? or wherein we fall short of you ? or what excellency , worth , or value hath your Supper above , and beyond ours ? But on the contrary , hath not ours the advantage every way ? Seeing we have more frequently , both the outward and inward eating and drinking together , than ye have the outward ; and alas , the many lean and dead Souls among you , void of inward and spiritual discerning , taste or savour , too manifestly demonstrate , ye are generally strangers to the Supper of the Lord. And we also acknowledge the outward eating and drinking , is but a figure of the inward , and therefore ought not to be rested in ; but the Substance that is invisible and eternal , ought to be minded , and sought after above all . And though we are not for holding up , or preaching of Figures meerly institute , for to signifie and represent a thing to come , as were these under the Law ; yet such a Figure as is natural , and necessarily to be used by us all , as eating and drinking , we may not reject : For the outward eating and drinking is a natural and necessary Figure of the inward , even as the whole outward World is a Figure of the inward and spiritual , as Paul doth expresly call it , 1 Cor. 7.31 . see the ●reek . 5. And concerning that ye call your Christian-Sabbath , which ye say is the first Day of the Week ; and ye do positively affirm in your Confession , That the Sabbath was changed from the last Day of the Week , from the Resurrection of Christ , unto the first day of the Week , and so to continue unto the end of the World ; see Confess . cap. 21. sect . 7. But ye bring no sober proof for any such change , and the Scriptures ye cite say no such thing , as Gen. 2.2 , 3. Rev. 1.10 . Exod. 20.8 , 10. Matth. 5.17 . That place in Gen. 2.2 , 3. saith nothing of the first Day , but of the seventh Day : And what that seventh Day is , ye cannot demonstrate . And as to the next Scripture , Rev. 1.10 . where John saith , He was in the Spirit on the Lord's Day . Although it is more than ye can prove from Scripture , that the first Day of the Week is that Lord's Day ; yet taking it for granted , it doth not therefore follow that it was appointed to be the Christian Sabbath : But it might be so called , because Christ rose upon that day , and honoured that day solemnly , not only with his rising upon it , but appearing at sundry times on that day to his Disciples , betwixt his Resurrection and Ascension ▪ And that the Christians did usually and more solemnly meet on that day for publick and religious Worship , in honour of our Saviour , than on other days , we readily grant ; and so also do we , according to the Example of the ancient Christians . And all true Christians should employ more of their time in religious Works and Services , both in private and in publick , than the Jews did , and ought not to fall short of them , but exceed them . And that beside other times set apart for the worship of God , both in publick and in private , it is commendable in Christians to set apart the first day of the Week from common and ordinary labour , not only for an ease to their Servants and Cattel , but also that they may with the more freedom , and cheerful readiness attend upon the Lord , and his Service , without all incumbrance . For experience doth prove it , that even bodily Rest from toyl and labour , doth contribute to the ease of the Mind , and is a help , being duly used , to disburthen it from divers weights . For if the Body be over-charged with labour , it is a hurt and clog unto the Mind in divers respects ? But all this doth not prove , that the first day of the Week was appointed for a Sabbath , and put in the room of the seventh day of the Week , enjoyned to the Jews , and People of Israel ; for that outward Sabbath that was enjoyned unto them , was a Sign and Figure , as all other outward Sabbaths which they had , were , as of Weeks , Months , Years , as well as of Days . And when the pure Gospel and Christian Dispensation did take place , all these figurative and shadowy Sabbaths were changed to the Substance , and that Substance or Body is Christ , according to Coloss . 2.17 . But to say , the Jewish Sabbath is changed into the first day of the Week , is to put the first day of the Week in the room of the Lord Jesus Christ , which is a great dishonour unto him ; for he is the End and Perfection of the Law , and of all the shadowy and figurative Ordinances thereof : And as the outward Temple that the Jews had , is not to be changed into another outward Temple , but Christ is the true Temple of the Christians , wherein they meet , so he is their Sabbath , and not any outward day . Next , as to Exod. 20.8 , 10. it saith nothing of the first day of the Week , nor of one day of seven : All this is but Man's invention . But it mentioneth the seventh day , wherein the Lord rested from all his Works , and that Rest signifieth the perfection or finishing of them ; although as it is said , Heb. 4. the Works were finished from the Foundation of the World ; and therefore that seventh day doth signifie Christ Jesus , the first and the last , who is the alone true Rest and Sabbath of all the Faithful , as he invited , saying , Mat. 11.28 . Come unto me all ye that labour , and are heavy laden , and I will give you Rest . And concerning this spiritual and divine Sabbath , or Sabbatism , it is said in Heb. 4.9 , 10. Therefore there doth remain a Rest unto the People of God : for he that is entred into his Rest , he also hath ceased from his own Works , as God did from his ; let us labour therefore to enter into that Rest , &c. And Verse 3. We which have believed , do enter into Rest . By all which it doth plainly appear , that the New-Testament understandeth the Christian Sabbath , not of any outward Day , but of Christ , which the outward Sabbaths of the Jews did by way of Allegory signifie and hold forth . And lastly , as to Matth. 5.17 . where Christ saith , he came not to destroy the Law , but to fulfil it ; It is not to be understood that he came to keep up , and perpetuate the Types and Figures of the Law , but to put an end to them , and in the room and place thereof to fulfil all the Righteousness , Equity and Justice , that they did signifie or hold forth , which is as the Kernal : Otherwise ye might argue , as much for upholding the outward Circumcision , as the outward Sabbath ; and that outward Sabbath was not the first day , but the seventh day . And whereas some plead , that the 4th Commandment is altogether Moral , as well as the other nine that were given forth immediately by the Mouth of the Lord unto the People , and writ by his Finger on the Tables of Stone ; and therefore is perpetual , and never to be abrogated . If all this be granted , it doth not prove that the first day of the Week is there commanded , as these called Presbyterians and Independents would have it . Nor can they who plead for the keeping of the seventh day of the Week for the Sabbath , prove that the said fourth Commandment did enjoyn to the Jews the keeping of any outward or natural seventh day of the Week ; for their keeping the outward seventh day of the Week was enjoyned to them among the other Ceremonial Laws and Precepts , as is clear from Exod. 16.23 . and Chap. 31.13 , 14. where it is called a Sign , to wit , of that spiritual , moral and perpetual Sabbath . And therefore if it be granted , that the fourth Commandment is altogether moral and perpetual , it doth not follow that the seventh day therein mentioned , is any outward day , or that it enjoyneth any outward day ( for it can all be spiritually understood very well ) as the tenth Commandment , Thou shalt not covet , doth not enjoyn any outward thing , but reacheth to the Heart , and inward part , only , and is altogether Spiritual . And as the last Commandment of the second Table is altogether spiritual , so why may it not be said that the last Commandment of the first Table is altogether spiritual ? And even the mystick Writers among the Jews do acknowledge , that not only the seventh day mentioned in the fourth Commandment , but all the six days signifie spiritual Days and Mysteries , as well as the seventh ; of which I shall not particularly enlarge at present . A Call and Warning from the Lord to the People of Boston , and New-England , to Repent , &c. THE Burden of the Word of the Lord that came unto me on the twenty first day of the fourth Month , 1688. in the Town of Boston in New-England , to declare it unto Boston its Inhabitants , and to the Inhabitants of New-England , who have been , or are concerned in opposing , and hardning their Hearts against the inward appearance of God , and of his Son Christ Jesus , in the Hearts of his Servants , and in the Living Testimonies they have born unto you , to call you to believe in the Light of his Son Christ Jesus , who hath enlightned you all , and every one of you , and to turn you from Darkness to Light , and from the Power of Satan unto God. Oh! Repent , Repent for your great Sins , and Transgressions of all sorts , that ye have committed against the Lord , and against his holy and divine Light and Gift in all your Hearts , and especially Repent of your great Hypocrisie , all Teachers and People of Boston , and New-England every where , who call your selves Christians , and have a Name to live , but are dead , who draw near unto God with your Mouths , and honour him with your Lips , but have removed your Hearts far away from him , and who have the Name of Christ oft in your Mouths , and think to cover you with his imputed Righteousness , while ye are ignorant of his Life , and holy Power & Spirit , and divine Nature in your Hearts , and while ye are daily crucifying the Lord of Glory afresh , and putting him to open shame , and treading under Foot the Blood of the Covenant , as the holy Scripture declareth concerning some that professed Christ Jesus in former Ages . And this is the state of many of you , yea , of the generality of you , both Teachers and People of Boston , and New-England , of all sorts , a few Names excepted , whom the Lord doth honour , and they shall walk with him in White , although ye have sought to dishonour them . And this I have seen from the Lord in that pure Light of his that maketh all things manifest , and before which all things are naked and bare , which Light ye generally despise , and reject , and blaspheme , calling it , A meer natural Light , and insufficient to lead unto God ; and the Children of it ye have hated , reproached , and mocked with cruel Mockings , whereby ye have sufficiently declared your selves to be born after the Flesh , and not after the Spirit . Oh ye Blasphemers against God , and his Temple ( which is his Light ) and them that dwell therein ! Repent , repent of your Blasphemies , and hard Speeches , and hard Thoughts against Gods inward appearance , by his holy Word , Light and Spirit in all your Hearts : And Repent of all your Pride , Vanity , Folly , Excess in Meats , Drinks , and Apparel , who though ye profess your selves to be more pure , and more purely reformed , than other Churches , so called , yet in the sight of God ye are nothing better , but many of you worse ; and the Sin of Sodom ; which was Pride , and Excess , and fulness of Bread , is the Sin of many of you , especially of the richer sort . Oh , unthankful Nation ! Do ye thus requite the Lord , who are Jesurun like , that since ye waxed fat , have kicked against the Lord , and are gone from that Tenderness , Sobriety , and Simplicity that was among you , and your Fathers sometime ago : Oh! how quickly have ye degenerated , and departed from the Lord , of whom ye have made , and still are making a great Profession ! The anger of the Lord is ready to break out against you yet more than formerly , unless ye Repent : And though his Hand hath been manifestly stretched out against you , in manifest Judgments , and especially in Blastings and unfruitful Seasons , and other Judgments , and Plagues , and Strokes upon you , yet ye have not seen nor regarded it , many of you , yea , most of you ; but ye are like unto them , concerning whom the Prophet Isaiah testified , saying , Lord , when thy Hand is lifted up , they will not see ; but they shall see , and be ashamed for their Envy at the People . And this is the Word of the Lord unto you , all Teachers , and People of all sorts , of Boston and New-England , all such of you who are Unbelievers , and have not Faith in the Light of God and Christ within you , but place all your Confidence , Faith and Reliance upon the imputed Righteousness of Christ without you , and what he did , and suffered for you unto Justification , while in the mean time ye know not Christ within you , and so are in the state of Reprobation , or rejection , as such ; and while ye there remain , opposing Christ without , to Christ within , professing to own him without , but denying him within , and the Revelation of him within in mens Hearts , and crucifying him by your daily great Sins and Iniquities of all sorts . But is Christ divided ? Or can any have a right and sincere Faith in Christ , as he came and suffered Death in the Flesh , and rose again and ascended into Glory , unless they believe in him , and own and witness him revealed in them , their King , Priest and Prophet , Lord , Judge , and Lawgiver , their Head and Foundation laid in them , Christ in them the hope of Glory ? And all who sincerely own him within them , have the benefit and comfort of his Death , and Sufferings , and Righteousness , that he accomplished without them , when he came in the Flesh , and none others ; and this is unto you all the Word of the Lord , whether ye will hear , or forbear . And oh ! Repent , Repent of all your Self-Righteousness , and Self-willings , and Self-runnings and actings of all sorts , in that ye call your Duties and Performances , wherein ye are daily exercising your selves , without the Lord 's holy Spirit , and Power , and Life inwardly revealed , to which ye are Strangers , and many of you wilfully ignorant , hating and refusing to be informed or instructed , even many or most of you . And all ye who have made light of the cruel Sufferings of the Lord's Servants , called in derision Quakers , and some of whom have been put to Death at Boston , by a most unrighteous and inhuman Law , wherein they who either made or executed the same , have shewed themselves more inhuman , cruel and barbarous than many , or most of all sorts of mankind . Oh! mourn before the Lord for this great Sin , and for shedding the Blood of the Innoccent , wherewith your Land is still defiled , and the Iniquity of it is not yet done away , nor shall , nor indeed can , but by deep Repentance , Mourning and Contrition of Soul , and Godly Sorrow , and unfeigned Repentance , and turning unto the Lord ; and let it not be an excuse unto you , that many of you were not the actors in that great Sin , but ye have not mourned for it before the Lord , many , yea , most of you , and therefore it lieth upon you : and this is the Word of the Lord unto you . G.K. A Copy of this was set up in the most publick place , in the Town of Boston , the 21 st of the 4 th Month , 1688. Boston , the 12th of the 5th Month , 1688. To James Allen , Joshua Moody , Samuel Willard , Cotten Mather , Preachers in the Town of Boston in New-England . Friends and Neighbours ; I being well assured , both by the Spirit of God in my Heart , and the Testimony of the holy Scriptures , that the Doctrin ye preach to the People is false , and pernicious to the Souls of People in many things , do earnestly desire and entreat you , and every one of you , the Preachers in the Town of Boston , to give me a fair and publick hearing , or meeting with you , either in one of your publick Meeting-Houses , or in any other convenient place , where all who are desirous to come may have liberty , and let the time be as soon as may , as either to day in the Afternoon , or to morrow in the Fore-noon , but rather than fail , if ye will give me any assurance to have a meeting with you , I will attend your leasure for two or three days to come , providing once this day you send me your positive answer ; and if ye give me a meeting with you , I profer in true love and good-will , by the divine assistance , to shew and inform you , that ye teach and preach unto the People , many false and unsound Principles ( contrary to the Doctrin of Christ , sufficiently declared in the holy Scriptures ) your Doctrin being according to the Catechism and Confession of Faith of the Church of Boston and New-England , which I have diligently examined , and find it to be the same , with that published by the assembly of Presbyterians and Independents at Westminster in Old England , about forty Years ago , excepting some few small things , wherein some of you may differ in Church Government and Discipline , and if ye cannot receive my Information , I profer to debate these things fairly with you , which I call false Doctrin , and to vindicate our Principles , who in scorn are called Quakers , whom ye have falsly charged , for which some of our worthy Friends have suffered death at Boston , and let the Scriptures Testimony be the only external Rule , Test and Touch-stone of our said debate . And the particular things I charge on you , as being false Doctrin , and contrary to the Doctrin of the holy Scripture ( beside many others that I could mention ) are these following : 1. That God hath committed his Counsel wholly to Writing , even since the Apostles days , the former ways of God's revealing his mind to his People being ceased . 2. That God hath fore-ordained what-ever cometh to pass . 3. That God hath not afforded , or provided sufficiency of Grace and means of Salvation unto all mankind , whereby they may be saved . 4. That there are reprobate Infants , that die in Infancy , and perish eternally , only for Adam 's Sin imputed unto them , and derived into them . 5. That the Light that is in every Man , that convinceth them of their Sins , and calleth them to leave and forsake them , is only natural , and no ways sufficient to enable any Man to do any work acceptable unto God. 6. That Christ hath not dyed for all Men. 7. That Justification is only by Christ's Righteousness , without us , imputed unto us , and received by Faith alone , and not by any Righteousness of God or Christ infused into us , or wrought in us . 8. That beginnings of true Sanctification cannot be fallen from totally . 9. That no Man in this Life , by any Grace of God given him , or to be given him , can perfectly keep the Commandments of God , but doth daily break them in Thought , Word and Deed. 10. That no Man ever since the Apostles days are assisted by any infallible Spirit , to Preach , Pray or Write ; and that to speak and pray by the moving of the holy Ghost , as the Prophets and holy Men witnessed of Old , is ceased . 11. That human and outward learning , without the saving Grace of God , and the holy Spirits inward Revelation and Inspiration , is sufficient to qualifie a Man to be a Preacher of the Gospel . 12. That the Scriptures ought to be believed only for their own outward Evidence and Testimony , and not for the inward Evidence and Testimony of the holy Spirit in Mens Hearts . I expect your Answer some time this day , and remain your Friend , G.K. Having received a Blasphemous and Heretical Paper , subscribed by one George Keith , our answer to it and him is , IF he desires Conference , to instruct us , let him give us his Arguments in writing , as well his Assertions : If to inform himself , let him write his Doubts : If to cavil and disturb the Peace of our Churches ( which we have cause to suspect ) we have neither list nor leasure to attend his Motions : If he would have a Publick Audience , let him Print : If a private Discourse , though he may know where we dwell , yet we forget not what the Apostle John saith , Ephes . 2.10 . July the 12th , 1688. James Allen , Joshua Moody , Samuel Willard , Cotten Mather . To James Allen , Joshua Moody , Samuel Willard , Cotten Mather , called Preachers , in Boston . I Received yours , wherein ye give no satisfactory nor reasonable answer to my fair proposal ; ye call my Letter unto you , A blasphemous & heretical Paper : But wherein it doth contain either Heresie or Blasphemy , ye have not mentioned , far less demonstrated : I pity your Ignorance , and I perceive ye are in the same darkness and blindness of Mind that the Jews were in , who accused the Lord Jesus Christ of Blasphemy ; and if he were now among you in the Flesh , he would meet with the same entertainment from you ; for the measure of the same Spirit of Truth , which is in his Servants ( that dwelt in him in all fulness ) ye blaspheme against . But it is well ye have not the Magistrates Sword now at command , which your Brethren sometime ago had , and made a woful and miserable use of it , to turn it against the Innocent . And now that ye have no Carnal weapons to fight with , we can find no Spiritual weapons that ye have : But by silly and frivolou Excuses ye seek to lurk and hide in Corners , when ye are fairly , and justly required to appear in open Field , to defend your false Doctrin . To whom shall I liken or compare you , but to Night-birds , and Beasts of prey , as they are described , Psal . 104.20 , 21 , 22. Thou makest Darkness , and it is Night , wherein all the Beasts of the Forest do creep forth , the young Lyons roar after their Prey , &c. The Sun ariseth , they gather themselves together , and lay them down in their Dens . For now that your Sun of Persecution is gone down , and the Sun of Peace is arisen , ye have no courage to appear in the open and fair Field , to defend your evil Cause , only in your Dens , and Houses into which ye have crept , where the honest People called Quakers , have not occasion to hear you ; ye speak Evil of things ye know not , and lie and rail against the Truth . And that ye ( and not we the People called in scorn Quakers ) are Blasphemers , I have not only charged , but demonstrated in sundry particulars , in this Treatise . And yet because I judge ye do so in ignorance , I believe it is pardonable , and if ye sincerely Repent of it , it shall be forgiven you . But why are ye afraid of the Light , to appear in publick , to try your Spiritual strength and weapons , when your Carnal are gone . Is not that Scripture fulfilled upon you , Job 24 ▪ 16 , 17. In the dark they dig through Houses , which they had marked for themselves in the day time , they know not the Light ; for the Morning is to them , even as the Shadow of Death ; if one know them , they are in the terrors of the shadow of Death . I do say it in uprightness , I writ not this , boastingly , or glorying in my strength , as of self , my alone glorying is in the Lord , and in his Truth , which is the strongest of all , that God in his infinite Mercy hath made known unto me , and the Truth in the Mouth or Pen of the youngest Child , is too strong for all the Goliahs among you . Remember that memorable passage of the Barley-Cake , that tumbled into the Host of Midian , as it was represented to one in a Dream , which was the occasion of Gideon's taking courage to go out against the Midianites , who was prospered with great success , though he and his Men were but a small company , Judge 7. And also remember , how at the sounding of the Rams Horns , the Walls of Jericho fell down flat to the Ground . Men of an evil Conscience are commonly afraid . Or if ye fear your People , lest if any publick Dispute should be , they might be in danger to change their mind : Is it not the most effectual way to rescue your Sheep , if they be in danger , suppose we be Wolves ( as we thank God we are none ) to appear openly , and in a manly way against us , and not to suffer the Wolves to hunt the Shepherds , for that were a strange thing ; but that if ye be Shepherds , ye hunt the Wolves and seek them out every way , and by all means , and be glad of every occasion to find them ? And is your Preaching to the People so little effectual that many Years teaching them , is not sufficient to save them from the danger of two or three Hours fair debating of things ? If your People were built on the Rock , ye needed not fear that they would be so soon shaken . In your very short Letter , ye have very many idle and frivolous Suppositions . If this , and If that ; so that in six Lines or seven , ye have five needless Suppositions , and labour as Men in a Sweat , or at least seem so to do , to find out the design or intention of my Writing unto you , the which is plain , without any enquiry ; for I told you very plainly , the end of my writing , was to inform you , That ye preach unto the People many false and unsound Principles , pernicious to the Souls of People . And if ye could not receive my Information , I profered to debate these things fairly with you . And though I neither had , nor have the least mind to Cavil , yet I most assuredly believe , that the Peace of your Churches is not the true Peace of Christ , but that both ye and they are set down in a false peace and rest . And therefore he , who at the command of Christ Jesus , and by the motion of his eternal Spirit , doth proclaim a holy War , and soundeth an alarm in your Ears , that Christ himself is come , and more abundantly coming to take away your false Peace , and to send a spiritual Sword and Fire unto you , is really your best Friend , and such a Friend I am unto you , whether ye will hear or forbear . For I came not unto you in my own will , but a necessity from the Lord , by his living Motion in my Heart , and his living Word , that was , and is as a Sword and a Fire , did lie upon me to clear my self among you . And seeing your Churches are no true Churches of Christ , as I have sufficiently demonstrated in this Treatise , their peace is no true peace , and therefore must and will be broken , and the sooner it be broken , the better it will prove to many poor Souls among you , in order to their being gathered unto the Lord. And whereas ye say in your Letter , If he would have a publick Audience , let him Print : Ye see how I have complyed with your Proposal , yet not in your will , but in the will of the Lord , who hath laid it upon me , and hath assisted me in this undertaking , to write this Treatise , and direct it more particularly unto you , and more generally to all the Presbyterian and Independent Teachers and People , both in New-England , or elsewhere , to whose Hands by divine Providence it shall come . And I require this reasonable demand of you , that seeing ye have said , Let him Print , that after it is come unto you , ye would seriously read it , and if it please God by it , as an Instrument to convince you , through his eternal Spirit , give God the Glory , and confess to the Truth : But if otherwise , that still ye think ye have Truth on your side , then appear in Print openly to defend your Cause , not with Railing and Lies , but solid Arguments , if ye can produce them . And if in some places I seem to have appeared sharp unto you , or your Brethren , in this undertaking , I would have you to consider , that on a due examination , my Arguments and Reasons are full as sharp as my Charges or Conclusions ; and sharp Premisses can well allow to have sharp Conclusions . And what Sharpness or Tartness , or seeming Severity I have used , true love and compassion to Souls , as well as zeal to God's Glory hath constrained it . Sweet Potions of Physick are not always the most safe . The true Prophets of God were generally led and moved of God , to reprove sharply the false Prophets of Old. And Christ , and the Apostles , and other true Teachers , did sharply reprove false Teachers in that day ; and there is the same cause now , and the same Spirit of Truth , and true Zeal now that moveth in God's true Servants in measure in this day . The precious Souls of many Thousands lie at stake , and therefore there ought to be plain dealing , and no daubing with untempered Morter , or sowing Pillows under Arm-holes . I know the wrath of Man doth not work the Righteousness of God , and I have laboured to keep free from that human Passion : and whether I have kept clear and free of it , I can , and do freely submit to the Judgment of the spiritual Man , who hath a spiritual discerning , and is able to judge ; but to the carnal Man's Judgment I have no reason to submit . And as I freely submit my Spirit to be tryed , so the Doctrin to him that is able , and above all , I appeal to the holy Scripture , as the best outward Test and Touch-stone , and to the inward opening of the holy Spirit , in all that are sensible of it , without which ye cannot but err , not knowing the Scriptures , nor the Power of God. Ye decline my coming privately to your Houses , citing for your Warrant , John 2. verse 10. but I had no such design ; however , ye miserably misapply that place of Scripture , as ye are wont to do many more . For ye take it for granted , that I bring another Doctrin , than the Doctrin of Christ and the Apostles , which I altogether deny . Secondly , what John did write , was to a private Woman , and therefore doth not quadrate to you , who reckon your selves publick Men , and Rulers as well as Teachers and Pastors in the Church ; and I do not find any command or practice in all the Scripture for you to decline a fair Dispute with Men , suppose Hereticks or false Teachers , unless ye have first dealt with them , in order to convince them : And even ye ought not to reject an Heretick , till after the first and second Admonition , according to Scripture , but ye never as yet gave me your first : And he who is an Heretick , is self condemned , which I bless God , I am not ; and ye pretend not to that spiritual discerning , whereby ye can know me to be such . It is not always one , nor divers Errors or Mistakes in Judgment , that maketh Men worthy of that odious Name of Heretick . The Apostle John , and all the other Apostles had the infallible Spirit of Truth , and that gave them a discerning infallibly to judge both Doctrins and Spirits ; but this ye neither have , nor lay claim to : And yet we find that the Apostles did not shun to discourse and debate with Men of ill Principles , as occasion and season required . And Christ also did unweariedly reason with Opposers of all sorts , Jews , Pharisees , Sadducees , &c. And Paul disputed daily in the School of Cyrannus , with them that opposed , and with Epicureans and Libertines , and others at Athens , and went into the Jews Synagogues , and reasoned with them ; and did not excuse themselves with your silly Evasion , that these Men were false Teachers , and therefore ought not to be disputed with . The Scripture commandeth , that in Meekness we should instruct them that oppose themselves , if God peradventure may give them Repentance . And though this is not the work of all private Christians , who have not a publick Gift of teaching , and are not called to that Work , yet this is no defence unto you , who pretend to be publick Teachers . And if it be so , that false Teachers are on no account to be received into Houses , ye little consider how this Weapon may ere long be turned against your selves : For my hope is , that in due time , many People , both in Boston and New-England , shall have their Eyes opened by the Spirit of the Lord , which ye blaspheme , to see your sort to be these false Teachers , who bring not the Doctrin of Christ and the Apostles , and the Houses ye Preach in , not being your Houses , but the Houses of the People , they shall not any more receive you into them , and this warrantably enough , according to your own words . But seeing ye are so unwilling that any called a Quaker , should come into your Houses , why should ye receive their Goods ? To wit , their Kettles , Pewter , Houshold-stuff , Corn and Cattel , as some , yea , many of your Brethren have done , and used them as your own , though unjustly taken away from the true Owners , because they would not give you Maintenance . A rare and unparalled practice , no where to be traced in all the Scripture , nay , not by false Prophets and Teachers , in like manner as ye have done . And when our honest Friends have expostulated with you , Why ye crave Wages of them , who do not hear you ; ye have oft told them , The Door is open , and have invited them to come ; yea , and some have been fined for not coming to your Houses , some call Churches ; but now , by your words , no Quaker ( because , as ye suppose , he bringeth not the true Doctrin ) is to be received into your Houses ; and if this be not a contradiction , and a piece of Confusion , like most of your work , let the impartial judge . And your citing places of Scripture so frequently , contrary to the very intention and end of them , as I have sufficiently proved in this Treatise , I know not to what other thing I can better compare it , than to Turkish Pirats at Sea , who hang out an English Flag or Colours , on purpose to deceive the unwary Mariners . And as I look upon you , the four Preachers at Boston , above-named , to be more particularly concerned in this Treatise , so I do not except any others , either in New-England or any where else , who hold the same Principles with you , but I do reckon them obliged , either to confess to the Truth , upon real conviction ; or if otherwise , to produce their Reasons against that which we believe to be the Truth . I remain your real Well-wisher and Friend , The 21 st of the 7 th Month , 1688. G. K. Postscript . YE shall find the twelve particular Doctrins which I charged upon you and your Brethren , to be false , proved to be so in distinct Heads , as followeth ; the first , tenth , eleventh and twelfth Articles , in Cap. 1 , 2 , 3 , 4. of this Treatise ; The second and fourth , Cap. 5. The third , fifth and sixth , Cap. 6. The seventh in Cap. 7. The eighth and ninth , in Cap. 8. And the 9th Cap. treateth of your Visible Church , and Church-Government ; and the 10th of your Sacraments and Sabbath-day . There are many other things in your said Confession and Catechism , contrary to the Truth and Doctrin of the holy Scriptures , which I have passed by at present , but these I have here examined , and proved to be contrary to the holy Scriptures , being the principal , and some of them Fundamental , I did find my mind most concerned in ; the which being overturned , the other Errors that are built upon them shall fall with them . A brief Answer to some gross Abuses , Lies and Slanders , published some Years ago , by Increase Mather , late Teacher of a Church at Boston in New-England , in his Book , called , An Essay for the recording of Illustrious Providences , &c. and by Nath. Morton , in his Book , called , New-England's Memorial . THe said Increase Mather , in the eleventh Chapter of his Book , called , An Essay , &c. relateth a long Story of three mad Quakers , called , Thomas Cases Crew , one of them being a Man called Denham , and two Women , who went down to South-hold , and they met with Samuel Banks of Fairfield , the most blasphemous Villain , as they call him , that ever was known in these parts , and some other Inhabitants of that Town on Long-Island , where they fell a Dancing and Singing after their Diabolical manner ; and how at that time they proselyted one , called Thomas Harris ( belonging to Boston ) to be of their way , and how after some short time , the said Harris was found dead by the Sea-side , with three Holes like Stabs in his Throat , and no Tongue in his Head. And two other Stories he subjoyneth , concerning these of the same Crew , or Company , called the Singing and Dancing Quakers ; the last hath in it a Relation , how the said Jonathan Denham ( alias Singleterry ) and one Mary Rosse , did many frentick and Diabolical Tricks ; and among others , that he sacrificed a Dog at Plymouth-Colony in New-England . And all these Stories he doth relate , on purpose to abuse that honest and sober People , called Quakers , without making any distinction , nor giving the least Information to the World , how that the Body of People called Quakers , do not in the least own these ungodly and wicked People , mentioned by him , called Thomas Cases Crew , nor any others of that sort , but have all along declared against them , and shewed the greatest dislike and abhorrency of their Spirit and ways , that is possible , and all their mad and frentick Tricks and Freaks of Singing and Dancing , or any others of all kinds : And the People called Quakers have suffered more Abuses and Insolencies , by that ungodly and wicked Crew of Thomas Case , and others of that Spirit , than any other People in these Countries , whereof many sober People that do not profess themselves to be Quakers , can bear Witness both in Long-Island , and in Road-Island , and also at Newer-sinks in East-Jersey , how for many Years they have molested them , frequently at their Meetings , and more especially at our Friends general Meetings at Oyster-Bay , and Rhoad-Island , and divers other places . And when the said Jonathan Denham , and Mary Rosse were whipt by the order of the Magistrates of Plymouth , there were some of the honest People called Quakers , present , who openly declared before the People , That the Quakers did not at all own them to be of their Society ; and did declare their loathing and abhorrency of their Practices , and that they could not own them to be sufferers for Christ's sake : And though they assume to themselves the Name of Quakers , and call themselves the new Quakers , yet that will not follow , that they are of the Society of that sober and honest People : For it is not the Name or Profession , that is the sign , or mark of distinction owned by that People , who own none to be of their Society or Fellowship , unless they walk in the Truth , as well as profess it ; and the Truth leads into all Sobriety and Gravity in all things , but into none of these mad Gestures , and ungodly Singings and Dancings , under the pretence of Raptures of Heavenly Joy. For although we own Singing with the holy Spirit , and with understanding and discretion , and giving Thanks unto God , according to the Scriptures , and the example of the Primitive Christians , yet the Singing of such ungodly Persons we never did , nor can own ; and we believe that Weeping and Howling , and bitter Mourning is more proper for them . And for Dancing , it was never a thing owned by that People , nor is at this day ; only Thomas Case and his Crew lately , or of late Years , have run into that , and other mad Practices , by Satan's Instigation , nor does that Crew or Company of Thomas Case , nor himself agree in professed Principles , with the People called Quakers , unless it be in some general things , common to all sorts : For they are plain Ranters and Libertines , and upon due search and examination , their chief Principle doth agree with the Presbyterian and Independent Confession of Faith , rather than with the Quakers . For these ranting Crew of Case's followers , and himself , do say , That whatever they do , they are constrained to do it , and cannot do otherwise . And is not this the same that your Confession of Faith saith , That God hath fore-ordained infallibly , and unchangably whatever cometh to pass , without making any distinction ? And this Increase Mather hath exactly followed , and imitated the practice and example of the ancient , malicious and persecuting Heathens , who , when any unlucky thing happened to be said or done , by any called Christians , although they were no Christians , but only assumed the Name on purpose to deceive , these malicious Heathens did throw it all upon the Christians , without making any distinction . And the like concerning these Rusticks , that rose up in War against their lawful Princes in Germany , and the mad Crew that followed John of Leiden ; The Adversaries of Truth did impute all this as the proper effect of the Reformation . And thus also in Old England , the ungodly Sayings and Practices of Ranters and Libertines ▪ have been odiously cast upon the People called Quakers ; whereas it is well known that the People called Quakers , have always with great zeal , opposed the Ranters and Libertines , both in their Principles and Practices , and have shewed their Zeal against them , both in Disputing and Printing against them , more than any People have done ; and have been a great occasion and means of suppressing that evil spirit in them , so that little of it hath for many years openly appeared in Old England ; and the same Ranting Spirit is greatly decaying of late years , in these American parts , and we hope ere long it shall be quite gone . And let the impartial judge , whether it can be any other thing but Malice , as well as Rashness ( as he hath shewed his rashness and folly in some other passages of his Life , if not Malice , that hath occasioned him for some time past to abscond , and depart from the place , where he preached at Boston ) in this Increase Mather , to charge the Crimes of the Guilty upon the Innocent , without distinction , when it is notoriously known , both in New-England , and in all other places , where the People called Quakers live , that they never did own any of these People , from the first instant , that they appeared in any of these Practices . And seeing ye of the Presbyterian and Independent Churches of New-England , cannot but acknowledge , that too many unlucky and unchristian Practices have fallen out , and have been committed by your Church-Members , as Whoredom , Drunkenness , and and the like , &c. Yet if when upon your first discovery of these things , ye have disowned them , and sufficiently cleared your selves of them , we are more Men , and more reasonable than to charge these things upon you : And when Judas betrayed Christ his Lord and Master , though he was one of the twelve , and numbred among them , should therefore this great Crime of Judas be cast upon the eleven that were Innocent ? Or when David committed these two great Sins of Murder and Adultery , should this be cast upon the faithful People of God in that day , who were in Society formerly with him ? Or should the Crime of the incestuous Person at Corinth , because of him , be cast upon all other Christians ? If this be not equal , ( as all sober Men will say , it is not equal ) it is no more equal , but abominably unjust , to throw the Crimes of Thomas Case , or his Crew , upon the honest People called Quakers , of whose Society and Spirit they are not . And the said Increase Mather may with the same Impudence , charge all the abominable Heresies of the Manichees , Nicolaitans , Ebionites , and all others upon the Christians , because all went under that general Name of Christians in these days . And these of Case's Crew , they call themselves Christians , and so doth Increase Mather , doth it therefore follow , that their Crimes on that only account should be charged upon him ? Let him see how he can answer to these things , or any of his Brethren , or Kindred for him , in his absence . It wanteth to be inserted in his Book , that what hath befallen him of late , is a remarkable Judgment of God upon him , for his Injustice to the Quakers , and his unjust charging the Innocent with the Crimes of the Guilty . Nor is his last Story , concerning one Robert Churchman , living at Balsham in Cambridge-Shire in Old England , related by H. Moor , of any more weight or validity , to discredit the Religion or Profession of the People called Quakers , than the former . Why ? the said Churchman had only some inclination to be a Quaker , ( but we do not find in all the Relation , that ever he was a professed Quaker , and owned by that People ) and some Whimsies , or Fancies did take him in the Head for some time , that he supposed he was inspired with the Spirit of God , and that the Spirit of God did speak in him ; And at last , it appeared that it was not really so , but that the Man was under some mistake , or delusion , or suppose a real possession of the Devil , or was mad : What can all this say in the least , to discredit the Quaker's Religion , or Principle ? Have there not been mad People , and whimsical , both of the Presbyterian and Independent Churches ? Yea , doth not Increase Mather relate how , that Ann Cole of Hartford in New England , that was esteemed a godly and gracious Woman , and I suppose a Member of some Independent Church , or Presbyterian , otherwise it is not like he would have so commended her , that she was really bodily possessed with the Devil ( see his fifth Chapter ) but this doth not infer , that either the Presbyterian , or Independent Profession of Religion , by Increase Mather his own Judgment , is of the Devil ; Yea , and some belonging to their Churches in New-England , have very lately been convicted of Witchcraft at Boston . It cannot be denied , but that Madness , and melancholy Whimsies and Fancies , may befall some of all Professions , called Christians , the causes of which are best known unto the Lord. But it is altogether unmanly , and inhuman , as well as Unchristian , to charge these things upon the whole Profession . We have always asserted it , that it is one thing to profess to be led by the Spirit of God , and another thing to be really and in deed led by it . We are not ignorant how many have both said and done very bad things , under a pretence of being led by the Spirit of God , and of having the Spirit to be their Rule ; and yet this is no Argument against the leading and rule of the Spirit of God , no more than it is an Argument against the Scripture , that many have done bad things , and pretended they have had the Scripture to be their Rule in what they did ; as in the late Wars in Old England and Scotland , when they rose up against the lawful Authority , wherein many both Presbyterians and Independents were concerned , they all did pretend they had the Scripture to be their Rule in what they did ; and yet surely , the Scripture was no Rule nor warrant unto them in these bad Practices . The leadings of the true Spirit of God are known , both by the first Motions , and also by the Effects and Fruits that follow after ; and that is to deny all Vngodliness and Vnrighteousness , and to live Soberly , and Godly , and Righteously in this present World , and to follow , and be found in doing whatsoever things are true , honest , just , pure , virtuous , and praise worthy , and of good Report among these who have a spiritual Ability to judge of things that differ , as too many have not . And we are well assured , that the Spirit of God never teacheth , nor leadeth any to think , say , or do what is contrary to the declared Will of God in the holy Scriptures , nor to that holy and righteous Law , that is writ by the Finger of God upon the Hearts of Men universally , which is the substance of the Decalogue that God writ upon the two Tables of Stone . And we readily grant , that whoever pretend to follow the Spirit of God , to be their inward Guide and Rule , should be very cautious and wary , lest the evil Spirit that doth , and can transform himself into many Likenesses , but always short of the Truth ; step in and deceive . But there is a most safe and sure way for every one , to be sure , that they are not deceived , and shall never be , in any matter of moment , and that is for every one to be faithful unto God in these moral Duties , or any other things which they know infallibly , and are generally agreed upon by all Christians , to be good things , for such have the Promise of God , that they shall be preserved from being deceived . And whereas the said Increase Mather hath writ so many remarkable Judgments of God , that have come upon notorious Offenders , on purpose to record them in Print ; and that he saith , Cap. 11. We may not judge of Men meerly by outward Accidents , which befall them in this World , &c. And some Lines after , he saith , Nevertheless a Judgment may be so circumstanced , as that the displeasure of Heaven is plainly written upon it in legible Characters : And in this he saith true , but he should have added , that such Men who can read the same , must not be blind , but have the true Eye opened in them , otherwise they will make a wrong Construction of these things . There wants to be inserted , or added to his Book the many signal and manifest Judgments of God , that came upon the People of New-England in general , and upon divers particular Persons , the main actors , for that horrible Persecution they raised against that honest People called Quakers , and putting to death four of the Lord's Servants , for which the Name of these Actors and Abettors , are a stink over many places of the World : And of these Judgments in general , the blasting of their Wheat generally ever since they put our worthy Friends to Death at Boston ; and the Indian Wars that soon after followed , whereby many English were destroyed ; And after that , but of late Years , a dreadful Visitation of the Small-Pox , called by some the Black Pock , that cut off very many , both at Boston , and else-where , of which they were fore-warned by a Woman that came from Barbadoes , and went into some of their Meetings , with her Face all made black , for a Sign of what was coming upon them , she being one of these People called Quakers , and owned by them in that very Testimony , which she declared , she was moved by the Lord to come from Barbadoes to bear among them , her Name being Margaret Brewster ; to which may be added , the taking away their Charter , and Power ( which they so grosly abused , in turning the Sword against the Innocent ) one cause of which was their persecuting the Quakers unto Death ; and the manifest Judgments of God that came upon divers particular Persons , notorious Persecutors of that innocent People , are very observable , as Major Adarton , who joyned in passing sentence of Death against some of these Servants of the Lord who suffered Death at Boston , who not long after was killed with a Cow ; and that Horton , Preacher at Boston , a great Persecutor , who dyed suddainly , as he was walking in his House after Sermon , and Captain Davenport , another great Persecutor , who was killed with Lightning . And though the said Increase Mather doth relate the suddain Deaths of both these men , he altogether omitteth these great Circumstances , of their being great Persecutors ; the which ommission , whether it was wilfully in him , or not , I shall not determine . But it is the more memorable , that the said Major Adarton , being warned before-hand , of the Judgment of God , he made light of it , as I was informed by some in New-England , who had the Relation of it , from some that did so warn him , being of that persecuted People . And also it is very memorable , how one of these persecuted Servants of the Lord , called Quakers , did plainly fore-tell , that the House of Governor Indicot , a greater Persecutor , should be left desolate , and become a Dunghil ; as did accordingly come to pass ; and hath been observed by divers , to have been a real Prophecy , divine Justice and Providence did so bring it about . There are many other Instances and Examples might be mentioned , some of which I refer to George Bishop his Book , called , New-England Judged , to be there read and considered . I shall only add one passage more , which I was informed of , and had it writ from some of the People of Barnstable , how that from an honest-man , a Quaker , in the Town of Barnstable , were taken four Cows , with some Calves , the Quaker's name being Ralph Jones , who is yet alive ; and these Cattel were taken away by the Preacher of that Town , his Son-in-law , who had married his Daughter , and returned to the Priest as a part of his Wages . The Priest sent to Ralph Jones , to tell him , He might have two of his Cows returned to him , if he would send for them : But he never sent , and so the said Priest used them , and disposed of them as his own , killed one of the Calfs , and sent a part of it to his Daughter , that lay in Child-bed ; she no sooner did eat a little of the Calf , but fell into a great trouble , and cryed , Return home the Man's Cows , I hear a great noise of them ; and so dyed in that trouble . The Priest alledged the Quakers had bewitched his Daughter , although it cannot be proved , that ever they had any business with her . But to what evil Construction will not Malice and Hypocrisie , and Covetousness bend a thing ? Some time after the said Preacher killed some of these Cows , to be eat in his House , saying , He would try if the Quakers could bewitch him ; and not long after he dyed , even before the Flesh of these Cows were all eat . The passage is so fresh in that Town , that it is acknowledged by divers of the Neighbours to be true : And as great havock was made upon this honest Man , and upon many in Sandwich , a neighbouring Town , and in many other places , so much more might have been expected , had not their Violence been restrained by the King 's granting an Indulgence to all tender Consciences . Next , as to Nath. Morton , in his Book , called New-England's Memorial , pag. 157. he chargeth the Quakers with corrupt and damnable Doctrin in the following particulars . 1. That the holy Scriptures were not for the enlightning of Man , nor a setled and permanent Rule of Life . The which charge is false ; for we have granted , that the Scriptures are a Rule of Life , & so we do still , & the best outward Rule that can be found : but we say , they are not the only Rule , nor , being compared with the inward Rule of God's holy Spirit , are they above it , but inferior and under it , and ought only to be used in Subordination to it . And if the Scripture were the only Rule , as our Adversaries say , then all poor Heathens should have no Rule , nor Law , and consequently no Sin , nor Judgment , which is false . And we deny not , but the Scriptures are a means of our enlightning , as God the Father of Lights , is pleased to cause his Light to shine unto us in our Hearts , in the serious and faithful hearing , reading and meditating on the Scriptures , &c. but not otherwise , even as the Air , or Windows of a House , are means of letting in the Sun 's light to us ; but if the Sun shine not , neither the Air nor Window can give us light . 2. That they denyed the Manhood of the Lord Jesus Christ , and affirmed , that as Man he is not in Heaven . This is a notorious false Charge , which they can never prove : And in this Treatise in several places , I have given a large Testimony to the Man Christ Jesus in Heaven ; and how he is the Object and Foundation of the Christians Faith , as the Mystery of his coming in the Flesh , Death and Sufferings , &c. is inwardly opened , revealed and applyed by the holy Spirit in Men's Hearts . 3. That they deny the Resurrection of the Dead . This is also a most false charge , which they can never prove : But because we deny their Carnal Conceptions of the Resurrection , and hold us to Scripture-words , which is most safe , therefore they have so belyed us . And for the more satisfaction of the Reader , I refer him to a little Book called , The Principles of Truth , published by some noted Men of the Quakers , in which Book it is expresly affirmed , That we ( to wit , the Quakers ) believe , that the same Body which is laid down , shall be raised up at the Resurrection of the Dead , as much as a natural Body , can be the same with a spiritual Body , on an earthly Body can be the same with a heavenly Body , according to the Scriptures Testimony ; it is sown natural , but raised spiritual , and the Glory of the Heavenly is one , and the Glory of the Earthly is another . And this may satisfie any sober enquirer : And Paul writing concerning the Resurrection of the Dead , saith , That is not first which is Spiritual , but that which is Natural , ( or Animal ) and afterwards that which is Spiritual , 1 Cor. 15.46 . and vers . 49. As we have born the Image of the Earthly , we shall also bear the Image of the Hevenly : He that readeth , let him understand . 4. That an absolute Perfection in Holiness , or Grace is attainable in this Life . 5. That they placed their Justification upon their Patience , and Sufferings for their Opinions , and on their righteous Life ; both which are grosly false Charges , and the contrary of which I have shewed in this Treatise at length in their proper places . 6. They allowed not , nor practised any civil Respect to Magistrates , Parents , &c. This also is grosly false , there are divers other ways sufficient whereby to shew both our Civil and Christian Respect to Magistrates and Parents , &c. ( without either doffing the Hat , or cringing ) and that both in Words and Gestures . There are only two other things which he chargeth , that we grant to be true , but deny them to be either damnable , or corrupt Doctrin , but affirm them to be truly Christian ; one is , That all Men ought to attend to the Light within them , to be the Rule of their Lives and Actions . But if this be corrupt and damnable Doctrin , he accuseth his own Brethren , who in their Confession of Faith , say , That there are many Sins that Men commit against the Law or Light of Nature , as they call it , which are the more hainous . And surely that is a Light within them , and is e'en so far a Rule of Life , containing , as is commonly acknowledged the Substance of the ten Commandments ; see their answer to Quest . 151. larger Catechism . But we do not say , That that general Illumination that is in all men , many of whom have not the Scriptures , is a Rule to oblige them to believe and receive these great Mysteries of Christianity , declared in the Scriptures , which they who have not the Scriptures , have not revealed unto them . The other is , That we deny the use of Oaths : But this is no corrupt , but truly Christian Doctrin , which saith , Swear not at all , Mat. 5.34 . It is a marvelous thing , that these Men have no other ways to oppugne the Quakers , but by grose 〈…〉 Lies , and false Calumnies , and 〈◊〉 Abuses , like unto the ways that ever the 〈◊〉 sort of the Adversaries of Truth have used against the true Witnesses of it . It had been more Manly , and seemingly Christian , for Increase Mather and Nath. Morton , or any others of their Sect or Society , fairly to have stated the Quakers Principles , and then to have gone and refuted them by the best or strongest Arguments they could find : But this none of them have done , nor did I ever see to this day any one Writer , that did write against the Quakers , that did fairly state their Principles , but miserably belyed , and abused them , either by affirming things to be their Principles , which were not , or by so unfairly representing and wresting the Words of our honest Friends , by their Addings and Diminishings , that they could not at all acknowledge them as such ; All which is a manifest Evidence of the weakness & badness of their Cause , as well as of that evil Conscience that is in them , when they use such unlawful ways and means to defend themselves , or to oppugne others . Notes, typically marginal, from the original text Notes for div A47164-e22600 Read and well consider Ezekiel 9.3.4 . 1 Cor. 5.2 . 
A63382	----	A true and faithful accompt of the most material passages of a dispute betwixt some students of divinity (so called) of the University of Aberdene, and the people called Quakers held in Aberdene in Scotland, In Alexander Harper his close (or yard) before some hundreds of witnesses, upon the fourteenth day of the second month called April, 1675. There being opponents John Lesly. Alexander Shirreff. Paul Gellie. Mast. of Art. And defendants upon the Quakers part. Robert Barclay and George Keith. Præses for moderating the meeting, chosen by them, Andrew Thomsone advocate: and by the Quakers. Alexander Skein, sometime a magistrate of the City. Published for preventing misreports, by Alexander Skein, John Skein, Alexander Harper, Thomas Merser, and John Cowie. To which is added, Robert Barclay's offer to the preachers of Aberdene, renewed and re-inforced. 1675 Approx. 85 KB of XML-encoded text transcribed from 36 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A63382 Wing T2467BA ESTC R222395 99833573 99833573 38050 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A63382) Transcribed from: (Early English Books Online ; image set 38050) Images scanned from microfilm: (Early English books, 1641-1700 ; 2180:5) A true and faithful accompt of the most material passages of a dispute betwixt some students of divinity (so called) of the University of Aberdene, and the people called Quakers held in Aberdene in Scotland, In Alexander Harper his close (or yard) before some hundreds of witnesses, upon the fourteenth day of the second month called April, 1675. There being opponents John Lesly. Alexander Shirreff. Paul Gellie. Mast. of Art. And defendants upon the Quakers part. Robert Barclay and George Keith. Præses for moderating the meeting, chosen by them, Andrew Thomsone advocate: and by the Quakers. Alexander Skein, sometime a magistrate of the City. Published for preventing misreports, by Alexander Skein, John Skein, Alexander Harper, Thomas Merser, and John Cowie. To which is added, Robert Barclay's offer to the preachers of Aberdene, renewed and re-inforced. Keith, George, 1639?-1716. Barclay, Robert, 1648-1690. Skene, Alexander. 71, [1] p. [s.n.], London : printed, in the year, 1675. Stained with some print show-through. Reproduction of the original in the Aberdeen University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- Controversial literature. 2005-05 TCP Assigned for keying and markup 2005-07 SPi Global Keyed and coded from ProQuest page images 2005-08 Judith Siefring Sampled and proofread 2005-08 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A True and Faithful ACCOMPT OF The most material Passages of a Dispute betwixt some Students of Divinity ( so called ) of the University of Aberdene , and the People called Quakers ; held in Aberdene in Scotland , in Alexander Harper his Close ( or Yard ) before some hundreds of Witnesses , upon the fourteenth day of the second Month called April , 1675. There being Opponents John Lesly . Alexander Shirreff . Paul Gellie . Mast . of Art. And Defendants upon the Quakers part . Robert Barclay , and George Keith . Praeses for moderating the meeting , chosen by them , Andrew Thomsone Advocate : and by the Quakers , Alexander Skein , somtime a Magistrate of the City . Published for preventing misreports , by Alexander Skein , John Skein , Alexander Harper , Thomas Merser , and John Cowie . To which is added , Robert Barclay's offer to the Preachers of Aberdene , renewed and re-inforced . Act. 4.27 For of a truth , against thy holy Child Jesus , whom thou hast anointed ; both Herod , and Pontius Pilate , with the Gentiles , and the People of Israel were gathered together . London Printed , in the Year , 1675. The Epistle . Friendly Readers ▪ FOrasmuch as our opposers threatned they would Print an accompt of the debate , and boasted of a victory , we thought it our concernment for the Truths sake , and to undeceive these that may be abused by such reports , to give this true and faithful accompt of what past : which we are confident all the impartial and attentive Auditors , will affirm to be a true accompt ; neither is there any one Argument omitted that we can remember of , or any thing added . There were many things spoken extrinsick from the matter ; and somtimes confusedly two or three of our opposers speaking often at once , and also some others that were not concerned , as particularly , one Brown the Bishops Chaplain , who though he refused to Subscribe the Articles , and so was excluded from speaking , did often most impertinently interupt , and intrude himself . But these being only transcient , and no Arguments insisted on ; we have not inserted them , studdying to keep to the matter : and we do faithfully declare that we have herein dealt impartially according to our memory , as we hope such serious Auditors as may read this will acknowledge . So leaving you to the perusal hereof , we rest , Your Souls well-wishers , Alexander Skein . John Skein . Thomas Mercer . John Cowie . In the first place the Articles were read , which are as followeth . 1. IT is hereby declared that this is to be a private conference betwixt the Students of Divinity ( so called ) of the Colledges of Aberdene , and the People called Quakers , as a fulfilling of any Challenge wherein these Students may be included , within the Theses set forth by Robert Barclay ( or may have received from any of that People ) but abstract from the Publick Challenge given to the Preachers in general in the end of the English Theses ; because it is offered with particular condition of having the Publick places to dispute in , before the Auditories , before whom they conceive they have been misrepresented . 2. It is provided that when any of either Party is speaking , if any of their company offer to speak , he that is speaking is to be silent ; but if two of a Party speak at once , he that is seen to obtrude himself , shall be judged impertinent , and excluded thereby from farther access . 3. That each speaker on any of the sides have full liberty , and time to speak , without interruption of the contrary Party ; and that he that interrupts shall be debarred from farther speaking . 4. That each side abstain from School-terms and distinctions ( as much as possible ) but if any use them , that they may be opened to the People in plain English , so that any of ordinary capacity ( that are not educated in Colledges ) may understand them . 5. As for Retortions they must not be impertinent , and from the purpose ; and none shall be so insisted on as to divert us from the point , or turn the Opponent into the Respondent . 6. The day appointed for the Conferrence , is the fourteenth of April , in the Year , one thousand six hundred seventy five , ( being the day called Wednesday ) the place is to be at Alexander Harpers House or Close ( in case the Gray-Fryers Church ( so called ) cannot be obtained ) and that the Conferrence is to continue from two to five a Clock in the After-noon . 7. Both Parties shall endeavour to procure a Praeses to moderate , but not to have any decisive judgement ; yet if such a one cannot be procured , the Conference is not to be broken up . 8. And it is hereby declared that both Parties intend this for mutual edification ; and therefore intend to abstain from any thing that may obstruct so good an Event . 9. It is likewise agreed , that none shall have liberty to speak , but those that have , or shall Subscribe before the Dispute begin , these aforesaid Articles . Here Alex. Skein one of our Friends chosen Praeses for Us ( because we could not at that time procure another ) standing up with the other Praeses . Studient , It was condescended that no Quaker should be a Praeses . Quaker , We are wronged ; for we never condescended to any such thing : and seeing ye have chosen one of your way , how can we be hindered to choose one of ours . Andr. Thomsone their Praeses , There needs no debate in this matter ; for we are chosen not to have any decisive judgement , but only for the Moral part , to take notice if the Rules be observed ; or whether ye keep to the purpose . Then John Leslie had a long and tedious discourse , concerning what was fit to be done , and how we ought to dispute . G. K. Praeses . I suppose we came not to this place to hear from this Young man a long Logique discourse . R. B I desire to be heard , we being a People so generally misrepresented , as heretical and erroneous , did conceive our selves obliged to give a true and faithful account of our Principles ; which I did in a certain Paper now under debate , and that our innocency therein might appear , there was a Challenge added to the end of it , offering to defend these our Principles , if we might be allowed so to do in these Publick places where we have been so much misrepresented , and against those Persons who had there so often traduced us : To which having received no Answer , some of the Studients of Divinity come to us ; and signified that they looked upon themselves as concerned ; because mention is made of such in the beginning of that Paper . To whom we answered , that they were not the Persons challenged by Us ; as not being the Publick Preachers that had misrepresented Us : But seeing they were desirous to debate the matter , we were not unwilling to render to any , a reason of the hope that is in us ; and therefore should not decline it . And forasmuch as some did object , that we were at a loss , as engaging with them ; because there would be little advantage in case we had any victory and a greater reflection , should we appear to be at any loss . To such we had , and have this to say ; that as we are not afraid to meet with the greatest and ablest of the Preachers themselves : so the Truth leads us not to despise any . As R. B. was going on , he was interrupted . Alex. Shirreff , If it were pertinent I could easily disprove much of what is said ; but to be short , R. B. having given Theses , provoking all the Scholars of Europe and Great Brittain , though R. B. pretends in his Preface to be against School-Divinity ; yet his Theses are full of it : and there are many other contradictions , which I will not now take notice of , The Preachers and Ministers of the Word , not finding themselves concerned ; we Young-men , and but Students , have offered to dispute : in the Articles the Quakers have been very unreasonable ; and particularly , G. K. did refuse any Article should be put in , against railing ; because he said , that might be railing in me , which was not in him ; because he ( to wit , G. K. ) was immediately led by the Spirit . We have concluded , that being Young men , in case the Quakers should have any advantage , it will not be of great consequence , and if we have advantage , we hope it may be useful ; because these are the great Prophets and Preachers , of the Quakers . G. K. I could take notice of many things not true in that Young-mans long discourse ; as particularly , that R. B. hath provoked all Europe ; but I pass them by , because I 'me here exceedingiy abused ; and therefore desire to be heard : for I declare in God's ●●ar , and in singleness of my heart , I never said any such thing as is by that Young-man alledged upon me ; as I can appeal to the Auditors who were there present , but what I said was this ; I cannot bind my self , not to rail because I 'me bound already that I should not rail , by the righteous Law of God in my Conscience ; and may perhaps speak that , as believing it to be true , which ye may call railing . A. Shir. I being chiefly concerned , and having mostly occasioned this Debate , am employed by the rest to speak first ; and therefore I will impugne the second thesis , which R. B. read ; and is as followeth . Seeing no Man knoweth the Father , but the Son , and he to whom the Son revealeth him , Mat. 11.27 . And seeing the revelation of the Son is in , and by the Spirit ; therefore the Testimony of the Spirit , is that alone by which the true knowledge of God hath been , is and ca● be only revealed ; who as by the moving of his own Spirit converted the Chaos of this World , into that wonderful order , wherein it was in the beginning ; and Created Man a living Soul to rule and govern it : so by the revelation of the same spirit , he hath made manifest himself all along unto the Sons of Men , both Patriarchs , Prophets , and Apostles ; which Revelations of God , by the spirit , whether by outward voices , and appearances , Dreams , or inward objective manifestations in the heart , was of old the formal Object of their Faith , and remaineth yet so to be , since the Object of the Saints Faith is the same in all Ages , though set forth under divers Administrations : moreover these Divine inward Revelations , which we make absolutely necessary for the building up true Faith , neither do , nor can ever contradict the outward Testimony of the Scriptures , or right and seund reason ; yet from hence it will not follow , that the Divine Revelations are to be subjected to the examination , either of the outward testimony of the Scriptures , or of the natural reason of Man , as to a ●ore noble , or certain Rule and Touchstone : for this Divine Revelation , and inward Illumination , is that which is evident and clear of it self , forcing by its own evidence and clearness the well disposed understanding to assent , irresistably moving the same thereunto , even as the common Principles of natural truths , move and incline the mind to a natural assent . R. B. People , this is that which we affirm , and which these Young-men are about to dispute against as false ; notwithstanding that A. Shir. had thus offered himself first to dispute , yet I. L. intruding himself put him to silence ; Beginning as followeth . I. L. That which is not to be believed as the Rule of Faith , is not to be the Rule of Faith ; but the Spirit is not to be believed as the Rule of Faith , therefore the Spirit is not to be the Rule of Faith. R. B. Having repeated the Argument I deny the Minor or second Proposition . I. L. I prove it , that which hath not a sufficient evidence , to evidence it self to be a Rule , is not to be a Rule ; but the Spirit in the Quakers hath not a sufficient evidence , whereby to evidence it self to be a Rule ; therefore the Spirit in the Quakers is not to be our Rule . R. B. ( Having repeated the Argument ) I distinguish that second Proposition , If thou meanest any Spirit in the Quakers , which they peculiarly assume to themselves as Quakers , or say they have as a part of themselves , or of Mans Nature ; we concede that such have no evidence , neither do we say that any such Spirit is to be our Rule ; but if thou meanest that Universal Spirit of God , a manifestation whereof is given to every one to profit withall ; we affirm it hath a sufficient evidence in us , and in all Men. I. L. I urge that distinction , If the Spirit hath a sufficient evidence , either this evidence is from your own declaration , or some other ; but it is neither from your own declaration , nor from some other ; therefore , it hath not a sufficient evidence . R. B. It is from both . J. L. What is it then ? R. B. That it teacheth us to deny ungodliness and worldly Lusts , and to live soberly , righteously , and godly in this present World ; this is an evidence to all Men. J. L. I prove that is not a sufficient evidence thus , That is not a sufficient evidence , which Hereticks may pretend unto , as a sufficient ground for their heresie ; but Hereticks may pretend this as a sufficient ground for their herisie ; therefore it is not a sufficient evidence . R. B. I answer this first by a Retortion ; this is the same Argument upon the matter , which the Jesuit Dempster used against your Master , viz. John Menzies : for the Jesuite pressing him to assign a ground for the Protestant Religion , which Hereticks could not pretend unto . J. M. named the Scripture , and the Jesuite further urged , that Hereticks could , and did pretend unto the Scriptures . Now what evidence can ye give from the Scriptures , which we cannot give ? yea , and greater from the Spirit , that Hereticks cannot justly lay claim to . Stud. With one voice , We will not have Retortions . R. B. Praeses read the Articles which contain a particular provision for Retortions , as being lawful , if not insisted too much on ; so the fifth Article above-mentioned was read . G. K. I offer to answer directly to his Argument without Retortion , though I pass not from the Retortion ; for it stands over your heads , which ye will never get over . Then I say , we have a two-fold evidence , which no Heretick can justly lay claim to . The one is the inward evidence of the Spirit of God , by its own immediate Testimony in our hearts . The other is the Testimony of the Scriptures , which I affirm in the Name of the People called Quakers , is the best external and outward evidence , and rule that can be given : And my reason why we have the Testimony of the Scriptures , as an evidence that we have the Inspiration of the Spirit , is this . All Men have a measure of the Inspiration of the Spirit of God according to the Scriptures testimony , That Christ the true Light inlighteneth every man that cometh into the world ; and that a manifestation of the Spirit is given to every man to profit withal : But this universal Illumination or minifestation is inspired ; and if all men be in measure inspired , then consequently we who are men are inspired . J. L. I prove yee have not the testimony of the Scriptures for a sufficient evidence . That which is fallacious is not a sufficient evidence . But the Scriptures testimony according to the Quakers , without the indwelling of the Spirit is fallacious : Therefore the Scriptures testimony is not a sufficient evidence . R. B. ( Having repeated the Argument ) I deny the second Proposition . G. K. The Argument is wrong in its Structure , and vitious as consisting of four Terms , which no right Syllogism should have . Stud. It is not informal , for it hath not four Terms . G. K. It hath four Terms , and this I offer to prove before either your Masters , or any other judicious Logicians in any University of this Nation . I say it hath four Terms , because it subsumes that in the second Proposition which was not in the first Proposition . At this the Students fell a laughing , and so provoked the people to lightness . Al. Skeine one of the Praesesses , I am sorry to see those who profess to study ▪ Divinity behave themselves so lightly , and so far from seriousness in such weighty matters as concern the Truths of God. G. K. I am ready still to prove that the Syllogism hath four Terms : but this being not so proper here for this Auditory , proceed ye to prove the second Proposition , which R. B. hath denied . J. L. I prove the second Proposition , That which may beguile a man is fallacious : But according to the Quakers , the Scriptures may beguile a man , without the indwelling of the Spirit : There fore according to the Quakers , the Scriptures are fallacious . G. K. This Argument is also wrong in the Structure , having four Terms . R. B. But waving that I deny thy second Proposition : For the Scripture cannot beguile any man , although men may or have beguiled themselves by a wrong use of it . A. Shir. Take notice , People , The Quakers say , the Scriptures cannot beguile you . R. B. Speak lowder yet ; for we do and have constantly affirmed it . And we hope it will help to clear us of those misrepresentations , as if we despised or spake evil of the Scriptures . G. K. I would my words could reach from the one end of the world to the other , when I say the Scriptures cannot beguile any man , for the Scripture is innocent , and a true testimony in it self ; but men do beguile themselves oft by making perverse Glosses upon the Scriptures ; the Scripture cannot be fallacious , because according to you , it is your principal rule of Faith ; & if we can prove from your own principal Rule that we are inspired , then the Scriptures testimony is not fallacious ; else your Principal Rule would be fallacious . Stud. But that is not according to vour Principle . G. K. But it is an Argument ad hominem , which ye know is lawful ; and besides , though we do not acknowledge them to be the principal Rule of our Faith ; yet we affirm , that they are a a true testimony , and the best outward testimony and Rule in the world . And besides , there is a manifestation of the Spirit in many , where there is not an in-dwelling of the Spirit , and by this manifestation of the Spirit , all men may understand the Scriptures as they do improve it . Stud. We will go to another Argument . R. B. People take notice , this Argument is left upon this Point , that according to the Quakers Principle these young men say , the Scriptures may beguil People , which we utterly deny as proved , or that can be proved . Al. Shirreffe . I argue against the later part of the second Thesis , where ye affirm , That inward , immediate Revelations are necessary to the building up of true faith . We confess that subjective Revelation is necessary , but we deny that objective Revelation is necessary , which ye affirm . G. K. Explain what ye mean by subjective and objective Revelation , that the people may understand according to the Articles . A. Sh. I explain it from this Scripture , Luke 24.17 . And beginning at Moses and all the Prophets , he expounded unto them in all the Scriptures the things concerning himself . Here is the objective Revelation to wit the Scriptures , so that they needed not any new objective Revelation , but only that which was before ; but needed a subjective Revelation , or Divine Illumination to make them understand the objective Revelation , to wit , the Scriptures . G. K. That is not a sufficient explanation of objective and subjective Revelation ; therefore I desire to be heard , that I may open it more sufficiently , according as is provided in the Articles of Agreement . Objective Revelation , or the object of our faith is twofold , to wit , first , the material object ; secondly the formal object . Stud. Do the people understand this . G. K. I shall explain it to them , for it is necessary to the matter in hand . The material object is that which is to be believed ; the formal object is that for which principally we are to believe , or the principal motive of credibility . Now to apply , I say , the Scriptures are the material object , or a part of the ma●erial object of our faith ; but not the formal object of our faith . Al. Shir. I prosecute my Argument against such objective Revelations as being necessary to faith . G. K. We confess the Scriptures are sufficient to move us to an Historical faith , and that to a more excellent degree of Historical faith , than any other Histories in the world ; because it hath more excellent outward motives of credibility , as the consent of all ages since they were written , and of all Christians , however differing among themselves , &c. but they are not sufficient to beget in us a saving faith , without inward objective Revelation . Al. Shir. I prove such inward objective Revelations are not necessary to beget saving faith , by this Argument : If there be no such Seed in man as the Quakers maintain , then there are no such Revelations as the Quakers maintain ; But there is no such Seed in men as the Quakers maintain : Therefore there are no such Revelations , &c. R. B. ( After he had repeated the Argument ) I deny that second Proposition . A. Shir. I prove it . If there be no such Seed in men , as a substantial , living Principle , distinct from the Soul , that can be heard , seen , savoured , tasted , aad felt , then there is no such Seed in men as the Quakers maintain : But the first is true , therefore the last . And then the said Alexander Shirreffe read a passage at length out of G. K. his Book of immediate Revelation , page 6 , 7. that the Seed was such a living , substantial Principle , and that in the Seed these Revelations were only received . R. B. This is a digression from the matter , and a passing from the Theses , which should have been the subject of this days debate , to G. K. his Book of immediate Revelation . G. K. I must now appear to defend my Book , and Apologize to R. B. because I am necessitated to put my hand in anothers harvest ; Therefore I distinguish upon the word such in the first Proposition . If by such , thou meanest a substantial Principle , &c. I say , that is altogether extrinsick to the subject of the debate ; and besides it will engage us into the greatest nicities and obscurities of Philosophy and School divinity , that is not proper for this Auditory . But if by such thou meanest , An Universal Principle of Gods saving Grace in men , whereby they are capacitated both to know and do the will of God ; I affirm and am ready to maintain there is such a Principle in all men . Al. Shir. But I prove that that Seed in men is not of a substance , or substantial Principle . G. K. I am ready to defend , that it is a substantial Principle . But that belonging to the second Proposition , we ought not to come to it before the distinction of the first Proposition be discussed . Here the Students made a great noise . And G. K. appealed to the Praeses And. Thomson , who answered discreetly , that G. K. did not refuse to defend that the Seed of God was a substantial Principle ; but this was not its proper place , until the distinction of the former Proposition be discussed . Al. Shir. I shall wave the word substantial , &c. and I offer to prove , that there is not a Seed of God in men , as the Quakers affirm , if there be such a Seed , it is either created , or uncreated : But it is neither created , nor uncreated , chuse you whether . G. K. After he repeated the Argument : I distinguish the word Seed , as being either a Concrete Term , or an Abstract Term. J. L. Doth the people understand this Distinction ? G. K. I hope ye understand it , and I shall explain it to them , who understand it not . A Concrete Term comprehendeth two things ; the one in recto ( as they say ) the other in obliquo , that is to say , the one hath the other belonging to it , as merciful is a Concrete Term , which is as much as to say , one that hath mercifulness in him , and so mercifulness is the Abstract , which signifieth that one thing belonging to the Concrete . Now to apply : If we understand Seed as the Concrete , it is both uncreated and created ; for it is God himself discovering himself to the Creatures capacity , in his work of manifestation , which work is created ; but he who doth manifest himself in that manifestation is uncreated . And because he manifests himself at first in a low and small degree unto the Soul ; therefore he in that manifestation is compar'd unto a Seed ; even as Clemens Alexandrinus saith , that Christ compared himself to a grain of Mustard-seed in his inward appearance in mens hearts . Al. Shir. The Seed is not a substantial Principle , because it is the manifestation of God ; but the manifestation of God is not a substantial Principle , but accidental . G. K. That may be substantial or a substance , which in another respect is accidental , as Gold is a substance , so Silver , Houses , Lands are substances ; but they are accidental to me , because I may want them . Al. Shir. He saith , his Seed is a substance or substantial Principle . G. K. This is an abuse , I speak not of my Seed , or the Seed of man , but of the Seed of God in men . A. Shir. I prove that manifestation is not a substance . R. B. That brings us again into a Philosophical debate which is here to be avoided . I. L. I prove that manifestation is not created . Whatsoever is of God , is God : But this manifestation is of God , Therefore it is God. G.K. Take notice of this young mans blasphemy ; for if whatsoever is of God be God , then all the Creatures are God , as stones , Horses , &c. for the Scripture sayes , of him , and through him , and to him are all things . Here the Students made a noise , and fell a laughing to cover this : some of them speaking irreverently of God. G. K. I beseech you , yea , I charge you all in Gods fear , that when you speak of that Holy and Dreadful Being , ye do it with fear and reverence . A. Shir. Ye say then , this Seed is God in a manifestation : I prove it is not . That is not God which can be measured in measures , and can grow from a lesser measure to a greater , can be formed and grow up in men . But God cannot be measured in measures , nor grow , &c. Therefore this Seed is not God in a manifestation . G. K. After he had repeated the Argument , I answer , God as in himself , or as in his own Being cannot be measured or grow up , it is true . But as in respect of his ▪ manifestatione quoad nos ( or as to us ) that is to say , as he comes forth as to us , discovering himself , he or his Spirit may be said to have measures . And this I shew from Scripture : As where it is said in John concerning Christ , God gave not the Spirit by measure unto him ; implying he gave it forth in measures unto others ; and where Elisha said unto Elijah , Let a double portion of thy Spirit in upon me . J. L. He saith God cometh forth into the Creatures : I prove he cannot come forth into the Creatures , because he is in himself . G. K. He doth come forth into the Creatures , and yet is still in himself ; for he is not limited as Creatures are , who go from one place to another ; but he is in all Creatures , and in himself also ; but this young man , as I perceived by him the other day , is a nullibist in his Opinion , as they term them ; so that according to his Principle , the Soul of John Lesly is as much in France , even now as in his body , or in this place , that is to say , neither here nor there ; but herein I speak according to Scripture-words , which saith , God boweth the Heavens and cometh down ; yet not that he leaveth his own Being ; but it is spoken after the manner of men , who is every where in all his Creatures ; but manifesteth himself in several measures unto them . Al. Sh. There is nothing in the Seed but God ; therefore God in his own Being is measured forth according to the Quakers Doctrine ; for the Seed 〈◊〉 nothing but God and his Manifestation . G. K. The Manifestation is in it self and not out of it self . Can Al. Shir. be out of himself ; or can any thing be out of it self ? R. B. If some of them be not without themselves , it is like they are beside themselves . G. K. In a moral way of speaking , when a man is as a Mad-man , or beside his purpose , he is beside himself . Upon this the Students fell to debate among themselves , whether they should prosecute the Argument or not ; some being for it , and some against it , and those who were for it boasting of their advantage . G. K. I see no strength in your reasoning to glory in , it hath not the strength of a cobweb ; but if you think it hath , produce it , and if any more water remain in your Bottle , bring it out . A. Shir. Yea , we have water enough yet in our Bottle to quench your Spirit . R. B. Come on with it then . We will go from this to the eleventh Thesis , which R. B. read out , and is as followeth . All true and acceptable worship to God is offered in the inward and immediate moving and drwaing of his own spirit , which is neither limited to places , times , or persons ; for , though we be to worship him always , in that we are to fear before him ; yet as to the outward signification thereof in Prayer , Praises or Preachings , we ought not to do it where and when we will ▪ but where , and when we are moved thereunto by the secret Inspirations of his Spirit in our hearts , which God heareth & accepteth of , and is never wanting to move us thereunto , when need is , of which he himself is the alone proper Judge . All other worship then , both Praises , Prayers , and Preachings which man sets about in his own will , and at his own appointment , which he can both begin and end at his pleasure , do or leave undone as himself sees meet , whether they be a prescribed Form , as a Lyturgy , or Prayers conceived ex tempore , by the natural strength and faculty of the mind ▪ they are all but Superstition , will-worship , and abominable Idolatry in the sight of God , which are to be denied rejected , and separated from in this day of his spiritual arising . However it might have pleased him who winked at the times of ignorance , with a respect to the simplicity and integrity of some , and his own innocent Seed , which lay as it were buried in the hearts of men , under that mass of superstition to blow upon the dead and dry bones , and to raise some breathings , and answer them , and that until the day should more clearly dawn and break forth . Al. Sh. By this Thesis ye affirm , that no man ought to go about any duty without a particular impulse of the Spirit . R B. Impulse is not a word used by me , but an obscure word ; therefore say , Inspiration , or Influence . Al. Sh. Either this Inspiration ye have it in all things , or in some things , chuse you whether . R. B. We have it in these things relating to our duties of worship towards God. A. Sh. This contradicts G. K. who in his Book of immediate Revelation , saith , That in all things whatsomever , we ought to have an inspiration of the Spirit for the doing of the same ; otherwise we cannot do in faith . R. B. This is another digression and going from the purpose ; for the Question is not how far I contradict another , but what in Reason ye can say against what I have here affirmed : for when I shew you before how ye contradicted your Master , viz. John Menzies in another matter , ye would not admit it as relevant , though the Case be alike , alledging it was a Retortion , ye undertook to dispute against the Theses ; but it seems you find not room enough there , but ye must ran to G. K. his Book for further matter . G. K. I see it is more against G. K. than R. B. his Theses that you set your selves . And therefore G. K. must defend G. K. But I say , in this there is no contradiction between R. B. and me , for there is a two-fold sort of Inspirations or influences , the one General , the other Special . The General Influences are given in general , or common for the doing of all common or ordinary Actions , and by the special influences of the Spirit we are enabled to go about those special duties , as of Prayer , Thanksgiving , &c. Now of these special inspirations or influences R. B. in his Theses is to be understood ; and thus there is no contradiction betwixt him and me . R. B. To which I have this to add , there is a difference betwixt the influences of the Spirit , as we are particularly acted by them in singular and particular Acts of Worship , and as we are generally influenced by the Spirit , in so far as we come habitually to live and walk in the Spirit , for in that respect we may be said to do every thing in the Spirit , as we grow up into that state , though there be more particular influences requisit in matters of worship . G. K. I say further , particular Influences or inspirations of the Spirit are of several sorts , which are analogous or proportional to the several ▪ sorts of duties , as Preaching , and Praying are several sorts of duties . Now the particular influence to Pray , is not to Preach , and so on the contrary . Also the influences which serve to duties only inward , as to wait , fear , and love God , do not serve without a superadded influence to the performance of outward duties . Therefore every influence is to respect the duty that it is given unto . A. Shir. I prove that such particular influences are not needful to acts of worship ; thus : If such particular influences of the Spirit were needful unto outward acts of Worship , then they were also needful unto inward duties , as to waiting , desiring , loving , and feeling God : but the last is absurd , therefore the first . R. B. Having repeated the Argument , I deny that the last is absurd . G. K. Come on with that Argument : I confess , it hath some Acumen or sharpness in it ; but ex tua pharetra nunquam venit illa sagitta , this Arrow hath not come out of thy Quiver , but out of thy Masters , who hath formerly used this Argument against us . Alex. Shir. I prove the last is absurd : If the inspirations of the Spirit be necessary to inward duties , as to wait , desire , &c. then we must not wait without them ; but this is absurd , therefore is the other . G. K. Having repeated the Argument ; I deny that this is absurd ; for we cannot suppose , that ever at any time an influence or inspiration can be wanting to wait upon God , to desire , and fear , and love him ; and the particular influences to particular duties , such as Praying , Preaching , Thanksgiving is not wanting , whenever the season cometh to go about them . Al. Shir. If ye have these particular influences , why do ye not make use of them ? Why do ye not say the Grace ? R. B. It will not follow that we do not pray , nor make use of those particular influences , because at sometimes we do not take off our Hats , or speak words , which are not essential to true Prayer . J. L. I prove that that distinction concerning general and particular influences is not sufficient , That which may be a ground for a Heretick to forbear Prayer for a whole year is not a sufficient distinction ; but this may be a ground for a Heretick to forbear Prayer for a whole year ; Therefore it is not a sufficient distinction . G. K. Having repeated the Argument ; I deny the second Proposition . J. L. I prove it , for a Heretick may pretend he hath not those particular influences for a whole year . G. K. Though an Heretick may pretend , yet he has no ground from our , Principle to pretend to any such thing because these particular influences cannot be wanting , neither for one year , nor for any time that the particular duties ought to be gone about ; and if any did pretend the want of particular influences , to pray , &c. they are to be judged as guilty and deceitful , as giving that for an excuse which is not sufficient , although all have not the utterance of Prayer , so as to pray in words , nor can any pray truly in words , but by a particular Influence . A. Sh. This Influence or Inspiration is either commanding or forbidding ; so G. K. understood it : but because of the great confusion or noise , he cannot certainly say ; and upon this understanding , G. K. answered , it is not a sufficient enumeration ; for there is a midst . Praeses A. Th. Master Keith , ye know we say , nondatur medium . Students . There is no midst betwixt contradictory Propositions . G. K. But these Propositions are not contradictory ; for there is a midst betwixt commanding and forbidding . A. Shir. Either he doth command or not command ; there is no midst here , chuse you whether . G. K. He doth not command us in all things in which we are inspired ; for some Inspirations are Mandatory , and commanding , some Permissory , or permitting ; and some forbidding ; so betwixt commanding and forbidding , the midst is permitting . J. L. But a Permission cannot be an Inspiration , otherwise ye might say , a stone doth inspire you as much as God , because a stone doth permit or not hinder you . G. K. I deny the Consequence ; for I offer to shew from Scripture , that Paul when he did a thing by permission was inspired , as when he said , I speak this by permission and not by Commandment . Here he was writing Scripture by inspiration in the very time . And again , where he said , I assayed to go to such a place , but the Spirit permitted not . A. Shir. This was not a permission , but a hindering , or not a permitting him . G. K. But I gather out of these words by the Rules of Contraries , that if the Spirit did not permit Paul at sometimes , it did permit him at other times , and this permission was by Inspiration , and I hope it is lawful for me to make this observation or note upon this Scripture ; seeing your Masters will make half a dozen not so much to the purpose . But for the further opening of this matter , I distinguish of permission thus : There is a negative permission , and a positive permission : A negative permission is a simple forbearance , or not medling in any case ; and such a negative , permission is no sufficient warrant to us to do any thing . The positive permission is when God by some inward evidence or signification of his Spirit by words or otherwise , maketh us know that he alloweth us to do such a thing , although he command it not . As for Example , if a Scholar should go forth out of the School without getting of his Masters leave , this is a negative permission , and is not a sufficient ground for the Scholar to go forth : but when the Scholar cometh , and saith . Let me go forth ; and the Master answereth , thou mayest go , this is a positive permission , and not a command . Praeses Andr. Th. Examples are not Demonstrations . G. K. But they may be used to illustrate . Praeses A. Th. But the Master saith to the Scholar , exi , go forth , which is in the Imperative , and that signifieth to command . G. K. That is but a Grammaticism , for the Imperative Mood doth not always signifie to command , but sometimes to command , and sometimes to permit ; which I refer to the judgment of School-Masters who teach the Grammar . A. Th. Praeses . This is rather like a debate about Grammatications of Imperative Moods , than about the matter intended , therefore come to the purpose . A. Shir. In the prosecution of this Argument against this Thesis alledged on G. K , he will not pay his debt , because he may pretend he wants an Inspiration to do it . G. K. I hope none can blame me for refusing to pay my debt , and I pay my debt as well as any of you , nor can any be supposed that men can want an inspiration to do any such thing , and we refer our selves to the judgment of discretion in all sober persons here present . Paul Gelly . I have an Argument to propose for Water-baptism . R. B. Then let me read the Thesis , which was read , and is as followeth : As there is one Lord and one faith , so there is one Baptism , Ephes . 4.5 . which is not the putting away of the filth of the flesh , but the answer of a good Conscience before God by the Resurrection of Jesus Christ , 1 Pet. 3.21 . and this Baptism is a holy and spiritual thing ( to wit ) the Baptism of the Spirit and fire , by which we are buried with him , Col. 2.12 . that being washed and purged from our sins we may walk in newness of life , Rom. 6.4 . of which the Baptism of John was a figure , which was commanded for a time , and not to continue for ever : As to the Baptism of Infants is a meer humane Tradition , for which neither precept nor practice is to be found in all the Scripture . R. B. What hast thou against this Thesis , is it not the express words of Scripture ? P. G. It is true , and therein we agree , but I oppose your meaning of it . R. B. We make no meaning in the Case , for the Scripture declareth our meaning . G. K. Ye have a large field to Dispute in ; in the last part of the Thesis , if you please where he positively affirms that sprinkling of Infants is a meer humane Tradition . Students . We will not meddle with that at this time . P. G. Either you mean by this Thesis , that Water-Baptism is ceased or not ceased . R. B. Come on , we mean it is ceased . P. G. I prove it is not ceased thus : If the presence of Christ is to continue with his Church for ever , then Water-baptism is to continue for ever , But the first is true . Therefore the second . G. K. People take notice , he saith , Water-baptism is to continue for ever ; if so , then we must be baptized in Heaven after this life with Water-baptism . Stud. He means by for ever , to the end of the world . R. B. Having repeated the Argument , I deny the sequel of the first Proposition . P. G. I prove it from Matth. 28. Go teach and baptize all Nations , &c. Here Christ commanding them to baptize , sheweth he will be with them to the end of the world ; therefore as long as he was to be with them , that Baptism was to continue . R. B. I grant the whole : but the Question is , if that Baptism be by Water , which I deny . P. G. I prove it was by water , If the Apostles baptized with water , then they were commanded to baptize with water ; but the Apostles baptized with water : Therefore they were commanded to baptize with water . R. B. ( having repeated the Argument ) I deny the Consequence of the first Proposition . P. G. I prove it thus , Either the Apostles did baptize with water by the Command of Christ , Matth. 28. or they were ignorant of the meaning of that Command , chuse you whether . G. K. It is not a sufficient enumeration , for they might have known the meaning of the Command , and yet baptized with water , not from that command , but in condescention to the weaknesses of the Jews . P. G. If they condescended to baptize with water for the weakness of the Jews though without a Command , then ye ought to baptize now with water to condescend to peoples weakness now , seeing ye confess that there are who are weak both among us and your selves . G. K. That will not follow , more than in the Case of Circumcision , for the Apostle Paul did Circumcise without a Command in condescention to the Jews , yet it followeth not that any now should Circumcise to condescend to the people who should require it . Stud. The parity is not alike , because Baptism with water was Commanded to the Apostles , so not Circumcision ; for John Baptist was sent to baptize with water . R. B. John Baptist was not an Apostle , and so not concerned in that Commission , Matth. 28. And his Baptism was to decrease , that the Baptism of Christ by the Holy Ghost might encrease . Al. Shir. It must be water-Baptism , because the baptizing of the Holy Ghost is ceased now . G. K. People , take notice , he saith the Baptism of the Holy Ghost is ceased now . A. Shir. It is ceased to be given by men , for do ye give the Holy Ghost by the laying on of hands . G. K. The Holy Ghost may be given without the laying on of hands , and holy men now are Instruments in conveighing the gifts of the Holy Ghost to others . R. B. Did not Paul say , Rom. 1.11 . that he longed to see them to communicate some spiritual Gift : And besides , as to the matter of condescendence , abstaining from blood and things strangled though particularly commanded by the Apostles , yet is not now to be practised by any condescention , as your selves confess . G. K. Hear what Augustine saith in the Case of Circumcision observing of meals , drinks , washing sacrifices , &c. They are to be considered in a threefold respect , viz. First as living under the Law , Secondly , as dead after the death of Christ , Thirdly , as deadly as being once buried , and being once buried they are not to be again raised up out of their Grave , out of Condescention to any , so I say the same as of Water Baptism , it being once dead and buried , is not again to be raised up now after the Apostacy . P. G. I prove that Water-Baptism was thought needful even to those that were Baptized with the Holy Ghost , Can any man forbid Water , &c. as Paul said Acts 10. G. K. Say Peter not Paul. P. G. Peter I say not Paul. R. B. That proves not all that it was done by necessity , but to condescend to their weakness . About this time the praeses , And. Th. going forth said , it was now five a clock the time appointed for the continuance of the dispute and so went away nor was there any argument farther urged . G. K. Praeses AL. Skeine , I see there is like to be no more here but confusion , seeing the other praeses is gone . I shall only propose this just and reasonable desire to these Students , that since we have given them a fair opportunity to impugn and oppose our principles , they also will promise us another day to impugn and oppose theirs . Stud. When we set out Theses then ye shall have one opportunity to impugn them . G. K. Your Theses are set out already , for your confession of Faith is your Theses , which I offer to impugn . Stud. Our Faith is established by the Law of God and of the Nation , and therefore ought not to be called in question , R. B. That it is established by the Law of God is the thing under debate , and as for the Law of the Nation , so is the Popish Faith in Italy and Spain , and Mahometanisme in the Turks dominions , will it therefore follow that Popery and Mahometanisme are not to be called in question or oppugned . Stud. We will come to your meetings and debate further with you . R. B. Our Meetings are not for debate , but to wait upon God and Worship Him , but if ye please to meet us here again to morrow , we are satisfied . Stud. We will not . R. B. It seems ye need a longer time to prepare you , for your present strength is all exhausted . Stud. We will come to your Meeting , and wait till it be done , and then oppose you . R. B. I have told you before , that is not proper , but on this condition I will admit it , that when I see meet , I may have the like opportunity to come to your meetings , and when your Preachers have done , that I be allowed to oppose and impugne your principles . Stud. No , no. The confusion and tumult encreasing thorough the removing of the Praeses . A.Th. and divers of the soberest people ; and the Students vainly boasting of their victory , laughing , clamouring , and making a noise , and telling they would cause , publish in Print their ( imaginary ) Victory , occasioned such lightness and rudeness in a rabble of the grossest sort that were without the bar , that laying hold on a heap of Turffs , they threw many of them against us without offering the least violence to our opposers on the other side , so that having beat divers with hard Turfes , Peates , and also with stones . R. B. with divers other friends received several knocks in his head , and was wounded in his hand with a stone , while as the Students ( the Masters of Art ) and their Companions who had been disputing in matters of Religion instead of interposing themselves to prevent , stood divers of them laughing , hollowing , and clamouring thereat , and so the meeting broke up . G. K. said to others more sober that were present , these are your Church-members . This true and impartial account ( which was offered to be read to their Praeses , And. Thomson but he declined it , alledging the matters treated of were so Extrinsick from his employment , and these things that took up his head , and he so apt to forget such things , that though the matter might be true he could not attest it ▪ neither for us nor our opposers ; it was also read in writing to some judicious and unprejudicate persons that were present , and are not of our way , and acknowledged by them to be according to their best memory a full and ingenious account , as may be further proved in case it be called in question ) will we hope serve to appease these empty clamours which the Students vain ostentation , and the ignorance and prejudice of others might have raised , some of whom did so little or at least will needs appear so little to understand the matter , as to affirm the Quakers were all routed , for they could prove nothing , whereas we were by mutual agreement to be meer Defendents , & not to be admitted at all to prove , but only to answer , and whether we answered not all was urged , will by this account appear , where none of the arguments are omitted , nor any whit of the strength of them concealed ; as for what was or may be accounted reflections , we have not put them in the body of the dispute , because we remember not particularly at what time they were spoken . But that we may not seem designedly to conceal any as tending to our disadvantage , so far as we remember they were as followeth . That G.K. said to I. L. he spoke more with his fingers than his tongue , after , what need he make such a work with his finger , and affect a canting tone like his Master I. M. that his head was too full of Mercury , and his heart in his tongue , whereas a wise mans tongue is in his heart . Now whether I. L.'s . extravagant behaviour did not deserve such checks while he oftentimes would be speaking when his companions were , and put them by with both his elbows , that he alone might be heard , to which add his forwardness in his blasphemous assertion above observed , let the discreet and judicious hearers judge . A. Shir. said he would overturn Quakerisme and he hoped in so doing to have his end . I. L. that he might not miss to hit as he thought . G. K. said it seemed , he was an Aberdeens man and would take his word again , which was noted by G. K. as being a reflection upon the City where I. L. himself was born , which G. K. was not , also A. Shir ▪ laughing and raising lightness called upon G. K. speaking some words if there was a Notar that he might take Instrument . To which R. B. answered , that he desired the Notar might take Instrument , how Divinity Students and Masters of Arts that were preparing themselves for the Ministry were so light and unserious in Religious matters , &c. But however if they have gotten such a Victory as they boast of , how is that consistent with what we are informed of , and is noised up and down in the City , that Jo. Menzies their Master went within a day or two to desire the Bishop to complain to the Primate and Kings Council , and procure us to be punished for holding the Dispute ; & an Order that none such further be admitted ; and indeed if the Scholars have proved so good Disputants , we think the Masters cannot in reason refuse this following offer . R. B. His Offer to Jo. Menzies Professor of Divinity ( so called ) George Meldrum , Minister at Aberdeen , and William Mitchel Catechist , at foot of Dee . AS in this late Rencountre it was specially provided , that it shall be abstract from the Challenge made to you , and so no fulfilling of it ; so now this being past , of which you have here presented to you a good and faithful account , which we hope being seriously weighed by your more mature Judgments , may allay any hasty joy that might have proceeded from the windy Triumphs the Students might have possessed you with a belief they had obtained , who at every turn to the nauseating of the more serious and impartial Auditors , were proclaiming themselves Victors , we think you more concerned ; and indeed we are the more desirous to meet and debate it with your selves ; for either this is all ye have to say , which ye have put in their mouths , or ye have more to say ; if this be all , then indeed it may be your wisdom not to accept this offer ; but if ye have more , we shall be willing to hear it , and endeavour to answer it ; and as your appearing your selves would be more satisfactory to the people , and is most desired by them as well as us ; so divers inconveniencies that hath in this , or may fall in the like would be avoided ; for first , it being in your publike houses , there would be less occasion of tumult , because the house is capable to hold divers thousands . Secondly , as it is probable ye would not so readily be put to a stand as they , if it should happen ye were : we are hopeful ye would not by raising a laughter and clamour amongst the people , and crying out three or four at once , seek to cover it , or boast of Victory , and cry out your Argument is pungent before we have time allowed us to answer it . Thirdly , you engaging we are hopeful to procure discreet , Learned , and persons every way considerable to be Judges consultative upon our part , though not professing our way , to help to moderate and keep good order . Fourthly , it is probable , that by the solemnity of such an action and the influence of your presence ▪ as well as other persons of condition being there , might secure us from the hazard of clods , and stones ; for I do truly assure you , I conceive my self more able to answer the most pungent of your Argument , than defending my self from the stones and blows of your unreasonable and brutish Church-Members . It is by some of your people objected to us ( whether it come from you or not I will not affirm ) that it is below you to engage with us ; but as this is altogether unsutable to Christian Ministers , whose Mr. disdained not daily to debate , and answer the Questions of such as opposed themselves unto him , and taught his Disciples to leave the ninety and nine , and go seek after the odd one . Next it is most unreasonable , for since ye take liberty to speak against us in your Pulpits , and particularly to designe us , yea & sometimes to speak untruths of us . I desire then to know whether it be agreeable to the Rules of Christianity , or even of common honesty , to take liberty to speak ill of men behind their backs , abuse their Principles and Reputations , and yet say it is below them to prove these Charges to the mens own faces . Secondly , it is objected , that it is against the Laws to call the faith established by Law into question ; but may not the same be said against Protestants in those Nations where Popery and Mahomitism are established by Law ; yea , is not this the very pretence and put off whieh the Papists both in Germany and France gave the Primitive Protestants , when they desired publike conferences with them ? And was not both the Emperor Charles the Fifth , and his Brother Ferdinando sorely checkt by divers Bishops of Rome for granting these Conferences ? and the Queen-Mother of France openly reproved and cried out against by Cardinal Turnon and other Clergy-men , for giving way to that of Poysy , as suffering the universal faith of the Church to be called in question , which had been established by many Laws , & for a far longer time than the Profession we oppose . It seems ye defend your selves chiefly by Popish Weapons , as will anon further appear : in order whereunto I shall speak a word or two to John Menzies , and so make an end . The greatest and frequentest Argument that both thy Scholars and others make against us , is , that we have no certain evidence by which we can make known that we are led by the Spirit that Hereticks and others cannot pretend to . Now if this may be admitted as relevant or strong against us , I desire thou wouldst be pleased to shew me how thou canst extricate thy self out of the same difficulty , when urged by the Jesuit Dempster , that the Scripture which thou assigned as the ground of the Protestant Religion is an evidence for you , seeing all Hereticks also pretend to it ? Let me see what difficulties occur in our Case as to the Spirit , which likewise occurs not the same very way in yours , as to the Scripture . For ( besides that we have as good ground to lay claim to the Scriptures as your selves , and are ready , and I hope able to prove our Principles from them as well as your selves . If ye say men may be deceived by a seducing Spirit , What then ? will it therefore follow that the Spirit of God will deceive any , or that men ought not to be guided by it , more than because many men have been and are deceived by a misunderstanding and wrong use of the Scripture , that therefore the Scripture doth deceive people , or ought not to be the Rule ? If it be said divers men pretending to the Spirit contradict one another , doth not the same recur as to the Scriptures ? What greater contradictions can there be than there is betwixt certain Churches both acknowledging the Scriptures to be the Rule ? Hast thou forgotten ( John ) how thou and thy Elder Brother Andr. Cant , who both affirmed the Scripture to be the only certain Rule , & yet oftentimes before the same Auditory in the same Pulpit did from the very same ver . of Scripture , Ps 93.5 . Holiness becometh thy house O Lord , for ever , draw different and contradictory Doctrines , Uses and Applications ? If that then will not infer according to you the Scriptures to be an uncertain Rule ; neither will the other as to the Spirit . If it be said that the same man pretending to be guided by the Spirit , hath been of different Judgments , doth not the same also recur as to the Scriptures ? Or need we go further , John , than thy self to prove this , who hath all along acknowledged the Scripture to be the Rule , and yet sometime judged the Congregational way to be preferable to the Presbyterian , & then the Presbyterian better then Independent , and now the Episcopal preferable to both ? Or tell me , John , honestly , did the Scripture deceive thee when thou preached upon that Text , Why mournest thou for Saul ? If thou say thou only here misunderstood the place , and misapplied it ; yet is the Scripture for all that true and certain ; may not the same he said , if one pretending the Spirit to be the Rule , should fall in the like error that the Spirit were not to be blamed , or thence termed uncertain ▪ but the man that mistook the voice thereof , or took his own imaginations instead of it , as thou didst thy misapprehensions for the sense of that Scripture . If thou canst extricate thy self out of these difficulties , so as to satisfie me , or any other rational and indifferent person , I may seriously say to thee according to the Proverb , Eris mihi magnus Apollo . And really thou mayst not be without hopes of making a Proselyte . But if it appear to all judicious and unprejudicate persons that John Menzies's Arguments against the Quakers are no other than the Jesuits against him ; and whatever way he can defend himself against the Jesuites , so the Quakers can do against him , and impugn and straiten him the same way , so that his Argument is like the Vipers brood , that destroys him that brings it forth . I say , if this appear , what may candid persons judge of John Menzies honesty that has asserted in Print , that Quakerism is Popery under a disguise ; and the Papists and Quakers are one . The state of the Controversie in the first place then both upon our part and yours is in Thesis and not in hypothesi , that is not whether or not we be truly ruled by the Spirit , or can give an evidence of it , more than whether ye be truly led by the Scriptures , or can give any evidence that ye are ; but whether we do well in saying the Spirit is the principal Rule of Faith ; for though divers Sects now , to wit , Lutherans , Calvinists , Episcopalians , Presbyterians , Independents , Anabaptists , Antinomians , Arminians , &c. do all quarrel one another , each laying claim to be led by the Scripture , & denying it of the other ; yet do they all agree in this , that the Scripture is the only Rule , will it therefore follow that the Scripture is not the Rule or certain , because none of these can give a certain evidence convincing their respective opposers , that they are led by it ? So on the other hand , though such as affirm the Spirit to be the principal Rule , cannot give any evidence to convince their Opposers , that they are led by it ; it will not follow that it is not the Rule , or that they err in affirming it so to be . A Postscript . AS the Apostle Paul said concerning the Spirit of God , that there are diversity of operations , but one Spirit , and one body of Christ , which is his Church ▪ so I may say concerning Antichrist , and his spirit and body . The body of Antichrist is but one , having many members ▪ and the spirit of Antichrist is but one in the root , though in different operations , & appearances . And what is this body of Antichrist , but all these ( whether Papists or others , though pretending to Reformation , under whatsoever designation , as Episcopal , Presbyterian , Independent , Anabaptist , or any else ) who oppose the Spirit of Christ in his spiritual appearances and operations in the body of Christ , which is his Church . A manifest instance of the truth of this , I my self of late have been an ear and eye witness of . For not many months ago I had occasion at London , both to see with my eyes , and hear with my ears , how the people called Anabaptists , some of their chief Teachers , opposed , denied , slighted , and ( by all means their earthly and devilish wisdom could invent ) laboured to make of none effect the inward evidence of the Spirit of God in his people , alledging openly in the faces of thousands , That whoever ●ould not give an evidence to their Adversaries , that they were inspired with the Spirit of God such as no hereticks could pretend to , were no Christians but deceivers . So these Anabaptists lately argued against us at London in an open Assembly . And so now since in my own native Country within these few days , I have seen the same Spirit to appear in men professedly very much differing from Anabaptists , and slighting them as a sort of Hereticks , yet one with them in the ground ; and in this particular work and service also , to carry on the great designe of Antichrist . These are some Masters of Arts , Students of Divinity , as they call themselves , in the University of Aberdene , who openly in the hearing of divers hundreds of people , some whereof were sober and judicious , did oppose the inward evidence of the Spirit of God in his people , as not being a sufficient evidence unto them , unless they could give an evidence of it unto others , even their very Adversaries , that they were inspired ; and so if we the people called Quakers could not give an evidence of this unto these our opposers , we were but deceivers . After it had been shewn them , that Papists & Jesuits used the same Argument against all the Protestants , that indeed did more militat against them , out of the Papists Quiver , than out of these our Adversaries Quiver against us . I produced the Testimony of the Scripture , as the best and most convincing outward evidence that could be given , as a witness to the Doctrine and Principle of Immediate Revelation and Inspiration of the Spirit of God , owned by us , as being in all men in some measure , and consequently in us . This is , I say , not the the best and most principal evidence , nor the greatest , that we have unto our selves , or unto one another , who are gathered into the same Faith , Spirit , and Power , for that is the immediate evidence of the Spirit in our hearts , which witnesseth both to our selves and to one another , that we are the Children of God ▪ but it is ( I mean the Scripture ) the greatest outward and visible evidence , that can be given unto our Adversaries , who in words own the Scriptures , as their only Rule , and chiefest evidences . And in doing so , I followed the example of our Lord and Saviour Jesus Christ , who while he reasoned against the Jews , who professed to own the Scriptures , but denied him ; he brought a testimony for himself out of the Scriptures , which they in words owned as their Rule ; Search ( said he ) or ye search the Scriptures , for in them ye think ye have eternal life , and these are they , which testifie of me . Now thoug● Christ his own immediate Testimony should have been received as greater than any of his Servants , such as Moses , and the Prophets were , yet he used this , as an Argument against them , as bringing them to their own Rule ; and said he , had ye believed Moses , ye would have believed me , for Moses wrote of me . And he laid again , I have a greater testomony than that of John : and yet John was the greatest of all the Prophets . So in like manner we say , We have a greater testimony to Christ Jesus by his Spirit , and Power revealed in us , than the testimony of Moses and the Prophets , even than John , who was the greatest . But when we produce the Testimony of Moses & the Prophets and Apostles as an evidence to the truth of what we affirm , I say it should be received by our Adversaries who own the Scriptures as their chief and only Rule . For either they should receive it , or not receive it ; if they should receive it then they are faulty , who in the late Dispute at Aberdene did refuse to receive the evidence of the Scriptures , as from us , only because we say we have a greater , to wit , that of the Spirit within us , although we own the Scripture as the greatest visible and outward evidence that we can give to our Adversaries . If they should not receive the Scripture evidence and testimony as from us , because we say we have a greater , to wit , that of Christ himself immediately in us by his Spirit , then they must needs also say , for the same reason , that the Jews ought not to receive the testimony of the Scriptures as an evidence for Christ , because he said he had a greater ; and certainly he had a greater , though they would not receive it , nor could not , as they stood in their prejudice and malice , werewith they were filled against him , who did not receive him . Now this I say with freedom and boldness of Spirit to all those whether Papists , Anabaptists , Prelatical or Presbyterian Professors , who with one mouth require of us an evidence that we are inspired , or have a measure of the Inspiration of the Spirit of God and Christ in us ; I offer unto all of you the Scriptures for an evidence of this truth , viz. that the Quakers so called have a measure of the Inspiration of the Spirit of God and Christ in them ; for according to the Scriptures testimony , Christ the true Light enlighteneth every man that cometh into the world ; and his illumination is his inspiration ; I profess sincerely in Gods fear , that the Scriptures Testimony is to me as full and plain , and convincing to prove this Truth , viz. that an Illumination , Manifestation , and Inspiration of the Spirit of God is given to every man , is in every man ; as to prove this truth , that Christ , who according to the flesh , was born of the Virgin Mary , was the promised Messiah ; now if we can prove from Scripture that all men have in them a measure of this Divine Illumination and Inspiration by the Spirit of Christ , we have gained our point , which is , that we have also a measure of the same in us ; for ALL MEN doth comprehend us called Quakers , as well as other men : I see not what our Adversaries can with any colour object against this evidence from Scripture , but this , that they will deny that the Scripture bears testimony to this Universal Illumination or Inspiration of the Spirit of God in men . But this brings the matter of the debate from being personal to be doctrinal , & so puts us upon equal terms at least , with all our Adversaries , especially Prelatical , Anabaptistist , and Presbyterian , & Independent opposers whatsoever , who say , the Scriptures are their chief and only Rule . And though our Adversaries say , the Scripture doth not testifie to that universal Inspiration of the Spirit of Christ in men , that moveth us not more then when the Jews denied that the Scriptures bore testimony to him , that was born of the Virgin Mary to be the Christ . We are able by the help of God to prove from Scripture the truth of this Doctrine of Divine Illumination and Inspiration in all men , and consequently in the Quakers as much as they , or any professing Christianity upon earth , can prove any Principle or Doctrine of their Faith. Secondly , we are able , and do offer by the Grace of God against all our Opposers whatsoever , to prove from the Scriptures Testimony , that this universal Inspiration and Illumination of Christ by his Spirit in men is a sufficient evidence of Truth , and Rule of Faith and Life in all men , and consequently in us called Quakers . Thirdly , that this Divine Inspiration and Illumination , where it is not wilfully resisted and rejected , but regarded and attended , is a greater evidence than the Scripture is , and witnessed by the Scriptures . Fourthly , and yet the Scripture is the greatest visible and outward evidence that either we or they can give of their Rule . I shall conclude with a reasonable demand to these Young men , Masters of Arts , their Masters and Teachers , which is this , Whether they own these Assertions , Affirmations and Arguments of their Scholars in the late Dispute , as followeth , viz. That whatever is of God is God , that the Scriptures according to the Quakers is fallacious , and can beguil us , that the Baptism with the Holy Ghost is ceased , and the rest of their Discourse inserted in this foregoing Treatise . If yea , Let them declare so much to the people , who are greatly stumbled at these their expressions , even divers of their own Church ; if nay , then let them publickly reprove and disown those words , otherwise not only we , but many others will say , ye have both taught and allowed them so to affirm . G. K. Notes, typically marginal, from the original text Notes for div A63382-e510 And it may here be observed , that afterwards J. L. speaking reflectingly against the Quakers , said , it was no railing to speak the truth ; which was all we pleaded for . I appeal to all Logicians , if when any thing is subsumed in a Syllogism , which is neither in the first Proposition nor in the Conclusion , whether that Syllogism hath not four Terms . N●te , divers of the Auditors were displeased with their going from the Theses . See 1 Cor. 7.6 . & compared with 40. verse . See Acts 16.7 . As in the third person in the Imperative , exeat , Let him go , is permissive . Note , that while this young man was prosecuting his Argument , J. L. did insolently intrude himself and interrupted him , and they spoke of them three at sometimes . 
A47778	----	A true and faithful accompt of the most material passages of a dispute betwixt some students of divinity (so called) of the University of Aberdene and the people called Quakers held in Aberdene ... before some hundreds of witnesses upon the fourteenth day of the second month called April, 1675 : there being opponents John Lesly, Alexander Shirreff, Paul Gellie and defendants upon the Quakers part Robert Barclay and George Keith ... / published for preventing misreports by Alexander Skein ... [et. al.] ; to which is added Robert Barclay's offer to the preachers of Aberdene, renewed and re inforced. Skene, Alexander. 1675 Approx. 102 KB of XML-encoded text transcribed from 49 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A47778 Wing L1172 ESTC R29467 11147135 ocm 11147135 46415 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47778) Transcribed from: (Early English Books Online ; image set 46415) Images scanned from microfilm: (Early English books, 1641-1700 ; 1425:20) A true and faithful accompt of the most material passages of a dispute betwixt some students of divinity (so called) of the University of Aberdene and the people called Quakers held in Aberdene ... before some hundreds of witnesses upon the fourteenth day of the second month called April, 1675 : there being opponents John Lesly, Alexander Shirreff, Paul Gellie and defendants upon the Quakers part Robert Barclay and George Keith ... / published for preventing misreports by Alexander Skein ... [et. al.] ; to which is added Robert Barclay's offer to the preachers of Aberdene, renewed and re inforced. Skene, Alexander. Barclay, Robert, 1648-1690. Keith, George, 1639?-1716. Barclay, Robert, 1648-1690. Theses theologicæ. 71, 22 p. s.n.], [London : 1675. Reproduction of original in the British Library. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- Controversial literature. 2003-01 TCP Assigned for keying and markup 2003-02 Aptara Keyed and coded from ProQuest page images 2003-11 Tonya Howe Sampled and proofread 2003-11 Tonya Howe Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion A True and Faithful ACCOMPT OF The most material Passages of a Dispute betwixt some Students of Divinity ( so called ) of the University of Aberdene , and the People called Qnakers ; held in Aberdene in Scotland , in Alexander Harper his Close ( or Yard ) before some hundreds of Witnesses , upon the fourteenth day of the second Month called April , 1675. There being Opponents Iohn Lesly , Mast. of Art. Alexander Shirreff . Mast. of Art. Paul Gellie . Mast. of Art. And Defendants upon the Quakers part . Robert Barclay . and George Keith . Praeses for moderating the meeting , chosen by them , Andrew Thomsone Advocate : and by the Quakers , Alexa●der Skein , somtime a Magistrate of the City . Published for preventing misreports , by Alexander Skein , Iohn Skein , Alexander Harper , Thomas , M●rser , and Io●● C●wie . To which is added , Robert Barclay's offer to the Preachers of Aberdene , renewed and re inforced . Act. 4. 27 For of a truth , against thy holy child Iesus , whom thou hast ano●nted ; both Herod , and Pontius Pilate , with the Gentiles , and the People of Israel were gathered together . London Printed , in the Year , 1675. The Epistle . Friendly Readers . FOrasmuch as our opposers threatned they would Print an accompt of the debate , and boasted of a victory , we thought it our concernment for the Truths sake , and to undeceive these that may be abused by such reports , to give this true and faithful accompt of what past : which we are confident all the impartial and attentive Auditors , will affirm to be a true accompt ; neither is there any one Argument omitted that we can remember of , or any thing added . There were many things spoken extrinsick from the matter ; and somtimes confusedly two or three of our opposers speaking often at once , and also some others that were not concerned , as particularly , one Brown the Bishops Chaplain , who though he refused to Subscribe the Articles , and so was excluded from speaking , did often most impertinently interupt , and intrude himself . But these being only transcient ; and no Arguments insisted on ; we have not inserted them , studdying to keep to the matter : and we do faithfully declare that we have herein dealt impartially according to our memory , as we hope such serious Auditors as may read this will acknowledge . So leaving you to the perusal hereof , we rest , Your Souls well-wishers , Alexander Skein . Iohn Skein . Thomas Mercer . Iohn Cowie . In the first place the Articles were read , which are as followeth . 1. IT is hereby declared that this is to be a private conference betwixt the Students of Divinity ( so called ) of the Colledges of Aberdene , and the People called Quakers , as a fulfilling of any Challenge wherein these Students may be included , within the Theses set forth by Robert Barclay ( or may have received from any of that People ) but abstract from the Publick Challenge given to the Preachers in general i● the end of the English Theses ; because it is offered with particular condition of having the Publick places to dispute in , before the Auditories , before whom they conceive they have been misrepresented . 2. It is provided that when any of either Party is speaking , if any of their company offer to speak , he that is speaking is to be silent ; but if two of a Party speak at once , he that is seen to obtrude himself , shall be judged impertinent , and excluded thereby from farther access . 3. That each speaker on any of the sides have full liberty , and time to speak , without interruption of the contrary Party ; and that he that interrupts shall be debarred from farther speaking . 4. That each side abstain from School-terms and distinctions ( as much as possible ) but if any use them , that they may be opened to the People in plain English , so that any of ordinary capacity ( that are not educated in Colledges ) may understand them . 5. As for Retortions they must not be impertinent , and from the purpose ; and none shall be so insisted on as to divert us from the point , or turn the Opponent into the Respondent . 6. The day appointed for the Conferrence , is the fourteenth of April , in the Year , one thousand six hundred seventy five . ( being the day called Wednesday ) the place is to be at Alexander Harpers House or Close ( in case the Gray-Fryers Church ( so called ) cannot be ob●ained ) and that the Conferrence is to continue from two to five a Clock in the After-noon . 7. Both Parties shall endeavour to procure a Praeses to moderate , but not to have any decisive judgement ; yet if such a one cannot be procured , the Conference is not to be broken up . 8. And it is hereby declared that both Parties intend this for mutual edification ; and therefore intend to abstain from any thing that may obstruct so good an Event . 9. It is likewise agreed , that none shall have liberty to speak , but those that have , or shall Subscribe before the Dispute begin , these aforesaid Articles . Here Alex. Skein one of our Friends chosen Praeses for Us ( because we could not at that time procure another ) standing up with the other Praeses . Studient , It was condescended that no Quaker should be a Praeses . Quaker , We are wronged ; for we never condescended to any such thing : and seeing ye have chosen one of your way , how can we be hindered to choose one of ours . Andr. Thomsone their Praeses , There needs no debate in this matter ; for we are chosen not to have any decisive judgement , but only for the Moral part , to take notice if the Rules be observed ; or whether ye keep to the purpose . Then Iohn Leslie had a long and tedious discourse , concerning what was fit to be done , and how we ought to dispute . G. K. Praeses . I suppose we came not to this place to hear from this Young-man a long Logique discourse . R. B I desire to be heard , we being a People so generally misrepresented , as heretical and erroneous , did conceive our selves obliged to give a true and faithful account of our Principles ; which I did in a certain Paper now under debate , and ● that our innocency therein might appear , there was a Challenge added to the end of it , offering to defend these our Principles , if we might be allowed so to do in these Publick places where we have been so much misrepresented , and against those Persons who had there so often traduced us : To which having received no Answer , some of the Studients of Divinity came to us ; and signified that they looked upon themselves as concerned ; because mention is made of such in the beginning of that Paper . To whom we answered , that they were not the Persons challenged by Us ; as not being the Publick Preachers that had misrepresented Us : But seeing they were desirous to debate the matter , we were not unwilling to render to any , a reason of the hope that is in us ; and therefore should not decline it . And forasmuch as some did object , that we were at a loss , as engaging with them ; because there would be little advantage in case we had any victory and a greater reflection , should we appear to be at any loss . To such we had , and have this to say ; that as we are not afraid to meet with the greatest and ablest of the Preachers themselves : so the Truth leads us not to despise any . As R. B. was going on , he was interrupted . Alex. Shirreff , If it were pertinent I could easily disprove much of what is said ; but to be short , R. B. having given Theses , provoking all the Scholars of Europe and Great Brittain , though R. B. pretends in his Preface to be against School Divinity ; yet his Theses are full of it : and there are many other contradictions , which I will not now take notice of , The Preachers and Ministers of the Word , not finding themselves concerned ; we Young-men , and but Students , have offered to dispute : in the Articles the Quakers have been very unreasonable ; and particularly , G. K. did refuse any Article should be put in , against railing ; because he said , that might be railing in me , which was not in him ; because he ( to wit , G. K. was immediately led by the Spirit . We have concluded , that being Young men , in case the Quakers should have any advantage , it will not be of great consequence , and if we have advantage , we hope it may be useful ; because these are the great Prophets and Preachers , of the Quakers . G. K. I could take notice of many things not true in that Young-mans long discourse ; as particularly , that R. B. hath provoked all Europe ; but I pass them by , because I 'me here exceedingiy abused ; and therefore desire to be heard : for I declare in God's fear , and in singleness of my heart , I never said any such thing as is by that Young-man alledged upon me ; as I can appeal to the Auditors who were there present , but what I said was this ; I cannot bind my self , not to rail because I 'me bound already that I should not rail , by the righteous Law of God in my Conscience ; and may perhaps speak that , as believing it to be true , which ye may call railing . A. Shir. I being chiefly concerned , and having mostly occasioned this Debate , am employed by the rest to speak first ; and therefore I will impugne the second thesis , which R. B. read ; and is as followeth . Seeing no Man knoweth the Father , but the Son , and he to whom the Son revealeth him , Mat. 11. 27. And seeing the revelation of the Son is in , and by the Spirit ; therefore the Testimony of the Spirit , is that alone by which the true knowledge of God hath been , is and can be only revealed ; who as by the moving of his own Spirit converted the Chaos of this World , into that wonderful order , wherein it was in the beginning ; and Created Man a living Soul to rule and govern it : so by the revelation of the same spirit , he hath made manifest himself all along unto the Sons of Men , both Patriarchs , Prophets , and Apostles ; which Revelations of God , by the spirit , whether by outward voices , and appearances , Dreams , or inward objective manifestations in the heart , was of old the formal Object of their Faith , and remaineth yet so to be , since the Object of the Saints Faith is the same in all Ages , though set forth under divers Administrations : moreover these Divine inward Revelations , which we make absolutely necessary for the building up true Faith , neither do , nor can ever contradict the outward Testimony of the Scriptures , or right and se●nd reason ; yet from hence it will not follow , that the Divine Revelations are to be subjected to the examination , either of the outward testimony of the Scriptures , or of the natural reason of Man , as to a more noble , or certain Rule and Touchstone : for this Divine Revelation , and inward Illumination , is that which is evident and clear of it self ; forcing by its own evidence and clearness the well disposed understanding to assent , 〈◊〉 moving the same 〈…〉 , even as the common Principles of natural truths , move and incline the mind to a natural assent . R. B. People , this is that which we affirm , and which these Young-men are about to dispute against as false ; notwithstanding that A. Shir. had thus offered himself first to dispute , yet I. L. intruding himself put him to silence ; Beginning as followeth . I. L. That which is not to be believed as the Rule of Faith , is not to be the Rule of Faith ; but the Spirit is not to be believed as the Rule of Faith , therefore the Spirit is not to be the Rule of Faith. R. B. Having repeated the Argument I deny the Minor or second Proposition . I. L. I prove it , that which hath not a sufficient evidence , to evidence it self to be a Rule , is not to be a Rule ; but the Spirit in the Quakers hath not a sufficient evidence , whereby to evidence it self to be a Rule ; therefore the Spirit in the Quakers is not to be our Rule . R. B. ( Having repeated the Argument ) I distinguish that second Proposition , If thou meanest any Spirit in the Quakers , which they peculiarly assume to themselves as Quakers , or say they have as a part of themselves , or of Mans Nature ; we concede that such have no evidence , neither do we say that any such Spirit is to be our Rule ; but if thou meanest that Universal Spirit of God , a manifestation whereof is given to every one to profit withall ; we affirm it hath a sufficient evidence in us , and in all Men. I. L. I urge that distinction , If the Spirit hath a sufficient evidence , either this evidence is from your own declaration , or some other ; but it is neither from your own declaration , nor from some other ; therefore , it hath not a sufficient evidence . R. B. It is from both . J. L. What is it them ? R. B. That it teacheth us to deny ungodliness and worldly Lusts , and to live soberly , righteously , and godly in this present World ; this is an evidence to all Men. I. L. I prove that is not a sufficient evidence thus , That is not a sufficient evidence , which Hereticks may pretend unto , as a sufficient ground for their heresie ; but Hereticks may pretend this as a sufficient ground for their herisie ; therefore it is not a sufficient evidence . R. B. I answer this first by a Retortion ; this is the same Argument upon the matter , which the Jesuit Dempster used against your Master , viz. Iohn Menzies : for the Iesuite pressing him to assign a ground for the Protestant Religion , which Hereticks could not pretend unto . I. M. named the Scripture , and the Iesuite further urged , that Hereticks could , and did pretend unto the Scriptures . Now what evidence can ye give from the Scriptures , which we cannot give ? yea , and greater from the Spirit , that Hereticks cannot justly lay claim to . Stud. With one voice , We will not have Retortions . R. B. Praeses read the Articles which contain a particular provision for Retortions , as being lawful , if not insisted too much on ; so the fifth Article above-mentioned was read . G. K. I offer to answer directly to his Argument without Retortion , though I pass not from the Retortion ; for it stands over your heads , which ye will never get over . Then I say , we have a two-fold evidence , which no Heretick can justly lay claim to . The one is the inward evidence of the Spirit of God , by its own immediate Testimony in our hearts . The other is the Testimony of the Scriptures , which I affirm in the Name of the People called Quakers , is the best external and outward evidence , and rule that can be given : And my reason why we have the Testimony of the Scriptures , as an evidence that we have the Inspiration of the Spirit , is this . All Men have a measure of the Inspiration of the Spirit of God according to the Scriptures testimony , That Christ the true Light inlighteneth every man that cometh into the world ; and that a manifestation of the Spirit is given to every man to profit withal : But this universal Illumination or manifestation is inspired ; and if all men be in measure inspired , then consequently we who are men are inspired . I. L. I prove yee have not the testimony of the Scriptures for a sufficient evidence . That which is fallacious is not a sufficient evidence . But the Scriptures testimony according to the Quakers , without the indwelling of the Spirit is fallacious : Therefore the Scriptures testimony is not a sufficient evidence . R. B. ( Having repeated the Argument ) I deny the second Proposition . G. K. The Argument is wrong in its Structure , and vitious as consisting of four Terms , which no right Syllogism should have . Stud. It is not informal , for it hath not four Terms . G. K. It hath four Terms , and this I offer to prove before either your Masters , or any other judicious Logicians in any University of this Nation . I say it hath four Terms , because it subsumes that in the second Proposition which was not in the first Proposition . At this the Students fell a laughing ▪ and so provoked the people to lightness . Al. Skeine ▪ one of the Praesesses , I am sorry to see those who profess to study Divinity behave themselves so lightly , and so far from seriousness in such weighty matters as concern the Truths of God. G. K. I am ready still to prove that the Syllogism hath four Terms : but this being not so p●●per here for this Auditory , proceed ye to prove the second Proposition , which R. B. hath denied . I. L. I prove the second Proposition , That which may beguile a man is fallacious : But according to the Quakers , the Scriptures may beguile a man , without the indwelling of the Spirit : There fore according to the Quakers , the Scriptures are fallacious . G. K. This Argument is also wrong in the Structure , having four Terms . R. B. But waving that I deny thy second Proposition : For the Scripture cannot beguile any man , although men may or have beguiled themselves by a wrong use of it . A. Shir. Take notice , People , The Quakers say , the Scriptures cannot beguile you . R. B. Speak Iowder yet ; for we do and have constantly affirmed it . And we hope it will help to clear us of those misrepresentations , as if we despised or spake evil of the Scriptures . G. K. I would my words could reach from the one end of the world to the other , when I say the Scriptures cannot beguile any man , for the Scripture is innocent , and a true testimony in it self ; but men do beguile themselves oft by making perverse Glosses upon the Scriptures ; the Script●re cannot be fallacious , because according to you , it is your principal rule of Faith ; & if we can prove from your own principal Rule that we are inspired , then the Scriptures testimony is not ●allaciou● , else your Principal Rule would be fallacious . Stud. But that is not according to your Principle . G. K. But it is an Argument ad hominem , which ye know is lawful ; and besides , though we do not acknowledge them to be the principal Rule of our Faith ; yet we affirm , that they are a a true testimony , and the best outward testimony and Rule in the world . And besides , there is a manifestation of the Spirit in many , where there is not an in-dwelling of the Spirit , and by this manifestation of the Spirit , all men may understand the Scriptures as they do improve it . Stud. We will go to another Argument . R. B. People take notice , this Argument is lest upon this Point , that according to the Quakers Principle these young men say , the Scriptures may beguil People , which we utterly deny as proved , or that can be proved . Al. Shirreffe . I argue against the later part of the second Thesis , where ye affirm , That inward , immediate Revelations are necessary to the building up of true faith . We confess that subjective R●velation is necessary , but we deny that objective Revelation is necessary , which ye affirm . G. K. Explain what ye mean by subjective and objective Revelation , that the people may understand according to the Articles . A. Sh. I explain it from this Scripture , Luke 24. 17. And beginning at Moses and all the Prophets , he expounded unto them in all the Scriptures the things concerning himself . Here is the objective Revelation to wit the Scriptures , so that they needed not any new objective Revelation , but only that which was before ; but needed a subjective Revelation , or Divine Illumination to make them understand the objective Revelation , to wit , the Scriptures . G. K. That is not a sufficient explanation of objective and subjective Revelation ; therefore I desire to be heard , that I may open it more sufficiently , according as is provided in the Articles of Agreement . Objective Revelation , or the object of our faith is twofold , to wit , first , the material object ; secondly the formal object . Stud. Do the people understand this . G. K. I shall explain it to them , for it is necessary to the matter in hand . The material object is that which is to be believed ; the formal object is that for which principally we are to believe , or the principal motive of credibility . Now to apply , I say , the Scriptures are the material object , or a part of the ma●erial object of our faith ; but not the formal object of our faith . Al. Shir. I prosecute my Argument against such objective Revelations as being necessary to faith . G. K. We confess the Scriptures are sufficient to move us to an Historical faith , and that to a more excellent degree of Historical faith , than any other Histories in the world ; because it hath more excellent outward motives of credibility , as the consent of all ages since they were written , and of all Christians , however differing among themselves , &c. but they are not sufficient to beget in us a saving faith , without inward objective Revelation . Al. Shir. I prove such inward objective Revelations are not necessary to beget saving faith , by this Argument : If there be no such Seed in man as the Quakers maintain , then there are no such Revelations as the Quakers maintain ; But there is no such Seed in men as the Quakers maintain : Therefore there are no such Revelations , &c. R. B. ( After he had repeated the Argument ) I deny that second Proposition . A. Shir. I prove it . If there be no such Seed in men , as a substantial , living Principle , distinct from the Soul , that can be heard , seen , favoured , tasted , a●d felt , then there is no such Seed in men as the Quakers maintain : But the first is true , therefore the last . And then the said Alexander Shirreffe read a passage at length out of G. K. his Book of immediate Revelation , page 6 , 7. that the Seed was such a living , substantial Principle , and that in the Seed these Revelations were only received . R. B. This is a digression from the matter , and a passing from the Theses , which should have been the subject of this days debate , to G. K. his Book of immediate Revelation . G. K. I must now appear to defend my Book , and Apologize to R. B. because I am necessitated to put my hand in anothers harvest ; Therefore I distinguish upon the word such in the first Proposition . If by such , thou meanest a substantial Principle , &c. I say , that is altogether extrinsick to the subject of the debate ; and besides it will engage us into the greatest nicities and obscurities of Philosophy and School-divinity , that is not proper for this Auditory . But if by such thou meanest , An Universal Principle of Gods saving Grace in men , whereby they are capacitated both to know and do the will of God ; I affirm and am ready to maintain there is such a Principle in all men . Al. Shir. But I prove that that Seed in men is not of a substance , or substantial Principle . G. K. I am ready to defend , that it is a substantial Principle . But that belonging to the second Proposition , we ought not to come to it before the distinction of the first Proposition be discussed . Here the Students made a great noise . And G. K. appealed to the Praeses And ▪ Thomson , who answered discreetly , that G. K. did not refuse to defend that the Seed of God was a substantial Principle ; but this was not its proper place , until the distinction of the former Proposition be discussed . Al. Shir. I shall wave the word substantial , &c. and I offer to prove , that there is not a Seed of God in men , as the Quakers affirm , if there be such a Seed , it is either created , or uncreated : But it is neither created , nor uncreated , chuse you whether . G. K. After he repeated the Argument : I distinguish the word Seed , as being either a Concrete Term , or an Abstract Term. I. L. Doth the people understand this Distinction ? G. K. I hope ye understand it , and I shall explain it to them , who understand it not . A Concrete Term comprehendeth two things ; the one in recto ( as they say ) the other in obliquo , that is to say , the one hath the other belonging to it , as merciful is a Concrete Term , which is as much as to say , one that hath mercifulness in him , and so mercifulness is the Abstract , which signifieth that one thing belonging to the Concrete . Now to apply : If we understand Seed as the Concrete , it is both uncreated and created ; for it is God himself discovering himself to the Creatures capacity , in his work of manifestation , which work is created ; but he who doth manifest himself in that manifestation is uncreated . And because he manifests himself at first in a low and small degree unto the Soul ; therefore he in that manifestation is compar'd unto a Seed ; even as Cleme●s Alexandrinus saith , that Christ compared himself to a grain of Mustard-seed in his inward appearance in mens hearts . Al. Shir. The Seed is not a substantial Principle , because it is the manifestation of God ; but the manifestation of God is not a substantial Principle , but accidental . G. K. That may be substantial or a substance , which in another respect is accidental , as Gold is a substance , so Silver , Houses , Lands are substances ; but they are accidental to me , because I may want them . Al. Shir. He saith , his Seed is a substance or substantial Principle . G. K. This is an abuse , I speak not of my Seed , or the Seed of man , but of the Seed of God in men . A. Shir. I prove that manifestation is not a substance . R. B. That brings us again into a Philosophical debate which is here to be avoided . I. L. I prove that manifestation is not created . Whatsoever is of God , is God : But this manifestation is of God , Therefore it is God. G. K. Take notice of this young mans blasphemy ; for if whatsoever is of God be God , then all the Creatures are God , as stones , Horses , &c. for the Scripture sayes , of him , and through him , and to him are all things . Here the Students made a noise , and fell a lau●ghing to cover this : some of them speaking irreverently of God. G. K. I beseech you , yea , I charge you all in Gods fear , that when you speak of that Holy and Dreadful Being , ye do it with fear and reverence . A. Shir. Ye say then , this Seed is God in a manifestation : I prove it is not . That is not God which can be measured in measures , and can grow from a lesser measure to a greater , can be formed and grow up in men . But God cannot be measured in measures , nor grow , &c. Therefore this Seed is not God in a manifestation . G. K. After he had repeated the Argument , I answer , God as in himself , or as in his own Being cannot be measured or grow up , it is true . But as in respect of his manifestatione quoad nos ( or as to us ) that is to say , as he comes forth as to us , discovering himself , he or his Spirit may be said to have measures . And this I shew from Scripture : As where it is said in Iohn concerning Christ , God gave not the Spirit by measure unto him ; implying he gave it forth in measures unto others ; and where Elisha said unto Elijah , Let a double portion of thy Spirit in upon me . I. L. He saith God cometh forth into the Creatures : I prove he cannot come forth into the Creatures , because he is in himself . G. K. He doth come forth into the Creatures , and yet is still in himself ; for he is not limited as Creatures are , who go from one place to another ; but he is in all Creatures , and in himself also ; but this young man , as I perceived by him the other day , is a nullibist in his Opinion , as they term them ; so that according to his Principle , the Soul of Iohn Lesly is as much in France , even now as in his body , or in this place , that is to say , neither here nor there ; but herein I speak according to Scripture-words , which saith , God boweth the Heavens and cometh down ; yet not that he leaveth his own Being ; but it is spoken after the manner of men , who is every where in all his Creatures ; but manifesteth himself in several measures unto them . Al. Sh. There is nothing in the Seed but God ; therefore God in his own Being is measured forth according to the Quakers Doctrine ; for the Seed is nothing but God and his Manifestation . G. K. The Manifestation is in it self and not out of it self . Can Al. Shir. be out of himself ; or can any thing be out of it self ? R. B. If some of them be not without themselves , it is like they are beside themselves . G. K. In a moral way of speaking , when a man is as a Mad-man , or beside his purpose , he is beside himself . Upon this the Students fell to debate among themselves , whether they should prosecute the Argument or not ; some being for it , and some against it , and those who were for it boasting of their advantage . G. K. I see no strength in your reasoning to glory in , it hath not the strength of a cobweb ; but if you think it hath , produce it , and if any more water remain in your Bottle , bring 〈◊〉 out . A. Shir. Yea , we have water enough yet in our Bottle to quench your Spirit . R. B. Come on with it then . We will go from this to the eleventh Thesis , which R. B. read out , and is as followeth . All true and acceptable worship to God is offered in the inward and immediate moving and drwaing of his own spirit , which is neither limited to places , times , or persons ; for , though we be to worship him always , in that we are to fear before him ; yet as to the outward signification thereof in Prayer , Praises or Preachings , we ought not to do it where and when we will , but where , and when we are moved thereunto by the secret Inspirations of his Spirit in our hearts , which God heareth & accepteth of , and is never wanting to move us thereunto , when need is , of which he himself is the alone proper Iudge . All other worship then , both Praises , Prayers , and Preachings which man sets about in his own will , and at his own appointment , which he can both begin and end at his pleasure , do or leave undone as himself sees meet , whether they be a prescribed Form , as a Lyturgy , or Prayers conceived ex tempore , by the natural strength and faculty of the mind ▪ they are all but Superstition , will-worship , and abominable Idolatry in the ●ight of God , which are to be denied rejected , and separated form in this day of his spiritual arising . However it might have pleased him who winked at the times of ignorance , with a respect to the simplicity and integrity of some , and his own innocent Seed , which lay as it were buried in the hearts of men , under that mass of superstition to blow upon the dead and dry bones , and to raise some breathings , and answer them , and that until the day should more clearly dawn and break forth . Al. Sh. By this Thesis ye affirm , that no man ought to go about any duty without a particular impulse of the Spirit . R B. Impulse is not a word used by me , but an obscure word ; therefore say , Inspiration , or Influence . Al. Sh. Either this Inspiration ye have it in all things , or in some things , chuse you whether . R. B. We have it in these things relating to our duties of worship towards God. A. Sh. This contradicts G. K. who in his Book of immediate Re●elation , saith , That in all things whatsomever , we ought to have an inspiration of the Spirit for the doing of the same ; otherwise we cannot do in faith . R. B. This is another digression and going from the purpose ; for the Question is not how far I contradict another , but what in Reason ye can say against what I have here affirmed : for when I shew you before how ye contradicted your Master , viz. Iohn Menzies in another matter , ye would not admit it as relevant , though the Case be alike , alledging it was a Retortion , ye undertook to dispute against the Theses ; but it seems you find not room enough there , but ye must run to G. K. his Book for further matter . G. K. I see it is more against G. K. than R. B. his Theses that you set your selves . And therefore G. K. must defend G. K. But I say , in this there is no contradiction between R. B. and me , for there is a two-fold sort of Inspirations or influences , the one General , the other Special . The General Influences are given in general , or common for the doing of all common or ordinary Actions , and by the special influences of the Spirit we are enabled to go about those special duties , as of Prayer , Thanksgiving , &c. Now of these special inspirations or influences R. B. in his Theses is to be understood ; and thus there is no contradiction betwixt him and me . R. B. To which I have this to add , there is a difference betwixt the influences of the Spirit , as we are particularly acted by them in singular and particular Acts of Worship , and as we are generally influenced by the Spirit , in so far as we come habitually to live and walk in the Spirit , for in that respect we may be said to do every thing in the Spirit , as we grow up into that state , though there be more particular influences requisit in matters of worship . G. K. I say further , particular Influences or inspirations of the Spirit are of several sorts , which are analogous or proportional to the several sorts of duties , as Preaching , and Praying are several sorts of duties . Now the particular influence to Pray , is not to Preach , and so on the contrary . Also the influences which serve to duties only inward , as to wait , fear , and love God , do not serve without a superadded influence to the performance of outward duties . Therefore every influence is to respect the duty that it is given unto . A. Shir. I prove that such particular influences are not needful to acts of worship ; thus : If such particular influences of the Spirit were needful unto outward acts of Worship , then they were also needful unto inward duties , as to waiting , desiring , loving , and feeling God : but the last is absurd , therefore the first . R. B. Having repeated the Argument , I deny that 〈◊〉 last is absurd . G. K. Come on with that Argument : confess , it hath some Acumen or sharpness in it ; but ex tua pharetra nunquam venit illa sagitta , this Arrow hath not come out of thy Quiver , but out of thy Masters , who hath formerly used this Argument against us . Alex. Shir. I prove the last is absurd : If the inspirations of the Spirit be necessary to inward duties , as to wait , desire , &c. then we must not wait without them ; but this is absurd , therefore is the other . G. K. Having repeated the Argument ; I deny that this is absurd ; for we cannot suppose , that ever at any time an influence or inspiration can be wanting to wait upon God , to desire , and fear , and love him ; and the particular influences to particular duties , such as Praying , Preaching , Thanksgiving is not wanting , whenever the season cometh to go about them . Al. Shir. If ye have these particular influences , why do ye not make use of them ? Why do ye not say the Grace ? R. B. It will not follow that we do not pray , nor make use of those particular influences , because at sometimes we do not take off our Hats , or speak words , which are not essential to true Prayer . I. L. I prove that that distinction concerning general and particular influences is not sufficient , That which may be a ground for a Heretick to forbear Prayer for a whole year is not a sufficient distinction ; but this may be a ground for a Heretick to forbear Prayer for a whole year ; Therefore it is not a sufficient distinction . G. K. Having repeated the Argument ; I deny the second Proposition . I. L. I prove it , for a Heretick may pretend he hath not those particular influences for a whole year . G. K. Though an Heretick may pretend , yet he has no ground from ou● , Principle to pretend to any such thing because these particular influences cannot be wanting , neither for one year , nor for any time that the particular duties ought to be gone about ; and if any did pretend the want of particular influences , to pray , &c. they are to be judged as guilty and deceitful , as giving that for an excuse which is not sufficient , although all have not the utterance of Prayer , so as to pray in words , nor can any pray truly in words , but by a particular Influence . A. Sh. This Influence or Inspiration is either commanding or forbidding ; so G. K. understood it : but because of the great confusion or noise , he cannot certainly say ; and upon this understanding , G. K. answered , it is not a sufficient enumeration ; for there is a midst . Praeses A. Th. Master Keith , ye know we say , nondat ur medium . Students . There is no midst betwixt contradictory Propositions . G. K. But these Propositions are not contradictory ; for there is a midst betwixt commanding and forbidding . A. Shir. Either he doth command or not command ; there is no midst here , chuse you whether . G. K. He doth not command us in all things in which we are inspired ; for some Inspirations are Mandatory , and commanding , some Permissory , or permitting ; and some forbidding ; so betwixt commanding and forbidding , the midst is permitting . I. L. But a Permission cannot be an Inspiration , otherwise ye might say , a stone doth inspire you as much as God , because a stone doth permit or not hinder you . G. K. I deny the Consequence ; for I offer to shew from Scripture , that Paul when he did a thing by permission was inspired , as when he said , I speak this by permission and not by Commandment . Here he was writing Scripture by inspiration in the very time . And again , where he said , I assayed to go to such a place , but the Spirit permitted not . A. Shir. This was not a permission , but a hindering , or not a permitting him . G. K. But I gather out of these words by the Rules of Contraries , that if the Spirit did not permit Paul at sometimes , it did permit him at other times , and this permission was by Inspiration , and I hope it is lawful for me to make this observation or note upon this Scripture ; seeing your Masters will make half a dozen not so much to the purpose . But for the further opening of this matter , I distinguish of permission thus : There is a negative permission , and a positive permission : A negative permission is a simple forbearance , or not medling in any case ; and such a negative permission is no sufficient warrant to us to do any thing . The positive permission is when God by some inward evidence or signification of his Spirit by words or otherwise , maketh us know that he alloweth us to do such a thing , although he command it not . As for Example , if a Scholar should go forth out of the School without getting of his Masters leave , this is a negative permission , and is not a sufficient ground for the Scholar to go forth : but when the Scholar cometh , and saith . Let me go forth ; and the Master answereth , thou mayest go , this is a positive permission , and not a command . Praeses Andr. Th. Examples are not Demonstratious . G. K. But they may be used to illustrate . Praeses A. Th. But the Master saith to the Scholar , exi , go forth , which is in the Imperative , and that signifieth to command . G. K. That is but a Grammaticism , for the Imperative Mood doth not always signifie to command , but sometimes to command , and sometimes to permit ; which I refer to the judgment of School Masters who teach the Grammar . A. Th. Praeses . This is rather like a debate about Grammatications of Imperative Moods , than about the matter intended , therefore come to the purpose . A. Shir. In the prosecution of this Argument against this Thesis alledged on G. K , he will not pay his debt , because he may pretend he wants an Inspiration to do it . G. K. I hope none can blame me for refusing to pay my debt , and I pay my debt as well as any of you , nor can any be supposed that men can want an inspiration to do any such thing , and we refer our selves to the judgment of discretion in all sober persons here present . Paul Gelly . I have an Argument to propose for Water-baptism . R. B. Then let me read the Thesis , which was read , and is as followeth : As there is one Lord and one faith , so there is one Baptism , Ephes. 4. 5. which is not the putting away of the filth of the flesh , but the answer of a good Conscience before God by the Resurrection of Iesus Christ , 1 Pet. 3. 21. and this Baptism is a holy and spiritual thing ( to wit ) the Baptism of the Spirit and fire , by which we are buried with him , Col. 2. 12. that being washed and purged from our sins we may walk in newness of life , Rom. 6. 4. of which the Baptism of John was a figure , which was commanded for a time , and not to continue for ever : As to the Baptism of Infants is a meer humane Tradition , for which neither precept nor practice is to be found in all the Scripture . R. B. What hast thou against this Thesis , is it not the express words of Scripture ? P. G. It is true , and therein we agree , but I oppose your meaning of it . R. B. We make no meaning in the Case , for the Scripture declareth our meaning . G. K. Ye have a large field to Dispute in ; in the last part of the Thesis , if you please where he positively affirms that sprinkling of Infants is a meer humane Tradition . Students . We will not meddle with that at this time . P. G. Either you mean by this Thesis , that Water-Baptism is ceased or not ceased . R. B. Come on , we mean it is ceased . P. G. I prove it is not ceased thus : If the presence of Christ is to continue with his Church for ever , then Water-baptism is to continue for ever , But the first is true . Therefore the second . G. K. People take notice , he saith , Water-baptism is to continue for ever ; if so , then we must be baptized in Heaven after this life with Water-baptism . Stud. He means by for ever , to the end of the world . R. B. Having repeated the Argument , I deny the sequel of the first Proposition . P. G. I prove it from Matth. 28. Go teach and baptize all Nations , &c. Here Christ commanding them to baptize , sheweth he will be with them to the end of the world ; therefore as long as he was to be with them , that Baptism was to continue . R. B. I grant the whole : but the Question is , if that Baptism be by Water , which I deny . P. G. I prove it was by water , If the Apostles baptized with water , then they were commanded to baptize with water ; but the Apostles baptized with water : Therefore they were commanded to baptize with water . R. B. ( having repeated the Argument ) I deny the Consequence of the first Proposition . P. G. I prove it thus , Either the Apostles did baptize with water by the Command of Christ , Matth. 28. or they were ignorant of the meaning of that Command , chuse you whether . G. K. It is not a sufficient enumeration , for they might have known the meaning of the Command , and yet baptized with water , not from that command , but in condescention to the weaknesses of the Jews . P. G. If they condescended to baptize with water for the weakness of the Jews though without a Command , then ye ought to baptize now with water to condescend to peoples weakness now , seeing ye confess that there are who are weak both among us and your selves . G. K. That will not follow , more than in the Case of Circumcision , for the Apostle Paul did Circumcise without a Command in condescention to the Jews , yet it followeth not that any now should Circumcise to condescend to the people who should require it . Stud. The parity is not alike , because Baptism with water was Commanded to the Apostles , so not Circumcision ; for Iohn Baptist was sent to baptize with water . R. B. Iohn Baptist was not an Apostle , and so not concerned in that Commission , Matth. 28. And his Baptism was to decrease , that the Baptism of Christ by the Holy Ghost might encrease . Al. Shir. It must be water-Baptism , because the baptizing of the Holy-Ghost is ceased now . G. K. People , take notice , he saith the Baptism of the Holy Ghost is ceased now . A. Shir. It is ceased to be given by men , for do ye give the Holy Ghost by the laying on of hands . G. K. The Holy Ghost may be given without the laying on of hands , and holy men now are Instruments in conveighing the gifts of the Holy Ghost to others . R. B. Did not Paul say , Rom. 1. 11. that he longed to see them to communicate some spiritual Gift : And besides , as to the matter of condescendence , abstaining from blood and things strangled though particularly commanded by the Apostles , yet is not now to be practised by any condescention , as your selves confess . G. K. Hear what Augustine saith in the Case of Circumcision observing of meals , drinks , washing sacrifices , &c. They are to be considered in a threefold respect , viz. First as living under the Law , Secondly , as dead after the death of Christ , Thirdly , as deadly as being once buried , and being once ▪ buried they are not to be again raised up out of their Grave , out of Condescention to any , so I say the same as of Water Baptism , it being once dead and buried , is not again to be raised up now after the Apostacy . P. G. I prove that Water-Baptism was thought needful even to those that were Baptized with the Holy Ghost , Can any man forbid Water , &c. as Paul said Acts 10. G. K. Say Peter not Paul. P. G. Peter I say not Paul. R. B. That proves not all that it was done by necessity , but to condescend to their weakness . About this time the praeses , And. Th. going forth said , it was now five a clock the time appointed for the continuance of the dispute and so went away nor was there any argument farther urged . G. K. Praeses Al. Skeine , I see there is like to be no more here but confusion , seeing the other praefes is gone . I shall ouly propose this just and reasonable desire to these Students , that since we have given them a fair opportunity to impugn and oppose our principles , they also will promise us another day to impugn and oppose theirs . Stud. When we set out Theses then ye shall have one opportunity to impugn them . G. K. Your Theses are set out already , for your confession of Faith is your Theses , which I offer to impugn . Stud. Our Faith is established by the Law of God and of the Nation , and therefore ought not to be called in question , R. B. That it is established by the Law of God is the thing under debate , and as for the Law of the Nation , so is the Popish Faith in Italy and Spain , and Mahometanisme in the Turks dominions , will it therefore follow that Popery and Mahometanisme are not to be called in question or oppugned . Stud. We will come to your meetings and debate further with you . R. B. Our Meetings are not for debate , but to wait upon God and Worship Him , but if ye please to meet us here again to morrow , we are satisfied . Stud. We will not . R. B. It seems ye need a longer time to prepare you , for your present strength is all exhausted . Stud. We will come to your Meeting , and wait till it be done , and then oppose you . R. B. I have told you before , that is not proper , but on this condition I will admit it , that when I see meet , I may have the like opportunity to come to your meetings , and when your Preachers have done , that I be allowed to oppose and impugne your principles . Stud. No , no. The confusion and tumult encreasing thorough the removing of the Praeses . A. Th. and divers of the soberest people ; and the Students vainly boasting of their victory , laughing , clamouring , and making a noise , and telling they would cause , publish in Print their ( imaginary ) Victory , occasioned such lightness and rudeness in a rabble of the grossest sort that were without the bar , that laying hold on a heap of Turffs , they threw many of them against us without offering the least violence to our opposers on the other side , so that having beat divers with hard Turfes , Peates , and also with stones . R. B. with divers other friends received several knocks in his head , and was wounded in his hand with a stone , while as the Students ( the Masters of Art ) and their Companions who had been disputing in matters of Religion instead of interposing themselves to prevent , stood divers of them laughing , hollowing , and clamouring thereat , and so the meeting broke up . G. K. said to others more sober that were present , these are your Church-members . This true and impartial account ( which was offered to be read to their Praeses , And. Thomson but he declined it , alledging the matters treated of were so Extrinsick from his employment , and these things that took up his head , and he so apt to forget such things , that though the matter might be true he could not attest it . neither for us nor our opposers ; it was also read in writing to some judicious and unprejudicate persons that were present , and are not of our way , and acknowledged by them to be according to their best memory a full and ingenious account , as may be further proved in case it be called in question ) will we hope serve to appease these empty clamours which the Students vain ostentation , and the ignorance and prejudice of others might have raised , some of whom did so little or at least will needs appear so little to understand the matter , as to affirm the Quakers were all routed , for they could prove nothing , whereas we were by mutual agreement to be meer Defendents , & not to be admitted at all to prove , but only to answer , and whether we answered not all was urged , will by this account appear , where none of the arguments are omitted , nor any whit of the strength of them concealed ; as for what was or may be accounted reflections , we have not put them in the body of the dispute , because we remember not particularly at what time they were spoken . But that we may not seem designedly to conceal any as tending to our disadvantage , so far as we remember they were as followeth . That G. K. said to I. L. he spoke more with his fingers than his tongue , after , what need he make such a work with his finger , and affect a canting tone like his Master I. M. that his head was too full of Mercury , and his heart in his tongue , whereas as a wise mans tongue is in his heart . Now whether I. L.'s . extravagant behaviour did not deserve such checks while he oftentimes would be speaking when his companions were , and put them by with both his elbows , that he alone might be heard , to which add his forwardness in his blasphemous assertion above observed , let the discreet and judicious hearers judge . A. Shir. said he would overturn Quakerisme and he hoped in so doing to have his end . I. L. that he might not miss to hit as he thought . G. K. said it seemed , he was an Aberdeens man and would take his word again , which was noted by G. K. as being a reflection upon the City where I. L. himself was born , which G. K. was not , also A. Shir. laughing and raising lightness called upon G. K. speaking some words if there was a Notar that he might take Instrument . To which R. B. answered , that he desired the Notar might take Instrument , how Divinity Students and Masters , of Arts that were preparing themselves for the Ministry were so light and unserious in Religious matters , &c. But however if they have gotten such a Victory as they boast of , how is that consistent with what we are informed of , and is noised up and down in the City , that Io. Menzies their Master went within a day or two to desire the Bishop to complain to the Primate and Kings Council , and procure us to be punished for holding the Dispute ; & an Order that none such further be admitted ; and indeed if the Scholars have proved so good Disputants , we think the Masters cannot in reason refuse this following offer . R. B. His Offer to Jo. Menzies Professor of Divinity ( so called ) George Meldrum , Minister at Aberdeen , and William Mitchel Catechist , at foot of Dee . AS in this late Rencountre it was specially provided , that it shall be abstract from the Challenge made to you , and so no fulfilling of it ; so now this being past , of which you have here presented to you a good and faithful account , which we hope being seriously weighed by your more mature Judgments , may allay any hasty joy that might have proceeded from the windy Triumphs the Students might have possessed you with a belief they had obtained , who at every turn to the nauseating of the more serious and impartial Auditors , were proclaiming themselves Victors , we think you more concerned ; and indeed we are the more desirous to meet and debate it with your selves ; for either this is all ye have to say , which ye have put in their mouths , or ye have more to say ; if this be all , then indeed it may be your wisdom not to accept this offer ; but if ye have more , we shall be willing to hear it , and endeavour to answer it ; and as your appearing your selves would be more satisfactory to the people , and is most desired by them as well as us ; so divers inconveniencies that hath in this , or may fall in the like would be avoided ; for first , it being in your publike houses , there would be less occasion of tumult , because the house is capable to hold divers thousands . Secondly , as it is probable ye would not so readily be put to a stand as they , if it should happen ye were : we are hopeful ye would not by raising a laughter and clamour amongst the people , and crying out three or four at once , seek to cover it , or boast of Victory , and cry out your Argument is pungent before we have time allowed us to answer it . Thirdly , you engaging we are hopeful to procure discreet , Learned , and persons every way considerable to be Judges consultative upon our part , though not professing our way , to help to moderate and keep good order . Fourthly , it is probable ; that by the solemnity of such an action and the influence of your presence , as well as other persons of condition being there , might secure us from the hazard of clods , and stones ; for I do truly assure you , I conceive my self more able to answer the most pungent of your Argument , than defending my self from the stones and blows of your unreasonable and brutish Church-Members . It is by some of your people objected to us ( whether it come from you or not I will not affirm ) that it is below you to engage with us ; but as this is altogether unsutable to Christian Ministers , whose Mr. disdained not daily to debate , and answer the Questions of such as opposed themselves unto him , and taught his Disciples to leave the ninety and nine , and go seek after the odd one . Next it is most unreasonable , for since ye take liberty to speak against us in your Pulpits , and particularly to designe us , yea & sometimes to speak untruths of us . I desire then to know whether it be agreeable to the Rules of Christianity , or even of common honesty , to take liberty to speak ill of men behind their backs , abuse their Principles and Reputations , and yet say it is below them to prove these Charges to the mens own faces . Secondly , it is objected , that it is against the Laws to call the faith established by Law into question ; but may not the same be said against Protestants in those Nations where Popery and Mahomitism are established by Law ; yea , is not this the very pretence and put off which the Papists both in Germany and France gave the Primitive Protestants , when they desired publike conferences with them ? And was not both the Emperor Charles the Fifth , and his Brother Ferdinando sorely checkt by divers Bishops of Rome for granting these Conferences ? and the Queen-Mother of France openly reproved and cried out against by Cardinal Turnon and other Clergy-men , sor giving way to that of Poysy , as suffering the universal faith of the Church to be called in quest on , which had been established by many Laws , & for afar longer time than the Profession we oppose . It seems ye defend your selves chiefly by Popish Weapone , as will anon further appear : in order whereunto I shall speak a word or two to Iohn Menzies , and so make an end . The greatest and frequentest Argument that both thy Scholars and others make against us , is , that we have no certain evidence by which we can make known that we are led by the Spirit that Hereticks and others cannot pretend to . Now if this may be admitted as relevant or strong against us , I desire thou wouldst be pleased to shew me how thou canst extricate thy self out of the same difficulty , when urged by the Jesuit Dempster , that the Scripture which thou assigned as the ground of the Protestant Religion is an evidence for you , seeing all Hereticks also pretend to it ? Let me see what difficulties occur in our Case as to the Spirit , which likewise occurs not the same very way in yours , as to the Scripture . For ( besides that we have as good ground to lay claim to the Scriptures as your selves , and are ready , and I hope able to prove our Principles from them as well as your selves . If ye say men may be deceived by a seducing Spirit , What then ? will it therefore follow that the Spirit of God will deceive any , or that men ought not to be guided by it , more than because many men have been and are deceived by a misunderstanding and wrong use of the Scripture , that therefore the Scripture doth deceive people , or ought not to be the Rule ? If it be said divers men pretending to the Spirit contradict one another , doth not the same recur as to the Scriptures ? What greater contradictions can there be than there is betwixt certain Churches both acknowledging the Scriptures to be the Rule ? Hast thou forgotten ( Iohn ) how thou and thy Elder Brother Andr. Cant , who both affirmed the Scripture to be the only certain Rule , & yet oftentimes before the same Auditory in the same Pulpit did from the very same ver . of Scripture , Ps 93. 5. Holiness becometh thy house O Lord , for over , draw different and contradictory Doctrines , Uses and Applications ? If that then will not infer according to you the Scriptures to be an uncertain Rule ; neither will the other as to the Spirit . If it be said that the same man pretending to be guided by the Spirit , hath been of different Judgments , doth not the same also recur as to the Scriptures ? Or need we go further , Iohn , than thy self to prove this , who hath all along acknowledged the Scripture to be the Rule , and yet sometime judged the Congregational way to be preferable to the Presbyterian , & then the Presbyterian better then Independent , and now the Episcopal preferable to both ? Or tell me , Iohn , honestly , did the Scripture deceive thee when thou preached upon that Text , Why mournest thou for Saul ? If thou say thou only here misunderstood the place , and misapplied it ; yet is the Scripture for-all that true and certain ; may not the same be said , if one pretending the Spirit to be the Rule , should fall in the like error that the Spirit were not to be blamed , or thence termed uncertain : but the man that mistook the voice thereof , or took his own imaginations instead of it , as thou didst thy misapprehensions for the sense of that Scripture . If thou canst extricate thy self out of these difficulties , so as to satisfie me , or any other rational and indifferent person , I may seriously say to thee according to the Proverb , Eris mihi magnus Apollo . And really thou mayst not be without hopes of making a Prosel●te . But if it appear to all judicious and unprejudicate persons that Iohn Menzies's Arguments against the Quakers are no other than the Jesuits against him ; and whatever way he can defend himself against the Jesuites , so the Quakers can do against him , and impugn and straiten him the same way , so that his Argument is like the Vipers brood , that destroys him that brings it forth . I say , if this appear , what may candid persons judge of Iohn Menzies honesty that has asserted in Print , that Quakerism is Popery under a disguise ; and the Papists and Quakers are one . The state of the Controversie in the first place then both upon our part and yours is in Thesis and not in hypothesi , that is not whether or not we be truly ruled by the Spirit , or can give an evidence of it , more than whether ye be truly led by the Scriptures , or can give any evidence that ye are ; but whether we do well in saying the Spirit is the principal Rule of Faith ; for though divers Sects now , t● wit , Lutherans , Calvinists , Episcopalians ▪ Presbyterians , Independents , Anabaptists● Antinomians , Arminians , &c. do all quarrel one another , each laying claim to be led by the Scripture , & denying it of the● other ; yet do they all agree in this , tha● the Scripture is the only Rule , will i● therefore follow that the Scripture is no● the Rule or certain , because none o● these can give a certain evidence convincing their respective opposers , that they are led by it ? So on the other hand , ● though such as affirm the Spirit to be the● principal Rule , cannot give any evidence to convince their Opposers , that● they are led by it ; it will not follow that it is not the Rule , or that they err in● affirming it so to be . A Postscript . AS the Apostle Paul said concerning the Spirit of God , that there are diversity of operations , but one Spirit , and one body of Christ , which is his Church ; so I may say concerning Antichrist , and his spirit and body . The body of Antichrist is but one , having many members ; and the spirit of Antichrist is but one in the root , though in different operations , & appearances . And what is this body of Antichrist , but all these ( whether Papists or others , though pretending to Reformation , under what soever designation , as Episcopal , Presbyterian , Independent , Anabaptist , or any else ) who oppose the Spirit of Christ in his spiritual appearances and operations in the body of Christ , which is his Church . A manifest instance of the truth of this , I my self of late have been an ear and eye witness of . For not many months ago I 'had occasion at London , both to see with my eyes , and hear with my ears , how the people called Anabaptists , some of their chief Teachers , opposed , denied , slighted , and ( by all means their earthly and devilish wisdom could invent ) laboured to make of none effect the inward evidence of the Spirit of God in his people , alledging openly in the faces of thousands , That whoever ●ould not give an evidence to their Adversaries , that they were inspired with the Spirit of God such as no hereticks could pretend to , were no Christians but deceivers . So these Anabaptists lately argued against us at London in an open Assembly . And so now since in my own native Country within these few days , I have seen the same Spirit to appear in men professedly very much differing from Anabaptists , and slighting them as a sort of Hereticks , yet one with them in the ground ; and in this particular work and service also , to carry on the great designe of Antichrist . These are some Masters of Arts , Students of Divinity , as they call themselves , in the University of Aberdene , who openly in the hearing of divers hundreds of people , some whereof were sober and judicious , did oppose the inward evidence of the Spirit of God in his people , as not being a sufficient evidence unto them , unless they could give an evidence of it unto others , even their very Adversaries , that they were inspired ; and so if we the people called Quakers could not give an evidence of this unto these our opposes , we were but deceivers . After it had been shewn them , that Papists & Jesuits used the same Argument against all the Protestants , that indeed did more militat against them , out of the Papists Quiver , than out of these our Adversaries Quiver against us . I produced the Testimony of the Scripture , as the best and most convincing outward evidence that could be given , as a witness to the Doctrine and Principle of Immediate Revelation and Inspiration of the Spirit of God , owned by us , as being in all men in some measure , and consequently in us . This is , I say , not the the best and most principal evidence , nor the greatest , that we have unto out selves , or unto one another , who are gathered into the same Faith , Spirit , and Power , for that is the immediate evidence of the Spirit in our hearts , which witnesseth both to our selves and to one another , that we are the Children of God ; but it is ( I mean the Scripture ) the greatest outward and visible evidence , that can be given unto our Adversaries , who in words own the Scriptures , as their only Rule , and chiefest evidences . And in doing so , I followed the example of our Lord and Saviour Jesus Christ , who while he reasoned against the Jews , who professed to own the Scriptures , but denied him ; he brought a testimony for himself out of the Scriptures , which they in words owned as their Rule ; Search ( said he ) or ye search the Scriptures , for in them ye think ye have eternal life , and these are they , which testifie of me . Now though Christ his own immediate Testimony should have been received as greater than any of his Servants , such as Moses , and the Prophets were , yet he used this , as an Argument against them , as bringing them to their own Rule ; and said he , had ye believed Moses , ye would have believed me , for Moses wrote of me . And he said again , I have a greater testomony than that of Iohn : and yet Iohn was the greatest of all the Prophets . So in like manner we say , We have a greater testimony to Christ Jesus by his Spirit , and Power revealed in us , than the testimony of Moses and the Prophets , even than Ioh● , who was the greatest . But when we produce the Testimony of Moses & the Prophets and Apostles as an evidence to the truth of what we affirm , I say it should be received by our Adversaries who own the Scriptures as their chief and only Rule . For either they should receive it , or not receive it ; if they should receive it then they are faulty , who in the late Dispute at Aberdene did refuse to receive the evidence of the Scriptures , as from us , only because we say we have a greater , to wit , that of the Spirit within us , although we own the Scripture as the greatest visible and outward evidence that we can give to our Adversaries . If they should not receive the Scripture-evidence and testimony as from us , because we say we have a greater , to wit , that of Christ himself immediately in us by his Spirit , then they must needs also say , for the same reason , that the Jews ought not to receive the testimony of the Scriptures as an evidence for Christ , because he said he had a greater ; and certainly he had a greater , though they would not receive it , nor could not , as they stood in their prejudice and malice , werewith they were filled against him , who did not receive him . Now this I say with freedom and boldness of Spirit to all those whether Papists , Anabaptists , Prelatical or Presbyterian Professors , who with one mouth require of us an evidence that we are infpired , or have a measure of the Inspiration of the Spirit of God and Christ in us ; I offer unto all of you the Scriptures for an evidence of this truth , viz. that the Quakers so called have a measure of the Inspiration of the Spirit of God and Christ in them ; for according to the Scriptures testimony , Christ the true Light enlighteneth every man that cometh into the world ; and his illumination is his inspiration ; I profess sincerely in Gods fear , that the Scriptures Testimony is to meas full and plain , and convincing to prove this Truth , viz. that an Illumination , Manifestation , and Inspiration of the Spirit of God is given to every man , is in every man ; as to prove this truth , that Christ , who according to the flesh , was born of the Virgin Mary , was the promised Messiah ; now if we can prove from Scripture that all men have in them a measure of this Divine Illumination and Inspiration by the Spirit of Christ , we have gained our point , which is , that we have also a measure of the same in us ; for ALL MEN doth comprehend us called Quakers , as well as other men : I see not what our Adversaries can with any colour object against this evidence from Scripture , but this , that they will deny that the Scripture bears testimony to this Universal Illumination or Inspiration of the Spirit of God in men . But this brings the matter of the debate from being personal to be doctrinal , & so puts us upon equal terms at least , with all our Adversaries , especially Prelatical , Anabaptistist , and Presbyterian , & Independent opposers whatsoever , who say , the Scriptures are their chief and only Rule . And though our Adversaries say , the Scripture doth not testifie to that universal Inspiration of the Spirit of Christ in men , that moveth us not more then when the Jews denied that the Scriptures bore testimony to him , that was born of the Virgin Mary to be the Christ. We are able by the help of God to prove from Scripture the truth of this Doctrine of Divine Illumination and Inspiration in all men , and consequently in the Quakers as much as they , or any professing Christianity upon earth , can prove any Principle or Doctrine of their Faith. Secondly , we are able , and do offer by the Grace of God against all our Opposers whatsoever , to prove from the Scriptures Testimony , that this universal Inspiration and Illumination of Christ by his Spirit in men is a sufficient evidence of Truth , and Rule of Faith and Life in all men , and consequently in us called Quakers . Thirdly , that this Divine Inspiration and Illumination , where it is not wilfully resisted and rejected , but regarded and attended , is a greater evidence than the Scripture is , and witnessed by the Scriptures . Fourthly , and yet the Scripture is the greatest visible and outward evidence that either we or they can give of their Rule . I shall conclude with a reasonable demand to these Young men , Masters of Arts , their Masters and Teachers , which is this , Whether they own these Assertions , Affirmations and Arguments of their Scholars in the late Dispute , as followeth , viz That whatever is of God is God , that the Scriptures according to the Quakers is fallacious , and can beguil us , that the Baptism with the Holy Ghost is ceased , and the rest of their Discourse inserted in this foregoing Treatise . If yea , Let them declare so much to the people , who are greatly stumbled at these their expressions , even divers of their own Church ; if nay , then let them publickly reprove and disown those words , otherwise not only we , but many others will say , ye have both ●aught and allowed them so to affirm . G. K. THESES THEOLOGICAE , OR , Some solid POSITIONS OF SOUND DIVINITY asserted . Unto the Clergy of what sort somever , unto whose hands these may come ; but more particularly unto the Doctors , Professors , and Students of Divinity in the Universities and Schools of Great Britain , whether Prelatical , Presbyterian , or any other : ROBERT BARCLAY , a Servant of the Lord God , and one of these ( who in derision are called Quakers ) wisheth un feigned repentance unto the acknowledgment of the truth . Friends , UNto you these following Propositions are offered , in which , they being read a●d considered in the fear of the Lord , you may perceive that simple and naked Truth , which man by his wisdom has rendred so obscure and mysterious , that the world is even but the ned with the great and voluminous Tractates which are made about it , and by the ●ain jangling and Commentaries , by which it is rendred a hundred-fold more dark and intricate , than of it self it is ; which great Learning so accounted of ( to wit ) your School-divinity ( which taketh up almost a mans whole life-time to learn ) brings not a whit nearer to God , neither makes any man less wicked , or more righteous than he was ; therefore hath God laid aside the wise and Learned , and the Disputers of this world , and hath chosen a few despicable and unlearned Instruments ( as to Letter-learning ) as he did Fisher-men of old , to publish his pure and naked Truth , and to free it of these mists and fogs , wherewith th● Clergy hath clouded it , that the people might admire and maintain them ; and among many others , whom God hath chosen to make known these things ( seeing I also have received in measure Grace to be a dispenser of the same Gospel ) it seemed good unto me , according to my duty , to offer unto you these Propositions , which ( though they be short , yet ) are weighty , comprehending much , and declaring what the true ground of knowledge is , even of that knowledge , which leads to life Eternal , which is here witnessed of , and the testimony thereof left unto the light of Christ in all your Consciences . Farewel R. B. THESIS I. SEing the height of all happiness is placed in the true knowledge of God ( This is life eternal to know the true God , and Iesus Christ whom thou hast sent , John 17. 3 ) the true and right understanding of this foundation and ground of knowledge is that , which is most necessary to be known and believed in the first place . II. Seeing no man knoweth the Father but the Son , and he to whom the Son revealeth him , Mat. 11. 27. and seeing the revelation of the Son is in , and by the Spirit ; therefore the Testimony of the Spirit is that alone by which the true knowledge of God hath been , is , and can be only revealed , who as by the moving of his own Spirit converted the Chaos of this world , into that wonderful order wherein it was in the beginning , and created man a living Soul to rule and govern it , so by the revelation of the same Spirit , he hath made manifest himself all along unto the Sons of men , both Patriarchs , Prophets and Apostles , which revelations of God by the Spirit , whether by outward voices and appea●ances , dreams or inward objective manifestations in the heart , was of old the formal object of their faith , and remaineth yet so to be , since the object of the Saints faith is the same in all Ages , though set forth under divers administrations : moreover these divine inward revelations , which we make absolutely necessary for the building up true faith ; neither do nor can ever contradict the outward Testimony of the Scriptures , or right and sound reason ; yet from hence it will not follow that the divine revelations are to be subjected to the examination , either of the outward Testimony of the Scriptures , or of the natural reason of man , as to a more noble , or cetain rule and touchstone ; for this divine revelation and inward illumination is that which is evident and clear of it self , forcing by its own evidence and clearness the well-disposed understanding to assent , irresistably moving the same thereunto , even as the common Principles of natural Truths , move and incline the mind to a natural assent . III. From these revelations of the Spirit of God to the Saints , have proceeded the Scriptures of Truth , which contain , 1. A fai●●●ul historical account of the actings of Gods people in divers Ages , with many singular and remarkable Providences attending them . 2. a Prophetical account of several things , whereof some are already past , and some yet to come . 3. A full and ample account of all the chief Principles of the Doctrine of Christ held forth in divers pretious declarations , exhortations , and sentences , which by the moving of Gods spirit , were at several times , and upon sundry occasions spoken and written unto some Churches and their Pastors : Nevertheless , because they are only a declaration of the fountain , and not the fountain it self , therefore they are not to be esteemed the principal ground of all truth and knowledge , nor yet the adequate Primary Rule of faith and manners . Nevertheless , as that which giveth a true and faithful testimony of the first foundation , they are and may be esteemed a secondary Rule , subordinate to the Spirit , from which they have all their excellencie and certainty ; for as by the inward Testimony of the Spirit we do alone truly know them , so they testifie , that the Spirit is that guide by which the Saints are led into all truth ; therefore according to the Scriptures the Spirit is the first and principal Leader ; and seeing we do therefore receive and believe the Scriptures , because they proceeded from the Spirit , therefore also the Spirit is more originally and principally the Rule ; according to that received Maxime in the Schools , Propter quod unum quodque est tale , illud ipsum est magi● tale . Englished thus : That for which a thing is such , the thing it self is more such . IV. All Adam's Posterity ( or Mankind ) both Jews and Gentiles , as to the first Adam ( or earthly man ) is fallen , degenerated , and dead , deprived of the sensation ( or feeling ) of this inward Testimony , or Seed of God , and is subject unto the power , nature , and Seed of the Serpent , which he sows in mens hearts , while they abide in this natural and corrupted state ; from whence it comes that not their words and deeds only , but all their imaginations are evil perpetually in the sight of God , as proceeding from this depraved and wicked Seed . Man therefore as he is in this state can know nothing aright ; yea , his thoughts and conceptions concerning God , and things spiritual ( until he be disjoyned from this evil Seed , and united to the Divine Light ) are unprofitable both to himself and others : Hence are rejected the Socinian and Pelagian Errors in exalting a natural light , as also the Papists and most of Protestants , who affirm that man without the true Grace of God may be a true Minister of the Gospel . Nevertheless this Seed is not imputed to Infants , until by transgression they actually joyn themselves therewith , for they are by Nature Children of wrath , who walk according to the power of the Prince of the Air , Eph. 2. V. God out of his infinite love , who delighteth not in the death of a sinner , but that all should live and be saved , Ezekiel 18. 32. and 33. 11. hath so loved the world , that he hath given his only Son a light , that whosoever believeth in him should be saved , Iohn 3. 16. who enlighteneth every man that cometh into the world . Iohn 1. 9. and maketh manifest all things that are reprovable , Eph. 5. 13. and teacheth all temperance , righteousness , and godliness , and this Light inlightneth the hearts of all in a day in order to Salvation , if not resisted ; nor is it less universal than the Seed of sin , being the purchase of his death , who tasted death for every man ; For as in Adam all die , even so in Christ all shall be made alive , 1 Cor. 15. 22. VI. According to which Principle ( or Hypothesis ) all the Objections against the universality of Christs death are easily solved , neither is it needful to recur to the Ministry of Angels , and these other miraculous means which they say God uses to manifest the Doctrine and History of Christs Passion un●o such ( who living in these places of the world where the outward Preaching of the Gospel is unknown ) have well improved the first and common Grace ; for as hence it well follows , that some of the old Philosophers might have been saved ; so also may now some ( who by Providence are cast into these remote parts of the world , where the knowledge of the History is wanting ) be made partakers of the Divine Mystery , if they receive and resist not that Grace , a manifestation whereof is given to every man to profit withal , 1 Cor. 12. 7. this most certain Doctrine then being received ( to wit ) that there is an Evangelical and saving Light and Grace in all , the universality of the Love and Mercy of God towards mankind ( both in the death of his beloved Son , the Lord Jesus Christ , and in the manifestation of the light in the heart ) is established and confirmed against all the Objections of such as deny it . Therefore Christ hath tasted death for every man , Heb. 2. 9. not only for all kinds of men , as some vainly talk ; but for every man of all kinds , the benefit of whose offering is not only extended to such who have the distinct outward knowledge of his death and suffering , as the same is declared in the Scriptures ; but even unto those who are necessarily excluded from the benefit of this knowledge by some inevitable accident ; which knowledge we willingly confess to be very profitable and comfortable , but not absolutely needful unto such , from whom God himself hath withheld it , yet they may be made partakers of the mysterie of his death ( though ignorant of the History ) if they suffer his Seed and Light ( inlightning their hearts ) to take place ( in which Light communion with the Father and the Son is enjoyed ) so as of ●icked men to become holy , & lovers of ●hat power , by whose inward and secret touches , they feel themselves turn'd from the evil to the good , and learn to do to others as they would be done by , in which Christ himself , affirms all to be included , as they have then falsly and erroneously taught , who have denied Christ to have died for all men , so neither have they sufficiently taught the truth , who affirming him to have died for all , have added the absolute necessity of the outward knowledge thereof in order to obtain its saving effect : Among whom the Remonstrants of Holland have been chiefly wanting , and many other Assertors of universal Redemption , in that they have not placed the extent of this Salvation , in that Divine a●d Evangelical Principle of Light and Life , wherewith Christ hath enlightned every man that comes into the world , which is excellently and evidently held forth in these Scriptures , Gen. 6. 3. Deut. 30. 14. Iohn 1. 7 , 8 , 9. Rom. 10. 8. Tit. 2. 11. VII . As many as resist not this Light , but receive the same in them , is produced a holy , pure , and spiritual birth , bringing forth holiness , righteousness , purity , and all these other blessed fruits which are acceptable to God , by which holy birth ( to wit ) Jesus Christ formed within us , and working his works in us , as we are sanctified , so are we justified in the sight of God , according to the Apostles words , But ye are washed , but ye are sanctified , but ye are justified in the Name of the Lord Iesus and by the Spirit of our God , 1 Cor. 6. 11. Therefore it is not by our works wrought in our will , nor yet by good works considered as of themselves , but by Christ who is both the gift and the giver , and the cause producing the effects in us , who as he hath reconciled us while we were enemies , doth also in his wisdom save us and justifie us after this maner , as saith the same Apostle elsewhere , according to his mercy he hath saved us , by the washing , of regeneration and the renewing of the Holy Ghost , Titus 3. 5. VIII . In whom this holy and pure birth is fully brought forth , the body of death and sin comes to be crucified and removed , and their hearts united and subjected unto the truth , so as not to obey any suggestion or temptation of the evil one , but to be free from actual sin●ing , and transgressing of the Law of God , and in that respect perfect ; yet ●oth this perfection still admit of a growth , and there remaineth ever in some part a possibility of sinning , where the mind doth not most diligently and watchfully attend unto the Lord. IX . Although this Gift and inward Grace of God , be sufficient to work out Salvation , yet in those in whom it is resisted , it both may and doth become their condemnation : moreover in whom it hath wrought in part , to purifie and sanctifie them in ordr to their further perfection ; by disobedience such may fall from it and turn it to wantonness , making shipwrack of Faith , 1 Tim. 1. 19. and after having tasted of the Hea-Heavenly gift , and been made partakers of the Holy Ghost , again fall away , Heb. 6. 4 , 5 , 6. yet such an increase and stabi●● ty in the Truth may in this life be a●tained , from which there cannot be total Apostacie . X. As by this Gift , or Light of God● all true knowlege in things spiritual ● received and revealed , so by the sam● as it is manifested and received in th● heart by the strength and power there of , every true Minister of the Gospel i● ordained , prepared , and supplied in th● work of the Ministery , and by th● leading , moving , and drawing hereof● ought every Evangelist and Christia● Pastor to be led , and ordered in hi● labour and work of the Gospel , bot● as to the place where , as to the Per●son to whom , and as to the time● when he is to Minister : Moreover , wh●● have this Authority may and ought t● Preach the Gospel , though without hu● mane Commission or Literature ; as on● the other hand , who want the Authority of this Divine Gift , however Learned or Authorized by the Commissions o● Men and Churches , are to be esteemed● but as deceivers , and not true Ministers● of the Gospel ; also who have received this holy and unspotted Gift , as they have freely received , so are they freely to give , Matth. 10. 8. without hire or bargaining , far less to use it as a Trade to get Money by it : yet if God hath called any from their Imployments or Trades , by which they acquire their livelihood , it may be lawful for such [ according to the liberty which they feel given them in the Lord ] to receive such Temporals ( to wit ) what may be needful to them for Meat and Clothing , as are freely given them by those to whom they have communicated spirituals . XI . All true and acceptable worship to God is offered in the inward and immediate moving and drawing of his own Spirit , which is neither limited to places , times , or persons ; for though we be to worship him always , in that we are to fear before him ; yet as to the outward signification thereof in Prayers , Praises , or Preachings , we ought not to do it where and when we will , but where and when we are moved thereunto by the secret Inspirations of his Spirit in our hearts , which God heareth and accepteth of , and is never wanting to move us thereunto , when need is , of which he himself is the alone proper Judge : all other worship then , both Praises , Prayers , and Preachings , which man sets about in his own will , and at his own appointment , which he can both begin and end at his pleasure , do or leave undone as himself sees meet , whether they be a prescribed Form , as a Liturgy or Prayers conceived extemporarely , by the natural strength and faculty of the mind , they are all but Superstitions , Will-worship , and abominable Idolatry in the sight of God , which are to be denied , rejected , and separated from in this day of his Spiritual arising , however it might have pleased him who winked at the times of ignorance , with a respect to the simplicity and integrity of some , and of his own innocent Seed , which lay as it were buried in the hearts of men , under that mass of Superstition to blow upon the dead and dry bones , and to raise some breathings and answer them , and that until the day should more clearly dawn and break forth . XII . As there is one Lord , and one Faith , so there is one Baptism , Ephes. 4. 5. which is not the putting away the filth of the 〈◊〉 ▪ but the ans●er of a good Co●science before God , by the Resurrection of Jesus Christ , ● Peter 3. II. and this Baptism is a 〈◊〉 ●nd Spiritual thing ( to wit ) the Baptism of the Spirit and fire , by which we are buried with him , Col. 2. 12. that being washed and purged from our sins we may walk in newness of life , Rom. 6. 4. ▪ of which the Baptism of Iohn was a figure , which was Commanded for a time , and not to continue for ever ; as to the Baptism of Infants it is a meer humane Tradition , for which neither Precept nor Practice is to be found in all the Scripture . XIII . The communion of the Body and Blood of Christ is inward and Spiritual , which is the participation of his flesh and blood , by which the inward man is daily nourished in the hearts of those in whom Christ dwells , of which things the breaking of bread by Christ with his Disciples was a figure , which they even used in the Church for a time , who had received the substance , for the cause of the weak , even as abstaining from things strangled , and from blood . Acts 15. 20. the washing one anothers 〈◊〉 . Iohn 〈◊〉 14. and the anointing of the 〈…〉 , Iames 5. 14. all which are commanded wit● no less authority & 〈◊〉 than the former ; yet seeing they are but the shadows of better things they cease in such as have obtained the substance . XIV . Since God hath assumed to himself the Power and Dominion of the Conscience , who alone can rightly instruct and govern it , therefore it is not lawful for any whatsoever , by vertue of any Authority or Principality they bear in the Government of this World , to force the Consciences of others ; and therefore all Killing , Banishing , Fining , Imprisoning , and other such things which men are afflicted with for the alone exercise of their Conscience or difference in Worship , or Opinion , proceedeth from the Spirit of Cain , the murtherer , and is contrary to the truth , providing always that no man under the pretence of Conscience prejudice his Neighbour in his life or estate , or do any thing destructive to , or inconsistent with humane Society , in which case the Law is for the transgressor , and Justice is to be administred upon all without respect of Persons . XV. Seeing the chief end of all Religion is to redeem man from the Spirit and vain conversation of this World , and to lead into inward communion with God , before whom if we fear always we are accounted happy , therefore all the vain customs and habits thereof both in word and deed are to be rejected and forsaken by those who come to this fear ; such as the taking off the Hat to a man , the bowings and cringings of the body , and such other Salutations of that kind , with all the foolish and superstitious formalities attending them , all which man has invented in his degenerate state to feed his pride in the vain pomp and glory of this world , as also the unprofitable Plays , frivolous Recreations , Sportings and Gaming 's which are invented to pass away the pretious time , and divert the mind from the witness of God in the heart , and from the living sense of his fear , and from that Evangelical Spirit wherewith Christians ought to be leavened , and which led into sobriety , gra●ity and Godly fear in which as we abide , the blessing of the Lord is felt to attend us in these actions which we are necessarily engaged in order to the taking care for the sustenance of the outward man. FINIS . THese Propositions containing a short account of the most material Principles of our Faith ( especially in those things wherein we differ from others of another Perswasion ) being already published in Latin and Dutch , are now also set forth in our own Language for a more general service ; which I with some others of my Brethren do hereby offer to defend , if we may be allowed these Publick Places , where we have been so much represented , and shall be willing either at Aberdeen ( where the fiercest of our Opposers are judged to be ) or elsewhere in this Nation , to be ready before the most publick and judicious Auditories , to p●sent our selves with the ( help and assistance of God ) for that effect , having timous advertesement , and being allowed equal and reasonable terms . Rob. Barclay . Notes, typically marginal, from the original text Notes for div A47778-e560 And it may here be observed , that afterwards I. L. speaking reflectingly against the Quakers , said , it was no railing to speak the truth ; which was all we pleaded for . I appeal to all L●gicians , if when any thing is subsumed in a Syllogism , which is neither in the first Proposition nor in the Conclusion , whether that Syllogism hath not four Terms . N●te , divers of the Auditors were displeased with their going from the Theses . See 1 Cor. 7. 6. & compared with 40. verse . See Acts 16. 7. As in the third person in the Imperative , exeat , Let him go , is permissive . Note , that while this young man was prosecuting his Argument , I. L. did insolently intrude himself and interrupted him , and they spoke of them three at sometimes . 
A63218	----	The Tryals of Peter Boss, George Keith, Thomas Budd, and William Bradford, Quakers for several great misdemeanors (as was pretended by their adversaries) before a court of Quakers at the sessions held at Philadelphia in Pensylvania, the ninth, tenth, and twelfth days of December, 1692 : giving also an account of the most arbitrary procedure of that court. Keith, George, 1639?-1716. 1693 Approx. 110 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A63218 Wing T2254 ESTC R26327 09431836 ocm 09431836 43068 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A63218) Transcribed from: (Early English Books Online ; image set 43068) Images scanned from microfilm: (Early English books, 1641-1700 ; 1318:17) The Tryals of Peter Boss, George Keith, Thomas Budd, and William Bradford, Quakers for several great misdemeanors (as was pretended by their adversaries) before a court of Quakers at the sessions held at Philadelphia in Pensylvania, the ninth, tenth, and twelfth days of December, 1692 : giving also an account of the most arbitrary procedure of that court. Keith, George, 1639?-1716. Boss, Peter. 34 p. Reprinted for Richard Baldwin, London : 1693. Attributed to George Keith--LC. Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Society of Friends -- Pennsylvania. 2005-05 TCP Assigned for keying and markup 2005-06 Apex CoVantage Keyed and coded from ProQuest page images 2005-08 John Latta Sampled and proofread 2005-08 John Latta Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE TRYALS OF Peter Boss , George Keith , Thomas Budd , and William Bradford , QUAKERS , For several Great Misdemeanors ( As was pretended by their Adversaries ) before A Court of Quakers : At the Sessions held at Philadelphia in Pensylvania , the Ninth , Tenth , and Twelfth Days of December , 1692. Giving also an Account of the most Arbitrary Procedure of that Court. LICENSED , Octob. 19th . 1693. Dan. Poplar . Printed first Beyond-Sea , and now Reprinted in London , for Richard Baldwin in Warwick-lane . 1693. The Introduction . TO the end that all Impartial People may have a right understanding in the present Prosecution , I intend to give a short Relation of the first rise , and cause , and ground of this present Difference , and Persecution . In the Year 1689. by the good Providence of God George Keith was earnestly invited to remove from his Plantation in East-Jersey , to keep a School in Philadelphia , which he did ; but kept an Usher , and spent a great part of his time in Reading , Meditation , Visiting Meetings , and answering the Conscientious Doubts and Questions of many People ; and there was a more than ordinary seeming Satisfaction in general among the People called Quakers , that they were so favoured with the assistance of George Keith . But alas ! this great love was but short-liv'd ; and as in other Cases one Extream begets the contrary , so in this ; for their love and respects to him were never so great , but now the Envy and Hatred of many exceeds ; and that upon the account of his Christian Testimony . For it was but a little time that he had been amongst us , and preached the true Faith of Christ , both without and within , but some began to be dissatisfied , and whispered it about in private , which , when he came to understand , he laboured in much love and tenderness to undeceive and satisfie those that he came to know were dissatisfied ; and some did receive good Satisfaction ; but others cast his Labours of Love behind their backs ; and much whispering and back-biting there were in private against the Doctrine held forth by G. K. and some began to contradict his Testimony in publick Meetings ; but yet this were born with , and no open Difference until one William Stockdale accused Geo. Keith of Preaching Two Christs , because he held forth ( as necessary to our Salvation ) The Faith of Christ as he died for our Sins , rose again for our Justification , and ascended into Heaven , and is in Heaven in the true and intire glorified Nature of Man , our Mediator with the Father ; and also , That Christ was spiritually present by his Light and Life , in all his Children . Whereupon he dealt with him , and endeavoured much to convince him , but not prevailing , G. K. laid it before a Meeting of 〈…〉 the Ministry , but they did nothing in the matter , but 〈…〉 and contradict G. K. in his Doctrine . Whereupon G. K. did again renew his complaint to them of the Ministry at the Yearly Meeting at Philadelphia the 7th Month , 1691. desiring to know their sence and judgment , viz. Whether to preach Faith in Christ within us , and Faith in Christ without us , was to preach Two Christs , or One ? and six Meeting were held in debate about this matter , and yet nothing done in it : So this past on , and some Months after Tho. Fitzwater openly in a Monthly Meeting accused G. Keith , That he denied the sufficiency of the Light ; which G. K. denied , but T. F. said , he would prove it at the next Monthly Meeting ; which being come , G. K. called on T. Fitzwater to prove his Charge , which he endeavoured to do , and brought W. Stockdale for his Evidence , but to no purpose , only W. Stockdale again renewed his Charge against G. K. in the open Meeting , to the admiration of many , to see his great Ignorance and Impudence ; but seeing that T. F. was not like to prove his Charge against G. K. Thomas Lloyd , and some few others withdrew , yet the generality of the Meeting stayed , and after some time it growing dark , John Jennet , ( a great stickler against G. K. ) desired that the Meeting might be adjourned till the next day , which was unanimously agreed unto , and also by Tho. Fitzwater ; the next day all Parties appeared , and great and long Contention there was most part of that day betwixt George Keith and Tho. Lloyd , Arthur Cook , &c. G. K. affirming and arguing for the Necessity of the Faith of Christ crucified , &c. the others denying , and arguing , That the Light within was sufficient without the Man Christ Jesus , &c. but finding that the stream went against them , T. Lloyd , A. Cook , and some others withdrew , and the Meeting ( consisting of at least Sixty Monthly-Meeting Members ) proceeded and gave Judgment against T. Fitzwater and W. Stockdale , the substance of which was , That they should forbear preaching and praying in Meetings till they had condemned their Ignorance and Unbelief , &c. but at the next Quarterly Meeting , a Party withstood the said Judgments , and said , That the Persons being Ministers , none but them of the Ministry were fit to judge ; which many thought relisht too much of Popery ; yet notwithstanding many showed their dislike thereto , Tho , Lloyd , Arthur Cook , Sam. Jenings , &c. denied the said Meeting and Judgment ; and then it was that T. Lloyd's Party changed their time and place of meeting against and contrary to the declared mind of their then Brethren , who gave their Reasons why they consented not to the changing the Time and Place of Meeting ; but prevailed nothing with them , for the next first Day George Keith and Party met at the usual time and place , and Tho. Lloyd and Party went to the Meeting-house at the Centre , which made the first Seperation . Now the Difference being thus far advanced , caused much discourse and enquiry into the matter by all sorts of People , and great flocking to Meetings there was , both in Town and Country , where G. K. came , and his Testimony had much reception in the Hearts of many ; which being perceived by Tho. Lloyd and Party , the only Expedient they could devise , was to condemn G. K. Whereupon the 20th of the 4th Mon. 1692. Twenty Eight of them called Ministers , met together at Philadelphia and without ever so much as acquainting G. K. published a Paper of Judgment against him , condemning him as a Person without the fear of God before his Eyes , &c. which done , Thomas Lloyd , Samuel Jenings , Arthur Cook , John Delavall , and others , made it their business to follow G. K. from Meeting to Meeting , violently opposing his Testimony , and sometimes making use of their Magistratical Power to effect their Designs , which caused great Contests and Confusions ; and G. K. from time to time complaining of their Injustice , for condemning of him without all Hearing or Trial , upon a time in Chester-County Tho. Lloyd said , George , if thou thinkest thy self aggrieved by that Judgment , there is relief for thee ; thou mayst appeal to the Yearly Meeting , which is now approaching ; which Advice G. K. followed , and made an Appeal to the said Yearly Meeting , and proposed twelve particular Heads to be considered , discoursed of , and resolved by the People called Quakers at the said Yearly Meeting , and that they might have timely notice of the said Appeal , and be the better prepared to answer it , G. K. procured the said Appeal to be printed . Which was no sooner done , but they issued forth a Warrant , and apprehended William Bradford the Printer , and John M ” comb , who ( as they were informed ) had disposed of two of the said Papers , and committed the said W. B. and J. M. to Goal ; and also seized all the said Papers they could meet with , and took away a good quantity of W. Bradford's Letters , tending to the disabling of him to work for his Wife and Children ; and upon pretence of another Warrant granted without any Conviction , Signed by Samuel Jenings and Robert Ewer Justices , John White the Sheriff took Goods out of the Shop of Will. Bradford , half as much more as the said Warrant was for . Whether these Actions are most like to the poor despised and persecuted Quakers , or their Persecutors , is left to all impartial People to judge . Here follows a Copy of the Mittimus . WHereas William Bradford Printer , and John M ” Comb Taylor , being brought before us , upon an Information of Publishing , Uttering and Spreading a Malicious and Seditious Paper , Entituled , An Appeal from the twenty eight Judges to the Spirit of Truth , &c. Tending to the Disturbance of the Peace , and Subversion of the present Government ; and the said Persons being required to give Security to answer it at the next Court , but they refusing so to do , These are therefore by the King and Queen's Authority , and in our Proprietary's Name , to require You to take into your Custody the Bodies of William Bradford and John M ” Comb , and them safely keep till they shall be discharged by due Course of Law. Whereof fail not at your Peril ; and for your so doing , this shall be your sufficient Warrant . Given under our Hands and Seals this 24th of August , 1692. These to John White Sheriff of Philadelphia , or his Deputy . Arthur Cook , Samuel Jennings , Samuel Richardson , Humphry Murrey , Robert Ewer . Now though they had got these two poor Men into Goal , and tho' all sober People did resent their Proceedings very ill , and as proceeding from a cruel Spirit of Persecution ; yet the next day they met again , in order to proceed against G. K. and several other Persons in the like manner , and sent for two other Justices that were not called Quakers , to assist them in this work of prosecuting several seditious and dangerous Persons , that were like to subvert the Government , as they pretended ; but contrary to their Expectation , the said two Justices that were not called Quakers , viz. Lacy Cook a Lutheran , and John Holme a Baptist , declared their dissent from them in these Proceedings , signifying , That the matter was a Religious Difference among themselves , ( viz. the Quakers ) and did not relate to the Government ; John Holme particularly advising them to send for Geo. Keith , and let him interpret his own words ; and upon a hearing of him , if it any way appears that he strikes at the Government , I will ( said Justice Holme ) joyn with you against him with Heart and Hand . But this Advice had no weight with them ; whereupon the said two Justices left them , and our New modelled Persecuting Quakers being warmly bent to root out Sedition forsooth ! proceeded in their Work , and as they had judged G. K. in their Spiritual Court without all Hearing or Trial , so in like manner they prosecuted him in their Temporal Court without all hearing . Why ? to have done otherwise would have given the Lie and Contradiction to their Spirit of Discerning , which Justice Cook declared to be such , That they could judge of matters of Fact without Evidence ; and therefore it would have been ridiculous for them to have sent for G. K. and asked him , Whether he was the Author of such a Paper that his Name was to ? Or to have enquired of him , Whether it was against the Government that he intended by such and such words therein ? No , for their Spirit of Discerning told them all that , and therefore without more to do , proclaimed G. K. by the common Crier in the Market-place , To be a Seditious Person , and an Enemy to the King and Queens Government : But these Magistrates would do well to consider the Actions and End of Empson and Dudly , and whether they have not violated the Fundamental Laws of English Subjects as well as they , and that in convicting Men without Trial as shall be made appear anon , 1st . in the Case of George Keith and Tho. Budd . 2ly , In the Case of William Bradford . And , 3ly , in the Case of John M ” Comb. 1st . Here follows a Copy of the Publick Writing that was proclaimed by the Common Crier in the Market-place against G. K. At a Private Sessions held for the Country of Philadelphia the 25th of the 6th Month , 1692. before Arthur Cook , Samuel Jenings , Samuel Richardson , Humphry Murry , Anthony Morris , Robert Ewer , Justices of the County . WHereas the Government of this Province , being by the late King of England ' s peculiar Favour vested , and sithence continued in Governour Penn , who thought fit to make his and our worthy Friend Thomas Lloyd his Deputy Governour , by and under whom the Magistrates do act in this Government . And whereas it hath been proved before us , that George Keith being a Resident here , did , contrary to his Duty , publickly revile the said Deputy Governour , calling him an impudent Man , telling him he was not fit to be Governour , and that his Name would stink , with many other slighting and abusive Expressions , both to him and the Magistrates ; and he that useth such Exorbitancy of Speech towards the said Governour , may be supposed will easily dare to call the Members of Council and Magistrates Impudent Rascals , as he hath lately called one in an open Assembly , that was constituted by the Proprietary to be a Magistrate . And he also charges the Magistrates , who are Ministers here , with engrossing the Magistratical Power into their Hands , that they might usurp Authority over him , saying also , He hoped in God he should shortly see their Power taken from them ; which he acted in a most indecent manner . And further , the said G. K. with several of his Adherents , having some few days since , with an unusual Insolency , by a printed Sheet , called an Appeal , &c. Traduced , and vilely misrepresented the Industry , Care , Readiness and Vigilancy of some Magistrates , and others here , in their late Proceedings against some Privateers , viz. Babit and his Crew , in order to bring them to Condign Punishment , whereby to discourage such Attempts for the future ; and hath thereby also defamed and arraigned the Determinations of Provincial Judicatory against Murtherers ; and not only so , but by a wrong Insinuation have laboured to possess the Readers of their Pamphlet , That it is inconsistent for those who are Ministers of the Gospel to act as Magistrates . — Now forasmuch as we , as well as others , have born , and still do patiently endure the said George Keith and his Adherents many personal Reflections against us , and their gross Revilings of our Religious Society , yet we cannot without the Violation of our Trust to the King and Governour , as also to the Inhabitants of this Government , pass by or connive at such part of the said Pamphlet and Speeches , that have a tendency to Sedition and Disturbance of the Peace , as also to the Subversion of the present Government , or to the aspersing the Magistracy thereof . Therefore for the undeceiving of all People , we have thought fit by this Publick Writing , not only to signifie that our Procedure against the Persons now in the Sheriffs Custody , as well as what we intend against others concerned , in its proper place , respects only that part of the said printed Sheet , which appears to have the tendency aforesaid , and not any part relating to Differences in Religion . But also , these are to Caution such who are well affected to the Security , Peace and Legal Administration of Justice in this place , that they give no Countenance to any Revilers and Contemners of Authority , Magistrates or Magistracy ; as also , to warn all other persons , that they forbear the future publishing and spreading of the said Pamphlet , as they will answer the contrary at their Peril . Given under our Hands and County Seal , the Day , Year and Place aforesaid . Arthur Cook , Samuel Jenings , Samuel Richardson , Humphrey Murrey , Robert Ewer , Anthony Morris . Note , There being an Answer to this Proclamation published in Print by O. R. and T. B. I shall only in this place make the following Observations . First , They say , At a private Sessions , &c. and then relate a Preamble of the Government being vested in W. Penn , who had made T. Lloyd his Deputy , &c. Did they think to tell us News in this ? Or did they think we had forgot Thomas Lloyd was Deputy-Governour ? Surely methinks not the latter , since we have been so smartly remembred thereof by his Agent White , who ( when they could not effect their late great Tax ) [ Here the Copy being blotted , it could not be read . ] so that one would think that Passage might have been spared : Oh , but 't is plain their end therein is to insinuate , That Geo. Keith being legally and judicially brought before the Governour to answer to some heinous Crime and Misdemeanour , and that a multitude of People were present to hear how he could answer for himself ; ( for they say , publickly reviled , &c. ) yet this G. K. like a rude man , tho' he pretends to be a Minister , was so far from behaving himself before the Governour like a Christian , that he fell a reviling him , and amongst other scandalous Expressions , said to him , Thou impudent Man , thou art not fit to be Governour , thy Name will stink . Certainly their drift was to possess their Readers with this Belief , as is clear and evident from their following supposition , or rather suggestion , where they say , He that useth such Exorbitancy of Speech to the Governor , will easily dare to call the Members of Council and Magistrates Impudent Rascals , as he hath lately called one in an open Assembly , who was constituted by the Governour to be a Magistrate . Which also is a base and wicked Insinuation ; for George Keith never spoke those words to any of them as Magistrates or Officers in the Government , neither did he ever speak to the present Governour all those words together , as is insinuated by the said Paper , but on the contrary , what he spoke to Tho. Lloyd was in Monthly Meetings and Religious Controversies ; and T. Lloyd hath said several times , That he would take no advantage by words spoke at such times ; but we find them practise the contrary ; for on a certain time T. L. stood up , and affirmed , That G. K. was guilty of Contradiction ; and being put to prove it , said , That fifteen years ago in his printed Books he owned the Seed to be Christ . Whereupon G. K. said , Thou impudent man , I do not deny it now , but own it as much as ever . But by all the diligent enquiry that I have made , I cannot find that G. K. said , he was not fit to be Governour , [ Here the Copy being blotted , it could not be read . ] second Chapter of the Laws of this Province , That all Officers and Persons commissioned and employed in the Government , shall be such as profess and declare , They believe in Jesus Christ to be the Son of God the Saviour of the World , &c. [ Here agian the Copy was blotted . ] And as to G. K. saying , That his Name would stink , T. L. knows in his Conscience , that it was spoke to him only as he was one of the 28 unjust Judges for giving of false Judgment against him , and that without all hearing or trial . And as touching the Person whom they say he call'd Impudent Rascal , it was one whom he knew not to be constituted , as they say he was ; but his Brother being so constituted , and refusing to serve , the People of the Town chose him in his Brothers stead to serve as a Magistrate within that Town Bounds , which was altogether unknown to G. K. and therefore Paul's Excuse , Acts 23. 4. I wist not Brethren that it was the High Priest , might be an Apology for him . But let us consider the word Rascal ; according to Goldman's Dictionary , a Rascal is a Brawler and Empty Talker , and one that deceiveth his Neighbour by false and weak Arguments ; and Cole in his Latine and English Dictionary saith , the Latin word Nebulo comet of the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nabal , and any ordinary School-boy that hath but learned his Accidence , knoweth that Nebulo signifieth Rascal , Villain , Knave or Rogue ; and in Scripture we find the same word , see Isa . 32. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Rascal will speak Villany ; and Jer. 29. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They commit Villany ; and as Gouldman in his Dictionary saith , a Villain and a Rascal is of the same Signification . But this Person whom they mention went about to deceive his Neighbours by false and weak Arguments , viz. That he did not expect to be saved by that which died at Jerusalem ; And that God was not present in all his Creatures ; which Unchristian and Atheistical Principles G. K. being about to refute in a Monthly Meeting , and holding forth , That God was present in all his Creatures , this Person stood up , and with much opposition questioning , as Paul's Fool did about the Resurrection , said in a rude and boysterous manner , What , George , doth the Spirit of God speak in Trees ? Whereupon G. K. said ( being greatly provoked by his interrupting of him , and Unchristian Behaviour and Discourse ) Thou Impudent Rascal , who saith the Spirit of God speaks in Trees , as it doth in Men ? But to make the thing seem odious , the Publishers of this Publick Writing say , It was in a Publick Assembly ; as if it had been in some Court , or as if he had been brought before this Magistrate , ( as they call him ) upon some Examination , and there , instead of behaving himself soberly , he presently calls him Impudent Rascal ; this they would falsly insinuate , as also , That before long he 'll go into the Council-Room , and into the Courts , and there Revile the Counsellours and Magistrates , and call them impudent Rascals . Oh , the horrid Impudency of those Men ! Let Shame cover their Faces , if they have any in them ! And whereas they further say , That G. K. with several of his Adherents with an unusual Insolency having Traduced the Industry , Care and Vigilancy of some Magistrates here , in their late Proceedings against some Privateers , &c. and hath thereby also defamed and arraigned the Determinations of the Provincial Judicatory , &c. As if G. K. and several others had printed a Book , and defamed and arraigned them , and denyed their Power of Magistracy ; whereas all that impartially read the said printed Appeal , will find that G. K. did not defame nor arraign them , but they having given a Commission , and hired Men to fight ( which was diametrically opposite and contrary to the often declared and known Principle of the People called Quakers , against all use of the Carnal Sword ) it was proposed , amongst other things , to be considered by all faithful Friends at the Yearly Meeting , whether these Men ought not to be condemned and disowned as Quakers , but it was never intended to deny them to be Magistrates ; for as Magistrates they were obliged to do what they did and it was commendable in them who did so commissionate and hire Men to fight , and also search the Town for Arms , &c. But the great Question is , Whether they did not transgress as they professed to be Ministers and Quakers ? If nay , but that the Care and Vigilancy of these Magistrates here at Philadelphia , called Quakers , is worthy of Commendation , as they intimate , for saving of a Sloop by Force of Arms , how much more shall their Care and Vigilancy be worthy of Commendation , to raise a Militia to save and defend the whole Country , if any occasion should offer ? But how steadfast this doth manifest them to be the Quakers Principle of Refusing in all cases to fight , and that for Conscience sake , I shall leave all to judge . I always thought that which was a matter of Conscience to the Quakers in Old England , Barbadoes , and other places , had been a matter of Conscience to them under a Government of their own ; but I find the contrary in these Magistrates and many others joyned with them here . But that which seems the most strange to several observing Persons in this place , is , that several called Quakers in Maryland , Barbadoes , and other places , that pretend its a matter of Conscience to them not to bear Arms , yet now will own these here in that Practice , unless they now think to leave that Article out of their Creed . In the next place , whereas Peter Boss being offended with the Judgment of the 28. writ a Letter to Samuel Jenings , ( being then in Church-Fellowship with him ) showing his Dislike thereof , and telling S. J. of some of the Scandals he lay under ; for this they issued forth a Warrant against him , and put him into Prison , without ever dealing with him in a Church Method , and at the next Court presented him for the same , to which Court he was bound to answer , where he gave his Attendance , with his Witnesses ready , but not brought to Trial , although much desired by him and his Wife , who urged the Injuries of the delay thereof . At the same Court William Bradford and John M “ Comb appeared , and desired they might come to a Trial , it being greatly to their Prejudice to be kept Prisoners ; and saying , it is provided by Magna Charta , That Justice shall not be delayed to any , and we being free born English Subjects claim this as our Priviledge , and hope this Court will not deny it us , because not only our Persons are restrained , but William Bradford's Working Tools are detained from him , with which he should work to maintain his Family . Justice Cook said , What Bold , Impudent and Confident Fellows are these to stand thus confidently before the Court ? J. M “ Comb. You may cause our Hats to be taken off , if you please . W. Bradford . We are here only to desire that which is the right of every free-born English Subject which is speedy Justice ; and its strange that that should be accounted Impudence , and we Impudent Fellows therefore , when we have spoke nothing but words of Truth and Soberness , in requesting that which is our Right , and which we want , it being greatly to our prejudice to be detained Prisoners . J. Cook , ( speaking to W. Bradford ) said , If thou hadst been in England , thou wouldst have had thy Back slasht before now . W. B. I do not know wherein I have broke any Law , so as to incur any such Punishment . Justice Jenings . Thou art very ignorant in the Law surely ; does not thou know that there 's a Law , that every Printer shall put his Name to the Book he prints , or the Press is forfeited . W. B. I know there was such a Law , and I know when it expired . J. Cook. But it is revived again , and is in force , and without any regard to the matter of the Book , provides , That the Printer shall put his Name to all that he prints , which thou hast not done . But waving from that , the Prisoners still press'd for a Tryal . To which Justice Cook said , A Trial you shall have , and that to your Cost too , it may be . And Justice Jenings said , A Tryal you shall have , but for some Reason known to us , the Court defers it to the next Sessions ; and that is the Answer we give , and no other you shall have . All this time John White Sheriff , pleaded vehemently against the Prisoners , greatly aggravating their ( pretended ) Crimes ; and when complained of , that the Sheriff , ( through whose hands goes all Fines and Forfeitures ) should be so bitter an Attorney against the Prisoners , he cloaked it under the Visor of a Prothonitor . So this Court passed over , and the said Persons not brought to Tryal , but yet not wholly barren of Action , nor void of Injustice ; for tho' they had not only got W. Bradford into Prison , and taken his Letters from him , ( with which he should work ) and his Paper and Books out of his Shop , but also they had got the Body of John M ” Comb , with which one would think they might have been satisfied , had any thing of tenderness remained in them , the time they committed him being when his Wife was newly brought to Bed , and who lay very weak in a strong Fever , and several thought she would not live ; and tho' he acquainted them of her Condition , and how destitute his Family was , requesting them to let him go home , and he would promise to be ready at any time they should call for him ; This they would not grant , but to Prison he was sent ; ( tho' to give every one their due , White the Goaler was so kind as to let him go home an hour or two sometimes in an Evening after it was dark ) yet our hot-spur'd Justices being not satisfied with having his Body , would do what in them lay , to ruin him and his Family ; for whereas he kept an Ordinary , and for his License so to do had paid Governor Lloyd Twelve Pieces of Eight , which is Three Pound Twelve Shillings for the last twelve Months before , [ No inconsiderable Price for a License ] yet they now proceeded to suppress his keeping of an Ordinary , though he had fulfilled , and in no respect transgressed the Conditions of his License , as will appear by a Copy of the said License , which here follows verbatim , viz. By the Lieutenant Governor , Philadelphia Ss . JOhn M ” Comb requesting License from me to keep an Ordinary in Philadelphia , and he being recommended to me as a fit and qualified Person for such an Imploy ; I do hereby admit and License the said John M ” Comb to keep an Ordinary , or a House of Publick Entertainment in the House he now lives in , he taking care , according to Law , to keep good Orders and sufficient Conveniences for Man and Horse . This License to continue for a Twelve Month ensuing the date hereof . Given at Philadelphia the Tenth day of the 4th Month , 1692. Thomas Lloyd . Now let us hear what great and heinous Crimes are alledged for the suppressing John M ” Comb in his Imploy : If he had trangrest any Law , or broke any Conditions in his License , they ought to have call'd him before them , and convicted him thereof , but without ever so doing , they suppress his so-dear-bought-License , as follows . At a Court held at Philadelphia the 4th of October , 1692. THE Court taking notice of John M ” Comb 's Contemptuous Behaviour , as also his spreading a Seditious Paper in his House , to the Disturbance of the Peace , do therefore suppress his License , and do Command him not to presume to keep an Ordinary after the Tenth Day of the next Month , being November , on pain of incurring the Penalty of the Forfeiture of Five Pound for keeping an Ordinary without a License : And that notice be given him of this Order . A true Copy by John White , Deputy-Clerk . Note , That the Contemptuous Behaviour they mention , was his and W. B's requesting of the Court to come to a Trial , as before is related ; and the Seditious Paper they mention , was the printed Appeal , which he having bought two of them , and some Persons happening to see them , got them from him again , because it suited not with their convenience to go so far as the Printer's ; and J. M. did not buy or receive them to sell again , but his disposing of those two Papers was accidental , and for which he was imprisoned , and to come to Trial for it , but this satisfied not these cruel Men , for they make that a main matter whereby to suppress his License [ No less than Two Punishments for One Offence ] and yet though they were so zealously warm to prosecute and punish these Offenders , and which ( they said ) they could not avoid , without violating their Trust to the King and Governor ; yet without any Violation of their said Trust they could pass by several others that were much more concerned in spreading those Papers than J. M. Oh! the Partiality , Deceit and Cruelty of these Men ! This Sessions passeth over , and the said Persons continued under Duress till the next Sessions , which being come , let us hear the Proceedings , which here follows , viz. At a Court of Quarter-Sessions held by the King and Queens Authority , and in the Proprietary's Name at Philadelphia the 6 , 7 , 8 , 9 , 10 and 12 days of the 10th Month , 1692. There being present on the Bench , as Justices , Samuel Jenings , Arthur Cook , Samuel Richardson , Robert Ewer , Henry Waddy , Griffith Owen , Quakers . John Holmes , Robert Turner , 10th and 12th days . Lacy Cock , and Anthony Morris on the 12th day . The Names of the Persons , that presented Peter Boss , George Keith , Thomas Budd , William Bradford , &c. † Alexander Beardsly , † William Carter , † John Jennit , Will. Oxly , Emanuel Dauson , William Allaway , Lewis Thomas , Reece Peters , John Comes , Christopher Pennock , Mouns Jones , Thomas Griffith , † William Harwood , William Hearn , William Finley , Will. Lawrance . Observ . That most , if not all of these Men are known to be highly prejudiced against G. K. T. B. and those that ioyn with them , because of their zealous Testimony to Christ without , as well as Christ within . And John White , Sheriff , is known to be greatly prejudiced against them , who packt this Jury on purpose to present and defame G. K. and the rest , as was in some degree well observed by Justice Holme , when he saw they brought in new Presentments against G. K. in matters concerning their Religious Differences , for which he was sharply reproved and menaced on the Bench by Samuel Jenings and Arthur Cook , the last saying , They were the Fathers of the Country , and they had done well , and like honest men , in bringing in those Presentments and they gave them Thanks for their care and pains ; but ( said Justice Cook ) if they must be found fault with , who will serve upon a Grand Jury ? and so went on highly resenting those few words Justice Holme had spoke ; Arthur Cook not minding that himself had said some little time before , to a Grand Jury of more substantial Men than these ( upon their bringing in a Presentment that did not please him ) you are a Company of Infamous Men : and for which he was presented by the next Grand Jury , but 't is supposed that Presentment was buried in the Clerks Study of Oblivion , for we have never heard more of it . The 9th day of the 10th Month , Peter Boss call'd into Court , and set to the Bar. Cryer , O yes , Silence is commanded , upon pain of Imprisonment . The Indictment read , Philadelphia , the 5th of the 8th Month , 1692. We of the Grand Jury for the Body of this County , do present Peter Boss , for that he hath accused Samuel Jenings , being a * Magisterial Officer , with being an unjust Judge , and of his being Drunk , and of laying a Wager with John Slocum , and for many other scandalous , reproachful and malicious Expressions , to the Defaming of him , and tending to the Disturbance of the Peace , contrary to the Law in that case made and provided . Clerk , Peter Boss , What saist thou , art thou guilty or not guilty ? Peter Boss , Not guilty in manner and form as there presented . Clerk , By whom wilt thou be tryed ? Peter Boss , By God and the Country . Clerk , Call over the Jury . Humphery Waterman , Joseph Kirle , † Thomas Wharton , Tho. Marle , Richard Sutton , Samuel Hoult , † James Fox , Abraham Hardiman , Nicholas Rideout , Thomas Morris , Richard Walter , † John Whitpane . Clerk , Dost thou object any thing against any of these Persons ? Prisoner , Yes , I object against all of them that are called Quakers , because they are such as I know to be deeply prejudiced against G. K. and all that favour him , but am willing to be tryed by any that are not called Quakers , or such of them as are not manifestly prejudiced . But they would not allow of his Exception . Whereupon the Jury were attested . The form of the Attestation , as follows , viz. In the Presence of Almighty God and this Court , you shall promise , well and truly to Try and true Deliverance make betwixt the Honourable William Penn , Proprietor and Governor of this Province , and the Prisoner at the Bar , according to Evidence . After which , David Lloyd first , and John White next pleaded very hard against him , that that Letter did defame Sam. Jenings as a Magistrate , confirming it , as they pretended , by reading some Passages out of some Law-books , and some Laws of this Province against defaming Magistrates . To which the Attorneys of Peter Boss pleaded , That he acknowledged the writing that Letter , but what was said therein concerning S. Jenings , was not against him as he was a Magistrate , nor could it be reckoned a Defamation , because 't was only a private Letter sent to himself , showing his dislike in some things , and desiring him to clear himself of other gross and scandalous things that were reported of him , as is usual for one Church member to do to another ; and they brought a Case out of Shepherd's Faithful Counsellor , that what is said must be Falso & Maliciose , i. e. falsly and maliciously , otherwise not actionable . And that if a Man speak slightly of a Magistrate , if it be when he is not in the exercise of his Office , it is no defaming of him as a Magistrate , and so no trespass against the Law alledged . To which David Lloyd replyed , That what was spoke against Samuel Jenings , must needs relate to him as a Magistrate , for take away Samuel Jenings , and where will the Magistrate be ? And Sam. Jenings said , Take away Sam. Jenings the Magistrate , and where will Sam. Jenings the Quaker be ? Note , By this it seemeth to S. Jenings that it is as inherent in him to be a Magistrate as to be a Quaker , and therefore when his Magistracy ceaseth , his Quakerism ( according to him ) must cease , and like Hypocrates Twins live and die together ; but yet he may remain to be Sam. Jenings , when he is neither Magistrate nor Quaker . And when his Attornies were about further to open the matter , how he writ to him only as a Church-member , and offered to produce some Presidents in the Case , Arthur Cook interrupted , saying , They would not have matters of Religion discoursed there , saying , What must Religion be made a cover to revile and defame men , by saying , he did not write to him as a Magistrate , but as a Church-member ? To which G. K. ( as his Friend ) desired Liberty to speak , as the Law in that case allows , but they were very unwilling to suffer him to say any thing in behalf of Peter Boss , John White saying , G. K. was not Rectus in Curia ; but through much and long importunity , he was permitted , who then told them , That a distinction must needs be allowed of words spoke to a Man as he is only in a private Capacity , and as he is a Magistrate ; for when Magistrates , as Arthur Cook and Sam. Jenings , give us hard words , calling us Ranters , Apostates , Lyars , Wicked and Ungodly Men , &c. ye will not say ye give us these Names as Magistrates ; and then if ye can speak to us , not as ye are Magistrates , we may also speak to you not as ye are Magistrates . Thomas Harris his Attorney , and G. Keith his Friend , proffered to speak further to several things that had been alledged by D. Lloyd and J. White , but were much menaced by Arthur Cook , and so was Peter Boss himself , which was much resented in the minds of many , that a man hath not liberty boldly to speak in his own defence , nor his Attorneys nor Friends for him , but often when they were pleading , Commanded Silence upon pain of Imprisonment : Whereupon some complained , that it was hard that he had not liberty fairly to plead his own Cause . To which Arthur Cook said , That as a Christian he could bear any thing , but not as a Magistrate . Which was noticed by many how A. Cook set the Christian and Magistrate in opposition the one to the other , as if we were not to expect that when they act as Magistrates they are indued with Christian Patience , Meekness and Long-suffering , as if when they act the Magistrate , they put off the Christian . [ Note , That a little before Sam. Jenings and David Lloyd would not allow of any distinction betwixt the Magistrate and Quaker , and yet now to serve his turn their Brother Cook grants it : Oh! the Confusion . Deceit and Hypocrisie of these men ! ] G. Keith pleaded further , though with much difficulty , That Peter Boss being a Member of the Quakers Church , they ought not to go to Law with him until they had proceeded orderly with him in their mens Meetings , and given him Gospel Order ; for the things of difference betwixt him and Sam. Jenings relate wholly to Church Discipline , and belong to a Spiritual Court , and not to this . Da. Lloyd , This is a spiritual Court ; for in England they can try Atheism in this Court. G. K. But Peter Boss is not accused of Atheism ; and if a man profess one Almighty God , this Court hath nothing to do with him for his Opinions or Perswasions in Religious matters . Then D. Lloyd read a passage out of a Law-book , That certain words spoke against a Bishop or Minister , were actionable , tho' not actionable when spoke against a private person ; which ( said he ) is the present case . A Person standing by , said , May not sin be reproved in a Bishop or Magistrate ? At which they were greatly offended , and caused an Officer to take the said Person , viz. Ralph Ward , out of the Court. But for the further satisfaction of the Jury , and all others present , that he did not defame Sam. Jenings as a Magistrate , Peter Boss greatly pressed to have his said Letter read , which after some time was done , tho' with great Impatience . The which Letter here follows , viz. THE Paper lately publisht at Philadelphia by 28. against G. K. and those joyned with him , &c. has and is like to occasion much Trouble and Difference among us , not only because of the false Things compact in it , as is well known to many Witnesses , and now to impose it on all the Meetings , is plain downright Popery , and gives just occasion to all , not only to judge it as it is , for the abuse , but also inspect further into things , and them these ministring Imposers upon other mens Consciences , like unto the Roman Clergy . And to show how ill the People do resent these things , one who was not a Quaker , so soon as the Paper was made publick , says , What D ... lish work is here like to be ! a Pack of Fools have sent their Bull out : what a piece of work you 'll see in a short time , and how they 'll expose themselves , and force others to send it home in Print , says he , with worse words of some , unfit to mention here , &c. By exposing this your Edict , you have made all People your Judges , into whose hands it shall come ( the Papists themselves ) for your Unrighteous Judgment , and drawing in those with you that have subscribed to they know not what , who were not present at either of the Meetings , so consequently did not hear the words charged on G. K. to be spoke by him , &c. but have taken all upon Trust , and signed as a Man that would be a false Witness to a Bill or Bond for Money , where none is due . 'T is hoped , that some will see their over-haste , and repent it , as well as others have done : How can you expect this Act of yours will be accounted Righteous Judgment , to condemn a Man for Words , and cover one anothers Deeds , as well as worse words in and among our selves . Has J. S. ever been dealt with for his many Enormous , palpable , gross Miscarriages chargeable upon him , his Greatness and Pride so Insolent and Lofty , none dared to touch him ? and for his abuses to a poor Worm , who writ to him for Justice and Satisfaction , could have no answer of said Letter ; and being discontented to hear him preach to an Auditory , knowing his Life to be unsavoury , and an Unjust Judge , I write the second Letter to him of dislike to his Preaching , which after he had read , flung it in the Fire : Why did he not answer it , and get satisfaction from the Author , but that he knew himself Tardy , resolv'd to exercise Bonner 's Cruelty on my poor Paper : And its matter of Sorrow there 's divers among you know enough of S. J. but you cover him and one another , and whom you please to abase , down with him amain ; do you think people are blind , and without sense ? Be it known , they see , they hear , &c. 1. Pray let it be queried into , whether it was not true that S. J. did wage his Horse with John Slocum , to ride a Race with their Horses ? and whether J. Slocum did not refuse to take the Advantage of him , because S. J. was Drunk , & c ? 2. And pray let it be inquired into , whether S. J. at another time was not so drunk , could scarce get over the Ship side of Joseph Bryar , when at Burlington ? 3. And pray let it be inquired , whether the said S. J. did not wickedly in surveying a Tract of Land which Joh. Antrum had actually begun to do ? 4. And pray let it be enquired into , whether S. J. did not take away the Meadow of Richard Matthews , who being in England , took the Advantage ? What the Effect will be , Time must manifest , how Odious he will render others for S. J 's sake , he being a pretty eminent man in London . 5. And pray let it be enquired into the Actions and Abuses of S. J. to John Skeen , deceased , which should have been answered at Burlington Meeting , 6. And pray let it be enquired into , whether it was S. J. or J. Simcock that was by two Persons carried to Bed Drunk ? 7. And pray let it be further enquired into , whether it was the said S. J. or J. Simcock that was so drunk lost a Coat that was borrowed of another man , & c ? Seeing so many of you have condemned G. K. for words let these Actions be also condemned , they being as great Pretenders to be Ministers as him . And pray take special care this be not burnt , as the former , having a Copy of the same . Peter Boss . Which being read , Peter Boss produced the Testimonies of several credible Persons , concerning the matters contained in the said Letter , and prest hard to have them read , because they proved some of the things queried , at least . But they were very unwilling to have them read , saying , It was no evidence unless the persons were present in Court ; altho' it is well known , that Attestations in writing have been often accepted in this Court ; and it may be noted , that at the former Sessions he had his Witnesses ready in Person waiting all the time of the Court , which was great Charge to him , but by reason of the Extremity of the Weather , could not be present now : However , at last , through much importunity they admitted some of the Papers to be read , which here follow , viz. Concerning a Report which has been about Sam. Jening 's riding a Wager with John Slocum , I do here testifie , That about three Years now past , Sarah Biddle , Wife of W. Biddle , senior , she being at Burlington , did tell it me thus , as followeth , That she reproving her Son William , who had been riding hard , she said , his answer was , Why Mother , may not I so well as Sam. Jenings , he could ride a Race , or did ride one , with John Slocum , and John won his Horse , but he would not take the advantage of Samuel , because Samuel was Cacuse ( John Slocum said ) says William to his Mother : This I do here affirm , that I had it from Sarah Biddle 's one mouth , and that we understand the word Cacuse to be drunk . Mary Budd . Burlington in West-New-Jersey , the 1st of October , 1692. Attested before me , Edward Hemlock , Justice . Whereas there is a report of S. Jenings riding a Race with J. Slocum , thus much I William Bustill do hereby affirm to the truth of the said Report , Will. Biddle , sen . did tell me , that S. Jenings and J. Slocum did ride a Race together , and that John did win S. Jenings Horse , which was a white Gray , and that which J. Slocum did ride on W. Biddle did buy of J. Slocum ; and that it was at or about the time when the Provinces were divided , and that the Race was run in some place between Amboy and George Keith 's Land in East-Jersey , as they came from Amboy . Will. Bastill . October the 21th , 1692. As concerning a Report of S. Jenings riding a Race with J. Slocum about three Years ago , W. Biddle , sen . at Dinner , and his Wife in company at his own House did tell me that S. Jenings did ride a Wager with J. Slocum , and lost his Horse , which I am ready to be attested to , if further need shall require , as witness my hand hereunto set , this second of Novemb. 1692. Henry Beck . Memorand . That my Sister Sarah Bainbridge told me , that William Biddle did say in her hearing , that as he was riding from East Jersey towards his own House , he heard a noise , whereupon he looked behind him , and did see Sam. Jenings and J. Slocum rid after him very fast , and J. Slocum said to S. Jenings , I have won thy Horse as fair as ever any man won any thing in this World. John Bainbridge . As concerning the Report that S. Jenings surveyed the Meadow of Rich. Matthews , I have this to say , being then and there present , I being Assistant at that time to Simon Charles in surveying Land for Samuel , I went with S. Jenings to the said Meadow , and told him that was the Meadow that I had formerly surveyed to Rich. Matthews : He bid me shew him the Lines of the survey : we went and searched , and found only one Tree or two marked by the Meadow side , and no more ; for there had been a Fire , that had not only burnt up most of the Trees there by the Root , but also the surface of the Meadow it self , so that we could find no marks in any order ; then I produced a Copy of the Records of the Survey , which was the same with this following , viz. Surveyed also that piece of Meadow lying at the Northwest corner of the said Land , extending to the Neck or narrowest place of the same as it is now marked , all making up the number of 500 Acres , as aforesaid . But notwithstanding Samuel bid Simon put it into the survey , which he accordingly did . Now Elias Far being Attorney for Rich. Matthews , and hearing of what Samuel had done , he made application to me , whereupon I wrote to Sam. Jenings about it , and signified to him , that in my Judgment , he could not hold that Meadow , neither by Equity nor by Law. Thus much is testified by me , Daniel Leeds . Attested before me Edward Hemlock , Justice , Octob. 1. 1692. Memorandum , That I James Silver , then Servant to Sam. Jenings , being troubled at his Severity towards both Servants and Creatures , viz his knocking one down and breaking his Cane upon him , and over-leading and beating both Servants and Cattle , when not able to go forwards , and one time broke the Rib of an Ox by his unmerciful beating , and taking Benj. Moore by the Throat as he was coming off his Bed , bore my Testimony against it , as unsuitable to the Spirit of Christ , he took occasion to deal very hardly with me , and let me go almost naked ; and when Winter grew on , and I complained under the sence of Cold , he threatned to make me creep , or come on my Hands and Knees to him , like a Dog or Spaniel , or break my Bones . Burlington , the 5th Month , 1692. James Silver . [ Note , This James Silver was a Man in Years , and a Friend , and one that had many Servants himself , whom he thus treated for witnessing against his Cruelty . ] John Smith saith , That being at Philadelphia on or about the 28th of August , 1692. meeting with Sam. Jenings before his own Door , his first Salutation to me was this , as followeth , What! art thou a Keithian , Rascally Fellow , worse than an Infidel , that neither knows Law nor Gospel ; must thou prate , sorry Rascally Fellow , I 'll call for a Constable , and send thee to the Crew , thou art like them , a Company of Rascally Fellows ; I 'll have thee to know , that we are able to judge both George Keith and the Country . And thus he did revile and call me Rascal , and worse than an Infidel many times over ; and this was presently after he was come from a Meeting , and for no other Cause than saying to one who hanged up the Proclamation , ( against G. K. which they posted up both in Town and Country ) Ye may as well hang the other side forward for it shews their folly a little Haman - like : This Abuse to me was not unlike his former Actions and Behaviour to other his Servants ; as instance on a time , James Silver , an ancient Man , his poor Servant , for showing him his naked Thighs , and complaining for want of Cloaths , Sam. Jenings , told him he would make him to creep on his Hands and Knees , like a Spaniel , and slap his back , if he would 〈◊〉 hold his prating , &c. John Smith . Note , That several 〈◊〉 Testimonies might be here set down concerning S 〈…〉 erly walking and behaviour in his Family and among his 〈…〉 and particularly his Inhumane Whipping of his Servant 〈…〉 naked in her Bed , the manner and circumstances of which I shall here omit for modesties sake ; but these here produced are sufficient to show , that there was cause for Peter Boss to write to him ; and tho these Evidences do not prove every thing queried in that Letter yet these things being commonly reported abroad , were cause enough one would think , for the Quakers to call him to an Account , and search out the bottom of these things , but that he is grown so Proud , so High and Imperious , that none dares to touch him . Nay , lately one of his own Church-members , not coming into Court at his Command , he bid fetch him Headlong , and fined him Ten Pound for not coming , and committed him to Goal , to remain till paid , tho' the man says , he had no business at Court , and it would have been to his prejudice to have gone ; but all People resenting these Actions of Sam. Jenings very ill , Arthur Cook said , I 'll go to my Lord Judge , and see if I can perswade him . Yet the next day he can put on his Canonical Robe , and imitate a Disciple of the Meek Jesus , and compare himself to poor Mordccai ; and then again before he leaves the Pulpit , and that on a Sunday , or first day of the Week , put on his Magisterial Robes , and tell the People , That now he speaks to them as a Magistrate ; and because they did not break up their Religious Meeting at his Command , he calls out , Is there ever an Officer there ; let Proclamation be made in the King and Queen's Name for all Persons to depart to their own Habitations , and see if they 'll dare to sit here . They that cannot see this Man swell'd above the meekness of a true Minister of Christ , and transforming himself , like Satan , into an Angel of Light , 2 Cor. 11. 13 , 14. I must conclude they are blind , and have lost their Senses . But to leave this Digression , after the reading in Court of as many of the above-cited Testimonies as they would suffer , the Jury went out upon it , and brought in Peter Boss only Guilty of Transgressing the 29th Chapter of the Laws of this Province , viz. Against speaking slightingly of a Magistrate . Upon which the Bench gave Judgment , That Peter Boss should pay Six Pound . And to back the former Instances and Hints of the unjust Actions of this Man , take the Breviate of a Letter from one of their present Church-Members to him , which is as follows , viz. Samuel Jenings , I perceive thou art no Changeling , thou looks like a Man for Bulk and Talk , like a Christian sometimes ; but really Samuel , whatever thy self or others think of thee , I do hereby tell thee , and that under my Hand , That I have met with more truly Noble and Manlike Treatment , and the Exercise of better Christianity among Turks , than hath appeared hitherto in thee towards me : Surely Samuel , hadst thou exercised but the common sense and capacity of a rational man , thou couldst not think that the Governour would send a man three thousand Miles with Instruction to take care and charge of his Servants , Goods and Stock , should be in a meaner Capacity than his Negroes , and not have a supply of Necessaries , &c. but this thou hast very irrationally and unmanly denyed unto me , and both thy self and Wife have proved False and Deceitful unto me : Thou requested me to write for thee , and promised Satisfaction for my Labour , and I wrote about 149 Laws of the Province , and a Copy of the King's Charter to the Governour , and a List of the Governours Tenants in the County of Bucks , with the Quantity of Land they hold , and upon what Tenure ; but like a deceitful Man thou refusest to perform thy Promise : And know this , that beside thy Promise , I have thy Letter under thy Hand to produce , as also the Evidence of one of the most crediblest Persons in the Town , whom thou toldst , That I had wrote a Copy of the Laws for thee , and thou wast to pay me 18 s. for it . Nay , yet further , Samuel , when the Commissioners , which are thy Overseers , ( to whom thou art obliged to render an Account , so often as they require it of thee ) had ordered thee to let me have 50 s. for a Supply of Necessaries , thou refused to let me have it , unless I would take it in thy Shop Goods , ( which would have proved little better than a Cheat ) for thou wouldst have charged 50 s. to the Governours Account , when , its like , I should not have had really the value of 25 s. of thee . I once more consulted the Commissioners , who very freely and willingly wrote to thee a few Lines , Signed with their own Hands , and gave it to me to deliver to thee , wherein they ordered thee to pay me 50 s. in Silver Money , according to their former Order ; but thou return'd them this Answer by me , That thou wouldst not answer their Bill , bidding me carry it back to them again ; which indeed is no other than an unchristian and unmanly slighting of the Commissioners , and a base and sordid Contempt of , and trampling on that Power which the Governour hath invested them with over thee and his Affairs ; one might think by thy Deportment towards them , that thou dost neither know thy self , nor the Station in which thou art placed by the Governour ; for Samuel , thou art no other than a mercenary Servant , and that during the Will and Pleasure of the Governour , and the Commissioners are thy Overseers and Controulers , to whom thou art obliged to render an Account , &c. Thy true Friend , John Philly . Then next George Keith called into Court , and set to the Bar. Cryer . O Yes , Silence is commanded upon pain of Imprisonment . The Presentment read . We of the Grand Jury do present George Keith and Thomas Budd as Authors of a Book , entituled , The Plea of the Innocent , where in p. 13. about the latter end of the same , they the said Geo. Keith and Tho. Budd defamingly accuse Sam. Jenings , ( he being a Judge and Magistrate of this Province ) of being too high and imperious in Worldly Courts , calling him an Ignorant , Presumptuous and Insolent Man , greatly exposing his Reputation , and of an ill President , and contrary to the Law in that made and provided . Clark. What say you , George Keith ? Are you Guilty or Not Guilty of this Presentment ? G. Keith . Before I be demanded to plead to the Presentment , I desire to be heard a few words : which the Court granting , he said , I would have you to consider , that both ye and we are as a Beacon set on a Hill , and the Eye of God , Angels and Men are upon us ; and if ye do any thing against us that is not fair and just , not only these parts hereaway will hear of it , but Europe also ; for if we be wronged ( if God permit ) we think to make it known to the World. Here some were very impatient , telling him , he menaced the Court , but he would do well to take heed what he did ; for if he spoke or published any thing in derogation of the Sentence of Court , it was against a Law in this Province , and he would be punished for it . G. K. An able Lawyer hath said , When a Man is wronged and can have no other Remedy printing is the last : Ye must give Losers leave to complain : Our Friends have done it formerly in Old England when they have been unjustly dealt by , and particularly William Penn and George Whitehead . I will not say any thing against your Law , but I suppose the true sence of it is , that if any derogate from the Sentence of a Court , if the Sentence be just , he is punishable , but not otherwise . Are your Courts infallible ? Is it not possible that at times they may give an unjust Sentence ? David Lloyd . Yea , our Courts are infallible in Law , George , I assure thee . G. K. Then why do you admit of Appeals ? If they be infallible , there is no occasion to appeal to a higher Judicatory . Then David Lloyd went about to mend the matter , saying , They were infallible so far as the Law was infallible , and so far as they kept to the Law. Note , This is as if he had said , they are infallible so far as they are Infallible , which is not very good Sense , unless they mean , that they are not absolutely Infallible , but conditionally ; and if conditionally only , it is possible they may give a wrong Sentence and he who they give it against may complain , without just cause of Offence , otherwise their Court here is as arbitrary as any in the World. Next , G. K. desired to know in what Capacity D. Lloyd did plead there against them , seeing he was not the Kings Attorney . D. Lloyd . We have no King's Attorney . G. K. I understand that Patrick Robinson is the Kings Attorney . D. Lloyd . No , he is not . G. K. But he is Attorney General . D. L. He is neither King's Attorney , nor Attorney General . G. K. What is he then ? D. Lloyd . He is the Proprietary's Attorney . Now G. K. still pressing to know in what Capacity D. Lloyd did plead , it was answered , That the Court allowed him to plead . Note , That it was admired by the A●●●ory , that this David Lloyd should be so confident and brazen-fac'd 〈…〉 , in an open Court , that Patrick Robinson was not the Kings Attorney , and thrust himself into that place , purposely to vent sort 〈◊〉 of his 〈◊〉 are Hatred and Malice against G. Keith and the rest which he did to purpose , by straining and perverting the places , 〈…〉 brought from their true sence ; and yet this man pretends to be a late Convert to the Religion of the People called Quakers . If they were all such , it would make one abhor them for Notorious Hypocrites . G. K. I desire you to hear me a little further , and that is , That I think it very unfair , that those who are deeply prejudiced against me , and my opposite Parties and Accusers , should be my Judges , as particularly Sam. Jenings and Arthur Cook , the last of which but a few days ago , ( the 5th of the 10th Month ) told me at his own House , before divers Witnesses , and John White Sheriff is Witness , that when he warned me to the Court , I told him , I thought to come , but did not think to plead , unless I had a fair Jury , Arthur Cook said , Truly George , a foul one will serve thee . Now let the Court judge , whether this Man is fit to sit upon the Bench to judge me , who says , That a Foul Jury will serve me . Suppose I had been the greatest Malefactor , will any say , A Foul Jury will serve to try me ? Is not this to destroy all Fundamental Laws ? I appeal to you here , the Justices and Jury , such of you as are most manifestly prejudiced against me , for my faithful Testimony to the Quakers ancient Principle against all use of outward Weapons , whether ye do as you would be done by ? Would ye be willing that a Company of Men wholly of our side , ( tho' honest ) should be on a Jury to judge you ? Sam. Jenings . We shall take care that ye shall not be our Judges . Which was an Evasion from the Question , and seemed to be a Jest or Scoff that he pleased himself with , and which are more frequent with him than Expressions of Mercy and Justice . G. K. I have yet something further to say , before I plead to the Presentment ; but being unacquainted with your Formalities in Law , desire that no advantage may be taken against me on that account . Court. No advantage shall be taken against thee on that account . Clerk. What say you , George Keith , to your Presentment ? Are you Guilty or Not Guilty ? G. K. Not Guilty in manner and form . And now that I have answered to the Presentment , Not Guilty , my chief and only Plea that I think to make use of , unless ye will say that so to do is a Contempt of the Court , and of your Authority , which by no means I would be guilty of , my chief Plea is , That I am not presentable by the Grand Jury for any thing alledged against me , they being no Offences against the King , Governour nor Country ; what I have said was only against particular Persons , who if they think themselves wronged by me , may Sue me in their own Names , and I am ready to answer them . Court & Clerk. It is no Contempt of Court , but the season of your so pleading is over , you should have said so before you pleaded Not Guilty ; now you must submit to be tried by the Country . G. K. I knew not this Formality in Law ; ye told me , ye would take no advantage against me in that respect . But the Clerk still pressing him to come to a Tryal , G. K. further said , I think not to make any other Plea ; for the things for which I am presented are not against the King , Governour , nor any Nusance to the Country ; nor against particular Persons , as Magistrates , and therefore not presentable . Clerk. If ye refuse to be tryed by the Jury , the Bench has Power to fine you . G. K. I shall take my hazard of that ; I have able Council that the things whereof I am accused are not presentable by the Grand Jury . D. Lloyd . If able Council has so advised thee , their Counsel has failed in this . G. K. To call a Man Proud and Imperious is not Actionable . D. Lloyd . Tho' not Actionable , yet Presentable . G. K. If not Actionable , not presentable . D. Lloyd . That is not a good Consequenee . But let all Impartial Readers judge , whether it be not a good Consequence , that if Words spoken concerning particular Persons , not as Magistrates , be not actionable , that therefore they are not presentable ; because , for what are they presentable , seeing they are neither against the King , nor Governour , nor Country , nor particular Men as Magistrates ? D. Lloyd . There is a Law of this Province , that no words of Defamation must be spoken against a Magistrate ; nor shall any speak slightingly or abusively of them , which thou hast done . G. K. They were not spoke to him as a Magistrate , nor when he was in the exercise of his Office ; and to call him High and Imperious , doth not reflect on him as a Magistrate : If I had called him Ignorant in the Laws , and Unjust in the Execution of them , this would have reflected on him as a Magistrate , but not to call him High and Imperious ; for Piety , whereof Humility is a Branch , is no essential Qualification of a Magistrate tho' it be of a Christian and Minister of Christ ; the only essential Qualifications of a Magistrate , are to be knowing the Laws , and just in the execution of them . [ Note , That it is no Reflection on a Taylor , Shoe maker , or the like Trades-man , to be called Proud , for he may be a good Artificer , altho' he be proud : but to be proud reflecteth on him as he professeth to be a Christian or Minister of Christ . And this distinction . S. Jenings must needs allow , unless he will say , that when he exerciseth his Magisterial Office he is no Christian , but wholly putteth off his Qualifications of a Christian , as a man putteth off one Garment and putteth on another . But if he will say he is still a Christian , as well as a Magistrate , then he ought to be humble , meek and forbearing , especially to his Fellow Church-Members , not high and imperious , and exacting the severity of the Law of them ; for even the Law saith , Summum jus , Summa Injuria , i. e. The Rigour of the Law is high Injustice ; for if the Law of England be Lex Misercordiae , as it is called , then well may the Law of Christianity be called Lex Misercordiae , i e. The Law of Mercy , that is , forbearing , and exacteth not the utmost Farthing . Note further , That one Reason of these words being mentioned in the Plea of the Innocent , viz. That S. Jenings had shown himself too high and imperious in worldly Courts , was , that a little time before he had commanded to bring one of his Fellow Members , ( viz. Samuel Buckley ) Headlong to the Court , and fined him Ten Pound for refusing to come at his Command , and sent him to Prison , to remain without Bail till paid . Now admit he did not illegally in this , or becoming a severe austere Magisterial Officer , yet was it not unbecoming a tender Christian , who should be meek and merciful ? G. K. Having refused to plead otherwise then as above-mentioned , Dav. Lloyd bid the Clerk record him Nihil dicit , i. e. he saith nothing . To which G. K. replied , Why should he Record me nihil dicit ? I think I have said a great deal . And after some further Discourse G. K. was set aside , and Thomas Budd set to the Bar. The most material Discourse that passed here follows , viz. The Presentment being read , the Clerk said , Thomas Budd , What say you ? Are you Guilty , as you stand here presented , or Not Guilty ? T. Budd . Not Guilty , as there presented , but own my self to be one of the Authors of that Book , called , The Plea of the Innocent . Clerk. By whom will you be tried ? T. Budd . By God and the Country . D. Lloyd , as Attorney against him , pleaded , That to call a man Proud and Ignorant , was to reflect on the Governour that constituted him , &c. G. Keith in behalf of Tho. Budd , answered , That what was there said of Sam. Jenings , as to calling him Ignorant and Presumptuous , was not said of him as he was a Magistrate , but as he professed himself to be a Christian and Minister of Christ ; I penn'd those words in the Plea of the Innocent , concerning S. Jenings , and know they were not intended against him as a Magistrate , as the foregoing words in that Book do manifest ; but that he is ignorant in Divinity , that Book gives an Instance , and we now here affirm , else he would never have said , That to do Gods Business , we need God's Power ; but to do our own Business , as men , we needed not a Supernatural Power , nor have joyned with them that say , The Light within is sufficient to Salvation without any thing else , thereby excluding the Man Christ Jesus from having any part in our Salvation . And our calling him Presumptuous and Insolent did relate to his severe pressing me to an absolute Submission to their Judgment , in a matter of Conscience , when as S. J. refused to submit to the Judgment of Friends , both here and at London , in worldly matters ; also , his calling me Apostate and worse than Prophane , in a Publick Meeting , as well as in private , and saying , We shall let thee know , George , that we shall judge thee : And his Signing that Paper of the 28. against me , wherein they so boldly assert , That they have tenderly and orderly dealt with me ; when as they never dealt with me . After some further pleading , the Jury were called , and Tho. Budd was asked , If he had any Exceptions to make against any of them ? Tho. Budd . Yes , I except against all of them that are called Quakers , because I perceive they are them that are Parties against me . D. Lloyd . That is too general , and is no Exception in Law. Tho. Budd . I except particularly against Rich. Walter , because he Signed the Paper of the 28. against us ( which this Book was an Answer to ) and against James Fox , because he signed a Paper in the Quarterly against us ; and I except against Joseph Kirle and John Whitpane , because they have spoke against G. K. and me , and justified these Presentments against us . But these Exceptions would not be allowed of , and therefore the above-named Jurors went forth , and next Morning brought in their Verdict , That Thomas Budd was guilty of saying , Samuel Jenings had behaved himself too high and imperiously in Worldly Courts . To which Tho. Budd and Geo. Keith pleaded , That it was no Verdict , not being found to be a Breach of any Law , any more than the Verdict of the Jury at Old Bayly , which was , That they found W. Penn guilty of speaking in Grace Church-street , which the Court took to be a clearing of him . But this was nothing regarded by our Justices , for they proceeded and gave Judgment against Thomas Budd and George Keith , viz. That they should each of them pay Five Pound a piece , as a Fine . And tho' in this case S. Jenings was the Person only concerned as the Adversary Party , yet he sat on the Bench when they gave Judgment against G. K. and T. B. which was judged most unreasonable and illegal , that Sam. Jenings , ( who is the Governour 's Receiver of all Fines and Forfeitures ) should be so actively concerned in fining these Men , having so manifestly before shewed his Prejudice against them . Beside , it being expresly contrary to a Vote of an Assembly of this Province , the 3d Month , 1689. ( where Arthur Cook was Speaker ) viz. Resolved , Nemine contradicente , That it is an Agrievance that any Person who is commissionated or appointed by the Governour to receive the Governour 's Fines , Forfeitures and Revenues whatsoever , shall sit in Judgment in any Court of Judicature within this Government , in any matter or cause whatsoever , where a fine or forfeiture shall or may accrue to the Governour . But Arthur Cook could not wink at this Agrievance , and let Samuel Jenings sit on the Bench when these Persons were Fined . But for a further proof that Sam. Jenings has shown himself too High and Imperious , observe what follows , viz. 1st , That when G. K. was pleading in Court , and showing how S. J. had behaved himself too high and imperious , he said , If this be High and Imperious , I will be yet more High and Imperious . 2dly , Upon the Jury's bringing in their Verdict against Tho. Ashly , S. J. thus menaces him , viz. Thou told me formerly that I had done my worst , but now thou art fallen into my hands , thou shalt know that I have not done my Worst yet . 3dly , He said to another Person , Thou shalt have as little Justice as I can . 4thly , He said to John Skeen , who had been Governor , and was then Judge , Thou pitiful Whip-jack , I despise thee ; and yet we find not that John Skeen had him presented or prosecuted at Court for this more than ordinary abusive and scurrilous Expression , short of common Humanity ; and yet this is he who now can say , He will bear no affront , thereby showing how unlike he is to a true Christian , and even to many as well Heathen as Christian Magistrates , who have born with Patience great Affronts and Reflections from Persons far inferior to them . 5thly , Another instance of S. J's Pride and Insolency is , that on the 10th on the 10th Month , coming out of Court , said to Ralph Ward and John M ” Comb , in the open Street , before many Witnesses , If I draw forth my hand against you , ( stretching forth his Arm and shaking it ) I will not pull it in until I have quelled you all . This presumptuous Expression savoureth too much of Lucifer's Pride , who said I will be like the most High , I will exalt my Throne above the Stars of God , Isa . 14. 13 , 14. It is too high an Expression , and too peremptory for any mortal Man to say , If I draw forth my hand , I will not pull it in until I have quelled you all . What is this in a manner , but to equal himself to God Almighty , Deut. 32. 40 , 41. For I lift up my Hand to Heaven , and say , I live for ever , If I whet my glittering Sword , and mine Hand take hold on Judgment , I will render vengeance to mine Enemies , &c. Oh! is it not above the Power of mortal Man , to say , If I draw out my Hand , I will not pull it in until I have quelled you all ? Is not this to talk as if he were the Almighty ? But know , O vain weak Man ! thy Breath is in thy Nostrils , and that Infinite Power that made thee , ( if thou draw forth thy Hand against the Innocent , glorying in thy Power that is but small ) may cause thy Hand to Wither or turn Leprous , and lay thy Body and Power in the Dust , and cast both Soul and Body into Hell-fire . And therefore repent of this thy abominable Pride and Insolency before it be too late . And tho' Sam. Jenings is now so zealous for the prosecuting them that say any thing against Magistrates , yet it 's not long ago that he spoke much against Tho. Lloyd , Deputy Governour , and carried about ( out of one County into another ) a parcel of Lampooning Rhimes , made against T. L. call'd Taffy's Fair , which he repeated over his Pots of Beer to make sport for the Company . But to return , altho' the Jury brought in a special Verdict , which was only , That Thomas Budd was guilty of saying , Sam. Jenings had shown himself too high and imperious in Wordly Courts , which is no Transgression of any particular Law , yet the Bench gave Judgment against them as tho' they had broke some Law , which was , That G. K. and T. B. should pay 51. a piece . Whereupon they finding themselves aggrieved by this Judgment , craved an Appeal to the Provincial Court in Law , which was denied them . Then by Advice of able Council , they requested an Appeal to the King and Queen , and their Council in England , the King having reserved all Final Appeals to himself , in the Charter to W. P. But this also was denied them , ( tho' Robert Turner declared his dissent in this matter , as in several other their Proceedings ) so that the said Persons are left without all help or remedy , but must undergo the Arbitrary Sentence of this Court. And as a further Mark of the miserable declension of these men , and of their cold zeal for the honour of God , take a view of two Laws which they now execute ; the first is the 5th Chapter of their Laws , where it is enacted , That whosoever shall speak loosely and prophanely of Almighty God , Jesus Christ , the holy Scriptures or Spirit of Truth , shall for every such Offence pay 5 s. The other place is Chap. 29. where it is enacted , That whosoever shall speak slightingly , or carry himself abusively against a Magistrate , shall for every such Offence suffer according to the Quality of the Magistrate , provided it be not less than 20 s. according to which Law they have Fined Peter Boss Six Pound , and G. K. and T. B. each Five Pound , for speaking slightingly of Sam. Jenings , as they pretend . Whereas if they had spoke Prophanely of Almighty God , Jesus Christ , the Spirit of Truth , or holy Scriptures , the Law inflicts but 5 s. Were not these Men far more zealous for their own Honour than the Honour of God , they would never let this disproportion of Punishment for Offences against Almighty God and poor Mortal Man , stand upon Record thus , to their Shame and Infamy . The 10th of the 10th Month , 1692. William Bradford was called into Court , and set to the Bar. The Presentment read , the substance of which was , That they presented the 9 , 10 , 11 , & 12. Articles of the Paper , call'd , An Appeal , &c. as being of a tendency to weaken the hands of the Magistrates . And we present William Bradford for printing of the said Seditious Paper , &c. Clerk , What say you , William Bradford , are you guilty as you stand presented , or not guilty ? W. Bradford , In the first place , I desire to know , whether I am clear of the Mittimus , which differs from the Presentment . The Clerk and Attorney read and perused the Mittimus and Presentment , and finding them to differ , said , That when W. B. was cleared according to Law , he was cleared of the Mittimus . But W. B. insisted to know , Whether on the issue of the Presentment , he was clear of the Mittimus ? And after a long debate thereon , answer was made , That W. B. was clear of the Mittimus on the Issue of the Presentment . Next W. B. desired to know what Law that Presentment was grounded on . D. Lloyd , It is grounded both on Statute and Common Law. W. B. Pray let me see that Statute and Common Law , else how shall I make my Plea ? Justice Cook told us last Court , That one reason why ye deferred our Trial then , was , that we might have time to prepare our selves to answer it ; but ye never let me have a Copy of my Presentment , nor will ye now let me know what Law ye prosecute me upon . D. Lloyd and J. White , It 's not usual to insert in Indictments against what Statute the Offence is , when it 's against several Statutes and Laws made , and if thou wilt not plead Guilty or not Guilty , thou wilt lose thy Opportunity of being Tried by thy Country . And they order'd the Clerk to write down that W. Bradford refused to plead ; which he did ; but as he was writing it down , W. B. desired they would not take that advantage against him , for he refused not to plead , but only requested that which was greatly necessary , in order to his making his own Defence ; and several in the Court requesting on the Prisoners behalf , that the Court would not take advantage against him , they admitted him to plead , and he pleaded , Not Guilty . Then the Jury were called over , and attested , viz. Humphry Waterman , Joseph Kirle , James Fox , Samuel Hoult , Thomas Wharton , Tho. Marle , Nicholas Rideout , John Whitpane , Richard Sutton , Richard Walter , Thomas Morris , Abraham Hardiman . But before they were attested , they asked W. B. if he had any Exceptions to make against any of them that were returned for the Jury ? W. Bradford , Yes , I have , and particularly against two of them , ( and which Exceptions I think are rational , ) and that is against Jos . Kirle and James Fox ; for at the time when I was committed to Prison Arthur Cook told me , That Joseph Kirle had said , That if the proceedings of the Magistrates was thus found fault with , that they must not defend themselves against Thieves and Robbers , Merchants would be discouraged of coming here with their Vessels , &c. And I except also against James Fox , because on the first day after Babit and his Company were taken , I being at Sam. Carpenter's , there was Governor Lloyd , James Fox , and several others , and in discourse concerning taking of the said Privateers , James Fox greatly blamed W. Walker , because he found fault with some Justices that were Quakers , for commanding men , and as it were pressing them to go against the said Privateers ; and also James Fox joined with Tho. Lloyd in saying , He would mark them as Enemies to the Government and well-being of the Province , who were neutral in the case of going against Babit , &c. By which Instances I think it appears that these two Persons have prejudg'd the Cause that is now to come before them ; Joseph Kirle acknowledged he had spoke such words , and desired to be discharged ; but they would not allow of those Exceptions , altho' it is frequent in these Courts to change Jurors on barely saying they do except against such a one . D. Lloyd and Clerk , These are no Exceptions in Law ; hast thou at any time heard them say that thou printed that Paper ? for that is only what they are to find . W. B. That is not only what they are to find , they are to find also , whether this be a Seditious Paper , or not , and whether it does not tend to the weakening of the Hands of the Magistrate . D. Lloyd , Yea , that is matter of Law , which the Jury is not to meddle with , but find whether W. B. printed it or no , and the Bench is to judge whether it be a Seditious Paper , or not ; for the Law has determined what is a Breach of the Peace , and the Penalty , which the Bench only is to give judgment on . Sam. Jenings , You are only to try whether W. B. printed it , or not . W. Bradford , This is wrong ; for the Jury are Judges in Law , as well as in matter of Fact. Which D. Lloyd again denied . Whereupon some of the Jury desired to know what they were to be attested to try , for they did believe in their Consciences , they were obliged to try and find whether that Paper was Seditious , as well as whether Will. Bradford Printed ; and some of them desired to be discharged . — A great Noise and Confusion among the People . Some on the Bench showing their willingness to allow of W. B's Exceptions against the two Jurors , Justice Cook said , I will not allow of it ; is there four of us of a mind ? Then D. Lloyd began to read the 9 , 10 , 11 , and 12. Articles of the said Appeal , and commented thereupon , denying , 1st , That any man were hired to fight , but only to fetch back the Sloop ; 2dly , That there was no Commission given , but only a Hue-and-Cry or Warrant , as might be in any other ordinary case , and what was done was in case of great necessity , when a Company of Rogues had Pyratically stolen away a Sloop to the great terror of the People of this place ; and if the Magistrates must be blamed for their proceedings herein , what do you think will be the consequence thereof , but to encourage all manner of wickedness ? And Will. Bradford is presented for printing and publishing this Seditious Paper , whereof you of the Jury are to find him guilty , if it appear to you that he has printed it . W. Bradford , I desire you of the Jury , and all here present , to take notice , that what is here contained in this Paper is not Seditious , but wholly relating to a Religious Difference , and asserting the Quakers Ancient Principles , and is not laid down positive , that they ought not to have proceeded against the Privateers , but laid down by way of Query , for the People called Quakers to consider and resolve at their Yearly Meeting , Whether it was not a Transgression of the Quakers Principles to hire and commissionate men to fight ? Justice Cook , If it was intended for the Yearly Meeting at Burlington , why was it published and spread abroad before the Meeting ? W. B. Because it might be perused and considered of by Friends before the Meeting , even as the Bills that are prepared to be passed into Laws , they are promulgated a certain number of days , before the Assembly meets , that all may have opportunity to consider them . Then D. Lloyd read the Act against Printing , 14 Car 2. cap. 33. against Books being Printed without the Printers Name to them , and he said , That was one Act which they prosecuted W. Bradford upon . To which G. K. answer'd , and it may be observed , the singular and extraordinary Severity of these Justices , called Quakers , who will pick out a Statute made in Old England , and prosecute a man upon it here , which might Ruin him and his Family , tho' it 's not certain whether that Act be in force ; when as most of W. Penn's and the Quakers Books were printed without the Printers Name to them , when that Act was in force ; and yet we never heard that any Printer in England was prosecuted for that ; and therefore these here have exceeded them in England ; which manifests their Malice and revengeful Spirit , that because they cannot fix the matter to be any Breach of the Peace , ( tho' they pretend it is ) they 'll prosecute the Printer for not putting his Name to what they suppose he Printed . Note , That all the time these Persons were upon Trial , the Grand Jury sate by them , over-awing and threatning them when they spoke boldly in their own defence , and one of the Jury had Pen , Ink and Paper to write down such words as they disliked , signifying that they would present them , and Justice Cook other times bid them take notice of such and such words , thereby over-awing the Prisoners that they had not liberty to plead freely . And when Tho. Harris , at the Request of the Prisoner began to say something to the matter , they stopt him , and bid an Officer take him away , and Arthur Cook said , That he should plead no more there . After a long time of pleading , D. Lloyd began to summons up the matter to the Jury , How that the printed Appeal was a Seditious Paper , and tended to weaken the Hands of the Magistrates , and encourage all manner of Wickedness ; and that it was evident W. Bradford printed it , he being the Printer in this place , and the frame on which it was printed , was found in his House . W. B. I desire the Jury , and all here present to take notice , that there ought to be two Evidences , to prove the matter of Fact , but not one Evidence has been brought in this case . Sam. Jening , The Frame on which it was printed is Evidence enough . W. B. But where is the Frame , there has no Frame been produced here ; and if there had , it is no Evidence , unless ye saw me print on it . Sam. Jenings , The Jury shall have the Frame with them , it cannot well be brought here ; and beside the Season is cold , and we are not to sit here to endanger our Health ; you are minded to put Tricks upon us . W. B. You of the Jury , and all here present , I desire you to take notice , that here has not one Evidence been brought to prove that I printed the Sheet , call'd , An Appeal . And whereas they say , the Frame is Evidence , which the Jury shall have ; I say , the Jury ought not to hear or have any Evidence whatsoever , but in the presence of the Judge and Prisoner . Yet this was nothing minded , but Sam. Jenings summoned up to the Jury what they were to do , viz. To find , 1st , whether or not that Paper , call'd , The Appeal , had not a tendency to the weakening the hands of the Magistrates , and encouragement of Wickedness ? 2dly , Whether it did not tend to the Disturbance of the Peace ? And , 3dly , Whether William Bradford did not print it , without putting his Name to it , as the Law requires ? The Jury had a Room provided them , and by that time they had been a quarter of an hour together , the Sheriff caused the Frame to be carried in to them , for an Evidence that W. B. printed the Appeal . The Jury continued about forty eight hours together , and could not agree , then they came into Court to ask a Question , viz. Whether the Law did require two Evidences to find a man guilty ? To answer which D. Lloyd read a passage out of a Law-Book , That they were to find it by Evidences , or on their own knowledge , or otherwise : Now ( says D. Lloyd ) this otherwise is the Frame which you have , which is Evidence sufficient . W. Bradford , The Frame which they have is no Evidence , for I have not seen it , and how do I or the Jury know that that which was carried in to them , is mine , — Interrupted — The Jury sent forth again , and an Officer commanded to keep them without Meat , Drink , Fire or Tobacco . In the Afternoon the Jury came into Court again , and told , they were not like to agree . Whereupon the Court discharged them . Then W. Bradford told the Court , That seeing he had been so long detained Prisoner , and his Utensils with which he should work having been so long detained , he hoped now to have his Utensils returned , and to be discharged from his Imprisonment . S. Jenings . No , thou shalt not have thy things again , nor be discharged , but I now let thee know , thou standest in the same Capacity to answer next Court , as before . Next Court being come , Will. Bradford attended , and desired to know whether he should have his Utensils , and be discharged . Arthur Cook answered , Thou shalt not have thy Goods until released by Law. W. Bradford . The Law will not release them , unless executed . Arthur Cook. If thou wilt request a Tryal , thou mayst have it . Whereupon I query , 1st . Whether it be practicable , or according to Law , to seise Men's Goods and imprison their Persons , and so detain them under the Terror of a Goal , one six Months after another , and not bring them to Trial , unless requested by the Imprisoned ? 2ly . When a Jury is Sworn , Well and truly to Try , and true Deliverance make between the Proprietor and Prisoner , whether it be not very illegal to absolve them from their Oath , dismiss them , and put it to another Jury to try ? Now it may be observed , that nine of these Jurors were Persons prejudiced against G. K. and the rest , and the other three happened to be moderate Persons that were not called Quakers ; and the reason they could not agree , was ( as some of the said Jurors , called Quakers , have told ) that these three Persons stood upon the Nicety ( as they call'd it ) of Evidence that W. B. printed that Paper ; whereas the other Jurors , called Quakers , said , they believed that W. B. printed it , and that it was a seditious Paper , &c. and they would not acquit him . Does not this show the great Declension of these People from their ancient Principle against the use of Carnal Weapons , that for only proposing it to be enquired into , Whether it be not a Transgression of the Quakers Principle , for any of that People to hire and commissionate men to fight , that they will cast men into Goal , and prosecute them as Seditious Persons for so doing . Here follows a Breviate of a Paper that was presented to the Court , to show , that it was agreeable to the Quakers ancient Testimony , not to fight , which they took little or no notice of . A Declaration from the People of God , called Quakers , against all Plotters and Fighters , &c. Presented to the King , 1660. ALL Bloody Principles and Practices , we , as to our own particulars , do utterly deny , with all outward Wars and Strife , and Fightings with outward Weapons , for any end ( mark ) or under any pretence whatsoever . And this is our Testimony to the whole World. — And we do certainly know , and so testifie to the World , that the Spirit of Christ , which leads us into all Truth , will never move us to fight and war against any man with outward Weapons , either for the Kingdom of Christ , nor for the Kingdoms of this World. — We have used no Force nor Violence against any man , &c. when we have been wronged , we have not sought to revenge our selves . — So that if we suffer as suspected to take up Arms , or make War against any , it s without any ground from us ; for it neither is , nor ever was in our Hearts since we owned the Truth of God , neither shall we ever do it , because it is contrary to the Spirit of Christ , his Doctrine , and the Practice of the Apostles . Given forth by George Fox , John Stubs , Leonard Fell , Rich. Hubberthorn , Francis Howgill , Samuel Fisher , John Boulton , Gerrard Roberts , Henry Fell , John Furley , jun. Thomas Moore , John Hind . See also Rob. Apology , Thes . 15. § 13. p. 399. And § 15. p. 407. he says , As to what relates to the present Magistrates of the Christian World , albeit we deny them not altogether the Name of Christians , because of the publick Profession they make of Christs Name , yet we may boldly affirm , that they are far from the Perfection of the Christian Religion , because of the state in which they are , they have not come to the pure Dispensation of the Gospel ; but for such whom Christ hath brought hither , it is not lawful to defend themselves by Arms , but ought over all to trust in the Lord. Object . The Scriptures and old Fathers , so called , did only prohibit private Revenge , not the use of Arms for the Defence of our Country , Bodies , Wives , Children , Goods , when the Magistrate commands it . Answ . If the Magistrate be truly a Christian , or desires to be so , he ought in the first place to obey the Command of his Master , saying , Love your Enemies , &c. R. B's Answer to Brown , § 16. p. 181. Brown mentions the necessity of Defensive War , to defend from those that unjustly assault , and Thieves , Robbers and Cut-throats , &c. R. Barclay saith , Herein he speaks more like an Atheist than a Christian , and like one who believeth nothing of a Divine Providence in restraining Evil Men. FINIS . Notes, typically marginal, from the original text Notes for div A63218-e200 * i. e. Master-like , as saith the English Expositor . 
A70390	----	A sermon preach'd at Turners-Hall, the 5th of May, 1700 by George Keith ; in which he gave an account of his joyning in communion with the Church of England ; with some additions and enlargements made by himself. Keith, George, 1639?-1716. 1700 Approx. 85 KB of XML-encoded text transcribed from 18 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A70390 Wing K209 ESTC R14185 12937368 ocm 12937368 95814 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A70390) Transcribed from: (Early English Books Online ; image set 95814) Images scanned from microfilm: (Early English books, 1641-1700 ; 539:15b or 717:19) A sermon preach'd at Turners-Hall, the 5th of May, 1700 by George Keith ; in which he gave an account of his joyning in communion with the Church of England ; with some additions and enlargements made by himself. Keith, George, 1639?-1716. [2], 5-32 p. Printed by W. Bowyer for Brab. Aylmer ..., and Char. Brome ..., London : 1700. Half title: Mr. Keith's last sermon at Turner's-Hall, May the 5th, 1700. Item at reel 539:15b bound with Two sermons preach'd at the parish-church of St. George Botolph-Lane, London, May the 12th. 1700 / by George Keith. London : Printed by W. Bowyer, for Brab. Aylmer ... and Char. Brome ..., 1700. Reproduction of originals in Huntington Library and Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Lord's Supper -- Church of England -- Sermons. Sermons, English -- 17th century. 2005-05 TCP Assigned for keying and markup 2005-06 Apex CoVantage Keyed and coded from ProQuest page images 2005-07 Judith Siefring Sampled and proofread 2005-07 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A SERMON Preach'd at TURNERS-HALL , The 5 th . of MAY , 1700. By GEORGE KEITH . In which he gave an Account of his joyning in Communion with the Church of England . With some Additions and Enlargements made by Himself . LONDON : Printed by W. Bowyer , for Brab . Aylmer at the Three Pigeons in Cornhil , and Char. Brome at the Gun at the West-End of St. Paul's Church-yard . 1700. Mr. KEITH's LAST SERMON AT TURNERS-HALL , MAY the 5 th . 1700. 1 PETER iii. 16. Having a good Conscience ; that whereas they speak evil of you , as of evil doers , they may be ashamed that falsly accuse your good Conversation in Christ . THE last Lord's Day I made the former Verse of this Chapter the Subject of what I then said in this Place ; which I shall not repeat : only let me put you in mind , that I told you who were then present , That it was the Duty of every one who professeth himself to be a Christian , to be ready to give to every Man that asketh him , a Reason of the Hope that is in him . Under which Term [ Hope ] by a Synecdoche of a part for the whole , is comprehended and understood our whole Faith and Religion , and all our religious Actions and Performances ; for all which , as we ought to be able to give a Reason or Ground why we so believe , hope , act , and why we so profess , to our own Hearts and Consciences ; so we ought also to be able and ready to give the like Reason or Ground of the same to others that ask it of us , ( which yet suffers some Limitation that I shall not now repeat ) to the end , that by the same , they may be convinced to embrace the same way with us , as God is pleased to make us instrumental , by the Operation of his Holy Spirit , to produce that effect , or at least to put to silence their unjust Clamours against us . But the chief thing is , with good Reason , to be persuaded in our own Consciences , that what we so believe , hope , or act , is true and right , is approved in the sight of God ; and in that we shall have Peace . In the opening of the Words of this 16th Verse , I purpose to answer these three Questions ; I. What Conscience is . II. What a good Conscience is , and how a good Conscience is distinguished from an evil Conscience . III. What the Rule of a good Conscience is , according to which it ought to be directed and guided . To the first , I answer ; Conscience is that Power or Faculty of our reasonable Soul or Mind , that can and doth reflect on our Thoughts , Words , and Deeds , both present and past , so as to judge and determine concerning them , whether they be really or apparently right or wrong , good or evil , justifiable or reproveable . Hence , Rom. 2. 15. the Conscience of the Heathen , or Gentiles , is said to bear witness , and their thoughts the mean while to accuse or excuse one another . To the second , I answer ; There are several things altogether necessary to denominate a Man's Conscience to be good . 1. It must be an enlightned Conscience , with a good measure of true Knowledge , whereby to know what is right and good , or wrong and evil . An ignorant Conscience cannot be good . 2. The Obedience of the Heart and Will of Man to what he is convinc'd of his Duty either to be believ'd or practis'd , is necessary to denominate the Conscience to be a good Conscience : for though true Conviction and Knowledge are necessary , yet that alone , without Obedience , is not sufficient to denominate the Conscience to be good ; even though the Knowledge and Conviction come from the Spirit of God , there must be a Consent and Harmony betwixt the Understanding and the Will to constitute and denominate the Conscience to be good . 3. The Conscience that is purged and justified by the Blood of Christ , even the Blood of his Cross , that was outwardly shed , through Faith in that Blood , Rom. 3. 25. and where the Heart and Conscience , and whole Soul and Body , is sanctified by the Spirit of God , and the inward work of Regeneration is known by the Spirit of God , the Conscience only of such a Man is a good Conscience ; I say , that the Conscience must be purged by the Blood of Christ , that it may be good . See Heb. 9. 13 , 14. For if the blood of Bulls and of Goats , and the ashes of an Heifer sprinkling the unclean , sanctifieth to the purifying of the flesh ; how much more shall the Blood of Christ , who through the eternal Spirit offered himself without Spot to God , purge your Conscience from dead works , to serve the living God. And the Faith which is in the Blood of Christ , Rom. 3. 25. is wrought in us , and generally in all who have it , by means of the written Word ; that is to say , by the Doctrine of Christ crucified , and the spiritual Blessings we have by him , as it is preached to us ; for , as the Scripture saith , Faith comes by Hearing , and Hearing by the Word , and that Word is the outward Word , as it is in the mouth of the Preachers ; as it followeth in Rom. 10. 14. And how shall they hear without a Preacher , and how shall they preach unless they be sent ? Hence the Word , even the doctrinal Word , is called the incorruptible Se●● , of which true Believers are regenerated and born again , according to 1 Pet. 1. 23. And Christ , in the Parable , compar'd his Preaching to the People to the Husbandman that soweth his seed in the several sorts of ground , Matth. 13. 3. There are a great * many , who think they have a good Conscience , but they have no need of this Blood of Christ , nor of Faith in it ; they will have the Object of their Faith only within them ; they find no need of having the Conscience sprinkled by the Blood of Christ without them ; nay , they argue against it , as an impossible Notion , not considering that this Sprinkling is spiritually by Faith , and not by any material Application . Also they have a wrong Notion of Faith ; they think they have no need of the written Word , or any outward Means or Helps , to have this Faith wrought in them : The Spirit or Light within , alone , doth all ; the Light within them is sufficient to Salvation , without any thing else ; the Light within them is whole Christ , God and Man , Flesh , and Spirit , and Bone. They need no Christ without them , nor no written Word without them ; they can Preach , Pray , Believe , without Book , without all outward Helps ; they need no Crutches , as some argue against Forms of Prayer , and call them Crutches to lame Persons , which whole and sound Men need not . So others make no more of the written Word , the whole Doctrine of the Gospel , as outwardly delivered us in the Holy Scriptures , but as Crutches which they have no need of at all . They will not allow of any written Word at all , or any outward Word ; they ask where we find a written Word in Scripture ? I tell them , I find it in John 15. 25. where Christ calleth a short Sentence that he quoted out of a Psalm of David , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. that written Word . They say , they call the Scripture what it calleth it self , to wit , a Treatise ; for which they quote Acts 1. 1. the former Treatise ; but had they understood or consulted the Greek , they would have found it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. the former Word , whereby he understands the whole Book of the Gospel according to St. Luke . Now as to the distinction betwixt a good and evil Conscience , of which also the Scripture speaks . 1. An evil Conscience is an ignorant Conscience . 2. Unfaithfulness , and Disobedince to what a Man is convinced of , renders the Conscience to be evil . 3. Unbelief , and want of Faith in the Lord Jesus Christ , makes the Conscience evil . 4. Not to follow the dictates of Conscience , even when it errs , is an evidence of an evil Conscience . Here that Axiom takes place , Conscientia errans ligat sed non obligat , an erring Conscience ties but doth not oblige ; it is a great pinch and strait : He 〈◊〉 follows not an erring Conscience sinneth , because he acts not in Faith , and what is not of faith is sin ; and when he followeth his erring Conscience he sinneth . This is no new Doctrine , however possibly it may so seem to some here ; it is that which every Casuist doth commonly teach : I will illustrate it to you by a Similitude that some have given . If a Subject be deceived by a counterfeit Messenger from his Prince , who brings a counterfeit Message from the King , sealed with a counterfeit Seal , and he thinks it to be real , this Subject sufficiently shews his disrespect and disloyalty to his Prince , if he refuse to obey it ; the application is easie . If any object , that as Contradictories cannot be both true or both false , but the one true and the other false ; so , if to follow an erring Conscience be a sin , not to follow it is no sin , being Contradictory : But I answer , they are not Contradictory , for they are both affirmative Propositions : He that followeth an erring Conscience sinneth , this is affirmative ; He that followeth not an erring Conscience sinneth , this is also affirmative . But the way to get out of this pinch , is to get a well-informed Conscience , and to get rid of those Errours of Conscience , which prejudice of Education by evil Teachers has led them into ; read the Holy Scriptures , search , meditate , pray God to give you a good Understanding , and let you see your Errours ; confer with such whom you have good cause to esteem both more holy and more wise and understanding than your selves . To the third and last , what the Rule of Conscience is , according to which it must be directed and guided , that so it may be denominated a good Conscience . I answer : We must distinguish betwixt an inadequate or incomplete Rule of Conscience , and that which is adequate and complete . The Law writ in the Heart of every Man , is an incomplete Rule to a Man's Conscience , obliging every Christian to obey it , so that whosoever transgresseth against it , is guilty of hainous sin ; and this Law extendeth in some degree to most of all , yea in some sort to all the ten Precepts of the Moral Law ; but our highest Obedience to that Law and Rule , cannot denominate the Conscience good , or give true peace of Conscience , or heal the wound of it that sin hath given ; for all have sinned and faln short of the Glory of God ; and whatsoever the Law saith , it saith to them who are under the Law , that every mouth may be stopped , and the whole world become guilty before God. The best of our Obedience cannot make atonement for our sins ; nay , not for one sin , not the least sin ; it is only the Lamb of God , as he was slain for us , that takes away our sins , as we have faith in him , his Blood cleanseth us 〈◊〉 all sin ; and the Merit and Value of it hath procured to us the Gift of the Holy Spirit , to sanctifie us ; and therefore we owe both our Justification and Sanctification to the Lamb of God , and to his most precious Blood ; for by our Justification we are cleansed from the guilt of sin , and by our Sanctification from the filth of it . And though Faith and Repentance are necessary conditions and qualifications to our obtaining Remission of sin , Justification and eternal Salvation , yet they are not in any wise the meritorious Cause thereof ; but Christ alone , by what he hath done and suffered for us . Holiness , and our Obedience to God's Laws and Precepts , both as writ without in the Holy Scriptures , and as writ within in our Hearts , is indispensibly necessary to our eternal Salvation ; but we must not rest nor rely upon it , even when it is wrought in us by the help of the Holy Spirit ; it must not be the foundation or ground of our Faith , and hope for remission of Sins , and eternal Salvation , either in whole or in part ; but our reliance must be alone on the Lord Jesus Christ , both God and Man , as he died for us , &c. and on the Mercy of God through him , apprehended by Faith. Now the knowledge of this in God's ordinary way is given to us , and all who have it , by the inward Illumination and Operation of the Holy Spirit , in the use of the written Word , as it is preached and heard by us , or read and meditated upon , We feeling the working of the Spirit of Christ , to mortifie the works of the flesh , and the earthly members , and to draw up our mind to high and heavenly things ; as the 17th Article of the Church of England plainly expresseth . The complete and adequate Rule therefore of our Faith and Practice is the whole revealed Will of God , as it is declared unto us in the Holy Scriptures ; the Laws and Precepts whereof are of a far greater extent than those writ in every Man's heart , without all Scripture Revelation , or antecedent to it : as David said , I have seen an end of all perfection , but thy Commandment is exceeding broad ; that is , the whole complex or body of the Divine Laws given us by God and Christ , as they are contained in the Holy Scriptures , for Doctrine , for Correction , for Instruction , &c. It is therefore a great and dangerous Errour in them who hold ( as many do in these Nations ) that the Light within , and what it dictates in every Man , is the full and entire , complete and perfect Rule of all Faith and Practice ; and nothing is absolutely needful to our Salvation , but what that Light within teacheth us and all Mankind , or will teach us if we hearken to it , and obey it , without all Scripture , and all outward means of Instruction ; and yet the utmost extent that this Light within goeth to teach Men without Scripture , and without the special Illumination and Operation of the Spirit accompanying the Scripture's Testimony , is no more than the Righteousness of the Moral Law , and Terms of the first Covenant , Do and Live : which Covenant we have all transgressed , and therefore cannot be saved by the Terms of it . But God in his great Mercy has given us a better Covenant , the Covenant of Grace and Peace , in and through the Knowledge and Faith of Jesus Christ , as he is the Word made Flesh , or God incarnate , the Terms of which are gentle and easie , and full of Consolation , God thereby declaring that he will pardon the Sins of all that sincerely repent , and truly believe the Gospel of Christ , and sincerely resolve and endeavour to keep his Commands , and give to them eternal Life ; the which Terms God has graciously promised to help every one of us to perform , by the Offer and Gift of his Holy Spirit , as it accompanies the preaching of the Gospel . But these new Terms of the Covenant of Grace , the Light , as it is an universal Principle in all Men , by whatsoever Name they will call it , or whatsoever Worth they will ascribe to it , both Scripture and common Experience doth tell us , doth not teach them . He sheweth his Word unto Jacob , his Statutes and his Judgments unto Israel . He hath not dealt so with any Nation ; and as for his Judgments , they have not known them , Psal . 147. 19 , 20. The Jews had this Advantage over the Heathen World , that unto them were committed the Oracles of God , Rom. 3. 2. the exceeding great and precious Promises , 2 Pet. 1. 4. which the Heathen World , to whom the Gospel was not preach'd , had not : and we have that Advantage now that the Jews then had . But the Gentiles being without the Gospel , are said to be without God and Christ in the World , Ephes . 2. 12. i. e. without an Interest in God and Christ , and without Hope ; Aliens and Strangers to the Commonwealth of Israel : The highest Acts of Obedience to any Light within us , without the Gospel , and without Faith in Christ crucified and rais'd again , do not denominate us the Children of God , nor prove us to have any just Title or Claim to the eternal Inheritance ; for whosoever are the Children of God , they are so by Faith in Jesus Christ , as the Scripture expresly declareth , Gal. 3. 26. And the Gospel requireth , that to obtain Salvation , we must confess with our Mouths , and believe with our Hearts , that God hath raised Christ from the dead , Rom. 10. 8 , 9. even him who died for our Sins , who was delivered for our Offences , and rose again for our Justification . But the Light within , as it is an universal Principle , teacheth not Men these things , these great Mysteries of our Salvation , these lively Oracles , these great and precious Promises , nor these great Fundamentals of the Christian Religion , such as the Doctrine of the Holy Trinity , the Incarnation of the Word , the perfect Atonement and Satisfaction that Christ hath made to the divine Justice and Law for our Sins by his bloody Passion and Death , his Ascension , and Exaltation , and Mediation for us at the right hand of God in the glorified Nature of Man , consisting of a glorified Soul and Body , and that he is to be the Judge of the Quick and the Dead . Also there are divers positive Laws and Precepts of the Gospel , that the Light within , as it is an universal Principle , teacheth us nothing of : The Knowledge and Faith of all these things are given us by the written Word preached and read outwardly , and by the special Illumination of the Holy Spirit inwardly working in us a firm Persuasion and Faith of them , giving us a savoury understanding and relish of them , and great Joy and Consolation through hope by the Knowledge and Faith of them . It proceeds from great Ignorance and Errour in many , that they will not allow any real distinction betwixt the common Illumination given to all Mankind , and the special Illumination given to Believers in the crucified Jesus : Some will allow a distinction in degree , but not in kind or specie ; but , I say , they differ in kind or specie , ( though both come from one and the same Fountain , the Father of Lights , from whom all good Gifts flow , both natural , and spiritual , and supernatural ) because they discover differing Objects , i. e. differing Truths , by way of Object , that differ from these few Truths discovered by the common Illumination , specifically or in kind ; for whatever Truth or Truths the common Illumination discovers to Heathens of the Being , and Power , and Providence of God , as Creator , and the Duty of Mankind to him as such , the holy Scriptures without , and the special Illumination of the holy Spirit within , discovers far other and greater Mysteries of Truth , in the inestimable Love of God by the Redemption of the World through Jesus Christ , and the Duty that we owe to God and Christ thereby , in the Belief of his Word and Promises , the Obedience to his Commands , and especially all and every of them given under the New Testament , as that of Baptism and the Supper , Obedience and Subjection to Christ's Government and Discipline he has established in his Church , and to all whom he has set up to have the Rule over us , in his House and Church . But whereas they plead for the Sufficiency of the Light within , and its Dictates , without the means of Scripture , and all outward teaching , to qualifie Men to be Christians and Saints , and Heirs of eternal Salvation , from Jerem. 31. 33. where God promised to put his Law in the inward parts , making the Law writ or put in the heart , Jerem. 31. 33. to be the same , and of the same extent , and the same manner of heart , and manner of writing , with that in Rom. 2. 15. This is a miserable Mistake , and a very gross and mischievous Errour . That in Jerem. 31. 33. respects the People and Church of God ; but that in Rom. 2. 15. respects the Heathen World. The Law writ in the hearts of the Heathen World , teaching the moral Duties of Temperance , Justice , and general Piety towards God as Creator , is , I grant , without the means or help of Scripture , and antecedent to it ; but so is not the Law or Laws of God writ in the hearts of Believers ; whether Jews or Gentiles , who believe in the crucified Jesus , peculiar to the Christian Dispensation , as Obedience to the Faith of the Gospel , and to the positive Ordinances and Institutions of Christ , of Baptism and the Supper , and others aforesaid ; these Laws are not writ in our hearts without Scripture , nor antecedent to Scripture , but posterior to Scripture , and by means of Scripture . These positive and peculiar Laws of the Gospel , writ in the hearts of true Believers , and deeply printed and engraven in them , are no other than the Copy or Transcript of the Laws outwardly writ or printed in the holy Scriptures , which come to be transcribed into our hearts by what we daily and frequently hear preached to us , and read out of the holy Scriptures ; and what we read our selves out of them , the Spirit of God working with our Industry and Labour , in our hearing , and reading , and well pondering and meditating what we hear or read , causing it to take deep and living Impression on our hearts , and making our hearts that were stony before , now to be soft and tender to receive that Impression , and yet so solid , firm , and tenacious as to retain it , being as a Nail fixt in a firm place by the Masters of Assemblies , given by one Shepherd , Eccles . 12. 11. But so is not the heart of Unbelievers or Heathen Gentiles , whose heart is a heart of stone ; but the heart of every sincere Believer is a heart of flesh , according to Ezek. 11. 19. and 36. 26 , 27. compared with 2 Cor. 3. 3. But , say some , cannot the Spirit teach us without Book , even without the Scripture ? Thus some argue for the sufficiency of the Light within , without any thing else . I answer ; and so can an able Schoolmaster teach his Scholars without Book , but they cannot well learn without Book . As the Master condescendeth to the weak capacity of his Scholars to teach them by Books , so doth the Spirit condescend to our weak capacity , to teach us by the written Word . Now as concerning the peculiar positive Laws of the Gospel under the New Testament , and the Gospel Precepts , some of them are greater , and some lesser , but all highly valuable and profitable . The greater are such , that Obedience to them is of absolute and indispensible necessity to our Salvation ; as , to believe in Christ , and to love Christ , and to rejoyce in Christ , whom yet we have neither outwardly heard nor seen , according to 1 Pet. 1. 8. and John 20. 29. Blessed are they that have not seen , and yet have believed . The lesser are such that are not of that absolute and indispensible necessity to Salvation in some cases , thought still generally necessary to Salvation ; as , Water-Baptism and the Lord's Supper . It would be too uncharitable in us , to conclude that all who die without them , fall short of Salvation . Christ said , He that believeth , and is baptized , shall be saved : but he said not , he that is not baptized shall be damned , but , he that believeth not shall be damned . Our most mereiful and gracious Lord knew well , that by some unavoidable Providences some could neither receive Baptism nor the Supper , how much soever they desired it , being prevented by Death , before they could have them administred to them : in which case all good Casuists and Divines say Votum Baptismi , i. e. The Desire of Baptism , and the Willingness of the Mind to subject to it as the Ordinance of Christ , is equivalent to Baptism it self : And the like may be said of the Lord's Supper . But what shall we say or think of many in our day and time , who may have it , and yet through woful Ignorance and Errour , being deluded by false Teachers , and prejudice of Education , or otherwise darkned and blinded in their Minds , refuse and reject it ; not only break these two precious Commands of Christ , but teach Men so to do : And many have lived and died in this opposition to these Precepts of Christ , without any sign of Repentance , being taught by their false Teachers to believe that they are no Commands of Christ . I own , to my Grief and Shame , that I have been so deceived by them ; and I thank my gracious God that has spared and prolonged my natural Life until he was pleased to farther enlighten me , and give me to see my great Errour , and renounce it , as I have done , and now to practise that which I formerly rejected . But to answer directly to the Question , what other or better Answer can I give than the words of our Saviour himself , Mat. 5. 19. Whosoever shall break one of these least Commandments , and shall teach men so , he shall be called the least in the Kingdom of Heaven . Some understand it so , that he shall have no place in the Kingdom of Heaven ; which is true , if he live and die in wilful Ignorance and Disobedience : but I will not be so uncharitable , as to think so , of many who have in some measure in Faithfulness held the Fundamentals of Christianity , and have sincerely endeavoured to obey such of the greater Commands of Christ , that they are perished ; but , on the contrary , I have the charity to them , and so I hope and desire that ye may have the same , that God has in mercy received them , and has not excluded them from the Kingdom of Heaven , notwithstanding they have lived and died not only in the disuse of some of Christ's Commands , such as Baptism and the Supper , but have even continued in the opposition of them to the last moment , not throught any wilful Ignorance , but by being imposed upon by the high Pretences of their false Teachers , whom they esteemed to be Prophets : Yet I think , without breach of charity , I may say , that for their Ignorance , and ignorant opposition to these or any of the least of Christ's Commands , they shall have a lesser degree of Glory in the Kingdom of Heaven than otherwise they should have had . I have now done with what I had to say in answer to these weighty Questions : I shall only observe one Particular from the words of the Text , which is this . That it hath oft been , and is the Lot of good Men , having a good Conscience , to be wrongfully judged , misrepresented , and falsly accused , both Scripture and History abounds with Examples to prove this : as in the case of Joseph , Moses , David , and Daniel , and many of the Prophets ; and in the case of John Baptist , and our Saviour ; John came neither eating nor drinking , and they said he had a Devil ; Christ came eating and drinking with Publicans and Sinners , and they called him gluttonous , and a Wine-bibber : to which my Case somewhat resembles . These four Years past , my Adversaries among the Quakers reproached me , that I was of no Communion , neither Quaker nor Presbyterian , nor Independent nor Baptist , nor of the Church of England ; and unless I would declare my self to be of some particular Communion , they would not dispute with me , nor regard me , to answer me ; though I told them I was a Christian , and a Member of the Catholick Church of Christ , and have great charity for all the sincere that hold the Head in all the several Communions of Protestants : but this would not satisfie , but they would insult , and sought to trample me under their feet , but God supported me . But now again , when with a good Conscience , being farther ( I bless God ) enlightned , and my Scruples I had being fairly removed , after diligent Examination and mature Deliberation I have declared my self to be for the Church of England , and have joyn'd in Communion with her , they do as much reproach and revile me , and falsly accuse me , as formerly ; and so would they have done if I had joyned with any of the Dissenters : but , I bless God , I have a good Conscience , and my care hath been , is , and I hope ever shall be , to have Peace with God , and my own Conscience ; and therefore I need not be much concerned what my Adversaries , or any other ignorant persons , shall say of me . I am comforted with the words of our Blessed Lord to his Disciples , Matth. 5. 11. Blessed are ye when men shall revile you , and persecute you , and shall say all manner of evil against you falsly for my sake . This ( I thank God ) is my case : I charge my Adversaries to prove any thing against me of evil Conversation . I have with Zeal and Resolution , which God hath been pleas'd to give me , and who has greatly supported and strengthened me , opposed and testified against their vile Errours ; and this is all the cause of their Hatred against 〈◊〉 , and that God has been pleased to bless and prosper 〈…〉 with some Success ; so that both in America many and here in England , both in City and Country , divers have come from Quakerism and gone over to the Church of England with me ; yea , divers have prevented me , and gone before me ; and divers here , I hope , will go along with me . I also remember what Christ said , John 16. 2. The time cometh , that whosoever killeth you , will think that he doth God Service . Persecutors commonly follow an erring Conscience ; few Persecutors , and be sure they are of the worst sort that knowingly and wilfully persecute the Servants of God. Having thus far proceeded , according to the Doctrine I mentioned at the beginning of this Discourse , on the foregoing Verse , 1 Pet. 3. 15. I think it my Duty , and a weighty Concern lyeth upon me , to give to this Auditory the Reason of the Hope that is in me , of my Faith and Persuasion in this very particular , Why I have joined in Communion with the Church of England , although I retain Charity to all the honest-hearted of other Communions , hoping that in God's due time , the more Sincere will follow my Example ; and that God will make all the Sincere , to be not only of one Faith , ( as many at present are ) but of one Way and Practice , and Uniformity , Worship , and Church Discipline , so as with one mouth , and one heart and mind , to glorifie God , Rom. 15. 16. This will be a Joyful Day , which I hope many here , and elsewhere , pray for . Why then will ye not help it forward by your good Examples , laying aside all weak and insufficient Scruples , which upon due Examination , will be found without just ground ? And why find ye fault with those that begin to give you good Example ? Though this Change of mine is not so great as some imagine , I was never so uncharitable as I find some are ; though I grant , I have been too uncharitable , which I have retracted : I have been for a considerable time very charitable to all sober and religious Protestants of all sorts , and have oft in secret , bewail'd their Opposition one to another , perceiving that in great part it came more from Prejudice of Judgment and Education than any just Cause . I date not my Conversion to Christianity from this Change , nay , nor from my first turning to the Quakers . My gracious God began early to deal with me , and turn'd my Heart towards him . I was well instituted in the Fundamentals of Christianity , by the good Education I had , ( for which I praise God , ) before I knew the Quakers ; and though in too many things I was misled by them , being deceived by their high pretences to Perfection , and divine Enjoyments , by which they have deceived many as well as me , yet I retained a sound Faith of the Fundamentals of Christianity , and did constantly profess the same , which I can sufficiently prove both by my printed Books from time to time , and divers Manuscripts ; and from my Childhood to this day , God has in mercy preserved me from all scandalous Conversation and Practice ; whereof some of good Credit are ready to give a Testimony , who have known me for Fourty six Years past , and my manner of Conversation . I am the more concerned to give the reason of my said Change , chiefly for the sake of some of my good Friends here present , who though by the Blessing of God have been by me , as an instrument , brought off from the Quakers Errours , that were opposite to the Fundamentals of Christianity , yet have some remaining Scruples that at present hinder them from so cordial a joining with the Church of England , and seem to be concerned with my joining with her , which I hope God in due time will remove ; and so far as is possible for me , I will endeavour , as his instrument , to be assisting to them ; as also for the more confirming of such who are cordially ready to join with me : And in the next place , to silence the unjust Clamours , and false Accusations of my professed Adversaries , and others ignorantly prejudiced against me , I am desirous to let them know that I have good reason for what I have done , and have acted as a rational Christian Man in my so doing . A chief Reason therefore which I offer is this : Suppose there were a parity or equality in all other respects betwixt the Dissenters and the Church of England , I mean the more sound and orthodox among them , as in Doctrine and Worship , Sacraments and Church-Government , Discipline and Constitution of Members ; yet this with me doth cast the Balance , and I think ought to cast the Balance with any rational considerate person , that on that supposition , the minority or lesser number should yield to the majority or greater number , and the younger should yield to the elder , and the Daughters to the Mother . For , certain it is , that the Church of England , as she was in King Edward VI. and Queen Elizabeth's time , and in Queen Mary's time , was the Mother Protestant Church . The Dissenters Forefathers had their Christianity , Baptism , and Christian Education and Profession in her Communion , and were nursed as it were in her Arms , and suckled at her Breasts ; and the more sober of all Dissenters will say , she was a true Church then , in all the main things of Religion . Now unless they can prove that she is changed from what she then was , either in Doctrine , or Sacraments , or Worship , or Discipline , or Church-Government , in any material thing , from better to worse , which I think they cannot do , how can they justifie their Separation from her ? And I think I may safely add , that the wiser Men and ablest in solid Learning and Piety , and in the sound Knowledge of the Scriptures to instruct the Ignorant , and convince or put to silence Opposers , to refute Antichristian and Popish Errors as well as all other old and late Heresies are much more numerous to be found in the Church of England . And what solid Learning the ablest of the Dissenters have had , so far as may be acquired by outward means , has been originally by means of Church of England Men. She hath been all along , and still is the greatest Bulwark against Popery ( whereof she hath given sufficient Proof from time to time , witness the many elaborate and excellent Books and Tracts written by her Members ) against Popery especially , and other old and new Heresies , as Deism , Atheism , &c. yea , let the Libraries and Closets of the generality of the Dissenters Ministers be searched , who are the more knowing and judicious , and of best repute among them , either for Piety or Learning , and it will be found , that they have more Books of Church of England Divines , and other forraign Divines who own Communion with her , than of any others ? And yet for all this shall I be so uncharitably judged , and my Friends who go along with me , as a sort of Apostates , and as having bad Ends and Designs , and as some of them ( I hear ) suggest against me , that I do it for a Living , I pray God forgive their uncharitable Judgment , I neither was nor yet am so hard put to it for a worldly Living , as some imagine , and as others wish and desire , I mean of my Adversaries among the Quakers , who have Prophecied of my outward as well as inward Ruine , and longed to have their false Prophecies accomplished against me ; but God hath hitherto disappointed them , and preserved me and mine from Ruine both inwardly and outwardly , for which I bless his Name , and I hope he will preserve me to the End. Why should the Expectation of a Living incline me more to the Church of England , than to the Dissenters ? Had I joyned with them , I might have got a Living among them , perhaps more plentiful by the Peoples Gratuities , than by a Set maintenance in the Church of England . Which last way of living I think is the more Honourable ; and less obnoxious to many great Temptations ; and every way as suitable to the Gospel . I find that the Church of God in Scripture is compared to an Army , whose Captain is our blessed Lord Jesus Christ , called the Captain of our Salvation . Now suppose there were two Armies in the Field , the one very great and numerous , the other far less in Number , as suppose the one Thirty thousand , the other Ten , pray tell me , whether it is not more safe for us all , who are concerned in one common Cause against the common Enemy , to keep within the Body of the Army , then in several Parties to straggle and keep asunder from it , or Entrench by themselves : The like is our present Case , both the Church of England , and all called Protestant Dessenters , profess to be concerned in one common Cause against Papists , Turks and Jews , Deists and Atheists , and others guilty of vile Heresies in a Spiritual Warfare . Is it not therefore more prudent and safe , to unite together in one Body of Christian Society and Communion against the common Enemy , that we may be the stronger ; especially seeing the differences betwixt the Church of England and the more judicious and moderate of the Dissenters , are not in any Materials either of Doctrine or Worship , but the very same , as they have Confessed ? Have not these Divisions and Separations had bad Effects , weakned the Protestant Interest , strengthned the Papists , yea , and Deists , and Atheists , and loose and scandalous Persons , who take occasion to say , there is no true Religion on either side , by observing the great Heats and Annimosities , and bitter Prejudices of the differing Parties ? I will now come to answer what I think they will object mainly against my Reason above given : They will tell us , that if the parity or equality on both Sides were the same , my Reason would be good ; but they will alledge there is a great disparity and inequality , the Dissenters having the Advantage , in several Particulars , as 1st . in Doctrines , 2dly . in manner of Worship , 3dly . Administration of the Sacraments , 4thly . Church Governments , which ( say the Dissenters ) is more agreeable to Scripture among them , than in the Church of England . To every one of which I think to say something , as briefly as I can . And First , as to the Doctrine , as touching the Articles of Faith ( the Quakers excepted ) they profess to be one with the Church of England , and have signed , or profess themselves willing to sign to her Articles . Secondly , as to the manner of Worship , which the Dissenters contend for , should be wholly by an extempore Gift of the Spirit , whereas the Church of England , though she alloweth , that Ministers before and after Sermon may Pray ( without a Set Form , either read , or repeated from the bare Memory ) by using their sanctified Parts , and Gifts of Understanding , to Conceive Prayer by the Help of the Spirit , yet She is not only for the Lawfulness of Set Forms of Prayer , composed by Pious Men of Spiritual Abilities , both ancient and late , but for the great Conveniency and Profitableness of them , yea and Necessity of them in many respects , in the Publick Worship of God , leaving every one to their Christian Freedom , whether to use or not use , Set Forms in their Closet and Private Devotions . But to this I say , The most Pious as well as Judicious , whom the Dissenters esteem so , and repute as their Fathers ; and others that repute them not so , yet will allow that they were very holy and spiritual Men , have owned the Lawfulness of Set Forms of Prayer ; yea not only the Lawfulness , but the great Conveniency and Necessity of them in the Publick Worship of God. Calvin , one of the most famous of the Protestant Reformers was for them , as I proved to you some time ago , out of his express words , in his Letter to the Protector of England , Epist . 87. The Protestant Churches abroad in Germany , Holland , Poland , Sweden , Denmark , and France , from the beginning of the Reformation to this very day , have used Set Forms of Prayer and Thanksgiving in their Publick Worship . And yet I think the Dissenters here will not conclude , that their Worship was wholly carnal dead , and without Life or Spirit , as many of them do now argue against the publick Prayers of the Church of England . The Life and Spirituality of Prayer doth not consist in the Mode or Form of the words , whether Set or Extempore , say all sound and judicious Christians , but in the Purity , and Fervour of the Affections . And therefore an Extempore Prayer may be very Formal , dead and dry , and a Prayer in a Set Form may be very lively , powerful , and effectual , as the experience of Thousands daily confirm . And suppose the Dissenters would be so uncharitable to judge , that Calvin's Prayers at Geneva in Set Forms , and Luther's in Wittenberg , and all the other Protestants Prayers in Set Forms , were barely Formal , Carnal , Dead and Dry , and the blessed Protestants Prayers , who died Martyrs in Queen Mary's Reign that used Set Forms , yea many of these now in use ( which would be great uncharitableness . ) Will they dare to judge so of the publick Prayers of the Church of Christ , that were in Set Forms in the purest Times of Primitive Christianity , from the days of the Apostles , in the Three First Centuries , as is evident from Church History , before Popery was heard of in the World ? Or will they be so uncharitable to Censure the publick Prayers of the Jewish Church , in her best and purest Times , who had Set Forms of Worship , both for Prayer and Thanksgiving : And that it was the constant manner of the Jewish Church , to have a Part of the Publick Worship with the Priests , joining with them in Vocal Prayer with their Mouths and Lips. Both in Prayer and Thanksgiving is clear from many places of Scripture in the Old Testament , where no doubt their Assemblies , both in the Temple , and Synagogues , consisted of a great mixture of good and bad , Sincere and Hypocritical ; see Psal . 50. 15 , 16. This was spoken not to Priests only , but to the People ; and Isai . 29. 13. where the Lord blam'd not the People simply , for drawing near to God with their Mouth , and honouring him with their Lips ; but that while they did give him that outward Part of Worship , they had removed their Heart far from him , and gave him not the internal as well as the external Part of Worship ; the internal being as the Soul , and the external as the Body of it . This clearly shews , what the manner of their Publick Worship then was , and that the People that assembled did really Pray Vocally with the Priests ; and that they did Offer unto God the Calves of their Lips , according to Hos . 14. 2. And in like manner , the Christians in their Assemblies are commanded to Offer up unto God the Fruit of their Lips , Heb. 13. 15. and though the Sacrifice of Praise is there only mentioned , yet no doubt Prayer is also understood , and is as real a Duty for the People to practise , as that of Praise ; and if People may Sing with the Spirit , and yet use Set Forms , as they do in Singing David's Psalms in Publick Congregations all of them , [ some Anabaptists excepted ] why may they not Pray with the Spirit in Set Forms ? If the Set Form quench not the Spirit in Singing , why should it be supposed to do it in Praying ? It is indeed one of the chiefest Reasons that perswade me , that in the Publick Worship of God Set Forms are necessary , because the People ought to have a Part of the external Worship , as well as the internal , by Confessing , Praying , and giving thanks in Common with their Mouths and Lips , as in believing in one Common Faith , with their Hearts , being a holy Priesthood unto God , 1 Pet. 2. 5. And whereas they say , the Ministers Mouth when he Prays , is the Peoples Mouth unto God in Publick Prayer . As this is allowed that sometimes so it is , but to say it is always , and must be always so , is without ground ; yea , is hurtful and prejudicial , for so , as God is denied that external Service from the People that is due to him , of Adoration , the People is deprived of that which is their Priviledge and a great Benefit unto them , to speak unto God by themselves , ( and not by a Proxy always ) when they Pray . And if Prayer with the Mouth be a Duty in Private for all Christian People , it is no less a Duty , or rather much more , in Publick . We are Commanded to Confess with the Mouth , as well as Believe with our Heart , to hold fast the Profession of our Faith , the Greek word in both places signifies a joint Confession , simul dicere , to say together . How should we know one anothers Faith , that we hold it fast , but by holding fast the Profession of it , in joining together in the Christian Assemblies , Vocally and with word of Mouth , to Confess what we Believe , as we are Commanded , and as with one Mind , so with one Mouth to Glorifie God , Rom. 15. 6. This one Mind , is the Consent and Harmony of many Minds ; and therefore the one Mouth , is not one simple Mouth of the Minister , no more than it is one single Mind of the Minister ; but the Consent and Harmony of many Mouths , even of the whole Congregation . There is a greater Advantage and Benefit in Vocal Prayer by the Organs of Speech , when duly performed both in Private and Publick , than many do well understand , and especially in Publick ; both for their own good , and the good of others . Although our Prayers neither Vocal nor Mental , move God properly speaking , yet they move our selves and others ; and if the Spirit of God assist in our Vocal Prayers , as we have cause to believe he doth so assist all good Christians , though not in that manner as he did the Prophets , that Motion kindles a Celestial Fire both in our selves , and others that hear us ; and if one Mouth so divinely moved kindles a little , many Mouths so moved will kindle a great deal . St. James tells us , the Tongues of wicked Men are set on the Fire of Hell ; and that one Tongue is like a little Spark of Fire that kindles a great matter , James 3. 5. And why may not we as well conclude that the Tongues of Godly Men are enkindled with Fire from Heaven . Yea it stands with good reason , that Holy Angels who are present in the Assemblies of the Faithful , are moved with the Vocal Prayers and Praises of the Faithful in the Church , whereby they know our inward States and Thoughts , as Men know our Thoughts by our Words , when we sincerely express them ; for Angels know not our Thoughts immediately , but mediately either by audible words , or by some soft and gentle motion of our bodily Organs of Speech : Also it stands with good reason from Scripture Authority , that our blessed Mediatour Jesus Christ , not as he is God , but as he is Man in our Nature , now in Heaven glorified , is really moved and affected with the Prayers , both Mental and Vocal , of the Faithful , Heb. 4. 15. We find in the Revelations , that after the four Living Creatures , i. e. the Body of the Church , had sung together their Antheme , the Twenty Four Elders , i. e. the Governours , answered with their Antiphone ; and the Angels answered both with theirs , Rev. 4. 8 , 9 , 10. compared with Rev. 5. from ver . 8. to 12. Now if the People in the Publick Worship should have a Part , joining in Vocal Prayer and Thanksgiving with the Minister , and answering him , sometimes by saying Amen , sometimes by other fit and suitable words , this must needs be in Set Forms that both are agreed in , and know beforehand , otherwise either the People must be tied to his Form , which however Extempore to him , and free , yet to them is a Limitation and Restriction , as much and much less safe , than to be tied to a Form they had formerly known , and been acquainted with , or else we must suppose a Miracle to be wrought every time they Pray Vocally together , If every of them , or any two of them Pray extempore in the same Form of words , without receiving it the one from the other . To plead for using a new Form , or Method of words in Prayer every time that Men Pray , is as improper and impertinent as to plead , that every time we Eat we must have a new Dish or Platter , to Eat out of ; and every time we drink , we must have a new Cup to drink out of , and if every day , yea as oft every day as we Pray , we must use a new extempore Form , we may as well plead every day , we must several times each day , put on New Shoes , and New Apparel ; which as it would be great waste , so would it be very uneasie . The method of words in Prayer , whether extempore , or in a Set Form , is as remote an Accident to the substance of Prayer , either for Matter or Life , as a Dish or a Platter is to the Meat put into it , or a Cup to the Drink that is in it ; the same Meat may be as good as when put into another Dish , and the Drink as good as in another Cup ; and as several Habits of Garments may suit the same Person , so several Forms of Prayer , with respect to the external Form , may suit the same Prayer , both as to Matter and Life . As Grace doth sometimes cause a variety in our words of Prayer , when the Matter is the same , so meer humane Art can , and doth most frequently cause a variety ; for by meer humane Art , six words can be varied some hundreds of times , and yet the matter remain the same : It is therefore a great mistake in many who think , they who pray in greatest variety of words and modes of expression , they Pray most by the Spirit , or with Grace ; for as it can be done by meer Art without Grace , so it frequently is so done ; and thereby many are greatly deceived , especially when it is Varnished with great seeming shews of Fervour , by gestures and tones , that move and stir the natural and animal Passions and Affections . But I remember I have heard two or three things objected by some against the matter of Common Prayer . 1. Where the People say , There is no Health in us . But that is no more offensive , then what the Scripture saith , That it is not in Man̄ to direct his Steps , i. e. It is not in Man as of himself , but of the Lord , so there is no health in us , nor in any Man , but what is of God and Christ : It is not in us originally , but by derivation and participation from God and Christ , in whom all fullness dwells , and of whose fullness we all receive , and Grace for Grace . 2. That they still are praying from Seven to Seventy , Lord be merciful to us miserable Offenders ; but this I think is only made by the Quakers , all others confess that they are Sinners , and consequently , as in themselves , miserable , and continually needing God's mercy ; for as St. James said , in many things we offend all ; and as St. John saith , if we say we have no Sin , we deceive our selves ; but if we confess our Sins , &c. The Church of God in all Ages have confessed their Sins ; and the holiest Men have done so , as Daniel , Esdras , &c. The great remission of Sins in the most solemn and publick manner , is reserved to the day of Judgment , that great day of Assise ; what remission the best now have , is but like the Criminal's Pardon from the King , that he has by himself in secret ; that is not so Authentick till it be proclaimed in open Court at the Assise . 3. Some object against that expression in the Common Prayer , We are tied and bound with the chain of our Sins . But I think none of the Dissenters ( the Quakers excepted ) can well so object ; many of whom commonly in their Prayers say , They must carry about with them a Body of Sin and Death to the Grave ; which I think is more then what is here objected against . I think it were more safe and warrantable according to Scripture to say , that some remainders of Sin remain in the Faithful , especially with respect to the Original Defilement by Adam's Fall , as also with respect to some remaining part of those Habits of Sin we had contracted by our actual Transgressions , than that the Body of Sin remains in them , if they understand it , of the whole Body or Complex of vitious Habits contracted by actual Sins , which the Saints are said to have put off by Regeneration , as , when the Body or Bulk of a great Tree is cut down , with its Boughs , Branches , Twigs and Bearers , yet the Stump and Root , or some part of it remains in the Ground , which if due care be not taken continually to mortify , suppress , and subdue , would spring up again , to which that in Hebr. 12. 15. seems plainly to refer , and with respect to such a remaining Part , root or seed of Sin , in the Faithful , it is said by St. John , 1 John 1. 8. If we say that we have no sin , we deceive our selves , and the truth is not in us . This remainder of Sin God hath seen meet to suffer to remain in the Faithful ( though he pardoneth the Guilt of it , and hath promised to give them sufficiency of his Grace , whereby still they may be able to mortify and subdue it ) for the tryal of their Faith , and the Exercise of both their Faith , and all other their Graces and Virtues , in the way of Spiritual Conflict and Warfare , against three grand Enemies , the Devil , the World , and the Flesh ; that so through the Victory that the Faithful obtain by the Victorious Power of God's Grace , their Reward may be the greater , ( which yet is still the Free Gift of God ) according to 2 Tim. 2. 5. And if a Man also strive for Masteries , yet is he not crowned , except he strive lawfully . Not that Sin either in less or more , is any proper Cause of the increase of our Virtues , yet as in natural Effects one natural Agent commonly works the more powerfully in the presence of a contrary Agent , if that contrary Agent be not too powerful , its Agency serving but to excite the other the more effectually against it ; as Heat is increased by Cold , and a little Water cast into Fire increaseth the Flame . Now that this remaining part , root , or seed of Sin , with what other is contracted by the daily indeliberate , and for the most part , involuntary infirmities that the Faithful are obnoxious to may be said to be a Chain , whereby they are tied and bound , in part , though as to the main , they are loosed , and set free from the reign and prevalency of Sin , by the virtue and prevalency of God's Grace ; as when a Man that has been bound Hands and Feet , and in his whole Body , by strong Fetters of Iron , is loosed from the greatest and heaviest of them in his whole Body and Members , yet some less Chain or Chains remain , that though they neither do nor can hinder his acting and walking , yet do in part incommode and retard him . This is fitly represented by what is reported of that holy Man Anselm's observation of a Shepherd Boy that had tied a small Stone with a small Thred , to the Foot of a small Bird , and then let it out of his hand loose to fly . The small Bird did fly but a little at a time , being incommoded and retarded with the weight of the Stone , though but little , flying a little , and resting a little ; now mounting upwards as if it would fly straightway to Heaven ; but then soon after descending to the Earth ; which that holy Man beholding , made the Embleme of the State of his Soul , and fell into Weeping , saying to this effect , What the little Stone is to this little Bird , that my Sin that hangs about me is to me . To the Third , The Administration of the Sacraments ; wherein do they suppose , that the Dissenters have any advantage above the Church of England ? they will say , that they add nothing to Christ's Institution in Baptism , whereas the Church of England adds the Sign of the Cross , and at the receiving the Lord's Supper they receive it kneeling ; to this I answer , the Church of England makes not the Sign of the Cross , any part of Baptism , for she doth not order it to be used at private Baptism to any that is in danger of Death , nor does she make it any Means of Grace , but a convenient Symbole to put us in mind , and also to signify , that we own Christ that was crucified on the Tree of the Cross , and are not ashamed to confess him , the Captain of our Salvation , and manfully to fight under his Banner , against Sin , the World , and the Devil , &c. which has but the like Service that a Cross drawn with Ink on Paper , has to signify the Cross of Wood , that he was crucified upon , and is but a sort of Hieroglyphick , neither commanded nor forbidden in Scripture , but simply indifferent ; and that our Superiors both Ecclesiastick and Civil , have Authority to command us in the use of indifferent Things , I am well satisfied , and I see not but so ought the Dissenters to acknowledge , who grant that our Superiors both Ecclesiastical and Civil may enjoin the keeping of a Fast Day for publick Calamities , or a Festival Day of Thanksgiving for publick Mercies . Baxter makes no more hurt in using the sign of the Cross in Baptism , than if we should tie a piece of Thred to our Finger to keep us in mind of what we desire to remember . That the Lord's Supper is received kneeling , has no more Ceremony nor hurt in it , than that we pray kneeling , for both the Minister that gives , and the People that receives the Elements of Bread and Wine , do it with Prayer . For all the great Clamour against the Ceremonies of the Church of England , I scarcely find any more but one , that may be so called , to wit , that abovementioned , the sign of the Cross at Baptism , which is a very harmless , and a very ancient Practise in the Church of Christ , and had a warrantable Original , that because the Heathens upbraided the Christians with the Cross , to show , they were not ashamed of it , after receiving Baptism , they received the sign of the Cross on their Foreheads , nor is that occasion wanting in our Day , where so many Thousands here in this Nation , on the pretence of high Divine Inspirations , have cast away the Profession of Faith in Christ , as he was outwardly Crucified , together with the Memorials of him , Baptism , and the Supper . And as concerning Infant Baptism time will not permit at present , that I should insist on it ; but this I say , I am fully satisfied with the Baptism I had in Infancy , and I do believe that it as duly belongeth to the Infant Children of Believers under the New Testament , being a seal to them of God's Covenant of Grace for remission of Sin , as Circumcision did belong to such under the Old Testament , for God is no less merciful to Believers and their Children now , than he was then . I cannot but think strange , that there should be such a Clamour against the Ceremonies in the Church of England , having upon enquiry , found them so few . I lately met with a Book of one of the Church of England , wherein I found him having the same Thought with mine , that there is but one Ceremony in the Church of England , viz. the sign of the Cross , and strictly speaking , I see no need why it should be called a Ceremony , this hard Word offends many ignorant People , why may not our Superiors Ecclesiastick and Civil enjoin some Things that are meerly Circumstantial , and in themselves indifferent , as to the Habit of Minister's Cloathing , and the Use of a Surplice in Divine Service , of the Decency and Conveniency of which they are more proper Judges than private Persons , as well as they are generally allowed to determine other Circumstances of Time and Place , and various Actions , relating to both Religious and Civil Matters . To bury in Wollen , and to lay the dead in a Coffin , to lay a Cloth , or Cushen on the Pulpit , to ring a Bell before Sermon , to have a Clock or Hour-glass before the Minister's Face when he Preacheth , which the Quakers cry out against as much as others do against the Surplice , and sign of the Cross , to have a clean Linnen Cloth on the Communion Table , and Silver Platter and Cup , for the distributing the Elements of Bread and Wine at the Lord's Supper , all these and divers other Things the Dissenters commonly allow , as well as the Church of England , some of them , by command of Superiors , others of them by Custom , why do they not call them Ceremonies , and fright the People with that hard Word ? Lastly , as to the Government of the Church , the Dissenters are so far from having the Advantage of the Church of England , that she hath the Advantage over them , in that as well as in the other Things above-mentioned . That in all Societies both Civil and Ecclesiastical , there should be an Order and Superiority of Officers , Rulers and Governours , Nature it self teacheth it . How can a City or Nation be ruled and kept in Order , if all the Rulers be equal ? How can an Army be governed , or disciplined , or led forth to Battel without divers Degrees , Superior and Inferior of Military Officers , if all the Captains of each single Company , consisting suppose of one hundred Men each single Company , and the whole Army consisting of many Thousands ; if these single Captains had no superior Officers over them , but every one left to his own Discretion , to lead on his Company to Battle against the common Enemy , who has all in good Order , and a due and regular Distinction of superior and inferiour Officers , how can it be supposed , but that the Army that has this good Order and Distinction of various Officers , superior and inferior , should prevail against the other that hath no such Order and Distinction , we may see a wonderful order of Superiority and Inferiority in all Things in the whole visible Creation , in the Heavens and Elements ; and that there is the like Superiority in the invisible Creation , of Angels and Spirits , the Scripture doth plainly inform us , as Angels , Archangels , Thrones , Dominions , Principalities and Powers , Cherubim and Seraphim ; Jethro Moses's Father-in-Law , advised him to set Captains over Tens , over Fifties , over Hundreds , and over Thousands of the People of Israel , for the better and easier Government of them , both in War and Peace ; and Moses hearkned to his Advice , Exod. 18. 24. And we find in Scripture , that the Church is compared to an Army , and the Members thereof to Soldiers ; the chief General and Captain whereof is our Lord Jesus Christ , who hath appointed divers Officers in his Church under the New Testament , distinct not only in degree , but in kind , as Bishops , Presbyters ( otherwise called Priests ) and Deacons answerable to the three Officers that were in the Church of the Jews under the Old Testament , to wit , the high Priest , Priests and Levites ; and because they were but one Nation , all living within a small Compass of Ground , one High Priest did suffice , according to God's Appointment . This threefold distinction of Church Government by Bishops , Presbyters and Deacons , upon a further search into the New Testament , I find so very clear as doth fully satisfie me , notwithstanding that by prejudice of Education I was formerly Principled against it ; and also by searching into Church-History , and the Writings of the Ancients , nearest to the Apostles Times , and the succeeding Ages , in the purest and best State of the Churches , as well as when there was a great declining from that purity , yet as many other things both of sound Doctrine , and good practice still remained ; so this distinction of Church Rulers did all along remain , generally in all Places , as well as in all Ages , where God had any Visible Church , or where there was any Society of People , professing the Christian Religion , until the beginning of the Reformation , where in divers Countries abroad , there was no Protestant Kings , the Protestants set up Churches without Bishops ( not rejecting the Office , nor condemning it as unlawful or Antichristian , as some in late Times have done ) but excusing the want of it by that general maxim , Necessity has no Law. I need not insist to prove the distinction of Presbyters and Deacons out of the New Testament , it being ( in some sort ) generally acknowledged by the Dissenters . But the Superiority of Bishops over Presbyters , is that which is condemned by some as Antichristian , and by some others judged at best unnecessary , and no part of Christian Discipline , belonging to Christianity either essential or integral . But if you will lay aside all prejudice of Education , and uncharitableness , you will clearly and evidently see it in the Holy Scriptures . That the Apostles had a Superiority over not only the LXX , but all other Ministers and Pastors , or Teachers , is very clear from 1 Cor. 12. 28. compared with Eph. 4. 11. That Bishops were to succeed the Apostles , and have the like Office both with them , as Churches came to be planted in divers parts of the World before their Decease , and also after their Decease ; not with respect to the extraordinary gifts of Prophecy and Miracles , but with respect to the Government of the Church by a regular Succession , is evident from Mat. 28. 19 , 20. compared with the above-cited Eph. 4. 11. otherwise all standing or setled Ministry , as an Ordinance of Christ , may be rejected , as Enthusiasts generally do , yea what can these Governments be , mentioned 1 Cor. 12. 28. but as really the Superiority of Bishops over Presbyters , as of Presbyters over the Deacons , and the People , otherwise why Governments in the Plural Number ? Also what are these Dignities mentioned Jud. 8. that some despised in the Apostles days ? and 2 Pet. 2. 10 , 11. And how should any doubt of the Office of Episcopacy , being an Ordinance of Christ in the Church , when the qualifications requisite to such an Officer are so expresly set down , 1 Tim. 3. from v. 1. to v. 8. But whereas it is objected , that seeing there is only mentioned in that Chapter a twofold Order , 1. Of Bishops , 2. Of Deacons , it would seem , that Presbyters are there understood by Bishops , otherwise Presbyters should be wholly excluded from Church Government . I answer , that will not follow , 1. Because Presbyters , though not expressed , yet may be understood , and implied , under either the one or the other expresly mentioned ; the name Deacon being sometimes a general Name in Scripture , signifying the most superiour , as well as inferiour Officers in the Church , 1 Cor. 3. 5. St. Paul called himself and Apollo by the Name of Deacons , as it is in the Greek ; and 2 Cor. 3. 6. he calls all Ministers and Teachers at large by that Name . But 2. in the order of things there were but these two Officers at first ( excepting the Apostles ) Bishops , and Deacons . The Churches in many places at first being small , the Bishop could both sufficiently teach , and rule his Flock , and so did , without Presbyters , only by the assistance of Deacons ; but the number of the Flock increasing , he did chuse , and raise up those that had well used the Office of a Deacon , to the higher degree of Presbyters , which is called by St. Paul , 1 Tim. 3. 13. a good degree , which they purchased to themselves , even as those that well used the Office of a Presbyter were afterwards raised up to the Office of a Bishop , as was accordingly practised in the Church , so that in priority of Nature , and also of Time , the Deacon is before the Presbyter , though in priority of Dignity , the Presbyter is before the Deacon . Hence according to the Order established in the Church , none is to be ordained a Presbyter , until he first be ordained a Deacon ; nor can he at one and the same time , be Ordained to be both . The Distinction and Superiority of Bishops over Presbyters or Elders , is very clear to me , as well as to many , out of St. Paul's Epistles to Timothy and Titus , 1 Tim. 1. 3. I. St. Paul writes to Timothy , to Command , or give in Charge to some that were Teachers at Ephesus , to teach no other Doctrine , than the pure Doctrine of the Gospel , such as he had heard of him . And had not Timothy had a Superiority of Office above other Teachers , which were then at Ephesus , why did he direct both his Epistles to him only , laying down excellent rules , and method of Government for him to follow , in the exercise of his Episcopal Function , 1 Tim. 3. 15. with respect to several States of Persons both Male and Female ? II. Why did St. Paul give the Charge to Timothy to count the Elders that ruled well , ( which were no doubt under him ) worthy of double Honour , especially them who laboured in Word and Doctrine , but that he was able to confer that double Honour upon them ; a part of which was an Honourable Maintenance , according to what follows , ver . 18. for the Scripture saith , Thou shalt not muzzle the Ox that treadeth out the Corn ; and the Labourer is worthy of his reward . By this it is plain , that it belonged to Timothy , being the Bishop of Ephesus , ( as he is expresly called the First Bishop of Ephesus , at the end of the second Epistle to him ) to whom the Church Treasure , ( made up of the Gifts of the People ) was entrusted , to provide for the Presbyters under him , a necessary Maintenance , which manner of practice continued in the Church , the Bishops having the dispose of the Churches Treasure , within their several Precincts , during all that time the Church had no Christian Magistrate to Countenance her , and long after . III. He writes to him as an Ecclesiastick Ruler and Judge , that had power to hear and examine Accusations brought against Presbyters , and accordingly to judge , after due Evidence of two or three Witnesses ; which plainly shews his Power of Jurisdiction over Presbyters , 1 Tim. 5. 19. IV. He gives him a most solemn Charge before God , the Lord Jesus Christ , and the Elect Angels , that in the exercise of the Power of Judicatory , he act impartially , without Favour , or biass of Affection , not preferring one before another , ver . 21. V. He writes to him , as one having Power of Ordination , to Ordain Elders by laying on of Hands ; and cautions him , to lay hands suddenly on no Man , ver . 22. VI. He writes to him in his second Epistle , to stir up the gift of God that was in him by the putting on of his Hands , together with the Hands of the Presbytery or Eldership , viz. some other Apostles that might jointly with St. Paul , lay Hands on him , 1 Tim. 4. 14. for that the Presbytery here mentioned was a Colledge only of Presbyters , is a bare alledgment , viz. when he ordained him the first Bishop of Ephesus , as appears from the end of the second Epistle , 2 Tim. 1. 6. VII . He willeth him , that he commit to faithful Men who shall be able to teach others also , those Things that he had heard of him , among many Witnesses , which behoved to be some peculiar Things relating in great part to Rules of Discipline and Church Government , which were not fit either for Heathens to hear , or Novices in the Faith , who yet might hear the common Doctrines of the Christian Faith , preached in the Christian Assemblies . VIII . Writing to Titus , he presupposeth him Bishop of the Cretians , as appears from the end of the Epistle to him , and tells him why he left him in Crete , That he should set in order the things that are wanting , and ordain Elders in every City as he had appointed him . I know no reason why these should be thought Lay-Elders , i. e. such as were not to Preach , I find none such , either here or any where else in the New Testament . How could Titus exercise this Authority in such a spacious Island , where many Cities were , and Christian Congregations set up , if he had been only a single Presbyter ? And if the other Presbyters had equal Power with him , why did not he write to him and them jointly ? Whether in the Ordination of Presbyters , others jointly did not lay on Hands with the Bishop , is not the present question ; but whether it is to be found in Scripture or Church History , that any Number or Colledge of Presbyters , Ordained any without a Bishop presiding over them ? IX . He telleth him , that the Mouths of such Teachers as were unruly and vain Talkers ; and Deceivers , and who taught things which they ought not , for filthy lucre sake , must be stopped ; which plainly shews his Authority to depose and silence false Teachers , as well as to Ordain Sound and Worthy . X. He telleth him of his Authority to judge , who is a Heretick , and how after the first and second Admonition , ( if he amend not ) he ought to reject him . By these Instances plainly collected out of the Epistles to Timothy and Titus , it may I think appear , to all impartial persons that well and duly consider them , that both Timothy and Titus were Bishops , and had a Superiority of Power and Jurisdiction over the Presbyters in the Churches of Ephesus and Crete , as well as of Ordination . I know W. Prynne hath printed a Book , which he called the Unbishoping of Timothy and Titus , which I have read ; but I find not that he hath either sufficiently answered the Arguments brought from Scripture , to prove that they were Bishops , or given any sufficient Arguments to the contrary . I have also seen another great Book of his , giving a Historical Relation of the evil Practises of many Bishops , all which if true , saith nothing against the Office. But I could write a great Book , [ threefold greater ] giving a Historical Relation of many good Things , Bishops have done in the World. Many Bishops both in the early and latter Ages , have been eminently exemplary in Holiness of Life , and all Christian Virtues ; and for divers Ages succeeding the Apostle's Days , were blessed and happy Instruments , to preserve the Truth and Purity of the Christian Doctrine , in the World , and the Unity and Peace of the many Churches in it , hindring Schisms , and curing them that did threaten to arise . Cutting down with the Sword of the Spirit , which is the Word of God , [ even the Doctrinal Word , outwardly delivered in the Holy Scriptures , as they were mightily assisted by the Holy Spirit so to do ] the monstrous and vile Heresies that sprung up from time to time , oppugning the Christian Faith , wherein Almighty God blessed them with great Success , and this they did partly by their particular Writings , Treatises and Epistles , as well as Sermons , and partly by their assembling in great Numbers , in Synods and Councils , to condemn them , and that many times to the danger of their Lives , under persecuting Kings and Emperours ; some whereof were Heathen , and some Arian and Eutychian . Such who are but ordinarily well acquainted with Antiquity and Church History , cannot be ignorant that the Government of the Church from the very days of the Apostles in all the famous places of the World , where Christianity came to be planted , was by Succession , the which did lineally descend for four hundred years from the Apostles days and upwards , and in divers places , to this Age. There are two places of Scripture in the Old Testament , which divers of the Fathers understood of Episcopal Government , as it was to be set up in the Church under the New Testament , as Psal . 45. 16. being a Prophecy concerning Christ's Church , and his Government in the same by Church Officers . Instead of thy Fathers [ i. e. the Apostles , who were the Founders of the New Testament Church , and were her Fathers ] shall be thy Children , [ i. e. their Successors in the Government of the Church after their Decease ] whom thou maiest make Princes in all the Earth . The other Place is in Isaiah 60. 17. I will appoint them Bishops in Righteousness , and Deacons or Ministers in Faith , as Clemens Bishop of Rome quotes it in his famous Epistle to the Corinthians , but as the Septuagint hath it , is thus , And I will give thy Princes in Peace , and thy Bishops in Righteousness . Ignatius who conversed with St. 〈◊〉 the Apostle , and as his Disciple , and Bishop of Antioch , being committed by him , writeth thus to the Church of Smyrna , let the People be subject to their Deacons , the Deacons to the Presbyters , the Presbyters to the Bishop , and the Bishop to Christ , as he is to his Bishop . Policarp also was constituted by St. John , Bishop of Smyrna , who both suffered Martyrdom , as Church History giveth 〈…〉 saith , lib. 3. cap. 3. We have to remember them , who were appointed Bishops by the Apostles in the Churches ; and their Successors even 〈◊〉 us . This Irenaeus was Bishop at Lyons , and lived within about a hundred years after St. John. It is acknowledged both by ancient Writers , and later ; yea by some 〈◊〉 , and particularly by David Paraeus , that the seven Angels of the seven Churches of Asia , to whom St. John wrote , were the seven Bishops set over those seven Churches ; also it is very probable that St. John himself had planted all these seven Churches , and did constitute the Bishops in them . Hierom , whom the Adversaries of Episcopacy think that he favoureth in opposition to the Episcopal Authority , plainly granteth that the Power of Ordination is lodged in the Bishop , saying quid enim facis excepta ordinatione Episcopus , quod Presbyter non faciat , i. e. for what doth the Bishop , that the Presbyter may not , on ought not to do , except Ordination . Epist . ad Euagrium . And the sense affirmeth , that from Mark the Evangelist , until Heracla 〈…〉 Bishops there , the Presbyters of Alexandria did name him Bishop , one among themselves elected , and placed in a higher degree , but he doth not say that they ordained him . And both Hierom and Clemens Romanus long before him , did make a paralel betwixt the High Priests , Priests and Levites in the Jewish Church , and Bishops , Presbyters and Deacons in the New Testament Church , what Aaren and his Sons , and the Levites were in the Temple ( saith he ) the same in the Church may Bishops and Presbyters , and Deacons , challenge unto themselves . Hier. ad Eugr. And how universal the extent of Episcopacy was in all the Churches , and to what end it was appointed , he further declareth in that same Epist . it was decreed in the whole world , that one chosen out of the Presbyters should be placed above the rest , to whom all care of the Church should belong , and so the Seeds of Schism be removed . Thus far I think I have made it appear , that in none of the Particulars above mentioned , the Dissenters have any advantage above the Church of England ; but that what advantage there is to be found either from Scripture , or Church History , and Antiquity , lieth on her side . FINIS . Notes, typically marginal, from the original text Notes for div A70390-e270 * Among the Quakers . Quod ad formulam precum , &c. As to the Form of Prayers , and Ecclesiastical Rites , [ Note ] that I greatly approve that it be certain ; from which it may not be lawful for Pastors to depart in their Function , both to guard against the Simplicity and Unskilfulness of some , and also , that the Consent of all the Churches among themselves may be more certainly known . And lastly , to Put a Check to the insolent Liberty of some who affect certain Innovations . — So then it behoveth there be a Set [ or fixed ] Catechism , a Set Admininistration of Sacraments ; also a Set Form of Prayers . 〈…〉 qui ab Apostalis 〈◊〉 sunt Episcopi in Ecclesiis & Successoret eorum usque ād nos . 
A47191	----	Truths defence, or, The pretended examination by John Alexander of Leith of the principles of those (called Quakers) falsly termed by him Jesuitico-Quakerism, re-examined and confuted : together with some animadversions on the dedication of his book to Sir Robert Clayton, then Mayor of London / by G.K. Keith, George, 1639?-1716. 1682 Approx. 326 KB of XML-encoded text transcribed from 121 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A47191 Wing K225 ESTC R22871 12364930 ocm 12364930 60394 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47191) Transcribed from: (Early English Books Online ; image set 60394) Images scanned from microfilm: (Early English books, 1641-1700 ; 920:15) Truths defence, or, The pretended examination by John Alexander of Leith of the principles of those (called Quakers) falsly termed by him Jesuitico-Quakerism, re-examined and confuted : together with some animadversions on the dedication of his book to Sir Robert Clayton, then Mayor of London / by G.K. Keith, George, 1639?-1716. [2], 238 p. Printed for Benjamin Clark ..., London : 1682. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Society of Friends -- Doctrines. 2003-01 TCP Assigned for keying and markup 2003-02 Aptara Keyed and coded from ProQuest page images 2003-03 Emma (Leeson) Huber Sampled and proofread 2003-03 Emma (Leeson) Huber Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion TRUTHS DEFENCE : Or , the Pretended EXAMINATION BY Iohn Alexander of Leith , Of the Principles of those ( called QUAKERS ) Falsly termed by him Jesuitico-Quakerism , Re-Examined AND Confuted , Together with Some Animadversions on the Dedication of his Book to Sir Robert Clayton , then Major of London . By G. K. LONDON , Printed for Benjamin Clark in George-Yard in Lombard-street , Bookseller , 1682. The pretended Examination of the Principles of those called Quakers ( Falsly called Jesuitico-Quakerism ) by John Alexander in Leith , Re-examined and Confuted , by G. K. CHAP. I. IN my Answer to this pretended Examination of I. A. I intend to observe on his Answer to every Question wherein he misrepresents , or perverts the state of the Question ; and wherein he hath missed to Answer ●it : Also to Answer briefly , but I hope sufficiently and distinctly what is necessary to the Vindication of Truth , ( not to every Word or Sentence , nor to every frivolous and weak or impertinent Argument , where the solution thereof lyeth obvious to any ordinary understanding , but ) to any thing alledged by him that seemeth Material , or to require an Answer , referring the Enquiring and Truth-loving Reader to divers Treatises already published ( not to mention our Friends books in England ) by some here in Scotland , to wit , R. B. his Apology ▪ also to his Answer in Vindication thereof to I. B. al●o his book called , Truth cleared of Calumnies , in Answer to W. M. in Aberden . And the Answer given by the said R. B. and me to the Students of Aberden ; as also to divers Treatises published by me , such as my book of Immediate Revelation , my book of Vniversal Grace , my book called , The Way cast up , my book called , The Rector Corrected , in Answer to T. W. who calls himself Rector of Arrow , and lastly to my book called , Quakerism no Popery . And though to this last book I. A. hath replyed in some few particulars , which I purpose , so far as may seem requisite , to Answer ; yet he hath quite passed by the most material passages , and especially all the Authorities and Testimonies of Ancient Writers ; and also of the Protestants brought by me , as concurring with the Scriptures Testimony , to clear us of that imputation of Popery falsly charged upon us by I. M. To none of which weighty Testimonies hath the said I. A. replyed one word . Now because there is little or nothing that seems Material of I. A. his Objections that is not already fully answered in these Books and Treatises above mentioned , therefore I Judge it not needful to Write a large or particular Answer to every thing ; yet lest he should seem too wise in his own Eyes , or lest he and others that favour him , should think he is stronger , than really he is ; and especially to prevent the stumbling of the weak , into whose hands his book may come . I purpose , through the Lords Assistance , to reply some things , which may suffice on every Head or Section . What hath induced I. A. to Dedicate his book against us , to the Mayor of London , may seem no impertinent Query . Had he none in all his Native Country whom he had confidence in to Patronize his undertakings ? Or being Conscious of his small esteem at home , did he despair to find any Liberal Mecenas in Scotland , and therefore he must go so far as London to find out one , and that no less then the Mayor himself , to whom it may be supposed I. A. his greatest commendation was his being a stranger : And that he saith in his Epistle to the said Eminent person ; His Treatise presums not to add any lustre to his Name , whereof it is uncapable : That may well be believed , that his Book is indeed uncapable of adding any lustre thereunto . But why was he not afraid that it would detract from his lustre ? It were good , that those Eminent persons in the World , who suffer men to Superscribe their Names as Patrons to their Books , did first examine them diligently , if they did deserve any such Patronage , lest Error masking it self under the name of Truth , seek the Protection , as is too common now in the World. And for my part , I have no small conjecture , that if the said Eminent person , to whom this disingenuous and impertinent piece by I. A. is Dedicated , had but taken the leisure or pains , to review but one sixth part of it , he had never suffered his Name to be superscribed to it . And I am very hopeful that the Mayor of London , who hath divers thousands of that people , within his Precinct in that Famous City ; many of whom I judge are better known to him , than I. A. ever was , hath more charity towards the people called in scorn Quakers , than to believe I. A. his description of them in his said Epistle ; were he expresly alledgeth on them , That they renounce all true Principles of Religion , and stifle their very faculties of Reason ; charging them also with Absurdity : And in his Preface to the Reader he calleth them , Vncircumcised Philistins and reproachful Adversaries ; having in their Queries and other Papers , disgorged as many Lies against God and his Truth , and as many Slanders against the Church of God in Brittain , as if they had exchanged both Persons and Offices with●the Father of Lies and Accuser of the Brethren . But if that Eminent person , whose Name and Favour this I. A. hath abused , shall please to look into this small Treatise , in Answer to that of I. A. I hope he shall find , that they are falsly charged with those Crimes . It seemeth no new or strange thing to us to be so falsly accused , knowing that not only our Fellow Servants and Brethren in former Generations , have been so used , but also the Head him●elf , and Captain of our Salvation , the Lord Jesus Christ , was not only numbred among transgressors , but called a Blasphemer , and said to have a Devil : And the Lord forewarned his Disciples and Followers that they should be so lied upon , and all manner of evil things said against them falsly for his Name sake . But rejoyce , said he , and be glad , for great is your reward in Heaven . Now whereas I. A. calleth his Book , A Vindication of the Church of God in Brittain , he ought to have told what Church he meant , seeing there are divers sorts of people in Brittain , who call themselves the Church of God , and yet in divers things Dissent from I. A. And upon review of his Book , I find the said I. A. his Principles to be almost wholly Calvinistical , and particularly , 1. That he denyeth the Vniversal Grace of God , or that Christ hath died for all men . 2. That he denyeth that God hath any regard to the new Creature , or work of Conversion , or Repentance to be so much as a condition requisite in order to our Iustification . 3. That he denyeth that any can be free from actual sining in this Life by any Grace of God given them , or to be given . These and other principles alledged by him , which are wholly Calvinistical , are as much disliked by many and some of those , the most considerable , of the Episcopal Church in Brittain , as by us . And I judge that I. A. should hold himself a Member of th●s Episcopal Church , seeing he himself Officiates as Reader and Presentor at at Leith , under Iohn Hamilton an Episcopal Preacher , who hath also recommended his Book . And therefore seeing I. A. hath undertaken the Vindication of the Church of God in Brittain , as he alledgeth against the Quakers ; he must either acknowledge , that the Episcopal Church in Brittain is not the Church of God , whereof he is a professed Member , or else have proved out of the the Episcopal Church now in Brittain , that she avoweth and owneth such principles , all and every one , as he asserteth ; and that those Eminent and Noted persons , both in England and Scotland , who dissent from him , and agree with us , in those principles already mentioned , are Hereticks , and renouncers of true principles of Religion , stifling the faculties of reason ; such as among others in England , R. Cudworth , and H. More , accounted great Doctors , also William Sharlock , and I. A. his Reverend and much admired Rich ▪ Baxter , whom he particularly opposeth in the matter of Justification : And in Scotland , Bishop William Forbes in his Treatise called , Considerationes modestae & pacificae Controvers . As also divers other persons of Note yet living , whose Names I need not to mention ; all which I suppose , and thousands more in the Episcopal Church in Brittain , of all Qualities and Ranks , will be loath to acknowledge I. A. for a Patron or Defender of their Faith ; but rather find ●ault with him in those things , as an Enemy of their Faith , and in other things a bewrayer and betrayer of it , rather then a Defender . In his Preface to the Reader , he excuseth himself that he hath not Cited any humane Testimonies ( meaning Authorities of Ancient and Modern Writers ) against us Seeing these ( saith he ) they do not value , except when they think they make for them , especially ad hominem . And with this slender pretext , I suppose he thinketh to evade the many Testimonies I brought to confirm the Truth of our principles , in my Book called Quakerism no Popery , even out of Writters both Ancient and late , of great esteem among them ; none of which he hath once so much as touched . But to Answer to his Charge , I say , we value the Testimonies of all Writers , whether Ancient or late , which are true , and agree with the Scriptures , as much as any Protestants do , or more than he doth . And seeing he imputeth it as a fault to us , that we will not own the Testimonies of others , against us ; I ask him , if he would own or value any Testimonies of Authors that make against him , or his Judgment ? If he say nay , then his excuse is removed , and he hath nought to say for this omission . But the matter seemeth to be in effect , that those Testimonies adduced by me in the foresaid Treatise he knew not how to Answer , unless by saying that those persons erred in those principles , as much as we , which he was loath to acknowledge , lest he should seem to weaken the Charge of his Title against us , and acknowledge his own party , and those that are more worth of Credit than himself , equally guilty of Iesuitism with the people called Quakers , wherewith he doth falsly accuse them . And here I shall give a List or Catalogue of divers gross Perversions and Calumnies , whereby he seeketh to abuse his Reader , in the very Preface of his book against us : As 1. That we reject all manner of External Ordinances ; Which is notoriously false , as all who have the least knowledge of us can witness ; that we are for Meeting together , and that frequently ; and when we meet , to Preach , Exhort , Pray , and give Thanks to God in Audible words , as the Spirit of the Lord doth help us : And can I. A. say that none of these are External Ordinances or Appointments ; and we challenge him to instance any one External Ordinance or Appointment of God that is truly so , which we are against : For it is but only humane Institutions , ( and Abolished shadows ) set up as Divine Ordinances which we oppose , as in the Sequel of this Treatise doth appear . 2. He saith , We do directly strike at the Foundation of all with one blow , overturning ( so far as we can ) the whole rule of Faith and Duty , setting a new one of our own Invention in the room thereof . But why doth he charge us so highly in this matter ? because we cannot own the Letter or External Testimony of the Scriptures , as the primary Rule or Foundation of Faith ; but only Christ Jesus , the first and last ; concerning whom Paul hath writ , That another foundation no man can lay , then that which is laid already , which is Christ Iesus . And said the Lord , behold I lay in Zion an Elect precious Corner stone , a sure foundation : Which to be sure , is not the Letter , but Christ and his Spirit , Light and Life revealed in the heart . And I Query this Accuser I. A. whether , if to acknowledge Christ in his immediate Teachings by his Spirit in mens hearts , is to set up a false Foundation or overturn the true one ; the Apostles are guilty of this Charge , as to their own particulars ; seeing I. A. will not deny , but that the Apostles had Christ immediatly to Teach them , and speak in them : And was it not the Apostle Paul his labour to build the Churches upon Christ , that their Faith might not stand in men , ( though sent and moved of God ) but in the power of God. And though I. A. blame us for setting up the Light within for the Rule , yet Christ taught people to believe in the Light , and that this Light was not the Scripture , which he bid them believe in is clear ; that he said , While ye have the Light , believe in the Light , that ye may be the Children of it : This clearly Imports , that this Light should not long remain with them , if they did not believe in it , as he said in the foregoing Verse , Yet a little while is the Light with you ; walk while ye have the Light , lest darkness come upon you , see Iohn 12. 35 , 36. And indeed the gracious Visitation of Light did not long after remain with them who did reject it , although the Scriptures did remain with them : And therefore the Light which he bid them believe in , was not the Letter of the Scripture , but Christ himself , who said , I am the Light of the World. 3. He saith , This Heresie ( so he calleth our Faith ) is a very Sink or an Vniversal System of almost all the gross Errors , which hitherto have annoyed the Church of God : And herein he doth imitate I. Brown , and the Author of the Postcript to S. R. his Epistles , who have so charged us ; but how unjustly , we hope our Answers do sufficiently evince : And surely this I. A. in the Art of Slandering and false Accusing , may pass muster for a Lieutenant to those aforesaid Champions , who have led the way before him in this enterprise . It is not unknown , how the Papists loaded the Protestants , at their appearing , and do still at this day load them with such kind of Charges ; and to none is it more familiar to blame others for Heresie , than those who are greatest Hereticks themselves . 4. He saith , In Doctrine , we trample generally upon the whole Moral Law , but more especially upon the first Table : And here very falsly he Charges our Doctrine to be contrary to the first , second , fourth , fifth , sixth and ninth Commandments : but let us see how he maketh good his Charge in each of them . He alledgeth our Doctrine transgresseth the first Commandment , because we say , All Prayer and Worship that is performed without the Spirit of God , is Will-worship and Superstition , and consequently no wicked or unregenerate persons are bound to Worship God , or indeed in any respect to obey God : And from thence he concludes , They are not under any Law of God ; and therefore lastly , let them do what they will , they cannot sin against God , such men ( in the Quakers Principles , as he saith ) may deny , disown , reject , hate and contemn God , worship the Devil , and debauch at their pleasure ; they may lawfully dishonour and defame all men , Murder , commit Adultery , Steal , bear false Witness , and yet they cannot sin , because they are under no Law. Hence also he infers , That Reprobates are most unjustly condemned for their sinning against God , seeing they ( not having received the Spirit ) are not under Law to God , and so cannot be guilty of sinning against him . Now what Sober , Impartial and indifferent person that is not byassed with deep prejudice against us , seeth not , that these absurd consequences have not the least shadow of any Rational inference . For although we say indeed ▪ that there is no true Worship , but that which is in Spirit , according to the express words of Christ ; and that none are true Worshippers of God , but such as Worship him n the Spirit ; and that God requireth no Lifeless or Spiritless Worship ; yet we still affirm that all mankind ought to Worship God , and Call upon him , even all the wicked and unrenewed persons , as well as the renewed ; so that in the thing of Worship it self , we have no Controversy , whether it be due unto God by all mankind ; but the state of the Question lyeth here betwixt us , and those that dissent from us , what the Worship of God is , and what kind or sort of Worship it is that God requires of all men : And in Answer thereunto , we say , the true Worship of God is a Spiritual Worship , requiring the sincerity of the heart not as a circumstance , or accidental thing , but as the essential part thereof , which cannot be done without the Spirit of God : How much therefore more True and Rational consequence is it to argue thus . God commands all men to Worship him , therefore he hath given some measure more or less of the help of his Spirit , unto all men , whereby they may so do , which doth continue with them so long as it pleaseth God , who taketh away this help from none , but such as mightily provoke him , and sin out the day of their Visitation . And even those whom the Lord in his Justice hath withdrawn that help or grace of his Spirit , are still bound by the Law of God , to Worship him , as much as ever ; even when they neither do , or can Worship him truly , because they have brought this unpotency or inability upon themselves , by their own unfaithfulness : Even as a Servant or Steward that hath received a sum of Money to pay his Master , and the said Servant spendeth the Money upon his Lusts , and hath not one Penny , wherewith to pay the debt ; yet he is still lyable for the whole sum . Hence what I. A. saith in page 11. of his Preface , is true , that the inability of unrenewed men , to perform acceptable Worship , neither does nor can take away their Obligation to perform it . But we differ from I. A. in the cause or reason , why those who want that ability are still under the said Obligation ; which reason he will have only and alone mens losing it in Adam , in whom they all once had it ; and the losing of it is their fault , citing Rom. 5. 12 , 19. But to this I Answer , First , Whatever loss or inability is come upon Adam's posterity by the primitive disobedience ; yet now by vertue of the second Adam his obedience , a new ability is conferred upon all men ; So that as broad as the Sore did spread by the first sin , even as broad is the Plaister that God hath provided to the Lame and Diseased Souls of all mankind . And this is most clear and plain from Rom. 5. 18. as also from Ioh. 3. 19. And this is the condemnation ( said Christ ) that Light is come into the world , and men loved darkness rather than Light , because their deeds were evil : So we see , that Christ layeth not the ground of wicked mens condemnation upon Adams sin , but upon their hating the Light that did come unto them as a new and fresh discovery and visitation of Gods love . But secondly , Whether this Inability is come upon the wicked by reason of Adam's sin , or by their own actual disobedience since that time ; yet we affirm no less than I. A. that the most wicked and ungodly are still under the obligation to the whole Law of God ; and their inability can be no ground of excuse unto them . But the true state of the Queston is this , Whether wicked men , not simply as men , or creatures , but as wicked , and remaining still in their wickedness , should , or are required to offer up unto God hypocritical and lifeless performances of that which men commonly call Prayer and Worship ; but is no more so in the sight of God , than a dead Picture of Stone or Clay is a true living man ; and so whether God did ever require any to draw near to him with their Mouths , and remove their Hearts far away , as the manner of all wicked persons , while so remaining , always is : Now we say , God never required such sort of Prayers , but refused and forbad them , to be offered unto him , even under the Law , see Isaiah 1. 13. Bring no more vain Oblations ; and v. 12. When ye come to appear before me , who hath required this at your hand to tread my Courts ? Again Psal. 50. 16 , 17. But unto the wicked , God saith , what hast thou to do to declare my Statutes , or that thou shouldest take my Covenant in thy mouth , seeing thou hatest instruction , &c. And whereas I. A. citeth some words of our Friends , That wicked men should not Pray ; let the Impartial and Indifferent Reader understand these words , in the Sense of those Scriptures just now mentioned , which are as positive and full , as any that can be cited out of our Friends Books , and all occasion of mistake shall be removed . For neither the Sense of the Scripture , nor of our Friends is , That wicked men are b●und in no respect to Wor●ip God ; for the contrary is manifest from the words cited by I. A. out of the Book called , The Principles of Truth● , where he alledgeth their words , saying , All men ought first to wait , until they receive the Spirit in Truth , then in the same Truth to Worship God in Spirit who is a Spirit . So we see by I. A. his own Confession , the Quakers teach that all men ought to Worship God in the Spirit , and that they may indeed Worship him , they would have all men follow the Lords order , which is to wait , or watch unto Prayer ; and they would have men in the first place cease or depart from their wickedness ; and then by the help of the Spirit ( which is never wanting in the proper season of it ) to come and Pray unto God. And that this is no new or invented way of the Quakers so called ; Read Isaiah 1. 16 , 17 , 18. where the Lord by the Prophet bids first , That they wash and be clean , and put away the evil of their doings , &c. And then said he , Come now let us reason together : Also Peter commanded Simon Magus to joyn Repentance with Prayer ; Repent ( said he ) and Pray , that the Thoughts of thy heart may be forgiven thee . And for the more clear understanding of this whole matter , we are to consider , that Prayer is either simply Mental , and with the heart only , or both Mental and Vocal ; to wit , both with heart and Mouth . Now as for Mental Prayer , at least in respect of the bent or frame and inclination of the Heart , God requireth it always of all men ; and it is possible for all men , if they but receive that help of his Spirit , which he giveth or offereth unto men always to perform it . But as for Vocal Prayer , he neither doth require it at all times , nor doth he give the help at all times , nor the utterance whereby to perform it . And it is observable , that under the Gospel , no particular set or limited time is appointed for Vocal Prayer : But every one is to wait to know the times of the Spirits call and moving thereunto , which will be seasonably and frequently afforded to such as wait singly therefore , especially when the people of God Assemble together ; for then it is that Vocal Prayer is of greatest use and service , though it hath also its use and service in private , or when one is apart . But whereas I. A. alledgeth further , That if wicked men are not to Pray , ( viz. their Hypocritical Prayers ) because they sin when they Pray ; No man on earth should offer to Pray or Worship God , seeing as he saith , There is somewhat of sin ●leaving to the best Actions of the Saints here away . To this I answer ; That there is somewhat of sin cleaving to the best Actions of the Saints here away is denyed , seeing it is asserted by him without proof , for the Scriptures cited by him , viz. Prov. 20. 9. Gal. 5. 17. say no such thing , and by consequence he hath not evinced it ; and for a proof to the contrary , see Iob 16. 17. Malach. 1. 11. But secondly , nor doth it follow , that men , who are not yet come to a perfect state , but labour sincerely under the burden of their sins , to be delivered from them , may not Pray unto God , because their Prayer , as they put it up unto God by the help of his Spirit is pure and without all sin , proceeding from the pure or renewed part of their hearts ; for it is only the pure or renewed part of the heart , from which indeed the true Prayer doth proceed ; even as on the contrary , the evil desires and affections arise and spring only from the impure and unrenewed part . Therefore he that hath this unrenewed part in him , ought to watch against it , while he prayeth , that he give it no liberty to move or stir , as indeed he ought to watch against it at all other times . And though he that prayeth sincerely , being not attained to a sinless state , pray not with that degree or measure of fervency , wherewith another more perfect doth or can pray ; yet God regarding that mans sincerity , he accepteth his Prayer , in Christ , and for Christs sake pardoneth him , when at any time he committeth a weakness in his Prayer , in not keeping purely to the Spirit . Again , Lastly , Whereas I. A. objecteth , That the Plowing , Eating , Sleeping , &c. of the wicked is sin : Shall the wicked then do nothing at all , because whatever they do , they go about it in a sinful manner . I answer , This consequence doth no wise follow , because there is a great difference betwixt a wicked mans Plowing , Eating , Drinking , &c. and his Praying , as remaining wicked and alienated from the Spirit of God ; for his Plowing , Eating , Drinking , or any other Corporal or Natural actions , are really these actions , and they are profitable and necessary in the Creation ; and when he performeth these actions he faileth not in the substance or matter of the action required , but only in the manner ; for the substance or matter of a wicked mans Plowing , Eating , Travelling , is not sin , but the manner of it , viz. That it is not in Faith , but a wicked mans Prayer , as he is a wicked man , is no true Prayer at all , it hath nothing of the true substance of true and real Prayer , it is a meer picture , or dead resemblance of Prayer ; and is rather a mocking God , than praying unto him ; for it wants the life of true Prayer , which alone the Spirit of God doth give ; and thus a plain difference is demonstrated betwixt the two cases : and the Unvalidity of I. A. his consequences in this whole matter is evinced . And if the Reader desire further satisfaction , in this particular , let him Read our Answer to the Students , and R. B. his Apology , where these Objections of I. A. are largely Answered , for he has brought no new matter against us ; and it had been better he had both spared his own pains , and not troubled the world with his repeating other mens Arguments , long since answered . As for his instance of our opposing the second Commandment , by our rejecting , wresting and abusing the Word of God , and avowing of Error and Blasphemy ; seeing it is but a bare alledging , without any shadow of proof ; it is enough as simply to deny it , as he doth simply affirm it . But another instance he giveth of our opposing the second Commandment , By swallowing down our Meat and Drink ( as so many Beasts ) without any Prayer and Thansgiving ; without which ( if they will believe the Apostle , 1 Tim. 4. 3 , 4 , 5. ) they are not sanctied . But how unjustly he chargeth this upon us , I can freely leave to the Judgment of all sober and true Christians . For how doth he prove that we Eat , or Drink , or receive any Creatures of God without Prayer and Thanksgivings ? Because we do not always use Vocal and External Prayer , when we Eat and Drink although at other times we use it , as God is pleased to give utterance , and are most glad either to do it , or joyn with these , who do it by the help of Gods Spirit : But is I. A. so ignorant and unreasonable to think that theirs is no Prayer , or Thanksgiving , nor any use of the Word of God , but that which is Vocal and External : Do we not Read of the Prayer of the Heart in Scripture , and also of Singing and making Melody in the heart unto the Lord , as well as with the Mouth ? Or doth I. A. think that brutes can do this , as well as we , that he compares our Eating and Drinking altogether to that of Brutes . However for the satisfaction of those that are sober . I futher declare , that we hold it our duty , and I hope , we can say , it is our aim , and endeavour in all our Eating and Drinking , and in the receiving all the Mercies of God , both Spiritual and Temporal , to reeeive them with Prayer and Thanksgiving , either both Mental and Vocal ; or at least Mental , which we know is aceepted of God , if in sincerity when the Vocal is not used . And they who Pray , or seem to Pray with their Lips and Voices , when their Hearts are far away , as it is too much the general manner and custom of people ; their Eating and Drinking is worse than that of Brutes , which sin not when they Eat , as all wicked persons do . But I ask I. A. doth he use Vocal and External Prayer and Thanksgiving , always when he receives any of the Creatures of God ; as in the use of Tobacco ▪ or Tasting a little Wine , or Ale , occasionally in a Tavern ; or when walking in an Orchard , is his Conscience so scrupulous , that he cannot Taste an Aple , but he must use Vocal Prayer : I suppose he is not so scrupulous . And doth not I. A. know , that there is not one moment of our Life , but we are still receiving the Creatures of God , seeing every breathing or receiving in of the Air , is a renewed Mercy and Ble●ing of God , with many others continually added unto us : And yet the Lord doth not continually require Vocal Prayer , in the continual use of t●ose Mercies . And here I shall propose a few plain Questions for I. A. to Answer , upon this whole matter . 1. Whether one that sincerely useth Prayer and Thanksgiving in his ●●art before he Eateth and Drinketh , and in his Eating and Drinking ; and at a●● other times laboureth to have his heart exercised in the ●ear of God , although at times he use not Vocal Prayer , before and after Meat , is not more unlike to a Brute , and more indeed a true Christian ; than he , who knoweth not what it is to fear God , or Pray to God sincerely in his heart , at any time , yet always at Meal-times useth a form of dead and lifeless words before and after Meat . 2. Whether to Pray without the Spirit and without sincerity of heart , be not a transgressing of the first , second and third Commandments . 3. Whether that Doctrine which teacheth men to Pray spiritless and hypocritical Prayers , doth not oppose these three Commandments . Further I. A. doth alledge , that we do openly impugne the fourth Commandment , in one of the following Queries , unto which place , he referreth the Controversy . To 〈◊〉 I Answer , and so he might all the rest , without prepossessing his Reader with prejudice against us , until he had heard the whole matter more amply discussed . Our opposing the fifth Commandment he instanceth ; in not taking off our Hats , and bowing the body in Salutations : But seeing the fifth Commandment mentioneth no such form of Honour , nor doth he deduce it by any just consequence therefrom , It is as easily denyed by us , as affirmed by him . Nor doth it follow , as he alledgeth , that because we are to obey ehe fifth Commandment , with our Bodies , as well as with our Souls ; that therefore we are to take off our Hats , in giving that honour to Parents ; for the Iews to whom that command was particularly given , used no such form of honor or respect . And as for bowing the Body , although it was practised under the Law , yet we find it forbidden under the Gospel , as in the case of Cornelius bowing to Peter : And in the New Testament we read of no bowing that is lawful , but that which is at the Name of Jesus , and of God Almighty . Again , whereas he alledgeth , that from the words of Christ , Iohn 5. 44. We Impugne the very letter of the fifth Commandment , and declare that no manner of Civil Reverence or regard is to be given to any man. I Answer , this is a false Charge like unto the rest ; for we deny not , that there is a civil regard and honour that is due unto all men , in their respective degrees , which is also to be signified and practised with a suitable outward behaviour of the body , and may very well be , without either uncovering the Head , or bowing the Knee , such as to rise up before the Hoary-Head , or those that are our Superiours ; also to stand before them , to speak humbly , or be silent , unless when required , or liberty is given ; also to havean humble Aspect , or regard of the Eye and Face towards them , to give the Hand , if required ; to be ready at a beck to Answer their Call , and to walk and run to serve them , in what is requisite ; these and many such instances of External Honour and respect , may Children lawfully practice to their Parents , and Inferiors to their Superiors , without either bowing the Knee , or taking off the Hat. But certainly these words of Christ , Ioh. 5. 44. Condemn all false honour which the spirit of the World hath invented : And such we have good cause to hold the uncovering of the Head to men , until I. A. can produce a better Original for it . Lastly , His instances of our opposing the sixth and ninth Commandments ; seeing they are but Allegations , I pass them . And thus I have gone through all that I saw requisite in his Preface to answer , which may occasion me to be the more brief in the things that follow , where most of the same things do again occurr . CHAP. II. ANd here I give the Reader to know , that this pretended Examination of I. A. is in Answer to 17 Queries , which he saith came to him subscribed by I. S. But I believe I. S. never did Subscribe those Queries , nor was he Author of them , but some of our Friends in England ; however it is possible that through a mistake , some had put the said Letters unto them . And though I. A. seemeth not a little offended that these Queries should be directed for one or all of the Ministers in Scotland to Answer , as if such a direction did argue both the Arrogance and weakness of the Authors ; yet I do not believe that they all can Answer them sufficiently , holding to Scripture , without renouncing their former Principles in great part . Far less is this pretended Examination of I. A. any sufficient Answer unto them , as the sequel I hope shall make appear . In his Survey or Examination of the first Query , he alledgeth , That the Questionist doth pervert the whole state of the Question , For , saith he , who ever heard that the Church of Scotland , or any other Church , made humane Arts and Sciences an Infallible Rule to make a Minister of Christ ? then they should never have required more of any man in order to his admission to that Office , but his alone sufficient skill in Grammar and Logick , which the Adversaries themselves know to be most false . To this I Answer , That not the Questionist but I. A. doth pervert the state of the Question , for the Question was not , Whether Grammar and Logick , and the many Tongues , &c. was the only infallible Rule to make a Minister of Christ : but whether it was an infallible Rule , &c. Now that may be conceived to be an Infallible Ru●e , which is not the Infallible Rule . Nor doth I. A. his consequence follow , that then they should never have required more of any man in order to his admission to that Office , but his alone sufficient skill in Grammar and Logick , an example in other cases will show the weakness of this Consequence . It is reported that Plato made it an Infallible Rule to receive none into his School , but he who had some skill in Geometry , doth it therefore follow , that he required no more of any man , in order to his admission , to be his Scholar , but that he had some skill in that Science . Another Instance may be this , in divers Incorporations and Cities it is an Infallible Rule , That none may be admitted to be a Magistrate in the said City or Incorporation , but he that is a Freeman therein , doth it therefore follow , that nothing is more required of any man in order to his being a Magistrate , but that he be a Freeman in that City ? Now suppose the Church of Scotland make it not the one only Rule to make a Minister of Christ , that he hath Grammar , Logick , and the Languages , yet it may be very fairly Queried I hope , whether she makes it not an Infallible Rule ? Seeing for many years by-gone she hath made no Ministers , but some as at least pretend to have Grammar and Logick , and Languages , and are called Masters of those Arts , ( howbeit many of them have but a very small scantling of them for all the stress that seems to be laid on them . ) And I Query whether it be not one of the Canons of the Church , that none be admitted into the Office of the Ministry but who have those aforesaid Arts ? And if there be no infallible or absolute Rule or Canon in the case , then why do they not frequently allow men , wanting those Arts , who possibly may have all the other Qualifications required , to enter into the Ministry . And it is further Queried , Whether I. A. or the Church that he doth own , doth establish and avow that Doctrine of Iames Durhame , positively asserted in his Commentary on the Revelation , that Grammar Logick , or the like acquired Arts , are necessary to the esse or being of a Minister of Christ , and consequently much more necessary than true Piety and Godliness , which he maketh only but necessary to his bene esse or better being , and only accidental to his being a Minister of Christ. And this Question , which is indeed the main design of the first Question , as is obvious to any ordinary understanding , I. A. for all his glorious pretence hath not in the least Answered , which is therefore returned upon him to be further considered . And whereas I. A. saith , That Grammar and Logick are ordinary means of Knowledge , exceedingly requisite in a Minister . If by Grammar and Logick he mean not those innate gift● ( which may be well called natural as common to all men having the ordinary use of understanding , and which I acknowledge to be in some degree necessary unto all ) but the Systems of those Arts , as they are artificially composed of a great many Rules and Precepts , and commonly taught in the Schools . I ask I. A. Why are they more requisite in a Minister , than in the rest of the Church ? Ought not all the Church to have the knowledge of God , and of the Principles of Christian Religion as well as the Minister . And may not some of the people come to have as much true knowledge of God , as their Teachers ; yea , may they not become wiser than their Teachers , as David said concerning himself ? and whereby did David become wiser than his Teachers , was it by the humane Arts of Grammar and Logick ? I trow not , but by the Law of God , wherein he did meditate both day and night . May not therefore people come to have as much knowledge of God at this day , without those aforesaid Arts , only by meditating in the said Law or Word , and praying to the Lord , as also waiting upon the Lord to have their understandings more and more opened , to understand the Scriptures , as I. A. hath , with all the help of his Arts ? And if I. A. think that those Arts are necessary to attain Divine Knowledge , so as he who wants them , may not know as much of Divine things , as he who has them , I am not of his mind , nor ● hope are many others in his Church , who believe they may both know the Lord , and daily grow in the knowledge of Him till they have as much , and perhaps more of true Divine Knowledge than I. A. ever had , without all I. A. his Arts , which he doth so highly magnifie . But I. A. saith , The Infallible rule to make a Minister of Christ , is set down in 1 Tim. 3. and Tit. 1. Answ. It is very well . But I cannot find in these places , or any where else in all the Scripture ; that Artificial Grammar and Logick , are made any one part of that Infallible Rule , or that God hath any where appointed them , as ordinary means of attaining Divine knowledge . And if they be the ordinary means of Divine knowledge ; then it must needs follow , that all who have the least measure of true Divine knowledge , have also humane Arts , or else they are extraordinarily taught ; none of which I judge I. A. will readily grant . Now the Infallible rule set down by the Apostle , in these places already cited , requireth , That Bishops and Deacons ( and consequently Ministers ) should be blameless , sober , just , holy , temperate : And I Query I : A. if this one only qualification , viz. To be Holy , be as much made an Infallible rule , to make a Minister of Christ in the Church he owneth , as to have Grammar , and Logick , and Tongues : And how is this consistent with the foresaid Doctrine , that real Holiness is not necessary to the esse or being of a Minister of Christ ? For is not that which is the infallible rule , to make a Minister of Christ necessary to his very esse or being . In the following part of his Examination of this first Query , I. A. doth further wrong the people called Quakers , As if they did hold that Grammar , Logick , and Languages , were unlawful among Christians : And upon this idle and false Supposition , he disputeth for the lawfulness of those Arts , which none of these people , so far as I know , deny : And for a proof to the contrary , that people have Schools wherein Grammar , and the Languages , viz. Hebrew , Greek and Latin are Taught , and some other Arts. Nor is it the use of these things , but the abuse of them , and laying too great a stress upon them , that we oppose . Nor do we deny , but Grammar , Logick , and especially the knowledge of the Hebrew and Greek Languages , may be of good use and service to him that is a Minister of Christ in a subordinate and subservient way , when he hath to do with men , especially that g●ory in these Arts , and in the abuse of them , contend against the Truth ; such adversaries may be lawfully redargued from their own principles , and the points of their own weapons turned against them , as the Lord giveth fr●●dom fo to do ; although the simple naked Truth , out of the mou●h of a man , having none of those Arts , has more prevailed against a Letter-learned Adversary many times , than many Learned men have done , whereof a famous instance is recorded to have befallen at the Council of Nice , where a simple Lay-man convinced again-saying Philosopher so called , when the Learned Bishops and Doctors could nothing prevail upon him ; the which passage is at length recorded in Lucas Osiander , his Epitome of the Church History , Centur. 4. But the said I. A. seemeth to dispute , not only for the lawfulness of Grammar and Logick , as they are Taught in Schools , but for the absolute necessity of them , to a Minister of Christ. For he saith , Would they then have a Minister , not knowing how to Speak and Write Sense . To which I Answer , And thinketh he that none in all the Church of Scotland knoweth how to Speak and Write Sense , but they who have Learned the Art of Grammar . I suppose there are many thousands in that Church , who never Learned any Art of Grammar , that have as good Sense , and can both Speak and Write to as good Sense ; at least in their Mother Tongue , as I. A. and perhaps to better too , if that Proverb hold good , That an Ounce of Mother-wit , is worth a Pound of Clergy . And do we not commonly Learn to Speak and Write our Mother Tongue , without any Rules of Grammar ; and these who so Learn to Speak and Write , only by Reading and Hearing , without Rules of Grammar , speak well enough to be understood . And what great or intollerable defect is it , if a Minister of Christ , having sufficient knowledge and Piety requisite to that Office , should Speak or Write a little Incongruous Grammar ; doth or should that Unminister him ? Is not a blemish or error in Life and Conversation , much more intolerable ; although such is the Vice of the Times , whereof some good men have formerly complained , that he who breaks a Rule of Grammar , is more noticed , than he who breaks the Rule of Piety . Nor doth the Translation of the Scriptures out of Hebrew and Greek , argue the absolute nec●ssity of those Languages , unto the Ministers of Christ ; seeing men who are not Ministers , might have done that : And now since the Scriptures are Translated , ( which we acknowledge is a great Blessing of God ) the Knowledge of these Languages seemeth less necessary on a general account ; seeing whatever errors or weaknesses may be found in the present Iransstions , they contain the form of found words , in respect of the more necessary things : And therefore the Scriptures thus Translated to him , who is indued with that Spirit that gave them forth , may well enough suffice , though he hath neither Hebrew nor Greek : Which for all this pretended necessity , the far greatest part of those called Ministers in these three Nations have not so much skill of , but that they are as much obliged to the Translation as many others that make no such Vaunt . And it is a great question ; for all this pretended necessity of Hebrew and Greek , whether many called Ministers in these three Nations , ever once in all their life Read an intire Chapter of the Bible in Hebrew , or indeed can so do : And I see no cause why there is any more absolute necessity for a Preacher to have Hebrew and Greek than any ordinary true Christian ; for if true Faith , Knowledge and Piety , can be attained as well without Hebrew and Greek , as with it , then why is it made abs●●lutely necessary in the one , rather than in the other . Nor do we plead against the lawfulness or good use that may be made of Tongues ▪ because they began at Babel , as I. A. doth alledge ; but seeing they began at Babel , or Babylon , we may lawfully infer , they are not absolutely necessary to give the true knowledge of God , nor to make true Preachers , seeing there were men that did both truly know the Lord , and also Preached him in Truth , before the many Languages came in . Nor is I. A. his Argument for the necessity of School-Logick less impertinent . He that knows nothing ( saith he ) how to define , divide , judge and Argument aright ( if any such were ) is in no better capacity , than the Ass speaking to his Master : Take there ( saith he ) the Quakers Minister , very fit for Balaam ' s Sadle , if he had but four Legs . Ignorance I see is the Mother of the Quakers Devotion . By this Argument I. A. ( as it seemeth ) concludes , that all men who want School-Logick , are no more men , and have no more the use of their Rational Faculties , to define , divide , judge and Argument aright , than Balaam's Ass ; and thus he puts many thousands , and ten thousands of his Fellow-Church-Members in the same List with Balaam's Ass , and maketh them as unskilsul to define , divide , judge and Argument aright , as Balaam's Ass , only because they want School-Logick . And is this a Vindication of the Church of Brittain , so to defame the greatest part of all her Members , by comparing them to Balaam's Ass , only for want of School-Logick , which I suppose scarce the hundreth person has any knowledge of ? Indeed I confess , it hath been but too familiar for such men , to repute the people as Asses ▪ for want of those School-Arts ; and they have but too much used them in times past as Asses , and also Rid upon them . But whether is not I. A. short of Balaam's Ass , which saw the Angel of God , and had its mouth immediatly opened by the Lord to reprove the Prophet ; to none of which I. A. hath any pretence . and why doth I. A. conclude , That Ignorance is the Mother of the Quakers Devotion ? Because they have not commonly School-Logick , and judge it not absolutely necessary to any Christian , or Minister of Christ. Then by I. A. his Irronical and Sarcasme , none have true Devotion , but these who have School-Logick ; the which reflection striketh as much against his own Church Members as us . And I suppose there are many thousands in the so called Church of Scotland , that may think I. A. deserves a sharp reproof , for such an idle Satyr , as to conclude , because we establish not School-Logick as necessary● to Devotion , That therefore Ignorance ( according to us ) is the Mother of Devotion . When the Protestants blame the Papists for holding Ignorance to be the Mother of Devotion , I understand they mean the ignorance of the Scriptures , and principles of Religion , and not of School-Logick , which men may either have or want , and yet be truly Devout : And for all this scorn of I. A. I shall mind him of what Augustine observed above 12 hundred years ago , Surgunt indocti , & indoctae , & rapiunt coelum a nobis doctis : The unlearned men and women arise and take the Kingdom from us who are the Learned : Which may well at least be applyed against them , who glory in their Artificial Learning , and set it up higher than it doth deserve . And said Paul , to the Corinthians , as well to the Preachers among them as others ; For ye see your Calling Brethren , how that not many wise men after the flesh , &c. are called . And what is a man with all his School-Logick and other Natural Sciences and Arts , but a wise man after the flesh : And yet according to Paul's Doctrine , God had not chosen many such either to be Christians or Ministers . Moreover , whereas I. A. pleadeth for the great commendation of Humane Arts and Sciences of Grammar , Logick , &c. from Isaiah 50. 4. and 2 Pet. 3. 16. It remaineth for him to prove , that these places are to be understood of such kind of Learning , which I deny ; and on the contrary affirm , it is Divine and Supernatural Learning , which is there to be understood . As to Isaiah 29. v. 12. 14. I grant that it is meant of humanly Learned ; but it maketh clearly against him , seeing the Vision was a Sealed Book , as well to the Learned , as to the Unlear●ed : And therefore none of I. A. his Arts of Grammar and Logick could open the Seals here of . Again , whereas he saith , The Quakers have often Objected to him against the lawfulness of Logick among Christians , because it was first used among Heathens ; and then he scoffingly doth inquire , But what shall we do with the Isle of Brittain , which was first used by Heathens . I Anwer , that I suppose it is I. A. his mistake , or failure of memory , that the Quakers have ever Objected against the lawfulness of true Logick , which I know none to be against ; only I judge it may be well argued , that seeing it was a thing used among the Heathens , and yet did not bring them to the true knowledge of God ; nor can it bring any Christians thereunto now . And it seemeth unreasonable , that any Art found or used among the Heathens should be made an Infallible Rule to make a Minister of Christ. Or perhaps , if any of those called Quakers have Disputed against Logick , it hath been only against that falsly so called , viz. a Sophistical way of contending about any thing , for or against , which is too much used in Schools at this day , and wherein too many glory , and are puffed up . But I. A. his comparison betwixt the Isle of Brittain and School Logick is very unequal , else let him prove that his School-Logick is as necessary , and profitable to the life of man , as the Land of Brittain is . Again , whereas in Answer to the Instances of Elisha , Amos , Peter and Iohn , who were not bred up in Grammar and Logick , and yet were true Min●sters , he alledgeth , It is no good consequence to argue from an extraordinary fact to an ordinary fixed Rule ; I Answer , he hath not as yet proved that it is any ordinary fixed Rule by the Lord , that all must have those Arts of School-Logick and Grammar who are Ministers of Christ. He but here beggeth the Question , as it 's ordinary for him to do in other cases . And as for us , we judge it no tempting of God , nor looking for extraordinaries to believe that we may receive true knowledge , and grow up in the same , so far as is requisite for a true Preacher to have , by our diligent reading and meditating on the Scriptures , by the help of God's Spirit assisting us to understand them , and withal using fervent Prayer unto God , to obtain the said help of His Spirit , although we neither use the Art of Grammar or Logick ; and we find not that Paul recommended Timothy to give attendance to those Arts , but only to Reading , viz. the Scriptures , and not to neglect the gift that was in him , which I suppose I. A. will not be so ra●h as to say , was either Grammar or Logick . And now after diverse abuses and perversions of I. A. in his examination of this first Question , he concludeth with another great calumny and false charge , in saying , The Quakers alledge that Peter and John had no Grammar and Languages , whereas the Question doth only alledge , That Peter and John were not bred up in Grammar and Languages , which doth not hinder it to be true , that God afterwards did immediately inspire them with the gift of Tongues . And yet even before they were inspired with these Tongues , they were Ministers . In his Survey or Examination of the second Query , he continueth to play his old Game of perverting the state of the Question , which is not ( as the Reader may see ) whether Grammar , Logick , and Philosophy , &c. were extant in the World before Christ his coming in the Flesh , for that we readily acknowledge ; but the Question is , How long it was , after Christ , that those Arts were set up to make Ministers of Christ ; To this he gives no Reply , but only goeth on to prove the lawfulness of Philosophy , and to tell what it teacheth . Now , as for true and genuine Philosophy the Quakers deny it not to be lawful , even that commonly called Natural Philosophy , which is a knowledge of natural things , and the operations thereof , with their effects ; but that which they oppose is to make such a natural knowledge , so ●ar as it is only an Art taught in the Schools absolutely necessary to make a Minister of Christ. Again , Secondly , We Question much , Whether that which is commonly taught in Schools , among those called Christians , under the name of Philosophy , be indeed the true and genuine Natural Philosophy , seeing the far greatest part of it is exploded and rejected by not a few of the more knowing among your selves , and if any of us have called Philosophy , Foolosophy and Witchcraft , as I. A. alledgeth they did not mean it of any true Natural Knowledge , but in the Apostlessence , when he saith , Beware lest any spoil you through Philosophy , and vain deceit ; which I. A. confesseth is Sophisticate and corrupt Philosophy . And dare he say there is none of that sophisticate and corrupt Philosophy taught in the Schools and Universities in Brittain . And may not sophisticate and corrupt Philosophy be called Witchcraft in that sence used by Paul , Gal. 3. O foolish Galatians , who hath bewitched you . And I Query what Philosophy doth I. A. mean by the true and genuine Philosophy , which he maketh so necessary to every Minister of Christ , whether Aristotle's Philosophy , or the Cartesian , or any other , seeing there are many kinds of that called Philosophy in the World , whose principles and rules directly contradict one another . And the Schools in Christend●m to this day have not agreed in the common principles and Rules of that called Philosophy , but remain at great uncertainty in the very foundations of it , as is acknowledged , by the most ingenuous Professors thereof . Now to make a thing so uncertain ( as their Philosophy is in many or most things , to wit , a fallible thing ) an infallible Rule to make a Minister of the Infallible Truth , is a very absurd and unreasonable matter . But I. A. giveth us a number of Thirteen or Fourteen Positions , which his School-Philosophy doth teach , the truth whereof is evident as that there is a God , who is Infinite , Eternal , Omnisci●nt , Omnipotent , Unchangeable ; that every man is a Rational Creature ; that the Soul of man is Immortal ; that no Brute is a Man ; that no Action can be without some Subject , nor without some effect ; nor any Union without some extremes . But I suppose there are few men , if any that have but the right use of their understanding as men , that do not , or may not know all this without School-Philosophy , as well as I. A. doth with it . And then what advantage giveth his Philosophy unto him ? But toere are other great matters which his Philosophy teacheth ; and as he particularly describeth them ? they are these following , That every thing either is , or is not ; that nothing can ●oth be , and not be at once ; that of every contradiction the one part is true , and the other false ; that every whole is more than 〈◊〉 part , that every Cause is prior in nature to its effect , that nothing can work before it exist . But I must tell I. A. that these last mentioned Positions , are not taught by Philosophy , and are not any part of Philosophy , as is generally acknowledged by the Professors of it ; because they are first Principles which Philosophy doth not undertake to teach , but presupposeth them as already known and understood , by the common dictates of understanding , that is in all men ; and are called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common Sentiments or Principles ; and therefore we still desiderate , what peculiar Misteries I. A. his Philosophy doth teach , that men of ordinary understanding doth not already know , or at least may know very easily by a simple reflection , without his Philosophy or School-Craft . Not that I deny , but that there are divers things which the true genuine Philosophy may teach , that are not obvious to common understanding ; but I find nothing asserted by I. A. in all these positions , which he giveth as instances of what Philosophy teacheth , but every ordinary Tradesman knoweth as well to be true , as I. A. And therefore he might have spared his Pains in that idle and unnecessary work . CHAP. III. J. A. in his Survey or Examination of the third Query , doth earnestly contend , That the Words of the Scripture are , and ought to be called the Word of God : For which he useth divers Arguments and Citations of Scripture ; but the true state of the Question here , is , not whether the Scriptures figuratively , as by a Synecdoche , or Metonymie , may not be called the Word , for which I shall not contend , finding that the Greek Word Logo● , Translated into English [ the Word ] is used sometimes in Scripture to signifie either Words or Writings , as Acts 1. 1. the Treatise Writ by Luke , he calleth it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to say in English , the first Word or Speech : Also where Paul saith , Our Gospel came unto you , not in Word only , but in Power , &c. 1 Thess : 1. 5. And some other places may be found both in the Old and New Testament to that effect , which yet doth in nothing give to I. A. nor to any of our Adversaries , the least advantage against us . For the Question is , what is properly the Word God , or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That which is most properly and eminently that Word of God , so much mentioned in the Scripture , with its wonderful effects ; and that the Letter is not properly the Word of God , is as evidently apparent , as that the Writing or Written Letter of a mans Speech , is not properly the words of a mans Mouth ; for we commonly distinguish betwixt a mans Word and his Write . How much more ought we to distinguish betwixt the outward Letter and Writing , and the Word of God in the proper sense , seeing God is an invisible Spirit , and so is his Word : And what he hath spoke by his Prophets or Apostles , he spoke it first in their Hearts and Mouths , before there was any Declaration of it in Writ ; and consequently it was the Word of God , before the Writing : And therefore the Writing is not the Word properly , but only figuratively , as when a part is put for the whole , by a Synecdoche , or when the sign is put for the thing signified , as a Map of England and Scotland , is commonly called England and Scotland ? and yet none will say , that that Map is really England or Scotland ; or when we hear that England and Scotland produceth such and such Fruits , who is so ignorant as to think , that the Map or Card , produceth these Fruits , and not the Land it self . Let I. A. know therefore , that in all the places where the Word is mentioned , he must prove that the Letter of the Scripture is meant , or he doth nothing against us ; the which I am sure he shall never be able to perform , seeing he grants himself , That sometimes at least , by the Word is meant Christ , and not the Letter . Moreover , I ask I. A. when he saith , The Scripture is the Word of God , what he meaneth by the term Scripture Doth he mean the only bare Writing , or Characters consisting of Ink and Paper ; and will he say that is properly the Word of God ? Or doth he mean the Doctrine expressed and signified by the said Writing and Characters , and the true sense and meaning of the Spirit of God held forth in the same , which Metonymically may be called the Scripture , putting the thing signified for the sign ( and thus the Doctrine may be called the Scripture , and the Scripture the Doctrine , to wit , by a twofold Metonymie , one where the thing signified is put for the sign , the other where the sign is put for the thing ●igni●ied . ) Now we do most willingly grant that the Doctrine and true sense or mind of the Spirit declared of or expressed in the Scripture , is , and may properly be called the Word of God. But then we further affirm , that the said Doctrine or true sense of the mind or Spirit , cannot be reached or attained unto by the meer Reading or Hearing the Letter , o the bare meditating in the Letter ; and there●fore not every one that hath the Letter , Preacheth the Letter , and Heareth the Letter , hath also the true Doctrine and mind of the Spirit , and consequently nor hath he the Word of God. But he only that receiveth the Spirit of Christ , or Christ the Lord who is that Spirit , receiveth the true Doctrine when he Readeth or Heareth the Scriptures , or meditateth in them , and consequently he only receiveth the Word of God : And thus also none can Preach the true Doctrine and Word of God , but he who speaketh it by the Spirit of God ; and none Heareth the Word of God , but he who Heareth it , and into the Heart and inward Ears of his inward man receiveth it by the Spirit of God. To these only , I say , the Doctrine is known , and by these it is only received , as it is indeed the Word of God ; and in this respect it was , that Paul commended such as received the Truth , by the same Spirit by which it was Preached unto them through him ; That they received it not as the word of Man , but as the Word of God , &c. Now this comm●ndation can be given to no unbeliever , that what he receiveth in the Ministry of the true Servants of God , he receiveth it as the Word of God ; for only the true Believers do so receive it , according to Paul's Testimony , as it is indeed the Word of God. Moreover , I would have the Reader to know , that when we say , by the Word , is understood Christ ; we mean not Christ abstractly , or seperately considered from the Divine Doctrine and Testimony of Life , whether in the heart or Mouth , that immediately proceedeth from him , nor yet as divided or seperated from any Divine operation of his Spirit , Power and Life in any of his Servants ; but we take both these conjoyned together , to be the Word of God , even as the Soul and Body is one Man , and sometimes the Soul is called the man , and sometimes the Body , and both properly enough , when the Soul is in the Body and united therewith , but the Body alone without the Soul , is not properly called the man ; and thus much I hope shall suffice , to satisfie the sober Reader , as concerning the Word of God , how we understand it . Now whereas I. A. citeth divers places of Scripture to prove , That by the Word of God is not understood Christ , but the outward Testimony or Writing of the Scriptures . It is very evident , and may plainly appear so to be unto any having the least measure of Spiritual understanding , that by the Word of God in these Scriptures , is not understood the Letter , but Christ , together with the Divine operation and Testimony of his Life in the Hearts and Mouthes of his Servants . And among these places by him alledged , I shall cite these following ( for it is needless to cite them all ) viz. Heb. 4. 12. Eph. 6. 17. Rev. 1. 16. Rev. 2. 12 , 16. Rev. 19. 15. And also he citeth divers Scriptures which mention the Word of Christ , and the Word which he hath spoken . And seeing that cannot be Christ himself , it must needs ac-according to him be the Letter . Now as to that Scripture Heb. 4. 12. For the Word of God is quick and powerful , &c. There are divers Protestants that expound it of Christ , and not of the Letter ; and indeed the words themselves do plainly enough evince it , seeing it is said in the next verse , concerning the same Word , That all things are bare and manifest to his sight ; and therefore that Word hath an Omni●cience , which I suppose I. A. when he considers , will not affirm of the Letter of the Scripture . As for Eph. 6. 17. his reason is weak , that by it cannot be understood Christ , seeing it is called , The Sword of the Spirit ; as to say , an Instrument in the hand of the Spirit . But this is only I. A. his gloss , and not Paul's words ; For the Sword of the Spirit , may very well be understood to be the Spirit it self , As the shield of Faith , is Faith that shield , The Helmet of Hope , is Hope that Helmet , so the City of Rome , is Rome that City ; and why not also the Sword of the Spirit , that Spirit it self : And this is further confirmed out of the Greek Article , Englished by [ which ] that is in the Neuter Gender , and therefore rendring this Sense , The Sword of the Spirit , which Spirit is the Word of God , so that the Article [ which ] being in the Neuter Gender , is Relative to Spirit , which in the Greek Language is in the same gender . Again , as to those three places in the Revelation , which mention the Word of God ; it s being the Sword of his Mouth , and proceeding out of the Mouth of Christ : Doth I. A. think , that this only is the Letter of the Scripture ? Doth nothing but the Letter come out of his Mouth ? Doth not Spirit and Life , and living vertue come out of his Mouth ? And did not Christ say , The Words that I speak unto you , they are Spirit and Life , John 6. And is not this somewhat more than the Letter ? But lastly , The Word of Christ , and the Word that Christ speaks , hath of the Life and Spirit of Christ in it ; and therefore it is still somewhat beside the External Writing or Letter , and is not divided or seperated from Christ. And I have told I. A. already , that not only Christ abstractly considered , but the immediate Testimony and influence of his Life ( which can never be seperated from him , no more than the Sun Beams can be seperated from the Son ) is also acknowledged by us to be the Word of God , and to be Light and Life . B●t , saith I. A. The whole Doctrine of the Prophets , is the Word of the Lord ; To which I Answer , I have granted , and do still grant it so to be , but as is already said , that Doctrine is not the bare Letter ; nor hath every one that doctrine who hath the Letter ; for to have the true doctrine and sence of the Spir●t , is not only to have the Letter , but to have the Spirit , by which only the true doctrine can be conveyed unto us , although the true service and use of the Letter , in subordination to the Spirit is not denied . And whereas I. A. accuseth the Quakers , That they call the Scriptures a dead Letter , I no where remember that ever I read or heard any of them simply calling it so . But only in so far as it is eventually such unto them , who are spiritually dead themselves , and are not turned to the quickning Spirit , but alienated therefrom , to such only the Scripture is a dead and killing Letter , and this much divers Protestants have acknowledged as well as we , and particularly Iohn Owen , in his Treatise on the Scriptures , That it is so to the Iews , and other Vnbelievers . But unto all those who are spiritually alive , the Scripture is no dead nor killing Letter , but a living Testimony ; as also unto all such whom it pleased God to quicken by his Spirit in the reading , or hearing or meditating in the Scriptures . Again that he saith , A part of the Scripture , to wit , the Law considered , as strictly legal is in respect of guilty sinners called a killing Letter , but never the whole Scripture ; I Answer , That not only the Old Testament , but even the Writings or Letter of the New Testament , may be called a killing Letter to those that remain alienated from the Spirit that quickens . Lven as Origen hath formerly taught in his Commentary on Leviticus , Not only ( saith he ) in the Old Testament is found the killing Letter ; there is also in the New Testament the Letter which killeth him , who doth not spiritually attend unto the things which are spoken . And why was the Law called a killing Letter ? only because it did curse and condemn guilty sinners . Nay , that is not the only or main reason , but rather that its Ministration could not give life , whereas the Ministration of the Gospel , being accompanied with the Spirit , doth quicken and give life ; and in that respect Paul said , The Law was weak and could no make perfect , and therefore calls it , The Law of a carnal Commandment . Now if any go from the Spirit , that only makes the true Gospel Administration , and set up the Letter or Writings of the Apostles , in the room of the same . These Writings of the Apostles do eventually become a killing Letter , no less than that of the Law , and can no more give life , or make perfect , than the outward Law could . And here upon this Head , I do readily take notice what I. A. acknowledgeth concerning the Scriptures in page 16. of his Book , towards the middle part , viz , That the Scriptures as to the external Form and Mode , which they have from the Writers Pen , they are not the Word of God , but that as to their ennutiate doctrine and sentence they are the Word of God. And why then doth I. A. make all this loud clamour and noise against the Quakers , seeing upon the matter he confesseth what they say , viz. That the letter or external form of the Writing is not properly the Word of God. And I suppose I may add with I. A his allowance , that the external Form and Mode of the Preachers mouth , when he formeth a sound in speaking Scripture Words , is not properly the Word of God any more than the bare writing , ●seeing there is no more in the one than in the other , simply as such . Let not I. A. therefore blame us for that hereafter , which he confesseth himself ; and we do as readily acknowledge , as he either doth or can do , That the ennutiate and expressed Doctrine and sense of the Spirit is indeed truly and properly the Word of God. But then is there no difference betwixt him and us ? I Answer , as to the naming the Scriptures , the Word , it seemeth there is none . But yet another great Controversie ariseth , which I doubt will not be so soon ended betwixt us , viz. Whether any man can reach unto that Ennuti●te Doctrine and sense of the Scriptures without the Spiritual Illumination and Assistance of that Spirit that gave them forth ? we say Not ; and if he say Yea , we still differ ; but not as it seemeth to me by his Confession , in naming the Scriptures , The Word of God. But there is yet another great Charge wherewith he loadeth us in this his Survey of the Third Query , Some Quakers , saith he , are upon this Head so grosly Atheistical , as to say , That the Scriptures are but the Saints Words and Testimony from their own particular experiences . And again he alledgeth , That according to the Quakers , they are but the meer bare Word of a Creature . Hence he inferreth , That the Pen-men of the Scripturs , of all men in the World , must have been the greatest Cheats and archest Impostors , &c. But seeing he produceth no express Testimonies out of the Writings of that People , for such Assertions he is not to be believed . Nor doth it follow , that because the Scriptures are the Saints Words , that therefore they are not also the Words of God , even unto all who hear or read them ; at least mediately and remotely ; although none but such as believe , do receive them as such , which yet is only and alone the ●ault of those unbelieving persons , because they reject the Spirit of God that doth certifie or assure unto us , That the Scriptures are proceeded from God by Divine Inspiration . And what if some have said , That the Scriptures are Testimonies of the Saints , from their experience . May not this receive a fair and charitable construction , and not presently be judged to be gross Atheism ; for although the Scriptures give a narration of divers Histories , as also of Precepts , Prohibitions , and mysteries of Faith , As Christ His coming in the Flesh ; His being born of a Virgin ; His being Crucified , and Buried ; His Resurrection , and Ascension ; the which Histories , and things aforementioned , albeit they cannot properly be called the Saints Experiences , yet the Divine Inspiration and Revelation , which the Prophets and Apostles had immediately of those things , was truly their Experience ; and let us see if I. A. will deny it ; or if he do , may it not be more justly retorted upon him , That he , and not the Quakers , deny that the Scriptures are from Divine Inspiration ; or can he say , that although the Prophets and Apostles had Divine Inspiration and Immediate Revelation , yet they had no Experience of the same . And that we call the Scriptures , sometimes , the Saints Words ( yet not denying them in a true sense to be the Words of God ) I. A. can no more justly blame us than Paul and Iohn who called their own Preaching and Writing , and that of their Brethren , the Witness and Teaching of men ; so that Paul and the Apostles Words were both the words of men , and yet also the Words of God , to wit , mediately declared unto them by the Apostles . Now they whose Faith stood in the Power of God , received them , as the Words of God , but who came not to that power to believe in it , they were but unto such as the words of men , which , as is al●eady said , was only and alone the fault of such unbelieving Persons . There yet remains two parts or branches of the third Query , to which I. A. for all his pretended Survey , hath given no more satisfaction , than to any of the former . The first is , Whether all that is written in the Scriptures , from Genesis to Revelation , be a Rule of Faith and Manners . To this he only answereth in general , That we are bound to believe all S●ripture Enunciation , from the beginning to the e●d ( which we do readily grant , and that therefore it may well be called an Historical Rule of Faith ) and that the Moral Law , with whatsoever is of common equity , or whatever enjoyning any peice of Religious Worship under the New Testament doth belong to Christians of our Calling and Condition ; but that the obligation of the Ceremonial and Iudicial Law is totally abrogated : And ( saith he ) the Quakers must be content with these generals . To which I Answer , When the Nature of the Question requireth a particular Answer , to Answer in general , neither can nor ought to satisfie ; for notwithstanding of all he hath said , the great Question yet remains unanswered . What parts of the Scripture belong to the Moral Law , and what ●o the Ceremonial and Judicial so called . Also seeing there are divers things that were commanded and practised by the Apostles and Primitive Christians under the New Testament ; whether all these do oblige us now , yea or nay ; as for example , the Washing one anothe●s Feet , and Anointing the Sick with Oyl ; and whether these actions were commanded by any part of the Ceremonial or Judicial Law , or whether they belong to any piece of Religious Worship under the New Testament . The other branch of the Question is , Whether every Title from 〈◊〉 to the Revelation be the Word , or Words of God. To this he Answereth affirmatively , and seemeth , to be so offended with the Question , as if it did conclude , That the Quakers judge , that the Scriptures are interpolated and corrupted with the additions of men . But in Answer , I. A. ought to know , that to Query a thing , will not conclude that the Questionist doth positively affim or deny what is Queried . Again , I hope it may without offence , not only be Queried , but also concluded , that the Translations of the Scripture ( the which Translations are commonly cal●ed Scripture ) have divers additions , which men have added , without any pretence to Divine Inspiration : The which Additions are commonly Printed in our English Bibles , in another Character than the other words . Now is it any Crime to ask if these Addititions be the words of God , or only the words of man ; and if such Additions be any part of the Rule of Faith and Manners ? And yet those very Additions are of such consequence , that they may occasion the Reader to take up another sense of the Sentences , then otherwise he would , or perhaps the Spirit of God did really intend . Nor are there wanting divers , both Judicious and Learned men so accounted , and of good repute , even among Protestants , who do acknowledge , that some particular words have dropt in , into the Greek and Hebrew Texts , since their first Writing , and what are these various Lections of many places of Scripture , especially when they contradict in one and the same place ? Are not some of them at least only the words of men ? All which being granted , yet do not hinder , but that the purity of the Scriptures is sufficiently pre●erved ( viz. in respect of the main and necessary things ) for which we have cause to bless God , and acknowledge his great care and Providence , as in many other things . And thus I. A. may see how much of the weightiest part of his task , in giving a sufficient Answer to those Queries , he hath still left undone , for all his windy Braggings against the people called Quakers . CHAP. IV. IN his pretended Survey of the fourth Query , he divides it into three Sections : In the first , he laboureth by many Arguments to prove a thing , which we do not deny , to wit , That the Scriptures are a Rule of Faith and Manners : And so he might have spared himself and others , all that pains , for the state of the Question is not , whether the Scriptures are not , and may not be called a secondary Rule ; nor whether they may not in respect of all the Historical part , be called an Historical Rule : But the true Question is , whether the words of the Scripture , as they are only written and spoken outwardly , be the Principal , or only Rule of Faith and Manners . Now seeing I. A. hath been at such needless pains , to prove a thing against us , which we do not deny , I need not give a particular Answer to any of his Arguments . But because there are divers of his Arguments , which have some false premisses , although the conclusion be granted ; therefore I shall a little take notice of one or two of them . In his seventh Argument , he maketh it one of the Premisses , That the more sure word of Prophecy , mentioned 2 Pet. 1. 19 , 20. is the Scripture . But this is denyed by us , for we believe it to be that Word of God in the heart , by which all the true Prophets did Prophecy , and without which we cannot understand their Prophecies , nor any other part of the Scripture . Now the reasons of his Assertion are , 1. Because of the coherence of 19 and 20 Verses . But this is no sufficient reason , for the coherence is as good and better , to understand it of the word in the heart , as to understand Peter saying thus , Take heed to the Word of God in your hearts , by which the Prophets gave forth the Scriptures , for it is that same word , which maketh us sure , that the Scriptures are Divinely Inspired , and also doth give unto us the true Interpretation of them : This is a good coherence and much better then that imagined by I. A. as if Peter had said , Take heed unto the Scripture , as the more sure Word , for no Scripture is of any private interpretation : The which violent and strained coherence , I for my part cannot understand , seeing Peter aimeth at something that is not the Scripture , as being necessary to give us its Interpretation : And what can that be , But that Word of ●od , which spake in the Prophets . His second reason is , That he cannot understand how the Dictate or Light within is more sure , than Gods immediate voice from Heaven , as that was at the Transfiguration . To which I Answer , that the inward Voice or Word of God immediately in the heart , can very well be understood to be more sure as to us , than any outward Voice of God from Heaven . 1. Because that which is immediate in the Heart , is more near and immediate , than that which is outward in the Air , which cometh to the Heart and Soul , but mediately through the outward Hearing ; however immediate may be understood otherwise . 2. It was by the immediate Word of God in the Heart , by which the Prophets , when at any time they heard an outward Voice or Word from God , did assuredly know that it came from God , and that it was no delusion of Satan . And they believed the Word of God in their Hearts , simply from its own self Evidence , and not from any borrowed Evidence of an outward Voice : For they oft believed , and received the Word of God in their Hearts immediately , when they heard no outward voice at all , as is generally acknowledged . And this inward or intellectual kind of speaking by the Lord unto the Prophets , is acknowledged by Thomas Aquinas and Suarez , and other Schoolmen , to be the most noble kind of Divine Revelation , and consequently the most sure , at least unto us . His 3. Reason , Is the Testimony of other Scriptures produced , and to be produced . But he has neither produced , nor can produce any Scripture that proveth , that Word of Prophecy , or Prophetical Word , to be only the Letter of the Scripture , and not the Word or Light of God , and of Christ in the Heart . Again in his eighth Argument , he alledgeth , That it cannot be the Dictate or Light within , by which Spirits are to be tryed ; because the Dictate or Light within is ●allible : And this he undertakes to prove , from some words of mine in Quakerism no Popery , where I acknowledge , That it is possible for us to mistake and erre in Speaking and Writing ( and consequently in Examining and Iudging ) if we be not duely watchful . But how unreasonable this consequence is , I leave unto sober men to judge ; as to conclude , because men are infallible , that therefore the Dictate and Light of Gods Spirit in men is fallible also . Was not Peter fallible in some Cases ; Yea , did he not fail sorely , when he denyed his Master : Doth it therefore follow , that the Dictate or Light of Gods Spirit in him was fallible ? Indeed if I had said , that when we follow the Dictate and Light of God within , we are fallible , he might have inferred such a consequence ; but I never said , nor thought any such thing , but on the contrary , that the Dictates and Leadings of Gods Spirit in us are infallible , and have a direct tendency to lead , guide and move us infallibly , as they are purely kept unto , the which is possible for us to do . Another Argument he bringeth against the Dictate 〈◊〉 ; I●s being the rule to try Spirits , because then it would be both Superior and Inferior , which is Repugnant , Superior , when it tryes and examines ; and Inferior , when it is tryed and examined . To which I Answer , 1. It is no Repugnancy , that one and the same thing be Superior and Inferior in different respects , and as it respecteth different Subjects . But 2. There is no necessity to understand the Dictate and Light of Gods Spirit in divers men to be Superior and Inferior , when it examines , and is examined , for one equal may be a measure or rule to another ; yea one thing may be said to be a rule unto it self , according unto that common Maxim or principle , Line● recta est norma sui & obliqui , i. e. A right line is the rule of it self , and also of that which is crooked . Otherwise let I. A. Answer me , How did Adam know the voice of God in his Heart and the Prophets , before the Scriptures were writ , how did they know it ? And in the close of his first Section , he concludeth with a manifest Untruth , That the Quakers are for a new Dispensation , not only in manner , but matter , contrary to the Doctrine formerly Dictated by the Holy Ghost . This I say is false , which he neither doth , nor can prove , and the Dispensation we plead for is the same , both for matter and manner , which belonged to all true and good Christians in all Ages . And as to what he saith , Of our extream Infatuation and Brain-sickness , and retaining the proportion and features of humane bodies , having quite enervated our Rational Essence . These and the like scoffing and disdainful expressions are no more to be regarded by us , nor have any more weight , than when some Epicureans at Athens , called Paul a Babler We know , it hath been the Lot of Gods people in former Generations , to be reputed by Adversaries , both Fools and Mad-men . However , we hope , the sober Readers of our Books and Treatises , and these also who have any Converse with us , will find that we have neither abandoned , nor lost the use of our Rational Faculties , which we acknowledge to be good Gifts of God , and for which he is to be praised ; nor doth our principle and belief of Divine Inspiration , as being a more noble and excellent Gift of God , than the highest Natural Faculty of Reason , either weaken or render useless to us our Reason , but both indeed both strengthen it and make it the more useful and comfortable , whereof to Gods praise , we are bold to say , we have true experience , notwithstanding of what I. A. or any of his insulting humour do , or can say to the contrary . There yet remains two other things in this first Section of I. A. which I think fit to notice . One is , That he alledgeth some of us understand by the more sure word of Prophecy , the Scripture , which is only to be taken heed unto , until the day dawn , and the day Star arise in the heart ; that is , until the Holy Ghost be given , and that consequently , the Scriptures serve for nothing to belivers , who are born with the Spirit and sealed therewith . But seeing he has produced no Names of any among us understanding that more sure word of Prophecy to be the Scripture , we are not concerned to Answer him . It is possible that some in Discourse , has only so argued with him , ad hominem , as they use to say , and not as being their own judgment . And as for the Scriptures , we judge that they are profitable , and ought to be Read by true Believers and renewed persons , as well as others . But when doth I. A. think that the day dawneth , and the day Star ariseth in the hearts of believers ? Whether in this mortal State , Yea or Nay , and then whether the shining of Gods day , and the day Star thereof , be not a true immediate Revelation in the hearts of those who have it , and whether it doth not more assure them who have it , than the Letter of Scripture can do ? And seeing the Light of God in them , when it shines in the heart but as in a dark place , is a more sure Word , than an audible voice from Heaven , or than the Letter of the Scripture , as to us ; what shall be said of that Light , when it becometh not only as the day Star , but as the day itself , for clearness in the Soul ? Or can there be any greater , or more principal rule than this ? The other thing I notice is , That he inferreth the Scriptures to be a rule , because Christ said to the Sadduces , Ye erre not knowing the Scriptures . Now if this Argument hold good , seeing Christ said also , Ye erre not knowing the Scriptures , nor the Power of God ; It will as well follow , That the Power of God , is the Rule , and that the rather , because it was their being ignorant of the Power of God , ( which quickens both Soul and Body ) that made them ignorant of the Scriptures ; for none know truly the Scriptures , but they who know the Power of God ; and therefore that Power , which is Life , Light and Spirit , is the more principal and original rule . But I. A. in citing these words of Christ , omitted the following words , which are exceeding weighty , viz. [ no the Power of God , ] whether this was purposely done of him , to ensuare his unwary Reader , or not , I shall not determine , but leave to his consideration . CHAP. V. J. A. in the beginning of his second Section , concerning the Rule , is pleased to call me an Arch-Quaker , ( the which Title I no wise acknowledge ) and a man too Learned , as I employ it . To which I Answer , That as to my Learning , that is but very ordinary , and a thing I neither can nor ought to glory in . However in this I rejoyce , that the Testimony of my Conscience beareth me Witness in the Holy Spirit , that any small measure I have of that called Learning , it hath been my sincere aim and endeavour to employ it to Gods Honour , and serve the Truth therewith , and not in the least to use it against the Truth , so far as it was , or is made manifest unto me . Next , he blames me that I affirm , The Scriptures are only but a secondory Rule of Faith and Manners ; but that the Spirit , or his Dictate within is the Principal Rule , and like Proteus , turning my self into all shapes ; sometimes I design Christ himself , oftner the Spirit himself , but oftnest the Dictate of the Spirit within to be that Rule . But he might at that ra●e have no less blamed the Apostle Paul that he turned himself into all shapes , while he affirmeth sometimes , That Christ spoke in him ; and sometimes that the Spirit spoke in him ; and certainly what Christ or the Spirit spoke in him , was by a certain Word or dictate . But to Answer directly , when I say Christ is the Rule : And again , when I say the Spirit is the Rule , there is no absurdness therein ; for if we mean by the Spirit , the Holy Ghost , Christ and the Holy Ghost are never separated or divided in what they Speak or Witness in the souls of men , but their speech and Testimony is one and the same alwaies ; and also Christ himself in Scripture is called the second Adam ; the quickening Spirit , and the Lord that Spirit ; and said Christ , I am the way , the Truth , and the Life ; and certainly that Life is Spirit ; and also the Words or dictate of it is Spirit and Life , as Christ said , The words that I speak unto you are Spirit and Life . So the Reader may see that my words are sound and according to Scripture , and therefore whether I say , Christ or the Spirit , or the internal dictate and Word of the Spirit is the Rule , it is to the same purpose . And to say the dictate of the Spirit is the Rule , is no other than to say , the Spirit dictating or speaking is that Rule ; and do not some of your selves use a variety of Speech , when ye speak of the Rule , one time saying , The Scripture is the Rule ; another time , The Word of God contained in the Scriptures of the Old and New Testament is the only Rule , &c. as the Westminster Confession of Faith expresly hath it . Another time , The Spirit of God speaking in the Scriptures , &c. Now according to I. A. I may blame him and his Brethren in this case , that Proteus like , he and his Brethren turn themselves into all shapes when they speak of the Rule . And whether these phrases used by them be not more unscriptural , I leave unto sober men for to judge . In the next place he argueth , That Christ cannot be the Rule , nor the Spirit , because the Rule of Faith must be some complex Proposition , Direction , or Precept , and the like . To this I Answer , First , That the Rule of Faith must be a complex Proposition , Direction , or Precept , formally understood in words formally conceived , I altogether deny , and I. A. hath not offered to prove it . And although the Sp●rit of Christ may , and often doth speak express words in the souls of his people , yet he doth not alwaies so do , when yet he clearly enough signifieth his mind and will unto them ; for if among men , a King may signifie his mind to his Subjects , or a Master to his servants , without any formal Proposition , or direction of words , but only by some motion of his hand or face : How much more may the Lord God , who is the King of Kings , signifie his mind unto his servants by the motion of his Spirit , without any formal or express words ? Again I ask I. A. if he hath not learned in the Schools , that the reasonable nature of God is the first rule of Manners ? And certainly the reasonable Nature of God is not a complex Proposition consisting of many words . And hath he not read in Boetius that excellent saying ? Quis legem det amantibus ? major lex amor est ipse sibi , which the Author of a late Book called , The Life of God in the soul of man , doth use , to prove that somewhat more than words is a Law or Rule to Christians , and Englisheth thus : For who shall give a Law to them that Love ? Love 's a more powerful Law that doth such persons move . And I further Query I. A. seeing the Scripture saith , God is Love ; he that knoweth God to be Love , and hath the Love of God shed abroad in his Heart by the holy Spirit , which in Scripture is called , The Spirit of Love ; shall not this man be tyed to love God , and his Brethren ; yea , and all mankind , even his very enemies . Suppose it be not said to him in formal express words , do so and so . Again , whether he that only readeth or heareth these outwardly , Thou shalt love the Lord thy God with all thy Heart , &c. and thy Neighbour as thy self ; but his Heart is utterly void of the love of God ; or he that hath the love of God in his heart , and feelleth the powerful constraint of it , is under the most powerful Law ? Whether the words without , or the Spirit and Nature of Divine Love within , is the most powerful Law and Rule ? There may therefore be a Law or Rule , which is not a complex Proposition of words , either inward or outward , to wit , the Divine Love it self , which hath a Voice and Language to the souls of men , in the silence of all words , many times , and can be understood as well without words as with them . And therefore when I say the dictate of the Spirit is the Rule , I mean not , that there is alwaies a dictate of express words ; but that which is either such a formal express dictate , or equivalent thereunto , which those who are acquainted with the experiences of the Saints do well understand , although it may seem to I. A. a strange Riddle or Paradox . And thus by what I have said in this particular , the intelligent Reader , I hope , shall perceive , that in saying , The Spirit is the Rule , I am not beside my self , as I. A. doth alledge , but speak the words of Truth , and soberness . And I further ask , Whether I. A. thinks that Ignatius the Martyr was beside himself , when he writ in one of his Epistles to the People , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. Vsing the Holy Ghost for a Rule ? or , Whether Paul was beside himself when he said , The Law of the Spirit of Life in Christ Iesus had made him free from the law of Sin and Death . And whether that Law was not the Spirit of Life , even as the Law of sin , was sin ; and the Law of death , was death . And whether the Law of the Mind , mentioned by Paul , was not a Divine Principle of Grace in his mind , even as the Law of his Members was a principle of sin and corruption , that sometime had place in him , and not any complex Proposition of words ? And whether the Law that God writeth in the hearts of his people in the new Covenant , be simply a form of words , consisting of so many letters , syllables and sentences ; or , rather to speak properly is not that Law , a new and Divine Nature or substantial Life of Holiness and Righteousness and Wisdom , by which the Children of God are led and taught under the new Covenant ( naturally as it were ) to love God , and all men ; even as the Law that God hath put in all living Creatures , or Animals to love and cherish their Off-spring ( which is a shadow or figure of that more Divine Law in God's people ) is not any complex Proposition of words , but an innate principle of love and affection , which he hath planted in them ? Moreover , the said I. A. digresseth here from his matter to seek an occasion against us , and to load us with down-right Blasphemy , because we do not say , that there are three Persons in the God-head . But to this Charge I have answered already to one of I. A. his Champions , in my book called , The Way Cast Vp ; the which hath given content to divers-sober people , and I hope may give content to all who reads it in that particular , where I show , that it is only the unscriptural terms of a Trinity of Persons , or of three Persons in the Godhead , that we deny , and not the mysterie or thing it self , of Father , Son , and Holy Ghost , being three that bear Record in Heaven , which according to the Scripture , we both believe and confess . And indeed Augustine in his Fifth and Seventh Books of the Trinity , not only saith the words , three Persons are improper , but disputeth against them ; and I suppose I. A. for all his School-Logick and Philosophy , shall hardly be able to Answer his Argument , the substance of which , to my best remembrance , is this , The word Person , either it signifieth somewhat absolute and simple , or somewhat relative ; to say the first is absurd , otherwise there should be three 〈◊〉 Beings , or Essences in God , which is absurd , if somewhat relative ( which is the second ) then seeing every relative is referred , or is relative to another , as Father is relative to Son ( and therefore Father is the Father of another , and no man is his own Father ) in this sense , to say the Father is a Person , is to say , the Father is the Person of some other , and so of the rest , which is absurd . The which Argument , not as mine , but really Augustines , I leave I. A. to Answer ; and Ierome , another ancient Doctor and Father so called , doth find fault with the words , Three Hypostasis , saying expresly in the words , Three Hyposta●is , Latet aliquid veneni , There lieth hid some poyson . And La●rentius Valla , a man well esteemed among the learned , findeth fault with the words , Three Persons , why then should we be so uncharitably charged by I. A. or such hot-headed men , with Blasphemy , only for keeping close to Scripture words in so great a Mysterie , while the thing it self , so far as the Scripture declareth it , is owned by us . And whereas he urgeth us to tell what Three are they to be called , if neither Three Gods , nor Three Persons , I Answer , It sufficeth us to call them , what the Spirit of God in Christ and the Apostles hath called them ; and to enquire no further , nor to be curiously wise , above what they have d●●lared . Hath not I. A. heard , That there is a Docta Ignorantia , or Learned Ignorance , which is more safe , and to be preferred , to an uncertain Knowledge or Science falsly so called . And if I. A. his definition of Person be received , viz. That it is an intelligent Being , subsisting incommunicably or distinctly one from another . I see not , for my part , but that Three Persons , at this rate , shall infer three intelligent Beings subsisting incommunicably , and consequently Three Gods. Lastly , That he saith , Some Quakers have called them three Manifes●ations , viz. of Moses , of Christ , and of the Spirit ; he ought to have produced their names , or then we are not bound to believe him , that any have said so ; for , at this rate , Moses should be the Father of Christ , which I do not believe any , called a Quaker , ever thought ; perhaps some have said , there have been three Dispensations or Manifestations of God , one through Moses , and one through Christ in the Flesh , and one through the Spirit , or Christ in Spirit ; and that these may after some sort have such a reference , as that the first may be called relative to the Father , yet not excluding the Son ; and the second may be relative to the Son , not excluding the Father , &c. which yet doth not argue , that we understand the Dispensation , or Administration of the Father , to be the Father himself ; far less , Moses to be the Father , as I. A. I believe very rashly and unwarrantably doth alledge , Now that there are or have been diversity of Administrations , the Scripture is plain , and Protestants as well as Papists do acknowledge it . Yea , what saith I. A. to the common Catechism that saith , The Father hath Created us , the Son hath Redeemed us , and the Holy Ghost hath Sanctified us ; which is to be understood not exclusively , nor yet without some order in the manner of working . But who will be so foollish or ignorant , for all this to say , That the Father is our Creation , the Son our Redemption ( strictly or literally , and without a Figure so understood ) and the Holy Ghost our Sanctification . Nor doth it follow , that because Christ bringeth in his Father and himself as two Witnesses , to prove that he was the true Messiah ; that therefore there are either two or three Persons in the Godhead ; for Christ speaketh these words , not simply as God , but as man : Now as Man , we acknowledge that Christ is a distinct Nature or Being from God , although not divided or separated therefrom . And lastly , that he argueth , That Christ is called the express Image of the Fathers Hypostasis , and that Hypostasis should be and is truly Translated Person , and not Substance , and otherwise it would infer Arianism . I Answer , That Hypostasis should be Translated Person , he doth meerly affirm without any proof from approved Authors , and sure I am the Etymologie of the word , hath no affinity to person , but properly signifieth Substance , being compounded of the Preposition , and Substantive Verb , which as near as possible , is in Latin substantia , and in English substance , and is so Translated , Heb. 11. 1. Now that to Translate it substance , would infer Arrianism , I. A. doth but meerly say it without any proof , and so is not to be believed , And beside , Christ in Scripture is called , The Image of the Invisible God ; and certainly God is a substance , and yet this , I hope , will not infer Arrianism , and may we not well understand how Christ as man is the Character or Image of God's substance , without Arrianism , seeing Christ said , viz. in respect of his Manhood , My Father is greater than I ; and it is clear that the aforesaid place , Heb. 1. 2 , 3. is to be understood of Christ , not simply as God , but as man , who certainly as man is the most bright and glorious Image of God , and above all Angels or Men , or whatever can be named besides the Godhead it self . CHAP. VI. HAving thus traced I. A. in his unnecessary and impertinent digression . I shall now reply unto his Arguments , whereby he laboureth to prove , that the Scriptures are the principal rule of Faith and manners . And to the first , that in Isaiah 8. 10. they were sent unto the Law and Testimony , supposing that were the Scripture ; it followeth not , that therefore it is the principal rule , especially in Gospel times , when God writeth his Law in the heart , and the Testimony of Jesus is the Spirit of Prophecy ; and he that believeth hath the Testimony or Witness in himself . But that people are not sent to any dictate , Word or Light within , as I. A. doth alledge is false , and contrary to 2 Pet. 1. 19. Deut. 30. 14. Rom. 10. 8. Ioh. 3. 20 , 21. Ioh. 12. 36. And doth not God and Christ , and the Holy Ghost dwell in the Hearts of believers ; and must not they go to God and Christ , where they are , and doth not God and Christ speak in his people ? Are they not his Temple , and as God spoke immediately in the outward Temple , under the Old Covenant ; the which Temple was a Figure of Christ and the Church , shall he not speak now immediately in his true Temple , as well as he did in former times : Or are we wholly to neglect God and Christ in us , and their Inward Teaching ; and only to mind the Letter of the Scripture without us , according to I. A. And when Paul said to Timothy , Neglect not the Gift that is in thee , Hath this command no regard unto us . And when Christ saith , Behold I stand at the door and knock , if any man will hear my voice ; Is this door only an outward door , or is not rather the door of the Heart , which is inward ; and therefore is not that voice inward ? And whence is it , that seeing Christ is so near to his people as to be in them , that he doth not speak one word to them by himself , as a man doth to his Friend , that he is present with : Is it want of power or unkindness , that he doth so refrain . Doth not I. A. and those of his Principle , make God over all Blessed for ever more ; like unto the dumb Idols mentioned in the Scripture , Who have a Mouth but speak not , being always dumb or silent . Oh! what an Indignity is this to the Lord of Glory ; and let I. A. take heed , lest he who is so ready to charge us with Blasphemy , be not found among the Blasphemers himself , who would limit the Lord from speaking and revealing himself , in his Living Temples . To his second Argument I Answer ; Though the Scriptures are Infallible , and cannot deceive us ; yet they cannot sufficiently demonstrate unto us , their Infallibility , nor yet their true Sense , without the evidence of the Spirit , as is clear by Paul's Testimony , 1 Cor. 2. 4. where he telleth , That his Speech and Preaching was in Demonstration of the Spirit and Power ; And therefore without that demonstration of the Spirit , his words could not prevail , nor perswade them , that they were of God : And certainly if Paul's Preaching needed the demonstration of the Spirit , his Writing doth as much need it at this day . To the third , I say , It is no derogating from the Scripture , that they derive their Authority from the Spirit of God , which gave them their being , even as it is no derogation from the words of a King , long ago spoken by him , That he confirmeth them a new , by a new immediate Testimony . To the fourth , Although we may not receive any Dictate within , that agrees not with the Scripture ; it doth not follow , that therefore the Scripture is above the Spirit of God , or his Dictate ; for as the Spirit can never contradict the Scripture , so nor can the Scripture ever contradict the Spirit of God ; and neither can the Spirit or Scripture , ever contradict pure and sound Reason ; yet it doth not follow , that Reason is either greater , or equal to the Spirit , or to Scripture . And because that Dictate which is contrary to Scripture is to be rejected , as being none of Gods Spirit , it doth only well follow , that the Scripture is a Rule , that is to be set over all false Dictates , to judge and condemn them , which we most willingly grant . Now I. A. perceiving that I could retort one of his Arguments , labours to guard against it , As seeing the Word of God is the principal Rule , and the Dictate or Speech of Gods Spirit within men , is the word of God ; therefore that Dictate is the principal Rule : And this Argument I did use in my Book called , Quakerism no Pepery . To which he Answers by denying , That there is any such Dictate of God , or the spirit in any men whomsoever , whether believers or unbelievers . But to this I Answer , 1. He will not deny , but that the Apostles had such an inward or immediate Dictate , and also the Prophets ; and therefore he must allow , that the Scripture , as to the Prophets and Apostles , was but a secondary Rule , or at least no greater Rule , than that Dictate within , which they had . And yet by I. A. his Logick , the Apostles did vilifie and despise the Scriptures , and it was a needless or unuseful thing unto them , seeing they had an inward Dictate , which was greater , or at least equa unto the Scripture : Or let I. A. shew , how their having the Inward Dictate for their Rule , did not make them undervalue the Scriptures ; whereas our having such a Dictate as he alledgeth , or pretending to such a Dictate makes us so to undervalue them . But secondly , he only supposeth it , without any proof , that such an Inward Dictate , which was once in the Church of God , ( as is confessed , ) is discontinued , or ceased . And this indeed is the general manner of our opposers , who lay it down as a Principle , as needing no proof , that Immediate Revelation , and Teaching of Gods Spirit is ceased . But let I. A. know , that we can receive no such Doctrine as a Principle from hims but return it as a meer idle and false supposition , which yet is the foundation of a great many of his consequences against us . Thirdly , that he saith , I should first prove , that there is such a D●ctate in every man. I Answer , that I have done already , in my Book called , Immediate Revelation , published many years ago , by many Arguments ; and he should first have Answered to these , before he had sought any more . Also in my Book called , Qua●erism no Popery , to which he has given no sufficient reply , and some of the most weighty , he hath not so much as once Named . And whereas he objecteth the Americans , and others that cannot tell how many Gods there are : I ask him , by what shall the Americans be judged at the last day ; shall it not be by the Law of God , writ in their Hearts . And do not these Americans sin against God , and those also who are most ignorant , and yet want the Scripture ; now where no Law is , there is no transgression . This I hope is enough to prove , that even the Americans , and consequently all men , have a Divine Law in their Hearts ; for if it were not Divine , and as really the Law of God , as any that we have , to transgress it , were not a sin against God. Hence I thus argue , a Divine Law in all men , is an Inward immediate Dictate ; but there is a Divine Law in all men , and therefore , &c. And in this respect it is , that the substance of the Moral Law is generally acknowledged to be Imprinted in the Hearts of all men , even those who want the Scriptures . And I well remember , that Bishop Sanderson saith in one of his Sermons , That the said Law , in the Hearts of all men , is as really the Word of God , as that Printed in our Bibles : And thus I hope I have sufficiently evinced , that there is a Dictate in all men , that is a Divine Law and Rule , at least in many or most things , belonging both to Piety , Justice , and Sobriety . Although I do not plead , that there is a Law or Rule in them , who have not had the History of the Gospel revealed unto them to believe the same . Nor do I say , that the History of the Gospel is revealed to us immediately without the Scripture ; but that , having Heard or Read the said History , and all other Historical parts of the Scripture , the Spirit of God , by some Inward Dictate formal or virtual , or that which is equivalent , doth move and incline us to believe the same . And that I. A. doth plead , That Believers only have the Spirit . I Answer , They have it only so as to possess and enjoy the indwelling of it , and union with it ; but that Unbelievers have it so far , at least as to reprove them , and call them to repentance , is clear from many Scriptures , especially Iohn 16. 8. Prov. 1. 23 , 24. In Answer to one Argument of mine , he saith , A Believer needs not any immediate Dictate , to assure him that he is a Child of God , seeing by the a●●istance of the Spirit effectively , he may draw a conclusion from Scripture Premisses , in applying the Scripture marks . But to this I Answer , that the Scripture only telleth him one of the Premisses , of that they call the practical Syllogism ; but no Scripture in all the Bible telleth I. A. or me , that he , or I have these marks ; and seeing a true Believer may attain to a Faith of assurance , as I. A. doth not deny ; and Faith must have the Word of God for its object , seeing there is not a word in all the Scripture that saith , he or I have those marks , we must seek that word somewhere else then in the Scripture ; and where shall we seek it else but in our Hearts , where the Spirit himself witnesseth with our Spirits , that we are the Children of God , ( if so be , that we have that witness ) even as it did witness in Paul. And if the illumination of the Spirit discover the Graces of God in our Souls , certainly that is an Immediate Revelation ; for Scripture doth not discover in us those Graces , but the Spirit ; and he that discovers the Graces , discovereth also himself to be the true Spirit of God , and doth not hide himself from us ; or else we might doubt whether the discovery were true or not , not knowing infallibly the Author thereof . Lastly , That he saith , I spurn at the distinction of objective and subjective Illumination , as Anti-christian and deceitful . I Answer , I do not blame the distinction simply as in it self , but as it is illused and applyed : Whereas they say , The influence and illumination of the Spirit in Believers , is meerly effective or subjective , and not at all objective : But I say it is both effective and objective ; effective to help us to See or Hear ; and objective , or by way of ●bject , for the Sight and Hearing , or any other perception of our Souls to stay and rest upon ; but this object , can no more be the Letter of Scripture alone , than a report of Meat and Drink , can be the object to satisfie a mans Taste , or Appetite , when he is Hungry or Thirsty : And thus I do not confound the distinct considerations of objective and effective ; only I affirm , that the same thing may be both , and so indeed is ; as when the Sun enlightens us , its Ray or Beam helps us to see , and also it is the object of our sight : And the Heat of the Fire is both the object of our Feeling , and also when it is moderate helpeth us to feel , and effectively doth strengthen our Feeling : But when the Fire heateth a stone , it worketh in it only effectively , and not objectively , or as an object ; but Believers receive not the Heavenly Light and warmth of the Spirit as dead and insensible stones , but as living Souls that have a real sense and perception of that which doth influence them ; and therefore that influence is the proper immediate object of their perception . And if there be no inward Spiritual object , that the Spirit presents to Gods Children , then there is no inward Spiritual Eye nor Ear , nor inward Spiritual Taste or Savour , nor inward Spiritual Feeling , all which is most contrary , both to Scripture , ( which mentions all these Spiritual Senses , as I have proved at large in my Book of Immediate Revelation ) and also to the Saints experiences . And doth not God promise , that his Children shall see him under the New Covenant ; and certainly all sight that is proper is immediate . And to say , that the Saints only see God by the Scriptures , is but as much as to say , that we only see our Father , by a report of him , or that we only see the outward Sun by ones telling us that it shines , who hath indeed seen it ; or that we only see our Native Country in which we live and dwell , by looking at the Map of it : But certainly such a remote and improper seeing do●s no wise answer to the Glory of the New Covenant , but rather falleth short of the Old : And if that be all to see God in the Scriptures , then all those that lived under the Old Covenant saw God , as clearly as Believers under the New Covenant , seeing they had the Scriptures in great part . But I remember a good saying of S. R. in one of his Epistles , that I hope may have some weight with I. A. That is little ( saith he ) to see Christ in a Book , ( which yet the Scripture is ) and certainly if I. A. has seen no more of God , or Christ , but what he has had a report of , from the Letter of the Scripture ; I must needs say , he is a great stranger to the New Covenant Dispensation , and is still like so to remain , while he disputes in unbelief against so great a Blessing , that if he did believe , he might attain unto : But I wish the Lord may open his Eyes , and then he will no more contend against such a thing . I. A. proceedeth further to dispute against the Dictate , or Witness of the Spirit within , although he saith , He hath sufficiently affronted it , yet because it is worthy of a thousand deaths , for its proud usurpation , as he saith , he will reach it some few blowes more . To this I Answer , that these exceeding bold and daring words , against the Blessed Dictates or Words of Gods Holy Spirit in the Hearts of his people , hath not a little moved me with Commiseration and pity , praying heartily that the Lord may forgive him . But now let us see further , what he saith against the inward Dictate . First , he saith , It is not essentially right and infallible , because all men have not the Spirit : But to this is Answered already . And whether all men have the Spirit in some sense , Yea or Nay ; it is agreed upon by all sober Writers , that there is an infallible and incorruptible Law planted by God in all men , even those who have not the Scriptures , which the Lawyers call Synderesis , that is , the foundation of all just and good Laws ; and if that were destroyed or corrupted , all Justice should utterly perish among that part of mankind , in whom it should be destroyed or corrupted . But this I. A. like a blind man he striketh so rashly with his supposed Blowes , that he not only fighteth against our Religion , and Principle , but even against all the Lawyers and Justiciaries , and all other sober Writers , on these matters , who do all unanimously plead , that there is such an incorruptible Law implanted or imprinted by the Creator in all men : And certainly if that Law could be corrupted and changed from its essential rectitude and purity , to transgress it , were no sin ; for a corrupt and impure Law , can be no Law of God. And doth not Paul speak of the Law that was in the Hearts of the Gentiles , which he did not say , they did or could corrupt , But that they held the Truth in unrighteousness , Rom. 2. 15 compared 1. 18. Again he argueth , That as for Believers , they need no Inward Dictate or Teaching of the Spirit , seeing the whole Doctrine of Salvation is abundantly made known in the Scriptures . But I Answer , That the whole Doctrine of Salvation is abundantly made known in the Scriptures , that the Inward Teaching and Revelation of God by his Spirit is needless , is a thing he barely doth alledge , without proof , as his ordinary custom is : And indeed his manner of Argument is , as if one should say , the Card or Map of the Earth , doth abundantly make the Earth known unto us , with the things therein ; and therefore we need no other knowledge of the Earth , nor of any thing in it ; we need not see the Earth it self , nor Taste any of the Fruits of it ; and when we Hunger or Thirst , we need neither Bread nor Drink , the report of these things can satisfie our Appetite well enough : Or if one should say to a Woman that intirely loves her Husband , thou hast many of thy Husbands Letters , and Books ; also thou hast his Picture very perfectly drawn , to look upon , and it cannot be better drawn than it is done already , and therefore what needs thou to hear or see thy Husband himself . The application is easie , for certainly as the report of Meat and Drink , cannot satisfie one that is Hungry and Thirsty , though it be never so full , and as to hear or read of our most dear and beloved Friends , is not enough to satisfie our desire after them ; but over and above all that others can tell us of them , we desire to hear and see them , and converse with them immediately ; so a report of God and Christ , cannot satisfie the Souls of Gods people , but they desire a nearer knowledge of him , whom their Souls love , and which he doth also give unto them , according to his promise , Ioh. 14. 21. He that loveth me , ( said Christ ) shall be loved of my Father , and I will manifest my self unto him . And why did Christ promise , that he would send his Spirit to Teach them all things , if the Teaching of his Spirit was a needless thing ? Might they not have answered according to I. A. thou needest not send thy Spirit to Teach us , we have the Scriptures that abundantly Teach us all things needful to be known ; and what is not expressly contained in the Scriptures , we can gather it by consequence from the Scripture , and therefore there is no need of sending the Spirit to Teach us , it is but a superfluous labour . But however this Language savours to such whole persons as I. A. that need not the Physician ; yet those that are truly Sick , Poor and Indigent , do need the Lord and his Spirit to Teach them , and also to speak unto them ; without which they cannot be healed , refreshed and comforted , by all that they can read or hear from the Letter of the Scriptures , or what man can Preach unto them , until the Lord by his Spirit syeak unto them himself . And in the close of his Argument against the necessity of the Inward Teaching , or Dictate of the Spirit of God , he pleadeth , That it is inconsistent , to hold an infallible Dictate of the Spirit to be in any man , and yet that man in any respect , to Think , Speak , Write , or act fallibly : And 〈◊〉 when Peter denyed Christ , as also when Christ reproved him , for saying , be it far from thee Master : Peter according to I. A. had no infallible Dictate in him : And seeing I. A. doth plead that the Apostles did sin in Thought , Word and Deed , so long as they lived upon Earth , and to sin is to act fallibly , it must needs follow by his doctrine , that none of the Apostles had any infallible Dictate . But why may they not err who have an infallible Dictate within , as they may err who have the Scripture without , that is infallible ? May not a man have an infallible guide and way before him , and yet through unwatchfulness , not follow that infallible guide and way . Again , whereas he pleads , That there is no middle betwixt fallible and infallible . I Answer , to be universally fallible , and partly infallible , I grant is a contradiction , and admitteth no midst , but yet to be partly infallible , viz. so far as a man doth follow the infallible Teaching and leading of Gods Spirit ; and partly fallible , viz. so far as at another instant or moment , or hour , and in another thing he waiteth not for his guide , but runneth before , or turneth aside from him : I say , these two are no contradiction . And I ask I. A. hath he no infallibility nor infallible knowledge in any thing ? Doth he not believe and know infallibly that there is a God , and divers other weighty Truths ? This I judge he will not deny ? Well then . According to his Logick , if he be infallible , when he Thinks , Says , or Writs that there is a God , he must be infal●ible in all other things that he either Thinks , Writes , or speaks , because according to his Doctrine , there is no midle betwixt fallible and infallible . I. A. should have better remembred his School-Logick , which Teacheth , that contradictory propositions are not betwixt two universals , nor two particulars ; but the one universal , and the other particular . His 3d Argument against the Dictate of the Spirit of God within , is the same with his 4th Argument that is formerly Answered above ▪ concerning the Scripture . And surely this repeating of Arguments , as if they were new ones , when they are nothing but old ones formerly used , argueth great barrenness of matter in I. A. else he would not run into such needless and idle Tautologies . But he thinks I have yeilded the cause to him , because I grant , all Doctrines , that agree not with the Scriptures , are to be rejected ; therefore the Scripture is a superior rule to all such false Doctrines I grant . Therefore the Scripture is Superior to the Spirit of God and his Dictate in our Hearts , I deny it . And though we are to examine the inward Dictates of Gods Spirit by the Scriptures , yet that proves not that the Scriptures are superior ; no more , than that it proves that the words of the Prophets were superior to the words of Christ and the Apostles , because the people examined the latter by the former . His fourth Argument is built upon a Supposition , that the Scriptures are the principal rule , and consequently not the Spirit inwardly Dictating in our hearts . But he hath not proved that the Scripture is a more principal rule , then the Spirit . Although in respect of all outward rules that can be named , or conceived , the Scripture is the most principal rule . Nor is it any repugnancy to say , the Scrip●ure is the principal external rule , by which all Doctrines and Principles of Religion are to be examined , and what is contrary to Scripture is to be rejected ; and yet to say also that the Spirit himself , perswading or assuring us , of the Truth of the Scripture , is the principal inward rule , seeing these two principles are in differing kinds , the one external , or without us , the other internal , and within us , which are very well consistent , and mutually bear witness one of another , even as Iohn bare witness to Christ , and Christ bare witness to Iohn : Although Christ needed not the Testimony of Iohn , as for himself . His fourth Argument concludeth only against a thing , which we do no wise deny , viz. That every Dictate within is not the Rule : And I. A. might have spared his pains to dispute against that , which no man holdeth . For who is so absurd to think that every Dictate , suppose it be of a mans own vain and foolish mind , or of the Devil , is to be received as his rule . The Question is not concerning every Dictate , nor indeed concerning any other , then that alone Dictate of the Spirit of God and of Christ in men , which hath a self evidence unto him , who hath it , as I. A. must needs acknowledge it had to the Prophets and Apostles . But he objects , That the Devil may present an Imposture unto a man , with so much seeming evidence , as with the concurrence of a deceitful heart , will make it be received for a Divine Truth , especially by that man that for the present time has no Divine Dictate . To this I Answer , That the person supposed by I. A. is either one that the Lord hath in his just judgment for some great unfaithfulness , and abuse of Light formerly given , delivered up to Satan's delusions , such as these mentioned 2 Thess. 2. 11. And as for him , and the like sort , the Scripture cannot help him : For certainly he that is given up by the Lord , to the delusion of Satan , as a punishment of his sinning against the Light he once had , will misunderstand the Scripture , and cannot otherwise do , even as the Iews and Sadducees did of old . But as for others that are not so given up by the Lord , it ought not to be supposed , that they can altogether want some Divine Dictate , or witness of Gods Spirit , to testifie against the strongest delusion of Satan . And therefore he to whom Satan presents such a delusion , if he hath a sincere love to the Truth , by comparing the delusion with the true Dictate or Light of Christ that witnesseth against it , may readily discover it , to be a delusion ; and if the said delusion be contrary to any Doctrine expresly declared in the Scripture , the Scripture will also be a secondary confirmation to him , that what is so presented to him , is but a delusion . But many times Satan presents delusions to men to do , or act things , that are not simply in themselves unlawful , or contrary to Scripture . And then I Query by what rule , shall these delusions be discovered ? But I confess I. A. hath a very short way , but yet very false and unsound to resolve this question , viz. Positively to conclude , that all inward Dictates and suggestions whatsoever that any man finds in himself , are utterl● to be rejected , as being any Command of God , or any Divine Testimony , seeing ▪ there are none such in the hearts of men . They are all according to him , either a mans own thoughts or suggestions of Satan : And therefore nothing that a man hath in him is to be relyed upon . But it is strange Doctrine , that Satan shall be so near always to Dictate evil , even unto the Children of God , immediately ; but God and Christ shall be at such a distance , as not once in a mans whole life time , to Dictate in him immediately that which is good . The which Doctrine of I. A. is so favourable to the Devil , and so advantagious to advance and uphold his Kingdom among men , that this one consideration is enough to render it suspected that it is not of God , but of the adversary . CHAP. VII . IN the Third Section of his Survey upon the Fourth Query , I. A. pretends to Answer our Objections or Reasons , That there is a Word or Dictate of God in our Hearts , or Christ himself that doth Dictate or Teach in us ; and who is the principal Rule of Faith and Life . All which Objections he brings them not , either in matter or form as used by us , but miserably perverts the most of them to a contrary sense and intent , as if we did use those Reasons to oppose an outward Ministry , or the use of outward Preaching , Hearing , Reading , Praying ; none of which we oppose ; but on the contrary , we own all these things , as both needful to be done , seeing they are commanded of God , and as profitable to men ; yea , to the most advanced and experienced Saints , when duly practised . And it is an exceeding great mistake in our Adversaries generally to suppose , That our Principle of Immediate Revelation , or the Immediate Teachings of the Spirit doth destroy , or make null and void the use of the Scriptures , or any other means : For by Immediate , we mean not Immediate in opposition to those things , that are means truly appointed of God , as Reading the Scriptures , Preaching , Praying , Meditating , Singing , Waiting . But on the contrary we say , It is only by the help of the Spirits immediate Teachings and Leadings , that those and the like means are made effectual , and profitable to the People of God. For if the Prophets and Apostles their having Immediate Revelation , did not make void the use of the Scriptures unto them , nor the use of Preaching , Praying , Reading , Meditating , Waiting and Watching , no more doth our having it . Again , our Adversaries grant , that God doth operate or work immediately , by an immediate effective illumination of his Spirit , in the hearts of all his People , and that this immediateness doth not hinder , or make void the use of means , but make them the more profitable and useful ; even so nor the i●mediate objective illumination , doth in the least made void the means , as is already said in the case of the Prophets and Apostles ; and Paul said , the Scriptutes were writ for his and his Brethrens Learning , even his fellow Apostles , as well as other Christians . And to say or think the contrary , is as absurd and unreasonable , as who would say , a Scholar that is taught of his Master immediately is not to read upon any Book , nor to hearken to any of his fellow Scholars , that may be as well or better learned than himself ; and on the other hand , to set up the means in opposition to the Lords immediate Teachings , is equally unreasonable as to conclude , such a man has Books whereon to learn , and therefore it can profit him nothing to be taught immediately , or viva voce , and by word of mouth by a l●ving Teacher . Now both these extreams , our Principle , and the Scripture , and also our good experience have taught us to shun . And the immediateness of the Spirits illuminations , both effectively and objectively to work and operate in us , in the use of all the means appointed of God , ( sometimes in the use of one means , and sometimes in the use of another ; as now in Reading , then in Hearing ; now in Preaching , then in Praying ; now in Meditating , then in Singing or Praising God ; now in giving Alms , then in visiting the Sick , or thos● that are in Prison ; and sometimes , as the mind is retired in pure silence to wait upon the Lord , which may be as well and as truly called a mean , as any of the former . I say the immediateness of the Spirits Communications and Illuminations , in the use of those and the like means aforesaid ) do as well consist with the means , and the means with them , as the immediate Sun-shine and influence of the heat , and comfortable warmth of the Sun , which worketh both effectively and objectively upon us , consist with the means ; when we walk or travel on the Road at noon day , or labour in the Field , Plough , Digg , Sow , Reap , and use any other manual operation , the which means are so far from hindring , or making void the necessity of the Suns immediate influence and concurrence , that none of these things can be well or comfortably performed without it . And in this large and general sense of the word means , which also is true , it may be warrantably enough said , without any prejudice to our principle of Immediate Revelation , that we have no ground to expect any Immediate Manifestation or Revelation of God , but in the use of some one means or another , that God requireth us to be found in . For there is not one hour , or moment of our Life , but there is something of Duty or Obedience that we ought to be found in , either inwardly or outwardly ( if we have the use of our understandings as men ) and every act of Obedience may and ought truly to be called a means of our receiving somewhat immediately of God , to wit , our Faith , our Love ▪ our Hope , our Holy Fear , our Care , our Watchfulness , our Praying , Meditating , and silent Waiting ; and in one word , our whole Obedience , all these are as truly and properly means , as Prea●●ing , or reading in the Scriptures . And thus every one that is most diligently exercised in the true means , has greatest access unto God , and doth most abundantly partake of the immediate Revelations and Communications of God's Holy Spirit , Light , Life , Love , Vertue , Power , and Wisdom . And if it be said , Why are they called then Immediate ; I Answer , Because we feel or perceive them most near unto us even as near , or rather more near unto us , as the things or actions wherein we are exercised , giving Spiritual Vigour , Life , and lustre unto them , without which they are but as dead or lifeless . And thus even as when the soul liveth in the Body , it is said to be immediately united with it , and act immediately therein or therewith , although it useth the Body as its Instrument : Even so the Spirit of God and of Christ , livingly indwelling in the Saints , and united with them , and they with him , is said to act immediately in them , and with them , although the Lord useth them as means or instruments to work with him . And as for the word Immediate Revelation , seeing it is not any express Scripture phrase , no not in the case of the Prophets and Apostles , so far as I can remember , if the thing it self were granted , to wit , That God doth inwardly reveal and speak his mind , or shew his Glory , and glorious ●ower and Presence in his Children , as he did in and to his Saints of Old ; so that the Saints do Hear , See and perceive , also Taste and Savour , and feel after God Himself , as he reveals himself in his Son , by the Holy Spirit , the Controversy about the Name or Phrase should soon be at an end ; for it did satisfie the Prophets and Apostles , who had it in great measure to call it simply Revelation , and Vision , or the like , without adding the word Immediate : for in those daies , it seemeth that deceitful distinction of Mediate and Immediate Revelation was not found out in the World ; I call it deceitful and false , because , to speak properly , all Revelation is Immediate , even as all Vision is Immediate ; and so is all Hearing , for I can neither see nor hear a man , unless I see and hear him immediately . And as for the Scripture , when it is called a Revelation , it should be figuratively understood , as when it is called a Vision ; for none will say that Isaiah his Book is really the Vision it self which he s●w , but only a declaration of it . And as 〈◊〉 could not write the intellectual Vision that he saw , to speak properly , so nor could he write the intellectual Voice , Word or Words , that he did only intellectually hear , but only a Report or Declaration of them , the which doth far come short of what he saw , or heard ; and in this respect , Paul saith , that he heard verba ineffabilia , unspeakable words , that could not be uttered or expressed , and so did all the Prophets and Apostles ; for indeed the words of the mouth , as they can be spoken and writ , fall short many times to express the depth of what we inwardly think or receive in natural things , and how much more to express what God doth inwardly speak or reveal , which yet is no derogation from the words of Scripture , for it is acknowledged by us to be a blessed instrument , in the hand of the Spirit for our Instruction . And though we cannot be so bold as to say , That the true God is not Worshipped , nor known savingly , where the Scripture is wanting , as I. A. doth alledge more daringly , I suppose , than many of his Brethren that that are more sober will allow , yet we do believe and freely acknowledge that the Scriptures are ordinary means , ( but yet not without the inward Direction , Revelation and Teaching of God's own Spirit ) of Peoples Instruction , in all Nations , according to Rom. 16. 26. and those Nations that want the Scriptures , are , no doubt , for most part , in great darkness ; But why some Nations want the blessing of the Scriptures belongeth to the secret Judgments of God ; and as for us , who have them , let us be thankful to God , and earnestly seek the holy Spirit that gave them forth , without which they will be a Sealed Book unto us , whether learned or unlearned , as it is at this day unto the unbelieving Jews , and also unto many thousands of unfaithful Professors of Christ , who in works deny him . And thus , by what is said , how and in what manner we own the Word of God in our Hearts , immediately Speaking and Teaching , as our principal Rule , I. A. his Cavils , and false Charges are sufficiently Answered , which may serve to all his Third Section . Yet to Answer to some things more particularly , whereas I. A. alledgeth , That the Word mentioned , Deut. 30. 14. is not Christ , but the Books or Writings of Moses . To this I Answer , But whether shall we rather believe I. A. or the Apostle Paul , who , Rom. 10. doth plainly expound it of Christ ; see Verse 4. compared with Verse 5 , 6 , 7 , 8. when he distinguisheth betwixt the Law and Christ , as preferring Christ to the Law ; and he saith , Christ is the end of the Law , which he proveth out of Moses's words , Deut. 30. 14. and therefore these words of Moses are to be understood of Christ , and so did Clements Alexandrinus , and others of the Fathers understand them . But saith I. A. Moses tyes them straitly to the external written Word of the Scriptures . But what then , doth he so tye them , as that they were not to regard God , or Christ , or the Holy Spirit in their Hearts ? How wild and unreasonable is this consequence ? Could the people understand the true Spiritual intent and signification of the Law , without Christ and his Spirit , and inward Teaching ? Was it not the fault of the people , that they stuck so close to the bare outward performances of the Law , and neglected Christ and his Spirit , which could alone give the understanding of it : And therefore when he came in the flesh , they rejected him . Secondly , as to Ieremiah 31. v. 31 , 32. we do not bring this place to overthrow the external Rule of the Scripture , or true outward Teaching , as I. A. falsly doth alleadge , but only to prove , that God himself doth Teach his people under the New Covenant ; so that they hear God himself , and learn of him ; which yet doth not hinder , yet they both also may and ought to hear all those , whom God sendeth . And certainly that Scripture expression to be Taught of God ; is more , or a further thing then to be Taught by the Letter of the Scripture , or by Moses and the Prophets Writings ; otherwise it might be said , that the people simply by the Old Covenant , was as much Taught of God , as under the New. Thirdly , Nor do we bring Luke 17. 20 , 21. where Christ saith , The Kingdom of God is within you , to exclude all External helps and means , as I. A. doth again no less falsely alleadge . But only to prove that there is an inward Principle of Christs Light , Life and Grace in men , whereby he ruleth in those that are obedient unto the same ; and even in them , who are disobedient , it hath its Rule and Kingdom so far as to judge and condemn them ; which yet it could not do , without some inward Dictate or witness . Fourthly , As to Iohn 16. 13. where Christ Promises to send his Spirit to guide us into all Truth : Nor do we bring this to oppose all outward Teaching , Reading , Learning , &c. But still we say , seeing it was a promise made to the Apostles , as well as unto us , it implyeth a real inward Teaching of God , and the Spirit ; that is somewhat further , then the outward Teaching whatsomever , which if it may and ought to be called immediate in the Apostles , may and ought also to be called immediate in Gods people now , and always to the end of the World , seeing the promise is the same to both ; and therefore hath the same performance at least in kind , if not in degree . Fifthly , The same false and absurd charge he is guilty of , as to 1 Ioh. 2. 20 , 27. which mentioneth , The Anointing which taught them all things , so that they needed not any man to Teach them . For we bring not this place to oppose all outward Preaching or Teaching of men , of God truly sent and called by him ; But only the bare dead and dry Teaching of men , who run , and God hath not sent them . And also the words may be understood in respect of an absolute necessity ; so as they who are come to that inward Anointing , and that it abide in them , they have not an absolute necessity of outward true Teachers , so as they must need perish , for want of them , if so be at any time , they could not be had , as doth at times come to pass . And thus also that of Ieremiah 31. 31 , 32 , 33 , 34. is to be understood , importing likewise that all True Believers , should have that experimental knowledge of God and acquaintance with him , by the inward Teachings of his Spirit , so as none should be wholly ignorant of God , but all should know him in measure ; and therefore it should not be needful to say unto any of them , know the Lord ; as if they were utterly ignorant of him , in respect of Spiritual and experimental knowledge , as indeed many or most of the people under the Law were : Which yet hinders not , but that still there will be both need and great use of True Teachers in the Church to the Worlds end , though not to say , know the Lord , ( as if they did not in any measure know him ) yet to promote and advance them who know him already , in more knowledge of him ; and of the great and deep Mysteries of his Kingdom . Sixthly , He saith , That engrafted word mentioned Jam. 1. 21. which we are bid receive , is the Scripture , and not Christ , or his Light. For he saith , We cannot in proper Speech be said to receive or hear a Dictate within , which we have already , and is not audible properly . But how weak is this Argument ? Could not the Prophets and Apostles both hear and receive Christ , whom they had already ? were they not still more and more to receive him . And have we not the Scripture already , and consequently according to I. A. we cannot receive it . And that he saith , A Dictate within is not audible properly . But why not as properly , as a Dictate without ? Seeing the Spiritual Hearing and Seeing are as proper in their kind , as the Natural are in their kind . And according to this reasoning of I. A. none of the Prophets nor Apostles were to hear God , or the Spirit in them , seeing nothing within , is audible properly . And as for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Englished , Engrafted , it doth most properly signifie innate , and is commonly understood of that which originally is Grafted or Implanted in us ; and in this sense is used generally both by Christian and Heathen Writers , as it is contradistinguished ▪ from that which is outwardly received . Hence the natural love or affection that is in mankind , is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the which is not a thing outwardly received , and consequently the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cannot be the Letter of the Scripture , but a Divine principle immediately grafted into our Souls , when God Created them ? and in respect of which , men are said to be made in the Image of God. Seventhly , He alledgeth , that we bring Heb. 6. 1 , 2. To oppose and reject all External Ordinances out of the Church citing Principles of Truth , pag. 63 , 68 , 77 , 80. And here he insulteth not a little , as if by the same Argument , The Quakers were obliged to reject the very Principles of the Doctrine of Christ , and the foundation of Repentance and Faith , as well as Water-Baptism . But to this I Answer , having examined these pages cited by him , I do not find , that they mention or intend any thing of rejecting the Principles of the Doctrine of Christ , or External Ordinances . And let but the Reader examine the words , and he shall find , that nothing further is intended , than this , that people should not sit down , or build their Faith upon a form of words , though never so sound , but should come further than all words ; so that leaving them behind , as in respect of a foundation , they were to come unto Christ the true foundation , and grow up in him unto perfection . And as for Water-baptism , that place of the Heb. 6. 1 , 2. doth not mention it , among the principles of the Doctrine of Christ , but only the Doctrine of Baptisms , which is another thing than Water-Baptism . For although we have not Water-Baptism among us , yet we have the Doctrine of Baptisms , that is set down , with other principles of our Faith , as in divers other of our Book , so in that mentioned by him , called , The Principles of Truth . Now to leave a form of Words , or Articles and Propositions concerning Faith , which commonly are called Principles , so as not to set them up for the principal and only foundation of our Faith , which people are but too ready to do . This is not to reject them , no more than when a man leaves his Affairs he hath been conversant in , and goeth to his Bed to rest him with moderate sleep , is to reject his Affairs , for he returneth unto them again . Eighthly , He saith , We object that Enoch , Noah , Abraham , &c. Had not the Scripture to be their Rule , and therefore nor are we to have it to be our Rule : And this he makes as ridiculous a consequence , as to say , the Scriptures were not written in the primitive World , therefore neither afterwards . But I Answer , that to argue from thence , that the Scripture is not to be our only and principal Rule , is both safe and pertinent . For it Enoch , Noah , Abraham had the Spirit to be a Rule unto them , it is no less a rule unto all now , who have the same Faith which they had ; seeing the same Spirit is given to Believers now , which they had , which Spirit is one , as Paul hath declared ; and it is most Rational , that as the Faith is one , in all Ages of the World , and the Spirit one , so the Principal rule of Faith should be one also . Ninthly , He saith , I object , ( Quaker●sm no Popery , pag. 9. 13. ) That the Test●mony of the Spirit within , is greater than the External Testimony of the Scripture ; and therefore the said Testimony of the Spirit is the Principal Rule . To which he roundly Answereth , by denying that there is any such Testimony of the Spirit within Believers ; and because I say there is , he alledgeth I drive the Plough before the Oxen. But I Answer , that I have proved it sufficiently already ; and now also I have Answered I hope sufficiently , all his objections against it . And here I desire the Reader to take notice , how that notwithstanding I. A. saith elsewhere , as Pag. 44. That he and his Brethren never denyed the Spirits Teaching , Yet how inconsistent that is , with denying any Testimony of the Spirit , or Dictate thereof , in mens hearts . Is the Teaching of the Spirit , only an outward thing ? Is it nothing else , but to Hear or Read the Letter of the Scripture ? And are they all Taught of the Spirit , who are but only and meerly Taught by the Letter ? But if it be granted , that there is an inward Teaching of the Spirit , distinct from the outward Teaching of the Scripture , although not separated therefrom , or without the outward , as I know some of the more sober doth acknowledge ; then I say , is not that inward Teaching a Testimony of the Spirit ? For to affirm it to be a Teaching , and no Testimony , seemeth to me to be a great contradiction . And as for us , althogh we cannot say that the inward Teaching or Testimony of the Spirit is never in any case , without the outward ; yet we grant it is oft accompanied with the outward , and in that case , it is no less truly immediate , than if it were without it , as I have already shewed . And supposing , but not at all granting , that the inward Teaching of the Spirit were never without the outward of the Letter ; yet seeing the outward Teaching of the Letter , is oft without the inward , ( for many are Taught by the Letter , who are not Spiritually Taught , all that the Letter hath outwardly Taught them ) it followeth evidently that the inward Teaching of the Spirit , and outward Teaching of the Letter are distinct things , as is manifest from that sure maxime , that when two things can be seperate , so as the one to be without the other , they are really distinct . This Argument I used in my Book called Quakerism no Popery ; but I. A. hath made no reply to it . And still I say , if the inward Teaching of the Spirit be denyed , it doth follow , that in respect of any inward Speaking , or Teaching , God doth no more intelligibly or perceptibly speak to the Saints , than he speaketh to the Earth to bring forth Grass ; the which consequence I. A. seemeth to allow , but how absurdly , I leave to sober men to judge . And whereas I. A. saith , That God doth not always make use of the greater Witnesses for testifying his will to us . I Answer , In respect of men and Angels , it is true : But notwithstanding God hath given himself , and his own Holy Spirit , which is one with him , to be unto us a witness of his will ; and this is the greatest witness that can be given : See Rom. 8. 16. 1 Ioh. 5. 8 , 9. CHAP. VIII . IN his pretended Survey of the Fifth Query , he begins with two false Charges against us , the First , That we deny all Scripture Interpretation ; the Second , That we deny all Scripture Consequences ; And to refute these idle Suppositions , which are none of our Assertions , he spendeth many Pages of his Book to no purpose , and wherein we are nothing concerned to Answer : For we own both Scripture interpretation , and just and necessary consequences of Scripture ; but then we say , that these interpretations and consequences ought to be by the help and direction of the same Spirit that gave forth the Scriptures , immediately teaching them to interpret , and to draw such consequences therefrom ; to which I. A. doth not pretend , nor any of his Brethren . For all the Interpretations and consequences which Christ or the Apostles used , were by the same Spirit that was in the Prophets ; and Peter saith expresly that no Prophecy of Scripture is of private Interpretation ; and it is said of Christ , that he opened the understandings of the Disciples that they might understand the Scriptures , which opening was by his Spirit that he gave unto them , and seeing the Scripture cannot be understood without the opening of the Spirit that gave it forth , it cannot be interpreted without the same ; nor can consequences be lawfully deduced from Scriptures without it ; for how can a man interpret what he doth not understand ? or how can he deduce a consequence from that whereof he is ignorant ? And there is yet another fault that we find in I. A. and his Brethrens interpretations of Scripture and consequences therefrom , that they keep not closely to Scripture it self , when they interpret , or draw consequences , but for most part , mingle with the Scripture words many of their false principles and Axioms of that they call their Philosophy . For as I have already said ; the most part of that they call their Philosophy , is utterly false or uncertain ; nor are the Teachers of it agreed among themselves , in their Principles and Axioms . And yet their Consequences are commonly from one or other of these false or uncertain Maxims or Principles which they joyn with the Scripture , in which case the consequences are not purely Scriptural . For seeing in Argumentation , the Conclusion or Consequence is drawn from two Propositions or Premisses , one of which may be true , the other false . Again , the one may be true and certain , the other although true , yet may be to us uncertain and doubtful ; in which cases , the consequence or conclusion is always of the nature of the weaker premise , hence if but one of the premisses be false , the conclusion is false , although the other Premise be true : And if one of the Premisses be unclear or uncertain , the conclusion is also uncertain . And again , if one of the Premisses be Scripture , and the other be but some principle or maxime of Natural Philosophy so called , the conclusion in that case is not Scriptural , but Natural : And thus much is generally acknowledged by all the Schoolmen so called . And hence it is that the School-Divinity , as it is so termed is rejected by many , as a dubious and uncertain thing , because the conclusions thereof , for most part , depend not on Scripture Propositions , but uncertain and doubtful principles and maxims of that called Natural Philosophy . But again , suppose one should draw a consequence from Premisses that are both Scriptural ; yet seeing the terms in those Premisses may have different significations , as the words , Flesh , Spirit , Life , Light , Man , and many others , that have one signification in one place of Scripture , and quite another in another part of Scripture ; the conclusion in that case doth not follow , for not only the Art of Logick , but Common Reason it self Teacheth us , that in all Arguments , the word or term that is used in both Premisses , must have the same sense and signification in both . Now he who has not the direction of the same Spirit that did Dictate the Scripture , hath not this discerning so as to know the true sense or signification of Scripture words , as they signify Spiritual Misteries and things ; For the Natural man understands not the Things of God , as saith the Scripture , and therefore he is utterly unfit to reason about them . By which natural man I understand , any man considered as never so well furnished with all Natural helps of his Parts and Arts , but wanting the Spirit of God , or at least not making use of the help of it , but puting another thing in its room . And thus much shall suffice at present to the Intelligent Reader , how and after what manner we own both Scripture Interpretations and Consequences ; and yet may very well deny I. A. his Interpretations and Consequences , and all such as he is , who declare themselves Enemies to that Spirit that gave forth the Scriptures , as necessary to help them in interpreting and drawing Consequences from Scripture . And albeit I. A. use many Arguments to prove , that Interpretations of Scripture are lawful , and Consequences therefrom ; as that Christ and the Apostles did interpr●● the Scriptures , and draw Consequences therefrom ; yet all this proves not , that I. A. his Interpretations and Consequences , without the same Spirit , which they had , are as good , which is all one as to say , Christ and the Apostles did Interpret the Scriptures , and argue from them by the Spirit : And therefore I. A. and his Brethren may as well do it , without the Spirit ; but who having common Sense , doth not see the unreasonableness of this Consequence . Again , as for the Levites their Expounding the Scripture , which is another Argument of I. A. it remaineth for him to prove , that these Levites who did rightly Interpret the Scripture , did it without the Spirit of God , and meerly by their own Natural Understanding . And what if these Levites were not in all respects Infallible ? it doth not therefore follow , that they had no Infallible direction of Gods Spirit , when they did rightly Interpret the Scripture . And indeed this is a third false Charge of I. A. against us , as if we did hold , that none is to Intepret the Scripture , but he who is simply and absolutely , or in all respects Infallible , which we affirm not . Nor is that the true state of the Question , but this , Whether any should give an Interpretation of Scripture , without he be Infallibly perswaded by the Spirit of God , that he hath received it from the Lo●d . We say , Nay , otherwise he Preacheth not the Word of God to the people , but his own Fallible conjecture . Now it is one thing to be simply or universally Infallible , and another thing to be Infallibly directed in some particular cases of Interpreting some particular places of Scripture , as God giveth to a man the help of his Spirit so to do . And thus I. A. his two first Sections , wherein he spendeth 18 Pages are sufficiently Answered . In the beginning of his third Section , concerning Baptism with Water , he alledgeth falsly upon us , That wherever Bapt●sm is mentioned in the New Testament , and the word Water is not expresly added ; that we always deny Baptism with Water , there to be meant . This is false , for we grant , that though Water be not expressed , yet in some places , Baptism with Water is understood ; as where Paul said , Christ sent me not to Baptize ; here we affirm , that to Baptize signifieth to Baptize with Water . But we say further , That the words Baptism and Baptize , when Water is not mentioned , do sometimes signifie Water-baptism , and at other times not , but some other thing , as the Baptism of the Spirit , or the Baptism of Sufferings ; as where Christ said to two of his Disciples , Can ye be Baptized with my Baptism ; this was not Water-baptism , but the Baptism of his Sufferings whereof they were to be partakers . And here in my Answer to I. A. his Arguments for Water-baptism , its being a Gospel Ordinance , it shall suffice to take notice , what is the principal defect of every one of them , and wherein he comes short in his proof as being meerly asserted , which therefore are to be returned unto him to be proved . In his first Argument he alledgeth , That John the Baptist was the first Minister of the New Testament way of Dispensation , for which he citeth , Mat. 11 , 12 , 13. Luk. 16. But these places prove no such thing , for they do not call him the first ; and the words , viz. The Law and the Prophets was unto John ; here Iohn is the term inclusive in respect of the Law and Prophets , as if I should say England reaches from I ands end in Cornwall to Berwick upon I weed ; here Berwick is the term inclusive , and therefore it doth not follow , that it is any part of Scotland ; again to say Scotland reacheth from Berwick to Orknay ; here again Berwick is exclusive , in respect of Scotland ; and therefore when it is said , From John , the Gospel of the Kingdom is P●eached . It doth not inferr , that the Gospel began at Iohn inclusively , but exclusively , even as Scotland begins at Berwick exclusively ; for Iohn was but a fore-runner of Christ , who himself began the Gospel Dis●ensation , in a peculiar way , and yet Christ also was subject to the Law , for he was Circumcised , and did Eat the Passover , both which were but Legal Administrations . And here again , in the Prosecution of the first Argument I. A. abuseth us , saying , That we agree with Papists in affirming that Christs Baptism was substantially differing from the Baptism of John. But his fallacy lyeth in this , that he doth not express what the Papists mean by Christs Baptism ; for they mean Water-Baptism , even as I. A. doth ; but we say , the Baptism of Christ is not with Water , but with the Holy Ghost : Now we do not say as the Papi●ts , That there were two Baptisms with Water , one of John another of Christ ; but only that Iohn's Baptism with Water , and Christs Baptism with the Holy Ghost were distinct , even as Iohn and Christ have expresly distinguished them . And therefore the seeond Objection he instanceth pag. 69. doth not concern us . As to his second Argument , he taketh great pains to prove a thing which we no wise deny , viz. That the Disciples did Baptize divers with Water , after Christ his Ascention , and his giving the Holy Ghost ; But it is the consequence that is den●ed by us , viz. That therefore Water-Baptism , is a Gospel precept , for the Disciples practised divers things after Christ his Ascension , which were not Gospel Precepts , for Paul Circumcised Timothy long after Christ his Ascention , also he purified himself after the manner of the Law , none of which were Gospel Precepts . And the Disciples did not only abstain from Blood and things Strangled , but enjoyned it unto others , the which Abstinance continued in the Church , even in Tertullian's days , as is clear from his words ; and I. A. doth not hold that to be a Gospel Precept , nor yet the Anointing with Oyl the Sick , nor the Washing one anothers Feet , both which were commanded and practised in the Primitive times . And this doth also sufficiently Answer his third Argument , from Peter his saying , Repent and be Baptised , if it were granted him , that Baptism with Water is there to be understood , for Peter might see it convenient at that time , for a help to their weakness , who were much used with outward Signs , to require it of them ; which yet proveth not , that it is a Gospel Precept : For all Gospel Precepts reach further than unto Figures and Signs , which are but the shadows of Gospel Mysteries . And his fourth Argument hath the same defect with the former , that because Peter commanded Cornelius and others with him to be Baptized , that therefore it was a Gospel Precept ; which doth no more follow , than that abstaining from Blood was commanded by the Apostles , that therefore it is a Gospel Precept ; or because Anointing the Sick with Oyl was commanded by Iames , that therefore it is a Gospel Precept . And to his Fifth Argument , from Eph. 4. 5. that the one Baptism must be Water-Baptism , because that is the only proper Baptism , according to the signification of the word , whereas there is not one but mány improper or Metaphorical Baptisms . But according to this reason of I. A. when in the same place Paul saith , There is one Body ; Body doth not signifie the Church : for , to call the Church Body , is but improper and metaphorical ; and there are many such metaphorical Bodies . Also when Paul saith , There is one Spirit , I. A. I suppose , doth know that Spirit , or as it is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth not improperly and metaphorically signifie God , as much as Baptize signifieth inward Baptism , for the Grammatical signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● , is Wind , and therefore if I. A. his consequence hold good , when the Apostle saith , There is one Spirit , that Spirit must be , in the Grammatical sense , Wind , that is a material thing , and not the Spirit of God , even as the Baptism must be a material or outward Baptism . And thus we may see , whether I. A. his blind way of drawing consequences doth lead him , even to the greatest impertinencies imaginable . His sixth Argument from Mark 16. 16. hath this defect , that seeing the word Baptised cannot be meant of Conversion , or any other metaphorical Baptism , it must therefore be meant of Water-baptism . And it cannot be meant of Conversion , because of the order of the words , which requireth Faith to go before Baptism , whereas Faith cannot go before Conversion , because Faith is Conversion it self . I say his Argument hath this defect , that it confounds the part with the whole , for granting that Faith is Conversion in part , or in some degree ; it doth not follow , that therefore it is the whole , or furthest degree of Conversion ; for the work of Conversion , or Sanctification hath its several degrees , and that high or eminent degree of the Souls purification , which may be called its Bap●ism , or through plunging , is really posterior to the Souls first believing , and is the effect or consequence of it . Hence we read of purifying the heart by Faith , so as the purification is the effect and consequent of Faith. Again , whereas he laboureth to prove that the Baptism that saveth , which is mentioned , 1. Pet. 3. 21. must be Water-baptism , because it is called the Anti-type , or thing signified , in respect of Noah's temporal saving by Water , and there must be some near resemblance betwixt a Type and its Anti-type , but he alledgeth there is little or no resemblance betwixt Noah's temporal saving by Water , and the saving by the inward or Spiritual Baptism . But who is so blind or weak , that doth not see the falsehood of this his Assertion ? Is there not the greatest and most near and infallible resemblance betwixt that temporal Salvation of Noah by Water , and the spiritual and eternal Salvation by the spiritual Baptism , which doth universally and infallibly save all Souls that are partakers of the said spiritual Baptism , whereas many thousands get the Water-baptism , who are not saved thereby ? and therefore it doth much more naturally follow that not Water-baptism , but the Baptism of the Spirit that doth infallibly purifie the Soul is here meant , even as the inward Circumcision of the Spirit , is the Anti-type , or thing signified by outward Circumcision . Lastly , As to his seventh Argument ; whereas he laboureth to prove , That Water-baptism is meant , Matth. 28. 19 , 20. whereof he is so confident , that he entreats his Reader , Not to believe him henceforth , if he do not prove it so to be ▪ I shall briefly take his proof into consideration . 〈◊〉 He says , The Greek Word which is Translated Teach , signifies to make Disciples , and therefore they were to be made Disciples before they were to be Baptized ; but they could not be made Disciples before Conversion , nor does Conversion pre-require Discipleship , or else no man might endeavour the Conversion of an Heathen , or of any man who is not before Hand a Disciple . To which I Answer , That granting the Greek word may signifie to make Disciples , yet all this reasoning of I. A. doth not inferr , that by Baptizing here , cannot be meant the Spiritual Baptizing , by the effusion of the Spiritual Water upon them , which , as is already said , signifies not barely the first or lowest degree of Conversion , but an high or eminent degree thereof , even as the outward Plunging or Dipping into Water , i● more than a small Sprinkling . Now as true Faith is before this eminent degree of Conversion , or Purification , so is also true Discipleship : Nor doth it follow , that else no man might endeavour the Conversion of an Heathen ; for they were to endeavour the full and perfect Conversion of Heathens , in the highest degree that was possible ; but so as to do it in Gods way and order , to wit , first by Teaching and Discipling them into the true Faith , and then their full and perfect Conversion , or Purification and Spiritual Cleansing , was to follow one degree after another . His other reason is , That the Baptism of Conversion , or the Spiritual cleansing of the Soul is but only improper and Metaphorical ; and we must 〈◊〉 throw about the words of any Text of Scripture , from a proper to an improper meaning , without some necessity constrain us so to do . To this I Answer , First , That we ought not to go from the proper signification of any word , to an improper , without some urgent necessity , I already acknowledge . But then why doth I. A. and his Brethren frequently transgress this Rule in expounding other places of Scripture ; as to instance when the Scripture saith , Christ died for all men , I. A. expoundeth this all , not of all individuals of mankind but only some , and these the far less number ; and yet he must needs acknowledge , that the proper signification of the word all , is all individual . Again , when the Scripture saith , Th● Kingdom of God is within you , I. A. turneth it , to among you , contrary to the proper sig●ification , and also to the common Transl●tion . Also when the Scripture speaketh frequently of Christ and the Holy Spirit being in the Saints , they commonly say , This is not to be meant properly , but figuratively understanding by Christ and the Spirit , the effects and operations or Graces of the Spirit , and not Christ or the Spirit himself ; And many instances of that nature can be given , to shew how I. A. and his Brethren go from the proper signification of Scripture words , to an improper , without any necessity , unless that of their own devising . But Secondly , I. A. doth but barely take it for granted , without any shadow of proof , that it is an improper meaning , to mean by the Baptism of Christ , the spiritual Baptism . For the proper meaning of any place or sentence of Scripture , is certainly that meaning which the Spirit of God doth intend , whether there be a Metaphor used in that place or not . Nor doth the Metaphorical use of the word , hinder the meaning of it to be properwhen it is so intended . And seeing the Scripture doth almost every whereabound with Metaphors and metaphorical expressions , we are not so much to consider , what is the bare Grammatical sense of any word in common Speech , as what is the most common and usual sense of it in Scripture ; for what is the most , common sense of it in Scripture I judge is the most proper meaning of it , whether the word be otherwise metaphorical or not ; for who will deny , but according to Scripture sense , by the word Christ is properly understood the true Christ of God , to wit , His only begotten Son ; and yet Grammatically , it is but metaphorical ; at least , as much as the word Baptize , for Christ signifieth Anointed , even as Baptized signifieth Was●ed or Dipped ; and if I. A. or any will contend , That Christ is properly called Christ or Anointed , because the spiritual Anointing is as real and proper in its kind , as the outward and natural is in its kind ; I shall not contend against them , but rather go along with them therein ; but then I say also , that the spiritual Baptism is as real and proper in its kind , as the spiritual Anointing is in its kind ; and thus also when Christ is called Bread in Scripture , in the Scripture sense , he is truly and properly called so ; yea , why doth he call himself , The true Bread ; and why said he that the Manna which Moses gave to the People in the Wilderness , was not the true Bread from Heaven . Doth not this signifie , that whatever vertue or excellency outward , Bread hath to feed the Body Christ , who is the inward and spiritual Bread hath it much more to feed the Soul , yea , and the Body also , when he pleaseth so to do ; and in this respect it is that some do affirm , That those names of Bread , Water , Light , Oyl , and the lik● , are more properly applyed to the spiritual than to the natural : so that the Water , Oyl , Light and Bread , that is but outward and natural is rather metaphorically so called , and the inward and spiritual , more truly and properly dese●ving those names . And thus the spiritual Baptism shall be the most proper in that sense also . But now let the Scripture be searched , and we shall find , that the word to Baptize , doth no less commonly signifie the spiritual Baptism , than the outward and Elementary ▪ and therefore whoever would perswade us to believe that the spiritual Baptism is not meant here in Matth. 28. 19 , 20. must shew some invinsible necessity , why it ought not , the which I. A. hath not as yet done ; and on the contrary we have good ground to believe , that the spiritual only is meant , because it is the spiritual Baptism only , which is called the Baptism of Christ in Scripture , and is expresly distinguished from the Baptism of Iohn with Water ; and certainly the Baptism which Christ commanded , was his own Baptism , whereof he gave the Apostles charge to administer it as servants and instruments under him , who made them Ministers of the Spirit and Power that was in him , by whose Ministry , others were partakers of the same . But if I. A. his Argument hold good , the spiritual Baptism is altogether excluded , and the Apostles received no Authority to Administer the Baptism of the Spirit , but only of Water , and consequently they were no Minister of the Spirit , for how could they Minister of the Spirit or the spiritual Baptism , unless they received Authority so to do ; and where received they this Authority or Command ; if not , when Christ said these words unto them . Again , if Christ had sent the Apostles to Baptize with Water , then certainly he had sent Paul a Chief Apostle , but Paul said , Christ sent him not to Baptize , to wit , with Water . But whereas I. A. doth alledge , that Paul meaneth , That Christ sent him not principally to Baptize ; I ask him , Why doth he transgress his own Rule , to go from the proper to the improper , and unusual signification of the word , not which is absolutely Negative , and not Comparative , and that without any urge●t necessity , but that of his own meer devising ; and that he saith , Doubtless the Apostles did not Baptize without a Commission ; I Answer , this is barely asserted without proof , why might not Paul and others Baptize without a Commission , to wit , by a permission , as well as he did Circumcise , and did other things of the Law , and that without any impu●●tion of Will-worship . Having thus Answered I. A. his Arguments , I shall not need to answer his Objections , or pretended refutation of our Arguments , and that especially because some ● of them which he bringeth as our Arguments , are not really ours ; and none of them he bringeth doth he fairly propose ; and therefore I shall refer the Reader to our other Treatises , wherein our Arguments are more duly and fairly proposed , without rep●ating them here , because of Brevity . Only whereas he alledgeth , we argue that Water-baptism is not meant , Matth. 28. 19 , 20. because not expressed , I say , that Baptism with Water is not expressed , nor by any true and just consequence is proved to be meant in Matth. 28. 19. and therefore we are not bound to believe that Water-baptism is there understood . And I hope the intelligent and impartial Reader may see , that I. A. hath not proved it to be so meant , by all his endeavours , and therefore not of his own mouth , henceforth he is not to be believed . As concerning I. A. his Fourth Section , which is altogether concerning Infant-Baptism , I might wave it , because it proceeds upon a bare Supposition that is not proved , viz. That Water-Baptism is a Gospel Precept . And seeing the Controversie is most proper betwixt him , and these called Anabaptists , wherein we are little concerned , I shall not insist to Answer every thing , only I cannot but take notice of some of his most gross and impertinent Assertions and Proofs . He alledgeth Baptism under the New Testament is succeeded in the room of Circumcision ; to this I may reply in his own language elsewhere , He putteth the Plough ●before the Oxen , because he supposeth still a thing without proof , that Water-baptism is any New Testament Precept . Again he alledgeth , That Boptism with Water is come ●n the room of Circumcision , because Paul saith , Col. 2. 11 , 12. Our burial with Christ in Baptism is our Circumcision . But he hath not proved that the Baptism , there mentioned , is Water-baptism ; where is his consequence for this ? And why doth he expound the Circumcision to be spiritual in that place ; and the Baptism outward and visible ? Is it not more proper to take them both spiritually , and then his Argument doth wholly vanish ? And I find , ask him , Are all buried with Christ , who are B●ptized with Water ; if he say Not , as he ought , then surely the Water-baptism , is not the Baptism there understood . Another Argument of his , is , That because the Infants of Believers are probably partakers of Regeneration , which is the thing sealed or signified ; that therefore they ought to be baptized with Water . But this Argument proves as much , that Infants should also have that called the Supper , because Christ who was signified thereby , doth as probably belong to Infants as Regeneration , seeing none can have Regeneration without Christ , and I would know what I. A. doth say to this ; or let him shew a reason why his Argument prove the one rather than the other . And it seems , that for that , or the like reason , Augustine and others of those called the Fathers , were for giving that called the Supper to Infants , as well as Water-baptism ; and in that respect was long ago really administred to them . But seeing I. A. hath spent so much Paper on Water-baptism , why saith he nothing to sprinkling of Infants ? why doth he not so much as attempt to prove that sprinkling with Water , is , or ever was the true form of Baptism with Water , although the Question doth expresly mention it . Thus we see how all along hitherto , I. A. hath left the substance of the Queries unanswered . CHAP. IX . BEfore my Answer to I. A. his pretended Survey of the Sixth Query , which is concerning that called the Sacrament of the Supper , I shall premise these few particulars : 1. That we do not deny but own and believe that all true Christians and Believers do eat of Christ's body , and drink of his blood , and that beyond , or what is more than a figure or figurative Commemoration thereof , to wit , really and substantially , yet so as spiritually , and by Faith , and not outwardly and with the outward or bodily mouth . 2. Nor do we deny , but that in all our Eatings and Drinkings , we are to remember the Lords Death , and so Eat with Holy Fear and Reverence , and Thankfulness . 3. And we deny not , but that the night wherein he was betrayed , he took Bread and brake it , after Supper , and having given Thanks , he gave it unto his Apostles , saying , Take Eat this is my Body , and likewise the Cup , saying , Drink ye all of it , for as oft as ye Eate this Bread , and Drink this Cup , ye shew forth the Lords Death until he come : So we grant , he gave them a Commandment to do the like for sometime to come : But that which is Queried is this , Where is it called a Gospel Ordinance , or standing Command of Christ unto the Worlds end , to Eat Bread and Drink Wine after Supper in a peculiar and solemn way of Commemoration , over and besides that which may and ought to be done every day ? And whereas Christ said , Do this in remembrance of his Death , till he come again . It is Queried , Was this coming to the end of the World , or was it his coming to dwell in them ? Now saith I. A. to all this , first he alledgeth , It was a meer Circumstance , the doing of it at night , and after Supper , and so is no Essential part of the Action . But he giveth no proof of this : And if men take a liberty to change one Circumstance , why may they not change all the rest as well as that one . As for Example , why may they not say , that Bread of Wheat , and the Wine , are but Circumstances also , seeing Eating and Drinking may be without either Wheat or Wine , as well as it may be any other time , then at Night . Again , why may it not be said , that the whole Action is but a Circumstance in respect of the thing principally intended , which was to signifie our Spiritual Eating and Drinking of Christ his Body and Blood ; which may be very well without the outward Eating and Drinking , as all Protestants do generally acknowledge ; and thus the outward Eating and Drinking is but a Circumstance , as well as the time : And surely the time doth seem no less to have signification , than the Eating and Drinking it self had , to wit , that it was at Night ; for that time when Christ suffered was the Evening , or last part of the Covenant Dispensation , wherein he gave them a Sign or Figure suitable to that present Dispensation , and was not to continue as a binding thing , after the Gospel day or Dispensation should clearly break up , or be dispersed . And it doth plainly enough appear , that in the primitive times , they who used that Solemnity , they laid weight upon the circumstance of the time , doing it at Night , and after Supper ; which came in process of time to be changed , to the doing of 〈◊〉 the 〈◊〉 , or before Dinner : And if Christ 〈…〉 intended some weighty significatio● 〈…〉 ●ircumstance of time , to wit , at 〈…〉 the Passover , I see not , 〈…〉 of time is so carefully 〈…〉 ●angelists . Hence from the 〈…〉 of time , I bring an 〈…〉 Christ did at that time , and 〈…〉 do , until he came , is no Gospel 〈◊〉 , because it was done in the Night or Evening of the Old Covenant Dispensation , and consequently was to come to an end with it . Although for the weakness of some , it was continued for a time in the Primitive Church after the Night of the Old Covenant was expired , and the day of the Gospel Dispensation was clearly broke up : And another Argument we have , that the outward Bread and Wine is but a Figure of Christs Flesh and Blood , and not his real Body , as all Protestants acknowledge , and consequently is no Gospel Ordinance , which consists not in the Figures , Types and Shaddows , that were proper to the Law , but in the things signified by them . Again , whereas I. A. doth alledge , That Christ commanded it to be done , It is granted , he commanded it for that time , and for some time to come , until the darkness of the legal Dispensation should clearly ●anish , and be dispelled from the Eyes of the Disciples , which was not ●udde●ly done , but required a time : And many 〈…〉 believe in Christ , were but 〈◊〉 and could not easily be weaned from 〈◊〉 observation of outward Figures and 〈◊〉 and therefore Christ gave them thus 〈…〉 to condescend to their weakness , to bring them off from the Law , and the Figures , Types and Shaddows thereof by degrees , as they were able to bear . But it doth not follow , that because Christ commanded it unto them , for that time , or sometime following , that therefore it is a Gospel Ordinance , seeing he commanded them as expresly divers other things , which I. A. and his Brethren acknowledge are no Gospel Ordinances , As the washing one anothers Feet ; also , That they should go and tarry at Jerusalem for certain days , and wait for the Promise of the Father . And he bid them , Provide neither Bag , nor Shoes , nor Money , when they went forth to Preach : But I suppose none of all these will I. A. or his Brethren plead to be Gospel Ordinances . And even as his commanding them to tarry at Ierusalem until they received the Promise of the Father ; which was the Spirit , ( to wit , in greater measure than formerly it was given unto them ) did not oblige them to stay longer : So his commanding them to use that solemn and peculiar commemoration of his Death until he sh●uld come , did not oblige them longer , than until that his coming . But now the Question is , What coming did Christ mean , whether his last coming at the end of the World , or his Spiritual coming to dwell in them , and feed with his real Flesh and Blood Spiritually received , which is more than the Figure ? We say it is his Spiritual coming in his Saints ; but I. A. and his Brethren say , It is his outward coming , which yet he hath not proved , for all his wrangling . And instead of proving what he saith , he not only abuseth us with bad words , as calling us , Possest with a blind and deaf Spirit ; but most falsly alleadgeth on us , that we hold , Christ did not dwell in his Apostles , before that time , when Christ took the Bread : For we say no such thing , nor is any thing of that sort insinuated in the Queries : Only , That Christ did promise unto them , that he would come and dwell in them , to wit , in a more abun●ant measure , and clearer way of manifestation , suitable to the Gospel Dispensation , than formerly they witnessed under the Law. Nor will this argue that either the Apostles were wholly unconverted , or unregenerated at that time ; all this is but the bare imagination of I. A. his Brain , and no just or true consequence from our words . And whereas I. A. Querieth , Did not Christ dwell in these Corinthians whom Paul writes to . I Answer , he did in some measure ; but yet in diverse of them , he did not dwell in that measure or manner of clear manifestation , as was promised ; for Paul said unto them , He could not write unto them as spiritual , but as carnal , and he fed them with milk , and not with meat ; which plainly imports that many of them was short of that measure and degree of Spirituality , which the pure Gospel state required . And as for 1 Cor. 11. 23 , 24. Which I. A. bringeth to prove , That the outward Eating is a Gospel Institution ; I Answer , that place , 1 Cor. 11. 23 , 24. contains no Institution of it at all , but only an Historical relation of what Christ did and said that night to his Disciples . Nor did Paul say , that he received a Command from the Lord , or delivered a command unto them , concerning Bread and Wine ; but that which he received and delivered unto them from the Lord was , the knowledge of what the Lord did and said at that time . And though this practise was continued in the Church of Corinth for that time , and perhaps in other Chruches , this proves it not be a Gospel Ordinance more than Water-baptism , or Circumcision , both which were practised by many that did believe in those times . And here again I. A. falls into his old trade of fal●ly accusing us , as being against all external Ordinances , because the Query insinuates , That such who are come into Death with Christ , need not Bread and Wine to put them into remembrance of his Death ; from whence he most unjustly inferreth his consequence , that we reject all outward helps and means whatsoever . But doth not I. A. know that his own brethren acknowledge there is no absolute necessity of using that called the Supper , so as none can be saved but such as pa●take of it ; and the like may be said of any outward helps , when people cannot have them . But yet we say still , whatever outward thing God hath Commanded us to use , be it never so small or mean , is in that respect both necessary and profitable unto us , for there is none of God's Commands , but they bring along with them a real advantage to mens Souls ; but I. A. hath not as yet proved it , that using Bread and Wine , as aforesaid , is any Gospel Command . Another abuse of his is , that he alledgeth , We reject the said practise of taking the Bread and Wine , from a conceited perfection ; which is false , for as we do not boast of our perfections , so we do not reject that custom● because of any perfection , that some of us may become unto beyond others , but because we cannot find it to be any Gospel Precept ; and therefore we cannot acknowledge it either to be necessary or profitable to the weakest . Another thing he quarrelleth in the Query is , That it makes to dye with Christ , and to come to the Death with him all one . And here he insults not a little in his knowledge of Philosophy above the Quakers , for a meer Grammaticism of saying to for into , which perhaps was only a fault in the Transcriber ; and yet we find commonly that to and into are indifferently used to signifie one thing : as to come to Town , is all one as to come into it ; and to come to Christ , is all one as to come into him ; and when Christ said , Come unto me , he did certainly mean that they were to come into him . Hence we read of the Saints being in Christ. And if this be I. A. his Philosophy so to quarrel at words proper enough , and according to Scripture , let the judicious and sober Reader judge , whether some of our Friends that called his Philosophy , Foolosophy , had not ground so to do . And whether he has not discovered more folly than true Philosophy , from first to last , in his Book against us . In his Answer to the reason hinted in the Query from Paul's words , to seek the things that are above , and the things that are seen are temporal , he still beggeth the Question , That the outward observation of Bread and Wine , is a mean which God hath appointed , for the attaining the things above . And in Opposition to his Assertion , let him read what Paul saith , Col. 2. 17. where he putteth mea● and drink in together with the new Moons , and other legal Observations , which he calleth , A shadow of things to come ; but the body is of Christ. And seeing I. A. acknowledgeth that the Bread and Wine are but external signs , and not the real body of Christ ; I ask him , wherein then differ they from Shadows . And if they be Shadows , they are no part of the Gospel Dispensation , according to Paul's Doctrine . In the close of his pretended Survey to this Sixth Query , he chargeth us most rashly and uncharitably , as being related to the accuser of the Brethren , as if the writer of the Queries had positively charged all the Ministers of Scotland , that they never intended their Hearers should come any nearer to Christs Death , than a bare Historical remembrance thereof . But doth not I. A. know , that to Query a thing is one , and positively to conclude it , far another . And the Enquirer had ground so to Query , because he understands , that if it were the care of Preachers to bring people into the Death with Christ , so as to be Crucified with him , they would not plead so much for upholding a Figure or Shadow of Christ's Death , to put them in remembrance of it ; when to suffer and die with Christ is much more effectual to remember them . Nor Secondly , would they plead so much for carrying a body of sin about with them , while they live , and that all must be under a necessity of sinning daily in Thought , Word , and Deed ; yea , in whatever thay think , speak , or do , for such a state is not consistent with a being Dead and Crucified with Christ. And Thirdly , If it were their work to bring people to dye with Christ , they would turn them to the Light of Christ in their Hearts , and Preach it to be unto them of a saving Nature , and an effectual mean to obtain the said Death with Christ , which yet they do not , but on the contrary deny it as meerly natural insufficient . And is it not too apparent that the far greatest number of your Church Members , know nothing more of Christ's Death than the History of it ? And whether the fault of this lye not in a very great part upon the Preachers , is no small nor impertinent Question . And seeing I. A. pretends so much to Scripture Rule , I shall ask him a few Queries more upon the former Head. First , What Scripture hath he and his Brethren to call that eating of Bread and drinking of Wine , once or twice in a year , in the Pub●●ck Assembly , the Sacrament ? 2. What Scripture have they to instruct them how oft they should use it , as once , twice , or four times in every year ? And if they have none , was it not then left to people according to the Query , at least as to the time ? 3. What Scripture have they for consecrating it , or when did Christ say , Before ye eat it , consecrate it ? 4. When did Christ give only the power to a Priest or Presbyter , or Ordamed Minister to Consecrate it , so as without the said Consecration by some Priest , or Ordained Minister , it is no Sacrament ? And seeing every Christian may eat it as well as the Minister , why may he not also consecrate it , as well as he , seeing every true Chris●ian is a Priest ? 5. Where did Christ appoint , that these words , Take Eat , this is my body , should be the words of consecration , and have ye not received all this from the Papists , and not from Christ ? 6. Seeing ye commonly say , that this Sacra●●●● of the Supper is come in the room of the Passo●er , and under the Law , every Family had power without a Priest , to celebrate the Passover ; why hath not also every Family under the Gospel 〈◊〉 much power , without any Ordained Priest or Minister to celebrate that called the Supper ? 7. Seeing every true Christian feeds daily by Faith upon the body of Christ , according to the Protestant Doctrine , and ought daily to remember the Death of Christ , in all their eating and drinking , which is also sanctified unto them by the Word of God and Prayer , what peculiar vertue or efficacy hath your sacramental eating , more than ordinary eating ; when done , with godly Fear , Prayer and Thansgiving , and remembring the Lords Death ? 8. Seeing it is clear from Luke 22. 17 , 18 , 19 , 20. that Christ did take the cup twice ; once before he gave them the bread , and once after , bidding them do the same ; why take ye the cup but once ? was this only a bare circumstance ? 9. Is not the Apostle Paul , 1 Cor. 10. 15 , 16 , 17. to be understood of quite another Bread and Cup , than that which is visible and outward , when he saith , I speak as to wise men , judge ye what I say ( did he not say this because he was to speak of the Bread and Cup , in the mysterie , as it was altogether a spiritual and invisible thing , to wit , the real body and blood of Christ spiritually received , which none but the spiritually wise could understand ) The cup of blessing which we bless , is it not the communi●n of the blood of Christ ? The bread which we Break , is it not the Communion of the body of Christ ? For we being many are one Bread , for we a●e all pa●taker● of that one Bread. Is it not clear from all this , that Paul speaks not of any visible and corruptible Bread but of Christ himself , as he is spiritually and invisibly received by Faith whom he calls the same spiritual meat and drink , which the Father 's received of old ? see the same Chapter , Verse 3 , 4. 10. Do any receive the Supper of the Lord , or Sup with the Lord , but such as open to him and hear his voice , according to Rev. 3. 20. And is not this Supper , or Supping with the Lord , altogether inward , spiritual and invisible . Now whereas I. A. doth alledge that the Querist hath mistaken the second Epistle of Paul to the Corinthians for the first , because h● citeth these words in the second Epistle , For the things that are seen , are but temporal , but the things which are not seen , are eternal ; I Answer , that the Apostle Paul writeth to the same purpose , in the first Epistle , and that much more clearly , calling Christ the spiritual Meat and Drink , as he is spiritually and invisibly received by Faith. CHAP. X. J. A. in his pretended Survey of the seventh Query , ( which is concerning the Sabbath-day ) alledgeth , That the fourth Commandment requireth , to keep Holy unto God one day of seven ; and seeing that fourth Commandment is Moral , it extends to all Ages of the World. But in Answer to this , as that the fourth Commandment required one day in seven , so it expresly mentions that day to be the seventh , and not any one other of the seven ; for the said fourth Commandment did plainly bind the Iews to the seventh day , which was not lawful for them to change to the first . And whereas I. A. alledgeth , That the Accomodation to the particular time , or Diet to the last day of the Week is indeed Abrogated , but not the substance of the Command : By this he quite overturneth his former Assertion , That the fourth Commandment was simply Moral ; for if it was simply Moral , nothing of the least Circumstance of it could be Abrogated . But some of I. A. his Brethrem●are more wary and considerate , who say , The fourth Commandment was partly Moral , and partly Ceremonial : The Ceremonial part of it was , that it tyed to the seventh day ; the Moral part of it was , and is partly that it requires some competent time to be appointed for the Worship of God , both private and publick , laying aside all Worldly occasions for that time , as well out of our Minds as hands , without tying to any limited day of seventh or sixth : And partly again in respect of its Spiritual signification ; for the outward Sabbath of the Iews , was a Type or Shadow of Christ , in whom all True Believers find rest to their Souls , from all their heavy Labours and Toils ; and that Christ is the thing signified by the Sabbath , is clear from Coloss. 2. 16 , 17. Again that neither I. A. nor his Brethren hold the first day of the Week , in that strickness of a Sabbath , as the fourth Commandment required is clear , because the said fourth Commandment required , That in it they should not do any work , which elsewhere in Scripture is more particularly set down , That they were not to kindle a Fire on the Sabbath ; and he that gathered sticks on the Sabbath-day was to be stoned to Death : All which proveth that the Sabbath of the Iews was Typical , and consequently that the Morallity of it , was principally its Spiritual signification , as it did hold forth Christ , no less than the other Types and Figures . But I. A. alloweth people to kindle a Fire on that day , and to Boil and Roast Meat as plentifully as on other days , if he be of his Brethrens mind , who commonly Feast on that day , and have a larger Table than at other times . And although I. A. undertake the Vindication of the Church in Brittain , yet he cannot be ignorant , that the greatest part of his Episcopal Brethren were and are of another mind , viz. That the keeping of the First day of the Week is no Moral Command ; else they would never have allowed Playes and Markets to be kept on that day . And Calvin , whose Opinions I. A. followeth but too much in other things did not hold , That the keeping of the first day , was any Command of God , but simply that the Church had agreed to it to meet on that day : And he saith plainly , They might have chused another day as well as that . Now the Query saith , That the Saints did meet together , this is Scripture ; so we acknowledge that the Saints did meet together on the first day of the Week , and so we do according to their example ; and also we acknowledge that some considerable part of our life time is to be set apart for the solemn Worship and Service of God ; and this not only the Scripture Testimony , but the Law of God in our hearts doth require . And we further judge , that rather more of our time is to be given to the Service of God , solemnly se● apart from all worldly occasions now under the New Testament , ( and that Servants and Beasts may have rest , for God requireth that mercy be shewn to them also ) than was formerly under the Law , by vertue of the fourth Commandment . And therefore we have Meetings , and other times of Retirement , at other times of the Week , than on the first day . As also we do generally abstain from Bodyly Labour on the first day of the Week , although we cannot call it the Christian Sabbath , for that were to put it in the room of Christ : But what abuse and profanity is it to pretend to set apart a day only for the Service of God , and yet to spend it worse , than any other day of the Week , for most part , to wit , in Idle Communications , Playes , and Drinking , as too many of I. A. his Brethren openly do . And now let us see further , what I. A. doth alledge for the first day of the Week , its being appointed to be kept for a Sabbath . One Argument is , That because Christ rose on that day , and honoured it with his most frequent appearings , after his Resurrection on that day , that therefore he appointed it to be kept for a Sabbath : But this inference is without any proof , and is therefore returned to him : And it is manifest , that at a certain time , when Christ did appear , some of the Disciples were Fishing with their Nets , Ioh. 21. And if that was the first day of the Week , and appointed by Christ for a Sabbath , how was it that the Disciples did so openly transgress it , and yet were not reproved by Christ , but were bidden cast out the Net by himself . Nor is his other Argument of any greater weight , That because the Primitive Christians , in the Apostles times and downwards , did constantly meet on that day , and had their Collections for the poor , that therefore it was appointed to be strickly observed as a Sabbath : This consequence is also returned upon him , as barely alledged without proof . And both we and many other Protestants in France and Holland , constantly meet on that day ; and yet it doth not follow , that we or they hold it for a Sabbath , for many of them do not , any more than we . Another Argument of his is , Because it is called the Lords day , Rev. 1. 10. To which I Answer I. A. hath not as yet proved it evidently , that by the Lords day there is meant the first day of the Week , but giving it , that Iohn meant the first day , as I find generally that Iustine Martyn and others about his time did call the first day of the Week , the Lords day ; yet it doth not follow , that therefore the Lord appointed it to be kept as a Sabbath , for it might well enough he called the Lords day because he arose upon it , for many day● have received Names for much less reason , according to the Ancient Tradition in Old times , which not being in Scripture is not so certain to us , as that other , viz. Of Christ his Resurrection day . Another Argument of his is , Because that Christ Taught the Disciples to Pray that their flight might not be on the Winter , nor on the Sabbath day , when he Prophecied of the Destruction of Jerusalem , Math. 24. 20. But to this I Answer , That the Name of Sabbath doth not infer , that any outward day is to be kept for a Sabbath , under the New Testament , more than the Name of Circumcision doth infer that there is now to be any outward Circumcision ; and what Christ spoke to the Disciples , it was not to them alone , but to all the Iews , who as he did well know , would still be Zealous for the Iewish Sabbath , after his Resurrection ? As indeed they were , and also for Circumcision ; and therefore he knew what great an Affliction it would be to them to be put to flee on that day ; and accordingly we find , that not only them , but long after the Iews , even many of them that believed , and also our Christians , did observe the Iewish Sabbath , and some observed both , that and also the first day , until Constantine's time . What Christ therefore spoke of the Sabbath , was not to confirm them , to keep either that or the first day of the Week for a Sabbath , but to express the great Affliction , they would be in , if they should flee on that day , which they so much did regard . And beside , some understand the Sabbath here also by way of Allegory , which I. A. hath not re●u●ed . And whereas the said I. A. alledgeth , that Rom. 14. 5 , 6. Is not to be understood of the first day of the Week , but only of other Jewish days : This is meerly alledged , without any shadow of proof ; for no where doth Paul , or any other Pen-man of the Scripture make an exception of the first day : And therefore seeing Rom. 14. speaks of days indefinitely , the first day is understood as well as the rest . CHAP. XI . IN the pretended Survey of the eighth Query , which is concerning Singing of Psalms , I. A. is at much pains to prove a thing , which we do not deny , viz. That Singing of Psalms , is allowed and commanded under the New Testament : For this we willingly acknowledge , and those who can Sing with the Spirit and undestanding , they may use either David's words , or words of any other Holy-men , recorded in Scripture , or any other sound words , as the Lord shall move them : But all this is no Answer to the Question , which is not concerning Singing only or simply , but that way of Singing used by I. A. and his Brethren , without any pretence to an immediate direction , or motion of the Spirit Infallibly Teaching or assisting them what and how to Sing . Now the Query is , where doth he find such Singing Warranted in Scripture , viz. without the Spirit infallibly directing them . 2. Their Singing with Meeter or Tooting Rhymes , Artificially composed by meer Natural Art and Industry ; where is such Singing commanded or practised in Scripture . And 3. it is Queried since the Apostles did not turn them into Meeter , why have others since them , done so , as if they were more wise than the Apostles , or saw further what God required of them . And whereas I. A. alledgeth , That Psalms cannot be Sung , except they be Meetered ; If he mean by Meetering , putting them in Tooting Rhymes , or Rhymes ending with the like Cadencies and Sounds , he sheweth his great ignorance in Poetry , and Musick ; for the best Poesies are without any such Cadencies : Nor have David's Psalms any such Cadencies of like sounds at the end of the Lines , as they are written in Hebrew . And although Davids Psalms are Penned with certain measures of Words and Sentences , yet that was by some Divine Skill , which the Spirit of the Lord Taught him , and not by bare humane Art , as I suppose I. A. will not deny . But another great abuse in I. A. is , that he excuseth wicked and proud mens Singing such words of David as these : I am not puft up in mind , I water my Couch with my Tears , &c. alledging they may be Sung as well as Read by such men . But who cannot see the absurdity of this inference , for to Read , and to Pray , and also to Sing , are very differing ; and one may Read the Devils words , and the words of the wickedest men Recorded in Scripture , but when one Prayeth , or Praiseth , he expresseth somewhat of his own condition . And men may read the Creed or Ten Commands , but yet they are not proper for a Prayer , and the most of the Psalms are Prayers . But lastly , whereas I. A. saith , He and his Brethren have the same Spirit the Apostles had , though not the same measure : We may not unfitly Query them , how he can prove or demonstrate this to us , seeing some of his Brethren have asked a proof from us , that we had the same Spirit : And if I. A. be in good earnest , and doth indeed believe that he has the same Spirit , which the Apos●les had , how is it that he doth so very frequently mock and scoff at the Infallible Inspiration of the Spirit , which we plead for , as the common priviledge of all true Christians . And was not the Spirit which the Apostles had , the Infallible Spirit ? And if I. A. thinks he has the same Spirit , either he must needs acknowledge , that he has the Infallible Spirit , and is so far infallible , or then he must say , that the Spirit of God is changed , so that whereas it was Infallible in the Apostles and Primitive Christians , it is become Fall●ble in I. A. and his Brethren . And if he have the same Spirit , which the Apostles had , but in the least measure , how is it ●hat he hath said above that the Dictate of the Spirit within is worthy of a thousand Deaths ? Let I. A. extricate himself of these contradictions if he can . And further I ask I. A. whether the Psalms , he and his Brethren Sing in their Meetings , be these Spiritual Songs , which the Primitive Christians did Sing ; and such as we Read of particularly in the Church of Corinth , where Psalms are reckoned among the other peculiar Gifts of the Spirit , such as Revelations and Interpretations ; where it is manifest , that the whole Assembly did not all Sing the same words with their voice ; but every one did Sing as they received it from the Lord , and as he did put it into their Hearts ; and such were the Songs of Zachariah , Mary and Elizabeth , who Sung and Blessed the Lord by the Holy Ghost . And seeing I. A. saith , That they cannot Sing , unless what they Sing , be turned into Meeter , I ask him , whether the Songs of Zachariah , Mary and Elizabeth were Sung by them in Meeter , or Rhyme , and with Musical Dittyes and Tunes Artificially Composed , or whether they had a Precentor , or any that went before them . And whether such kind of Officers were in the Church in the time of the Apostles , as Precentors that went before the people : And whom they were all to follow , accordingly as he Sang after ●his or that Tune of Musick Artificially Composed . Or rather have ye not Learned all this from the Papists ? And was it not Guido Aretinus , ● Popish Monk , that invented the Scale of Musick commonly called the Gamut according to which the Precentors are Learned to Raise the Psalms . All which is but the bare Act of Man ; and such who plead for Vocal Musick in the Church , from the example of David , and the Law ; they may also on the same account plead for the use of Musical Instruments in the Church ; not only as lawful , but as necessary , ( which yet the Episcopal Church here wanteth ) and not only so , but Dancing also , as a part of Divine Worship , which was used in time of the Law , and especially by David . And thus by I. A. his Argument , both Instrumental Musick , and Dancing shall be necessary parts of Gospel Worship . And as concerning wicked mens Singing , it is most clear , that as they are not to Pray , while remaining wicked , so nor are they to Sing , because all true Singing is a real part of Divine Worship , which is to be done in Spirit and Truth ; but no wicked nor unrenewed person can so do . And seeing all wicked persons professing Christianity , are Captives in Spiritual Babylon , how can they Sing any of the Songs of Zion in a strange Land ? Can they Sing that new Song , which the Redeemed from the Earth Sing ? Rev. 14. was not the Lord displeased with their Singing even under the Law , when the people did degenerate and become perverse ? And did he not threaten that he would turn the Songs of their Temple into Howlings ? And yet according to I. A. the most perverse and abominable corrupted persons , may and ought to Sing Psalms : But what Harmony can such Singing make in the Ears of the Lord , while the Heart is so discordant to the Law of God ? And although I. A. hath his best and greatest Patrons , for his Musical Singing , with Artificial Dittyes , and Tunes , and Rhymes out of the Popish Church ; as also for his pleading that wicked persons may Sing David's words , without making a Lye ; I shall here Cite a very fair acknowledgement out of a late Popish Writer , to the Truth of what we alledge against I. A. The which Writer is Iohannes Bona in his Book called , The Principles of the Christian Life , Part 1. Sect. 44. They are ●yes ( saith he ) and empty words , when any com●●tteth wickedness ; and singeth in a Psalm unto God : I have hated iniquity , and abominated it , Psal. 118. He that is altogether in his Dishes , and saith , I have forgot to Eat my Bread , Psal. 101. 1. He Laugheth the whole day , and exceedeth in vain joy , and saith , my Tears were my Bread day and night ; he obeyeth not the Commandments , and he Singeth They are Cursed who decline from thy Commandments , Psal. 118. Such Prayers ( saith he ) are Accursed , provoking the wrath of God , toward such , and they deserve to be punished with severe Pains . Now albeit this Testimony is from a Papist , I hope no Sober person will call it a Popish Doctrine , but rather a Christian Truth , which the Evidence of Truth hath extorted from him . And it is a shame that I. A. should be more blind , who pretends to more knowledge . CHAP. XII . J. A. in his pretended Survey of the 9th , 10 th , and 11 th . Queries , doth ground his Discourse so much partly upon mistakes , and partly upon barely supposed alledged principles , which he doth not prove , that I shall need to say very little directly in Answer to the whole , from his pag. 119 , to pag. 131. only some of his most considerable mistakes and bare Suppositions , I shall take notice of , the which being denyed , and removed , his whole Superstructure falls of it self . First , He blames the Queriest , or Writer of the Queries , For falsly accusing the or sl●ndering the Church in Brittain , as he calleth it , as if they did hold their Ecclesiastical Constitutions formally , as such , for an Infallible Rule , and their Catechisms and Confessions of Faith equal to the Scriptures . But I Answer , the Query maketh no mention of those terms [ formally as such . ] But simply whether they hold their Directory Confession of Faith and Catechism , to be an Infallible Rule , and equal to the Scripture . Again , Secondly , what is proposed in the Query is not positively concluded one way or another , as the Nature of a Query doth plainly demonstrate . And yet Thirdly , he plainly affirmeth , pag. 129. That the whole Articles and Difinitions contained in the Catechism and Confession of Faith materially considered , are very Gospel Rule , and Scripture Sentence , either expresly and formally , or materially , implicitely and by good consequence taught therein . How then can he have any face to accuse the Inquirer , for asking such a thing which he doth openly acknowledge . And here let the Reader take notice , that the Catechism and Confession of Faith , whereof I. A. giveth so great a Commendation , is not that of the Episcopal Church , but the Presbyterian , viz. that made by the Assembly at Westminster which is expresly cited by him , cap. 31. art . 4. it is not then as seemeth the Defence of the Episcopal Church and Faith , that Ioh. Alexander undertaketh , but the Presbyterian , and yet I. A. is a Member of the Episcopal Church , and Officiates therein under Iohn Hamilton , an Episcopal Preacher , who hath recommended his Book , at the Order of the Bishop of Edenburgh . But I suppose the Episcopal Church in Brittain will give Iohn Alexander , or his Patriot Iohn Hamilton little Thanks for his Service , seeing many Episcopal Teachers in Brittain differ widely in Doctrin from the said Westminster Confession . And had I. A. no other Confession of Faith , or Catechism to commend , but that of the Presbyterians , whom his Episcopal Brethren commonly call Fanaticks ; and is it turned to that , that they commend their Confession of Faith , as the only Confession of the Church in Brittain ? But I can find no mention in the said Confession , that Episcopacy is Iure Divino . However since I. A. has undertaken the defence of the Presbyterian Church and Faith , in all its Articles and Definitions , as very Gospel Rule , and Scripture Sentence , he must then acknowledge that all these Definitions and Articles of his Presbyterian Brethren , are at left materially considered , infallible Oracles . ●nd seeing he confesseth they are not all expresly contained in Scripture , but many of them only deduced by consequence therefrom , by what infallible consequence can he convince any rational man , that his and their consequences are just and right since he laies no claim to the least measure of that kind of direction of the Holy Spirit , teaching him and his Brethren to draw those consequences , which Christ and the Apostles had , whereby they argued , and did draw consequences from places of Scripture formerly writ . And seeing not only Papists and Protestants , but the Episcopal and Presbyterian draw contrary consequences from the Scriptures , what evidence can I. A. give us , why we should receive the consequences of the one more than the other . Or can we think the Lord hath left his people so in the dark , as to give no other knowledge of his Will in a great many things , whi●h are Articles of Faith , but what can be searched out by long and tedious consequences , of the bare natural understanding of man , as it is left to it self , to fish and hunt in the dark , after such consequences , without any such special direction and conduct of the Holy Spirit , in the least measure , which Christ and the Prophets ▪ and Apostles had . Nay I do not find that I. A. doth acknowledge so much as the least absolute necessity of any sort of operation or illumination of the Spirit , so ●uch as that they call effective or subjective , order to draw their consequences from the ●cripture . But if this way of drawing consequences without the help of the Holy Spirit were so safe and sure , how is it then that so many of all sorts draw contrary consequences from the same Scriptures ? Is not the great reason of all this , because men are departed from that holy Spirit , which gave forth the Scriptures , and can only give the true understanding of them ? And therefore is it not plain and manifest , as the Light at Noon-day , that man's natural Spirit , and Reason , and Wisdom , in its highest perfection , is altogether unable to meddle with Divine Truths , or to search after them , as it remains alone , hunting in the dark . And certainly this is no small part of that cursed self-conceit and exaltation of mind , that Rules in the degenerated nature of man , that they think they can be wise enough without God's Spirit , they need no direction , or assistance , or illumination to help them to search into the Scriptures , they can do that well enough with their natural reason , and a little School-craft of Artificial Logick , and Grammar , and Natural Philosophy ; but that blessed man David was of another mind , when he prayed unto the Lord , saying , Open my Eyes , that I may see the wonderful things of thy Law. And as for consequences which men draw , as they are directed and taught by the Spirit of God , as Christ and the Apostles were , when they drew any consequence from what was formerly writ , we do own them , and receive them , and none else . But yet as to the most weighty and necessary things , to wit , such as are the general principles of the Christian Faith and Doctrine , and which as such are generally to be received by all Christians , as well these of the meanest capacity , as others of the greatest , we see the Lord hath not left it to mans industry , to search after them by consequences long or short , but hath delivered them to us in plain express words and terms , and that many times over and over again ( as in respect of many of them ) in the Holy Scriptures . And why is it , that the Scriptures are so full and large in their Testimony to the Doctrines and Principles of Religion , but to let us understand , that all the Principles and Doctrines of the Christian Faith , which God requireth in common of all Christians are expresly their delivered and recorded , and put as it were in a puplick Register . And therefore , for my part , what I cannot find expresly delivered in Scripture , I see no reason why I should receive or believe it as any common Article or principle of the Christian Faith or Life ; and for such , to whom God hath given that Divine skill to ●ive , or dip into the depth of the Scriptures , 〈◊〉 out of the reach of other men , who may ●e true Christians , so as to collect or gather by just and true consequences , other things that lie out of the view of their weaker Brethren , they ought not to obtrude them upon any to be received as principles of Faith , but in that case to have Faith to themselves , and receive them as peculiar discoveries or Revelations of the Spirit to them , and such others as God hath so enlightened ; the which by the Apostle Paul is called , The Word of Wisdom , to wit , such a peculiar degree of Wisdom or Understanding in the depth of the Scriptures , as others who yet were true Christians did not reach unto ; and concerning such a peculiar gift of Divine Wisdom , he said , We speak Wisdom among the perfect ? this certainly could be no common Article of Faith , else he should have Preached it to all . And this by the same Apostle is elsewhere called , The knowledge of Mysteries , as distinguished from the common Faith and knowledge of the whole Church . Now if this were but received among those called Christians , that nothing should be required by one sort from another , as an Article of Faith , or Doctrine or principle of the Christian Religion in common to be believed , but what is expresly delivered in the Scriptures , in plain express Scripture terms , of how great an advantage might it be to bring a true reconcilement among them , and beget true Christian Unity , Peace , Love and Concord . And as for the consequential part of peculiar Doctrines , whether true or false , to leave every one a freedom or latitude , without imposing upon them the affirmative or negative , as any bond or tye of Christian fellowship ; for if such consequential Doctrine be false , it is most unreasonable to impose it , and therefore in that Case , a Dissenter should have his liberty to differ in judgment , without any breach of Brotherly Unity and Society ; and if it be true , yet not being opened or revealed to another , it cannot be in justice pressed or urged upon him , where God has not given him the true freedom and clearness of mind to receive it ; and to do otherwise , is to transgress that Golden Rule delivered by Paul , viz. To walk by the same Rule , according to what we have attained ; and if any be otherwise minded , said he , God will reveal it unto him . And if this Advice could find place , it would bring the differences among those called Christians , in point of judgment , into a very small and narrow compass , and they would understand one another far better than now they do . But again , seeing I. A. is so absolute and peremptory , that the Presbyterian Confession of Faith and Catechism , ( and wh● not the Presbyterian Directory also ) materially considered is infallible , and yet is but a Book of their making , and the consequential part of it , the alone Fruit and product of their humane Spirit , since they deny all pretence to an inward Dictate or Direction of Gods Spirit in the Case ; why should the said I. A. so oft Taunt and upbraid us with an Infallible Spirit , and Infallible Speaking and Writing , and Inspiration ; for now it seems a meer humane Spirit hath inspired those that gave forth the Westminster Confession of Faith and Catechism , to write every Article and Sentence of it Infallibly , according to I. A. his high estimation of them . But whereas I. A. dareth us , To give any instances of any Articles and Definitions contained in the said Confession and Catechism , that are not Scripture Sentence materially or formally considered . This hath been done many times over and over again by our Friends in England , and by some of us here in Scotland , particularly by R. B. in his Catechism and Apology , and by me in my Book of Immediate Revelation : And there was in the year 1651. an intire examination of that Confession of Faith published in Print by one W. Parker , ( who was not called a Quaker , and whose words in all things we do not own ) and to the said Examination I. A. or any of his Fraternity is referred , where I am abundantly perswaded he hath said more against it , and many Articles contained therein , viz. in the said Confession , then ever I. A. or any of his Presbyterian half Brethren shall be able to Answer ; which whole Book lyeth at their door to this day ( so far as I can understand ) unanswered . Another gross mistake , or rather abuse of I. A. is , that he alledgeth , The Quakers are against all Confessions of Faith and Cat●chisms whatsoever , and yet they have Confessions and Catechisms of their own . I say this is a gross abuse , for we do own , that there may and ought to be Confessions of Faith given by True Christians ; and also we own , that there may be Catechisms , and that they are useful in the Church , and accordingly we have such . And though the Writers of those Confessions and Catechisms , be not absolutely or universally Infallible , yet we hold that none should publish any Confession of Faith , or Catec●ism , but in such things whereof they are Infallibly perswaded by the Spirit of the Lord ; and as to other things that may be uncerta●n or unclear unto them , they should forbear : and so every one should Speak or Write , as they have received the ●pirit of Faith : as the Apostle Paul said , We ha●ing re●e●ved the same ●pirit of Faith , we believe , and therefore we have spoken ; bu● I. A. thinks he may Speak and Confess his Faith , without the same Spirit of Faith which David and Paul had : And as for our Catechisms and Confessions of Faith , if we cannot prove them , and all the Articles and Sentences in them , to be according to express Scripture words , then let them not be received . For we profess to urge nothing , nor to press any thing to be received , as a common Article of Faith , but what is expresly delivered and Recorded in the Scriptures . And if any should be so unbelieving and obstinate , as not to believe the express Scripture words , we may not urge them , or press them thereunto by any Humane or Carnal Force and Compulsion , but only to labour to perswade them , according to that evidence and demonstration of the Spirit and Power , as God shall be pleased to furnish us withal . Another great mistake or abuse of I. A. is , that he alledgeth the Tenth Query is void of Sense , as if it did import , That their Iustification and Sanctification , Faith and Grace , were the Gifts of their Directory , Catechism , and Confession of Faith ; and thus because the Query saith , The Gifts of these , whereas it is plain to any Sober and Rational Person , that by the Gifts of these , the Inquirer meaneth , the Gifts of Justification , Sanctification , Faith and Grace ; and this is a form of Speech allowed by the Grammar it self , and practised by Learned Authors , I suppose far beyond I. A. who say not only the Town London , or Rome , or Edinburgh , but also the Town or City of London , the City of Rome , the City of Edinburgh ; and therefore why may it not be as well said , the Gift of Faith , of Justification , of Sanctification ; and speaking of these in general , why may it not be said , the Gifts of these , which is equivalent to these Gifts : And beside , perhaps all this Quible is only raised upon a mistake of the Transcriber , wri●ing the Gifts of these , for these Gifts ; but it seems I. A. is barren of matter , when he maketh a mountain of so small a matter , if so be it were an impropriety of Speech . But to deal in earnest with I. A. seeing he is so declared an Enemy to Divine Inspiration in our days , we cannot think that he indeed oweth his pretended Justification , Sanctification and Faith unto God , but rather unto those Confessions and Catechisms ; for what Evidence or probable ground can he give us , that he hath any Divine Faith , or that which is more than barely Historical and Traditional ? Another gross abuse of his is , That because we call the Gospel the Power of God , as we are warranted by the express words of Paul , Rom. 1. 16. therefore he alledgeth , That we fain to our selves a sort of dumb Gospel , without any Words , or Doctrine . But to remove this abuse , let the Reader know , that by the Gospel , we mean not the Power of God abstractly considered without the Doctrine , and suitable words , inwardly or outwardly Preached , nor yet the Doctrine and Wor●● ▪ without the Power , and Life , and 〈◊〉 God , but both conjunctly . And although we do readily acknowledge that the Doctrine , when it is outwardly Preached by the Spirit of God , and so hath the Power of God accompanying it , is and may be called Gospel ; yet we cannot simply or absolutely limit or confine the Gospel to outward Preaching of men ; otherwise what God or Christ Preaches of his Love and Mercy to men in their Hearts , should not be the Gospel , nor should that be Gospel which God Preached unto ●braham , and also unto Adam after the Fall ; seeing to none of these God did use the Mini●●ry of men . To conclude therefore , what God reveals of his Love and Mercy for mens Salvation , whether without , or by the Ministry of men Spiritually fitted and called thereunto is the Gospel , and that Gospel may be called the Power of God unto Salvation , because it is mighty and powerful in operation ; but yet it doth not follow , that the ●reaching of the Letter without the Spirit and Power of God , is the Gospel , as I. A. would have it . CHAP. XIII . IN the pretended Survey of the 12th Query , I. A. 〈◊〉 the Inspirer of the Quakers , as he sc●ffing●y 〈◊〉 it , as being both a great Jester , and a great Fool also , because the Inquirer asketh , Whether Original Sin be the Devil , seeing the Word Original signifieth the Beginning . But I ask I. A. why may not the Devil be called sin , or unrighteousness in a certain sense , as Christ is called righteousness frequently in Scripture ? And what is it that made him that was an Angel of Light , to become a Devil , but sin ; for when God first created him , he was not a Devil ; but he became so , or made himself so , by his sin : And seeing sin made him become a Devil , why may it not receive his Name ? And also seeing the Devil stirreth up men to sin , and is the Author of it commonly in mens Hearts , it may very well receive his Name , at least by a Metonymie . Again , is not sin called in Scripture , The Old Man , or Old Adam , whom we are bidden to put off ? According to I. A. his reasoning , Sin cannot be an Old Man , because a man is a person , and then Sin should be a person also . Again , by his Argument , God made man , but he made not sin , therefore sin cannot be a man : And thus according to I. A. the Inspirer of the Apostle Paul , must also be a Fool and a Jester ( which were very Blasphemous to think ) because Paul calleth sin in men , The Old Man , and compareth it unto man , having its various Members . Now if indwelling sin may be called man , in any tollerable sense of a Metonymie , or Allegory ; according to Scripture , why not also Devil , Serpent , Leviathan , as also it is called flesh . And whereas the Inquirer doth ask , what did Christ come to destroy ? was it not the Devil and his works ? To this I. A. giveth no direct Answer ; for certainly that Divel whom Christ destroyeth in mens hearts ; and that Serpent whose head Christ the Seed of the Woman doth bruise , is sin , which is the Serpents birth in mens hearts , and which receiveth his Name , as the Child doth the Name of its Parent . Now as to the words Original sin , as they are no express Scripture words , so they have an Ambiguous or doubtful signification , and therefore it were better to leave those words , and to keep to express Scripture . For in one Sense , there can be no Original sin , because originally all things were good , and sin came in not with the Creation , but sometime after it . But how sin hath come generally upon all men , as whether by the bare imputation of Adam's sin , without the consent of his Posterity , or by and through their consenting thereunto , is the true state of the question , which I. A. hath not as yet resolved . And it seemeth most absurd that God should reckon any sinners for Adam's sin , without the least consent or concurrence on their part , which is not just among men ; and certainly what is unjust with just men , is not just before the Lord , who is infinitely just and good . And seeing none are Righteous or Just by the Righteousness of Christ , the second Adam , without their Faith in him , and consenting to his Righteousness ; so none are unrighteous by the first Adam , but such as consent to his sin . But again , when this consenting to Adam's sin took place in his posterity , as namely whether before they came into the womb , ( as those who hold the pre-existence of all Souls from the beginning , do affirm , whereof there have been and are divers among those called Christians ) or whether after they are born , when they grow up to the capacity of discerning good from evil , is yet another Question , which I. A. hath not touched , far less resolved . And it were well that men were more inquisitive to find the way , how to get sin put out , than how it came in ; seeing they are generally sensible that that it hath entred , and got too great place in them . But as to the determinate and precise time , when sin hath entred into mens Souls ; as it is no part of the Query , so it is none of my present work to determine . It shall suffice enough to reply unto I. A. that all his Arguments for the in being of sin in mens hearts , fall short to prove that it came into them without their own consent ; or that God doth impute sin unto any Soul , simply and barely for the Fact of another ; for that is to contradict the common instinct of Justice that is placed by the Lord , the judge of the whole Earth in all men . Another Question which I. A. raiseth on this Head , although it be no part of the Query , is , Whether that Seed of Concupiscence which is felt to move in those who are Travelling uprightly towards perfection , be really and properly their sin , or imputed unto them ; for sin by the Lord , when not consented unto , in any measure or degree . And he resolveth it in the affirmative , but with very weak and insufficient Arguments . 1. He saith , By the sin of Adam , all were made sinners , Rom. 5. 16 , 17 , 18. But what then , doth it therefore follow , that they were made sinners without their own consent ; let him show us this any where in Scripture ? 2. He saith , Adam was the representative Head of mankind . But I say again , it doth not thence follow , that his sin is the sin of his Posterity without their consent ; no more than it doth follow , that because Christ is also the Head of every man , that his righteousness becometh theirs , without their consent ; and their actual receiving of him , and believing in him . 3. He saith , There are motions , which are sinful , though not consented to , when they are tampered with , or listned unto . I Answer , to tamper with any evil motion , or listen thereunto , is some measure of consenting ; but when the evil motion is not tampered with , nor listned unto , in any measure , this reason hath no place . And here he alledgeth on me , that as he was informed I did once dispute for a Professors place , which to what purpose he mentioneth this , I donot understand ; however I tell him , his Information is false , for I never disputed any where in all my life , for a Professors place . 4. He argueth , That as Gracious Principles are Grace , so an evil principle is sin . I Answer , there is a Principle of Grace , in the Souls of Bad men , which is Grace in it self , and Truth and Righteousness , yet it is not their Righteousness , nor Grace , because they joyn not with it , and even so an evil Principle in a good man , though evil , and sin is not his sin , when he doth not joyn with it . 5. He Argueth , That which inclineth men to sin , must be sin . But if this Argument hold , then the Devil must be sin still , because he inclines men to sin . Again , as to what he alledges that Paul said , Sin did dwell in him , from Rom. 7. I Answer , I. A. hath not proved that Paul was at that time in that condition , whereof he makes mention , and although he speaks of the dwelling of sin , in him , viz. in respect of his former condition ; yet he telleth , that not his mind , but his flesh , was the Subject , where it did indwell . And therefore when I. A. so insultingly inquireth at me , What is the Subject of that evil thing or motion ; for seeing it is an accident , it must have some subject , without which it cannot exist . I Answer him from the Apostle ; the Subject of it , in good men , is not the mind , or more noble part , which is immortal , but the flesh . And seeing it is not lodged in the mind of any righteous man , it cannot defile it , when it is not in any wise consented unto . Nor doth it follow , that because an evil motion may be in the flesh or mortal part , the Devil is also lodged there too ; this is nothing but a foolish inference of I. A. his making ; and therefore let him take home his silly Jest to himself , where he saith , It is better to lodge s●n alone , than it and the Devil too ; for two such Devi●s are worse together , than any of them it self . I say , nothing of this can be inferred from our Principle ; but let I. A. take heed , lest sin and the Devil too , have not too great place in him , which so leads him forth to foolish Jesting , and reproaching the Blessed Spirit of Truth , in its Holy Inspirations , in the Hearts of Gods People . But why is I. A. so offended with the Inquirer , for asking if Sin be the Devil ; seeing he calleth sin , Devil , saying , Sin and the Devil , are two worse Devils , than one alone . To conclude this matter , I. A. doth plainly acknowledge , That by Christ his destroying the Devil , is meant the destroying his Power and Kingdom in the World , pag. 137. And not the Annihilating the Devils entity and being . Is it not then clear , that I. A. his own Confession , the Devils Power and Kingdom is called Devil in Scripture , and what is that but sin ; and thus we see , h●w at last he is forced , at least indirectly , to acknowledge , what he hath so earnestly opposed . CHAP. XIV . IN the pretended Survey of the thirteenth Query , I. A. accuseth the Spirit in the Inquirer , As being either an ignerant Blockhead , or else a Captious Sophister , and withal alledging , That the Question as it is propounded cannot be Answered ; and that therefore it must be purged from a plurality of Interrogations . But all this Accusation proceeds upon a wrong Supposition , viz. That Christ hath not died for all men : And therefore , although I. A. cannot Answer the Question according to his own false Principle ; yet according to Scripture it can be well Answered , viz. That Christ hath died for all the ungodly and sinners , that they should live unto him . In the next place he offereth to give some clear demonstrations from the Scriptures , That Christ did not die for all men . But in his whole Survey of this Question , consisting of above 13 Pages , he bringeth not one place of Scripture , which saith expresly , That Christ died not for all men : And for my part , I have Read the Scriptures all over several times , but to this day I could never find any such place : But on th● contrary , I have found divers places of Scripture expresly affirming , That Christ hath died for all , as Isaiah 53. 6. 2 Cor. 5. 14 , 15. Heb. 2. 9. and 1 Tim. 2. 6. and 1 Ioh. 2. 2. And therefore his clear demonstrations , are but his own consequences gathered not from Scripture , but from his own mistakes ; and his absurd Interpretations of Scripture , the which we are not bound to receive , seeing he has renounced all claim to the Inspiration of that Spirit that gave forth the Scripture . And because it would be too tedious , and to little purpose to Answer particularly to every frivolous Objection he maketh against the Doctrine of the Scripture , Concerning Christs dying for all men : I shall lay down some general Heads or Propositions according to Scripture , by which all his Objections shall be sufficiently Answered . PROP. I. ALthough Christ died for all men , and thereby gave a Testimony of Gods great Love , and also of his own to all mankind , according to 1 Ioh. 4. 9 , 10. and 1 Ioh. 3. 16. and Rom. 5. 8. Yet it doth not follow , that Christ or God hath equally conferred upon all , the Spiritual Blessings procured by his Death ; for the Love of God being free , he might extend it in different measures or degrees to men , as it pleased him , according to his own infinite Counsel , which we cannot comprehend : And whereas Ioh. 15. 13. it is said , Greater Love hath no man than this , that a man lay down his Life for his Friends . This doth not import , as I. A. doth alledge , That Christ died only for his Friends , but it expresseth the superabundant Love of Christ above the Love of all other men , in that whereas it is the greatest Testimony of the love among men , a man to die for his Friend ; yet Christ hath given a far greater , in that he died for his Enemies , Rom. 5. 10. PROP. II. CHrist died in so far , even for these who perish ; that by vertue of his Death all such have a day of Visitation , wherein it is possible for them to be saved , during which day : Christ Jesus doth Enlighten them with his true Light , to shew them their way unto God ; and also he breaths upon them in some measure , sufficient unto their Conversion , with his Spirit of Grace to draw and gather them , whereby it is possible for them within the day of their Visitation to believe , and so to be saved : And this Grace of Illumination , which hath a Sanctifying and renewing vertue in it comes upon them , as the real effect and consequence of what Christ hath done and suffered for them , God having so ordered it , in his infinite Love and Wisdom , that this Grace , whereby he converteth Souls should flow , and run forth unto us in that way , and as it were through the Conduit of Christ his Blood ; so that the Sufferings of Christ were as the opening of a great Fountain , out of which the abundant Grace of God , that formerly as it were but droped on mankind , is in the Latter days poured forth upon them , as it was promised so to be ; for which read and compare these following Scriptures , Isaiah 44. 3. Ioel 2. 28. Ieremiah 31. 31. Psal. 68. 18. Eph. 4. 7 , 8. and Ioh. 1. 16 , 17. Rom. 5. 18. PROP. III. WHen once the day of mens Gracious Visitation is at an end , which is possible to come to pass on many , and doth no doubt come to pass on many , even when living in the World , after they have finally rejected the Call of God in their Souls , and ●●ully resisted , and hardned themselves against his tender dealings by his Spirit of Grace , gently working on their hearts : I do not say that Christ hath died for the sins of all , or any one of those , after the said day of their Visitation is at an end : For although we read in Scripture , That Christ hath died for the re●ission of all sins past ; in the time of ignorance when God winked , and for the redemption of the transgressions under the first Covenant , according to Rom. 3. 25. and Heb. 9. 15. Yet we find not that Christ hath died for all sins of men that were to come , after they were Enlightned . And although no doubt all sins , as well to come as past , are pardoned upon Repentance ; and that Christ hath died for such sins , as are repented of by any men , at any time , when they truly repent ; yet seeing many sins are committed , by many , that are never repented of , and wherein they die finally Impenitent and hardned against Gods tender Call and Visitation of Grace in their Souls : Also seeing some sin wilfully and fall away , after they have received the knowledge of the Truth , and die in that state , the Scripture is plain , That there remaineth no more Sacrifice for them . Also Iohn speaketh , Of a s●n that is unto death , of which he Writes ; I do not say , that such a one is to be Prayed for : And what is such a sin , but a final impenitence , even until the day of Visitation be over , and God be provoked to give them up , even as many at this day , because they received not the Truth in Love , are given up to the strong delusions of Antichrist , to believe Lies , and die in that state . PROP. IV. MEn are not according to Scripture called Reprobates within that time , that God dwelleth with them by his Grace , in order to convert them , and renew them by Repentance ; far less doth the Scripture speak of mens being Reprobated from all Eternity , or before the foundation of the World , as some alledge ; although we read of an Election in Christ before the foundation of the World. And to say that God doth simply Reprobate men , while he is calling them to Repentance , and graciously inviting them in true Love to be reconciled with him , is an absolute inconsistency . The time therefore of any mans final Reprobation is after this day of Grace is over , and God hath wholly left striving with him in order to his Conversion . We must therefore distinguish betwixt persons , and their sins and sinful state ; for also ●in , and state of sin is always rejected and reprobated , yet not the persons , until their day be over . For the Scripture speaketh aboundantly of a day of Grace that all men have , or are to have , wherein the Lord not only visits them , but even endures with much long suffering the Vessels of wrath fitted for destruction . These only therefore are properly Reprobates , who are finally given over to a Reprobate mind , after their day of Grace is over ; and Gods fore-knowledge and preordination respecteth them only as such . PROP. V. ACcording to what is formerly said , it may be further concluded , that although Christ hath died for all men in a day , so that within that day of Grace , all their sins past and to come as well as present , are pardonable for Christs sake , no man being absolutely reprobated , and finally given over , within this day of Grace ; yet that day being at an end , Christs death is no more a Sacrifice for , them , nor for their sins ; and because of their rejecting so great Salvation offered them by Christ , all their former sins which formerly were not imputed unto them , so as to hinder Pardon , are newly charged upon them , and that in the just Judgement of God , seeing they deny the Lord that bought them , and account his Blood , as an unholy or common thing . And in this respect Christ hath Died for no Reprobates , to wit , as such : And he hath neither died nor Prayed for the World ; in that sense , to wit , as it signifieth them , who die in the final unbelief and impenitency , and so perish , for so I find the term World sometimes to signify in Scripture . And if I. A. think that this is a contradiction ; as implying that Christ hath died for all men , and yet hath not died for Reprobates , who are a great part , or the greatest part of mankind ; I shall mind him of a Rule in his School-Logick , that he doth so highly magnifie , to wit , that Propositions are not contradictory , although the one be Affirmative , and the other Negative , unless they be in ordtne ad idem , in order to the same , and in regard of the same Circumstances of time , place , condition , &c. PROP. VI. THe Sacrifice of Christs death did truely extend , for the remission of sins past , from the beginning of the world ; hence all the Believers that lived under the Law , and Prophets , and before the Law were saved by Faith in Christ , and had their sins pardoned ; not by the Offering of the Blood of Bulls and Rams ; but by the Blood of Christ , who was to die for them , and in whom they believed ; and died in Faith ; as is clear out of many places of Scripture , and especially the Epistle to the Hebrews . And by vertue of Christ's death , and offering once for all men , have had or have , or shall have a day of Visitation , and offer of Grace through Christ , even these who lived before Christ came in the flesh , in that prepared body as well as others . And therefore all who finally perish , and are lost in whatever Age or time of the World they lived , they must be accountable to Christ who is judge , both of quick and dead , and Lord of both ; and they shall be punished with Fire of Hell , for neglecting and despising the Salvation offered by him . And although this is a great Mistery and hard to be uttered , how this Gospel Invitation , and Visitation cometh unto all , and how all shall be accountable unto the man Christ Jesus , on the score or account of his dying for them ; yet seeing the Scripture is so plain and clear for it , it is better to believe it , than curiously to dispute how , or after what manner it comes so to be : And the opening of this and other great Misteries of the Christian Religion , is approaching to many , who as yet do not see them ; and when men are prepared to receive them , God will no doubt give that ; and all other Good things to those that Love and Fear him . PROP. VII . ANd whereas I. A. and others do urge , That either Christ has died for those that perish , absolutely or conditionally : I Answer , partly both , first he hath so far died absolutely even for those , as by his death and righteousness , Grace is come upon them , sufficient both to Faith and Salvation , within their day of Grace ; which Grace is given them absolutely for that time , and doth continue with them , until the day of their Visitation be at an end , and then it is taken away from them , the Lord ceasing to strive with them any more for their Recovery . Secondly , I say , Christ hath died conditionally , even for those that perish , that they might have been saved , within their day , upon the condition of their believing : And whereas I. A. doth object , That seeing the condition it self , to wit , Faith is the Gift of God , then he either bestowes it upon them absolutely or conditionally ; if absolutely , then Reprobates shall thereby be made Believers , and so be saved ; if conditionally , then the sense will be , that God bestowes Faith in Christ upon Reprobates , upon condition that they fir●● have Faith in him . To which I Answer , that Faith is indeed the Gift of God , and God is willing to bestow it upon them , and work it in them ; not upon the condition of their first believing , before he give them to believe , which I confess would imply a contradiction ; but the condition on which God is willing to work Faith in them is , if they do not finally resist his Spirit of Grace , having offered Faith unto all men , which moveth and draweth or inclineth them to believe ; for to every one that doth not resist the motion of Gods Spirit of Grace , he giveth Faith , and worketh it in them : And though men cannot actually do any thing that is good , or acceptable unto God , before they believe ; yet when the Visitation of God's Grace is upon them , by the help thereof they may cease from resisting the Spirit of God : and whereas I have heard it again urged by others , Either God willeth that men should not resist the Spirit of Grace absolutely or conditionally ; if absolutely , then say they , men shall not resist it ; for what God willeth absolutely , must certainly come to pass , if conditionally , then the Argument may be renewed concerning that condition , and so without end . To this also I Answer , that God willeth absolutely , that men should n●t , or d● not resist his Spirit of Grace ; for seeing God commandeth that men do not resist , it is evident that it is the absolute or positive will of God , that they do not ; for whatever God commandeth is according to his wi●l . But it doth not follow , that whatever God willeth men to do , that must certainly be done ; for how often do men act contrary to the Will of God , in some sense , although when they do so act , it is not without his permissive will , whereby he suffers them so to do . Indeed I g●ant , that whatever God willeth that he do himself , that must certainly be done , and it cannot be resisted ; and therefore when God punisheth the disobedient , it being his own act of Justice , and proceeding from his own holy and just will , it cannot be resisted in that respect . I have the more largely Answered this Objection , because it is judged by many of the Adversary side , to be unanswerable : But I hope by what is said , the Impartial Reader , who loveth Truth , may perceive , that there is indeed no strength in it ; and it is so far from being a clear demonstration , that it is nothing else , but a Captious Sophism , and Fallacy . Moreover , whereas I. A. classeth us with the Arminians and Iesuits , for holding this Doctrine , That Christ Died for all men . I Answer , seeing both Arminians and Iesuits profess to hold many other Doctrines , which I. A. doth also profess , as that there is one God , and one Lord Jesus Christ ; it is no just ground of reproach to us , to own that Doctrine , which the Scripture doth own , although Arminians and Iesuits profess to own that also : But it is the greater shame to I. A. and his party , who profess to be more Orthodox , to be guilty in denying that , which Adversaries confess ; we find that not only wicked men , but the Devils also confessed unto Christ , which yet is no reproach unto Christ , nor to the true Confessors of him . And lastly , whereas I. A. pretendeth to Answer our Arguments , For Christ his dying for all men ; Some of them he doth not fairly represent ; and others , being some places of Scriptures , he doth only Answer , by giving us his private meanings of his own private Spirit , ( without any convincing reason ) of those places of Scripture , which we are no wise bound to receive : And at best , all his Answers proceed upon a bare Supposition , that his own Principle is true ; which is a common Fallacy , called in the Schools Petitio Principii , which is to say , A begging of the Question . CHAP. XV. IN my Answer to I. A. his pretended Survey of the 14 th . Query , I purpose to use the same way as in the former , viz. To lay down some Propositions , which may sufficiently Answer to any thing he objects against the Universality of the saving Light and Grace of God unto all men ; and in so doing , I shall both save my self and the Reader the pains ●o follow him in every Trivial thing that is objected . PROP. 1. In the Question concerning the Universality of Gods Grace sufficient to Salvation ; it were altogether wisdom in our Adversaries to forbear pressing so hard in that point , and so positively conclude against us , and not us only , but the Scripture it self , That many Nations or Kingdoms of the World are utterly excluded from all sufficiency of Saving Grace , and possibility of Salvation ; and that upon the account of wanting the Gospel outwardly preached unto them , and benefit of the Scriptures . Do we not read in Scripture , That God hath given the Heathens to his Son for his Inheritance , and the uttermost ends of the Earth for his possession ? And doth not Christ invite the most remote and desolate places of the Earth to come unto him , saying , Look unto me all ye ends of the Earth , and be ye saved : Mark it is not said , some ends of the Earth , but [ all ye ends of the Earth ; ] even as well those to whom the outward Testimony of Christ by the Scriptures is not come , as those to whom it is come . And did not Christ command , That the Gospel should be preached to all Nations , even those that wanted the Scriptures Testimony , and therefore the Gospel did belong unto them ; even so to speak before it was outwardly Preached u●to them , for because it did belong unto them , therefore was it to be Preached unto them ; and consequently for the same reason the Gospel doth belong to many at this day , to whom it is not as yet outwardly Preached ; and did not Paul say , Rom. 1. 14. That he was a Debter both to the Greeks , and to the Barbarians , as concerning the Gospel ? And how can I. A. or any of his party who dispute so fiercely against all possibility of Salvation , not only to many thousands among those called the Heathens , but to many intire Nations of them , make it appear that they are utterly and finally excluded from all sufficient means of Salvation . Have they been in Gods secret Counsel to know this ? or who hath revealed it to them ? And if the outward Testimony of the Scriptures be not as yet come to divers Nations of the Earth , this doth not hinder , but that the Gospel doth belong unto them , as well as unto others , to whom they are already come , Seeing God hath commanded , that the mistery which was kept secret since the World began , should now be declared or made known unto all Nations for the obedience of Faith , and that by the Scriptures of the Prophets , according to Rom. 16. 25 , 26. And seeing Christ hath commanded , That the Gospel should be Preached to all Nations , Dare I. A. or any of his party give us the Instance of any one Nation now under Heaven , to whom the Gospel ought not , or may not be Preached , suppose they altogether at present want the outward Testimony of Scripure , and knowledge of the History of the coming of Christ in the flesh . But if the Gospel may be Preached to any Nation now under Heaven , then certainly it belongeth unto them , I mean the Gospel Dispensation ; for because it belongeth unto them , and is the free Gift of God unto them : And because Christ Jesus hath procured or obtained that priviledge unto the Gentiles , by vertue of his death and blood-shed for them , Having broken down the middle wall of partition betwixt the Jews and Gentiles ; therefore i● is to be Preached unto them : Even as because the King hath given some great favour unto his Subjects , it is to be published or declared unto them , and it is therefore published unto them , because it is given them ; and is not given them , because it is published ; and therefore the Gentiles have some title or claim to the Gospel , even before it be published , and consequently before the outward publication of it unto them , they are not utterly excluded from the Dispensation of Gods Grace towards men . And if any shall say ; The Gospel is to be Preached to all Nations indeed , ( seeing Christ hath commanded it , and not one Nation is excepted ) because that God hath some scattered up and down all the Nations , who are to be saved , as belonging to Gods Election . To this I Answer , that according to I. A. his way of reasoning , God hath none belonging to his Election in many Nations of the World , because they are excluded from all possibility of Salvation for want of the Scriptures . PROP. 2. Whereas I. A. objects against the universal sufficient Light and Grace of God , because it is said , 1 Cor. 2. 14. The Natural man does not discern , neither can he know the things of the Spirit of God. I Answer , By the Natural man is to be understood , the Soul or Mind of man , as it ●●boureth to understand Divine things meerly by its Natural faculties of Natural wisdom and understanding , without any Divine illumination : But when it pleaseth God to shine upon man in his Natural state , by his Divine illuminaon , then he may know something belonging to his Souls Salvation , so far as his weakness can permit , by vertue of the said illumination . For how are men converted from Natural to Spiritual ? God dealeth not with men in Conversion , as with Stocks and Stones , but as with Reasonable Creatures , having some capacity of understanding . PROP. 3. That some in Scripture are said to have neither Ears to hear , nor Eyes to see , nor Hearts to understand , And that because God hath not given it unto them , which is another objection of J. A. This doth not prove , that at no time God hath given to those people any measure of sufficient Grace for this great and extraordinary darkness and blindness may be upon them , either because the day of their Visitation is expired altogether , or because of some intermission , that is only to continue for some time ; after which they are again to have a new Visitation , so that they may both see and hear , and also understand , if they will not wilfully shut their Eyes . PROP. 4. These who are said in Scripture , as 2 Thess. 2. 11 , 12. To be given up to strong Delusions , to believe Lies ; Are such , who when the Truth was made known unto them , received it not in love , that they might be saved , as is clear from v. 10. And therefore it doth not follow , as I. A. would have it , That these who are so fearfully blinded by Antichrists delusions , never had a day of Visitation , before they were so blinded : But on the contrary it is manifest they had , because their blindness is a Judgement inflicted upon them , for their wilful opposing the Light that God gave them sometime formerly . PROP. 5. Whereas I. A. saith , That the Father draweth not all men to Christ : I Answer , As this is no where said in Scripture , so it is contrary to Christ his Doctrine , who said , After I am lifted up , I will draw all men unto me : And certainly all whom Christ draweth , the Father also draweth ; for said Christ , My Father hitherto worketh , and I work . Nor do the words of Christ cited by I. A. prove the contrary , Ioh. 6. 45. Every man that hath heard and learned of the Father comes to him : For Christ doth not simply say , every one that hath heard of the Father , comes to him ; but every one that hath learned , as well as heard ; now we do not say that every one hath Learned of the Father , although they have heard in some sort ; also there is a right and wrong hearing , some hear willingly ; and this is only the right hearing ; but although all hear one time or another , while their day of Grace last , yet few hear willingly so as to obey , and therefore they come not unto Christ. PROP. 6. Whereas I. A. Argueth again , That wicked men have not the powers , principles or habits of Grace , and therefore they have not sufficient Grace ; and he laboureth to prove , They have not the powers and habits or principles of Grace , because otherwise they would be Converts and Gracious men . To this I Answer , Although wicked men have not these powers and habits , as some call them , actually , yet they have them hiddenly , to wit , in a Seed or principle of Grace , which virtually containeth all these powers and faculties , even as the Seed of a Tree doth virtually contain the Fruit and tree it self . But it doth not follow , that because a wicked man hath a good Seed in him , that therefore he is a good man , no more , than because good Seed is sown in barren ground , that therefore it is fruitful . PROP. 7. Whereas I. A. doth further all●dge , That the Gentiles did the things of the Law mentioned , Rom. 2. 14. By the meer nature of man , without the Grace of God ; and this because it is not said , They did the things contained in the Law by Grace , but by Nature . To this I Answer , nor is it said they did the things contained in the Law by the corrupt Nature of man , as it is corrupted in the Fall , and no wise healed or restored . And certainly corrupted Nature could not do the things contained in the Law ; for the Law of God in the Hearts of the Gentiles , did require not only the outward action , but the inward purity of the heart ; and if this was wanting , they did not the things contained in the Law. But that there was an uprightness of heart in some of the Gentiles , is clear from divers examples of Scripture , as from Rom. 2. 14. They show the work of the Law Writ in their Hearts ; and in the Case of Cornelius , and also of Abimelech , Gen. 20. 6. so that God said unto him , I know that thou didst this in the Integrity of thy heart . And therefore that Nature mentioned by Paul Rom. 2. 14. is either Nature healed and restored in some measure by the Grace of God , as Augustine did partly expound it , or the innate word mentioned by Iames , to wit , The Word of Life immediatly grafted , or planted in the Souls of men , which is a Divine Nature ; for the Greek word used by Iames in that place , doth most properly signifie , that which is immediately planted in mens Nature , as distinguished from that which they receive by Education or Industry ; as when we say , innate wisdom or understanding , and innate goodness , we mean that which a man hath immediately received from God , from his Birth , or Creation , to distinguish it from what he hath acquired by his own pains or labour , in which sense I find both the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be used by Greek Authors . Now that the Gentiles had a measure of Gods Grace bestowed upon them , which for most part they did not improve , is clear as from many other passages of Scripture , so in particular from the Parable of the Prodigal , who received of his Fathers Goods and Substance , as well as the Elder Brother , but he spent it in Riotous living , so that he was left destitute . Now I ask what was that which the Prodigal spent which his Fathers gave him , and was a Portion of his Fathers Goods and Substance ; surely this was not mans own corrupted Nature , nor any faculty or power thereof , for that remained still with him : And therefore it behoved to be the Grace of God. PROP. 8. Whereas I. A. expoundeth , All men to whom the Grace of God hath appeared , Tit. 2. 11. To be all Ranks , Stations and Qualities of men , &c. This his Exposition contradicteth his own Doctrine , who so fiercely doth oppose the appearing of Gods Grace , not only unto all particulars , but also to many or most of the Nations of the Earth , who belong to some of the Ranks , Stations and Qualities of men , such as these numerous and great Nations in the East and West-Indies , and other remote places , to whom the Doctrine of the Gospel was not in Paul's time , nor perhaps since outwardly Preached , at least to most of them . Nor can I. A. shew where all men signifie any definit number , and that the smallest part also of mankind . And when Paul spoke of his warning and teaching every man , his sense is clear , that he excepted none , but still as he had occasion , he Preached the Gospel freely unto all , telling them , That they should repent and believe , that they might receive the remission of their sins through Iesus Christ ; who had died for them , and was risen again . But I. A. saith , There are many Nations as well as persons for whom Christ died not ; and these for whom Christ died not , are not exhorted to believe that Christ died for them ; except they shall first make choice of and embrace him , for their Lord and Saviour , as the Gospel offers him . But this is a strange inconsistency and contradiction ? How can they or ought they to embrace him as their Lord and Saviour , if they are not to believe that he has died for them , even when the account of Christ his dying for mankind is Preached unto them . It God require men to believe in Christ , it is certainly upon reasonable and equal terms ; some foundation or ground for such a belief is to be made known unto them , As that God is Merciful and ready to pardon their by past sins ; which yet cannot be if Christ hath not died for them . PROP. 9. Lastly , whereas I. A. doth argue , That the Doctrine of Vniversal Grace , destroyes the Efficacy of Grace , and makes the Effectualness thereof depend upon mans will , to chuse or refuse as he pleaseth , and so the Grace of God shall be subordinate to mans will , which is absurd : To this it is easily Answered , that the Grace of God is still effectual in its Nature , even when it doth not actually work the Salvation of all ; for as much as it is sufficiently able to work it , where it is not resisted , even as the Fire is effectual to Melt the hardest Mettal , if the Mettal be duely applyed to it , but if the Mettal be removed from the Fire , that the said Mettal is not Melted , is not because of the Fire , it s not having efficacy enough , but because the Mettal is removed from it , so the Fire still retaineth its efficacy as it had before . Again , the efficacy of Gods Grace dependeth not on mans will , seeing the will of man doth not influence or excite the Grace of God to make it operate ; but on the contrary , it is the Grace of God that doth influence or excite the heart and will of man , without which it cannot do any thing towards mans Salvation ; and therefore the Grace of God is never subordinate to the will of man , as I. A. doth falsly inferr . And whereas I. A. upon this head , Calls the Grace of God , that can be resisted , ( so as the Souls Conversion may be hindred by mans resisting it ) ill natured , and false Grace ; and moreover addeth , that he will have nothing to do with such Grace that can be resisted , he speaketh here too rashly and presumptuously ▪ for do we not read of some in Scripture that resisted the Truth , and also the Holy Ghost ? As Stephen charged the Iews , that they did always resist the Holy Ghost , as did their Fathers ; and yet according to I. A. his Principle , he might as well say , He would have nothing to do with the Holy Chest that can be resisted , and charge it as ill natured and false , which were Blasphemous to affirm . Notwithstanding the same , I. A. forgetting himself a few Lines after , saith , We may indeed resist both the means and motions of Grace , and not improve Grace , as we should and might too : But ( saith he ) God makes it still eff●ctual to the growth by him designed . This is a contradiction not only to his former Assertion , but to it self , as implying that men may improve Grace further than God designed they should . Another very absurd Assertion I find alledged by him , as if Grace did not incline men to perfection , and so there cannot be any resistance of it in that respect . But he may as well say , God doth not command perfection , and so not to be perfect is no sin ; for certainly whatever God commands , his Grace inclines men to ; yea , it is his Grace in their Hearts , that is a Law , and command unto them . In the close of this Section , I. A. falleth on to dispute against the posibility of the falling away of any from real beginnings of Sanctification , the which because he doth it so overly and barely , not bringing Arguments for what he saith , but meerly giving us his own private conjectures on some places of Scripture which are alledged on both sides , as also because it is altogether a digression from the Queries , I shall not insist upon particularly to refute . Only for a service unto those , who may desire Information , as touching the thing it self ; because of the seeming contrariety of some places of Scripture , which hold forth the state of some in the Grace and favour of God , as unchangeable and not lyable to any alteration of falling away from the same , are to be understood of the State of such persons , after they have come to such a growth in Grace , so that perseverance in the same is a reward given them of God , with a respect to their Faithfulness and diligence , wherein they have been formerly exercised . And such especially is that place , Rev. 3. 12. CHAP. XVI . IN my Examination of I. A. his Survey of the 15 th . and two other Queries , which are the last : I design to be very brief , finding little or nothing in all that he objecteth against us , on these heads , but meer quibbling and trifling , together with some manifest abuses and perversions , part of which I shall take notice of , leaving other things of less moment to the Readers own consideration . And indeed were it not for the worth , and serviceableness of the things themselves proposed in the Queries , and to give to my Native Country , as well as unto other places , a new occasion to Read and Consider those Queries , and the weightiness of the things proposed in them , I had not taken the pa●ns to put Pen to Paper in Answer to I. A. notwithstanding his many abusive reflections against me in particular , considering of what small repute or esteem he is among his Brethren ; for although he appears in his Book , as some great Pillar mightily concerned in his Brethrens Quarrel and Cause , yet so small is their esteem of him , or of his work ( as it seemeth ) that they have suffered him to lye in Prison in the Tolbooth of Edinburgh for want of Money to pay the Charges of his Book , as is not our to many in this place : It is like I. A. will be more provident the next time he engageth against the Quakers , to get Iohn Hamilton , who hath so highly commended his work , or some other to secure him , from the next inconveniency of that sort . First of all he begins on this Query , to Quibble about the word [ should ] as if the Inquirer did mean , by these words , That men should not be perfect ; as if these called Ministers did teach , that it was not mens duty to be perfect , or as if it were not commanded ; whereas by the word should , is only meant the event or attainment , and not the duty , as sometimes the word doth signifie ; a thing most common in ordinary Speech , as when one saith , if such a man had lived long , he should have been Rich , or he should have been Wise , &c. Next he alledges , I abu●e some worthy men , because I had cited some , as holding a Divine condescendence , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as if the same did consist in God his remitting or nullifying his Law , in its obligation ; but this is a gross perversion , for I did not mean any such thing thereby , as I. A. doth alledge , but only that God out of his infinite goodness and wisdom hath given unto men , under the Gospel Dispensation , a Law that is so Gentle and so full of Clemency , as that by the same he requires no more of any of us , but according to the measure of Grace and Strength he doth afford unto us ; and still as our Strength and Ability is Increased , the obligation of the Law becomes the greater upon us . Hence it is , that he who is Faithful in every respect to the measure of Grace which he hath received , is indeed a perfect man , and doth please God , although he be not equal in his attainment unto others , who have more given them : For to whom much is given , much is required ; and to whom less is given , less is required ; which is most clear from the Doctrine of Christ , in his Parable of the Talents . And whereas I. A. doth plead against the possibility of perfection in this Life , by divers Arguments deduced from a misapplication of some places of Scripture ; I shall only point at the defects of his Arguments in general , which shall suffice to every one of them , if duely applyed in particular . 1. One great defect of his Arguments is , that the most they prove is , That man of himself , without the Grace and help of Gods Spirit , cannot attain to perfection ; which we do not deny , but this hinders not , that by Grace he may . 2. A second defect is , that his Arguments prove , That the Saints had their Imperfections and sins , before they were fully washed and cleansed from them , which we also acknowledge , but this doth not hinder , that some time or other , they witnessed a perfect cleansing before death . A third defect is , his confounding ●he States and Conditions of the Saints , to wit , Their weak Estate , when they are but in the warfare , and strugling against sin , with their Last and final Estate , wherein they have overcome , and got the Victory . And lastly , to mention no more , his misapplying the word or term perfect , when it is taken in an higher sense , to the lowest condition of a sinless state , as in the Case of Paul , when he said , Philip. 3. 12. He was not as yet perfected , where he ●eaneth , certainly , that he had not attained to the highest pitch or condition of Holiness , that was attainable in this Life ; which notwithstanding doth not hinder a sinless perfection ; for although Adam was Created in a sinless perfection , yet certainly he was to have gone on to a higher state of Perfection : And we Read of Christ who had no sin at all , that he was made perfect through Sufferings . Again , when Christ said , I work to day , and to morrow , and the third day I am perfected : This cannot signifie that he had any sinful Imperfection before that time ; but his being perfected the third day , signifieth that his work was then to be done , and so that he was prepared for the Glory that he was to receive thereafter . Again , whereas he maketh some show of bringing our Arguments or Reasons for Perfection , I find not my self concerned to Vindicate those Arguments , as managed by him ; because he doth not propose them , either in matter or form as they do require ; as also that he alledgeth divers Arguments as used by us in the Case , which I know not , if indeed used by any of us . Nor is it my work at present , to bring Arguments for our Doctrine , that being already done by others , and partly also by me ; but to Answer I. A. in what he hath against the same . He alledgeth , that Paul must needs have been in that very condition , which he there describes , Rom. 3. 14 , 15 , 18 , 23. and consequently there can be no place for the figure called Metaschematismus , as I did alledge , except I will say , that Paul then did not with his mind serve the Law of God. But how weak and frivolous is his ●cason here ? Could not Paul in the same discourse , speak of something that was truly his present conditions , and of some other thing that was not ? Is it not clear that Iames doth so in his Epistle , when he saith of the Tongue , Herewith Bless we God , and herewith Curse we men . My Brethren these things ought not to be so . Now according to I. A. his highly admired Logick , Iames behoved to be both a Blesser of God , and Curser of men at the same time , seeing he useth the first person to express both , and the like Impertinency I. A. is guilty of , in saying the word cleanseth , 1 Ioh. 1. 7. Being in the present Tense , imports the Sanctification of Believers to be imperfect in this Life ; for the word is also used in the present time . And second by I. A. his reason , the word justifieth , Rom. 8. 33. importeth an imperfect Justification , contrary to I. A. his express assertion . Again he alledgeth , that the words in Ecclesiast . 7. 20. There is not a just man upon the Earth that doth good and sinneth not ; Have the Verb in the indicative Mood , and not in the Potential signified frequently by the second future , as I did affirm . But this is a bareevasion , and no direct Answer to my Assertion ? And I say again , the second future , even that of the indicative , may be turned into the Potential Mood , as it is often at other times , because the Hebrew Language hath no Potential Mood distinct by it self . Again , whereas he urgeth , That Solomon must needs understand Actual Sinning , and not a bare possibility of mens sinning , for who would be ignorant of that ? To this I Answer , that Solomon did not mean a bare possibility , but such a possibility as did infer the great danger and hazard that men were under to sin , if they were not duely watchful : And although all men did know this , yet they did need to be admonished of it ; for some parts of the Scripture are for admonition , and putting us in remembrance , and not barely for Information . How oft doth the Scripture tell us , that all men are Mortal , and must die , which yet none are ignorant of , although they oft forget that it is so , and therefore need often to be remembred . But by I. A. his Logick , either men are ignorant , that they shall die , or the Scripture saith so in vain . Who seeth not here , the weakness of I. A. his Reasons , which I am already weary to repeat , or spend my time and pains on such stuff ; and therefore shall hast to an end of the whole . Only I cannot but take notice , with what confidence I. A. doth conclude , That the Apostles and Prophets their Writing the Scriptures , was an Action surely defective and i●perfect , as to the exact and compleat degree of Love to God and men , &c. But where doth he read any such assertion in Scripture ? Or by what consequence doth he prove it ? Suppose they did not what they did in the highest degree , that men could attain to ; this doth not prove any sinful defect in what they did . For it did sufficiently Answer to the exactness of the Law , if what they did was , with all that degree of Love to God and men , that was possible for them , at that time to perform . CHAP. XVII . J. A. in his pretended Answer to the 16 th Query ; first of all beginneth to accuse the Inquirer , As guilty of a leud Calumny , in charging his Brethren , for holding Salvation by Self-works , and Self-Righteousness ; whereas they disclaim Salvation by the best works of the Saints . But I. A. in this , as in other things , doth grosly abuse his Reader , and falsly accuse the Inquirer . For doth not I. A. know , that to Query a thing is no positive conclusion , either for or against it . And albeit the Inquirer did know , that in words ye cry down all self-works , and self-righteousness ; yet he had but too much ground to question you , about them , seeing ye are generally found so much practising them ; and if they be not so much as useful means or helps of Salvation , why do ye both so much practice them and plead for them , as I. A. hath done at great length , for Preaching , and Praying , and Singing without the Spirit , all which are nothing but Self-righteousness . Another fault that I. A. committeth here is , that he confoundeth the meritorious cause of Salvation , with the subordinate and instrumental means thereof . For although those called Protestants deny the Saints good Works , that are wrought by the Spirit , to be strickly the meritorious cause of Salvation ; yet generally , or for the most part , they deny not , that they are means of Salvation , and necessary in order thereunto , which yet I. A. seemeth here altogether to deny . And as to that place of Scripture cited by I. A. to prove , that the Saints are not saved by any work of righteousness , even wrought by the Holy Spirit in their hearts , viz. Tit. 3. 5. He could not have brought a more convincing Testimony against his false Doctrine , than that very place : For after that Paul said , Not by works of Righteousness , which we had done , ( viz. by any power of our own ) he immediately addeth , That God saveth us according to his Mercy , by the washing of Regeneration , and renewing of the Holy Ghost : Which Regeneration and ●enewing of the Holy Ghost , comprehendeth the whole work of Sanctification in the Saints . And here I. A. go●th on at his old rate of multiplying false accusations and perversions and perversions against us : Some of the chiefest whereof I shall briefly mention . 1. That we hold a Popish Iustification . 2. That in one of our Books called , A Confession of Faith , p. 21. We deny to be justified by Righteousness received of us by Faith , and also by a Righteousness imputed unto us . All which are most gross Forgeries and Slanders , for the words in that page 21. say expresly . That acceptance with the Father is only in Christ , and by his Righteousness made ours , or imputed unto us . And the said Book denyeth not that the Righteousness of Christ is received by Faith , that is the Gift of God , but both that Faith and imputation , which is only and alone the Creatures act , or work without the Spirit of Christ , we do justly deny to have any place in our Justification . 3. Whereas in the said Book , our Friends alledge , it is not Acts of Righteousness as done by us , nor as inherent in us as Acts , by which we are accepted of God , and justified before him , but by Christ the Author and worker of those Acts in us , and for us , &c. He most grosly perverteth the sober and honest intent of those words , as if by them , they understood , only that they hold not themselves justified by all Acts , as Blasphemy or any other gross sin . But who seeth not that this is a most gross perversion , for certainly , all Righteous Arts of all sorts they exclude , when they say , not by Acts of Righteousness ; and therefore when they say , it is not Righteous Acts as Acts , whereby we are justified , their meaning is most plain and obvious , as Acts being understood , to be only , even as Acts of Righteousness , and not simply and barely as Acts ; though upon this meer Grammatical Quibble I. A. buildeth all his loud clamour against them . But I. A. should know better , that when the Sense is obvious , a word may be understood , that is not expressed in the Sentence , as so it is in this present Case . A fourth gross Perversion of his , that he saith of me , in my Book called Quakerism no Popery , I affirm , That we are justified by our inward Graces immediately , I. A. doth understand , that I mean without all respect to Christ , which is a most gross perversion ; for the express words of my Book are these following , The Righteousness of God and Christ by which we are most immediately and nearly justified , is Christ himself , ( and then I add ) and his work of Righteousness in us by his Spirit , So that I am so far from excluding Christ , that I say in the first place , Christ himself is our Righteousness . A fifth gross Perversion of I. A. is , that in my defunction of Justification , I give no other material cause of our Righteousness before God , but only our Inward Graces ; whereas in the said definition , I mention expresly Jesus Christ , as being the ground and foundation of our Justification , both in what he hath done and suffered for us , without us , and as really and truly indwelling in us . A sixth perversion of his is , that I confound Justification and Sanctification together , making no imaginable distinction betwixt them ; and that because I say , we are justified by inward Righteousnes , and sanctified by the very same . But this proveth not , that I do not distinguish them , for one and the same thing may have a respect to different operations , as well as to different Causes . But this reasoning of I. A. is as one would argue , that when a Malefactor is both Condemned and punished for his Crime , that his Sentence of Condemnation , and his punishment are one and the same , without any imaginable distinction betwixt them . As also that his Condemnation and guiltiness are the same , seeing by his Crime he is both guilty and condemned . But as to Justification and Sanctification , that they are distinguished ( although sometimes in Scripture , one and the same word doth signifie both ) I willingly grant , and do expresly mention them as distinct in my Book , which I need not here repeat . And whereas I. A. doth not only accuse me in particular , as holding a Popish Justification , but saith further , That Bellarmine himself was never more Popish on that Head. Surely this his assertion proceeds either from great ignorance or something worse . For Bellarmine de justif . lib. 5. cap. 17. holdeth , That good works do merit Eternal Life condignly , not only by reason of Gods Covenant and acceptation , but also by reason of the work it self ; so that in a good works proceeding from Grace , there may be a certain proportion and equality unto the reward of Eternal Salvation ; and to the same purpose writeth Gabriel Vas●uez , a Papist : But no such thing is affirmed by any of us , nor by me ; but on the contrary , in my Book called Quakerism no Popery I altogether deny the merit of the best works ; as it signifieth an equality of worth to the reward of Eternal Life . Nor do I in any other case , or sense allow the word merit , with a respect to the best works of the Saints , but in that sober and qualified sense used by divers of greatest note among those called Reformers among the Protestants , as Melanction and Bucer , and also by the Fathers so called , and which is agreeable to Scripture , which calleth Eternal Life the reward of good works , now reward and 〈◊〉 are relative ●●rms , as Richar● Baxter ( highly commended by I. A. elsewhere ) doth acknowledge . And not only the said Richard Baxter a great English Presbyterian , but divers of the best account in the Episcopal way , as particularly H. Hammond do hold , that the Saints are justified not by Faith only , but by Repentance , Love and New Obedience , as well as by Faith , as Instruments of Justification ; and necessary conditions requisite thereunto , and that Sanctification in the order of Causes is prior to Justification . And Iames Durham a great Scots Presbyterian , in his Commentary on the Revelation , Digress . 11. saith , That such who rest upon Christ for Iustification , and acknowledge his satisfaction , ought not to be blamed as guilty of Popery ; although they hold that Repentance , Love and other Spiritual Vertues and Graces are necessary to Iustification as Faith is . Seeing then we have some of the greatest note , both among those called Presbyterians and Episcopalians who agree with us , in the Doctrine of Justification ; it must needs proceed from great prejudice , and untowardliness in I. A. to charge us , as being guilty of Papery , in that , for which we have not only the Scriptures abundantly to warrant us , but divers also both Episcopal and Presbyterian , of the best account , to vindicate us . And as for Henry Hammond , a man of singular esteem in the Episcopal ▪ Church in Brittain , whereof I. A. is a pro●●s●ed Member ; he doth not only agree with us on this Head of Justification , but also on many other very great and weighty Heads of Doctrine so fiercely opposed by I. A. as particularly in those following . 1. That Christ hath died for men . 2. That there is no absolute decree of Reprobation . 3. That Gods Grace is Vniversal . 4. That beginnings of Regeneration may be fallen from . 5. That these words of Paul , Rom. 7. 14 , 15. concerning his being Sold under sin , are a Meta●chematismus , and not the present State that Paul was in . And I. A. is extreamly ignorant , if he know not , that an exceeding great number , if not the greatest , of the most judicious persons of the Episcopal Church both in Britain and Ireland , are of the same mind with the said H. Hammond in these things , who therefore are so far from esteeming I. A. a Patron , or Advocate of their Church , that they cannot but judge him in so far at best , their Adversary . Moreover , the great prejudice of I. A. against us appears in this , that because I deny all merit strictly considered , he inferreth most absurdly , that if Justice will not exact the very rigid rigour of the Law from us , and take the very summum jus , we think to merit our Justification by our Inherent Righteousness at Gods Tribunal . This I say is an absurd inference , and smelleth ranckly of deep prejudice , and perverseness of Spirit , in I. A. in opposition to which , I say , that unless God did not only not exact in his Justice , the rigid rigour of the Law , as he terms it , but did not also pardon and forgive us freely for Christs sake , multitude of sins , so as not only to remit us a Penny , but many thousands of Pounds ; neither we , nor any man living could be justified at Gods Tribunal , by the greatest Holiness attainable ; for all that the best of the Saints can attain unto ; of Holiness or Righteousness , is but their duty , and therefore can be no ransom nor redemption , unto God , for the lest by past sin ; far less , for many that they have formerly committed . And whereas in my Book aforesaid , I charged . I. A. and his Brethren , to be too much one with the Papists , in the Doctrine of Justification ; both of them denying that the Saints Justified by Christ indwelling in them , as Luther expresly Taught in his Commentary on the Galatians : And also denying that Gods Justifying his Children is an inward Sentence , or Dictate of his Spirit immediately pronounced in their hearts ; to which the said I. A. can give no reply , but a meer evasion , and falleth on a fresh to accuse us of Enthusiasme , which being already Answered in the former part , I need not here to repeat . Only I cannot but take notice , how ignorantly I. A. opposeth the word or term immediate , to the use of means , which I have already refuted , and shewed how immediate Revelation , such as the Prophets and Apostles had , doth very well consist with the use of means : And so I willingly acknowledge , that true and right means , are as Vessels , whereby ordinarily our Spiritual Meat and Drink are conveyed to us , sometimes in the use of one mean , sometimes in the use of another ; but I hope , when we Eat and Drink , that which is conveyed to us , we Eat and Drink it immediately , See , Taste , Savour , and Handle , and Feel it immediately , and can well understand , when the Meat is indeed in the Vessel , and when it is empty ; and therefore I. A. his comparison in this respect , doth altogether halt , and is impertinent . Another great impertinency and abuse I observe in I. A. that whereas I. A. blamed our Friends , for saying , We are not justified by Acts of Righteousness 〈◊〉 Acts ; grosly inferring , that thereby they understand , that they are not justified by sinful Acts , as Blasphemy , Murder , and the like ; ye● h● himself 〈◊〉 the same kind of Expression , as to Faith ; saying , The Saints are not justified by Faith , as it is a 〈◊〉 Act : And according to I. A. his Logick , he means , they are not justified by all works , as Blasphemy , Murder , Unbelief , according to the maxime cited by him , A quatenus ad omne sequitur Vniversaliter . Nor is he less Impertinent to accuse me of a self contradiction , because I distinguish Faith , as it is both receptive and operative ; for even the receptive Faith , I hold it to be a work , and also wrought , not only in the Soul , but in some degree by it , as a co-worker through the operation of the Holy Spirit . And I say again , to affirm that the Saints are not justified by Faith , as it is a work , is too nice , and subtle a distinction , unless they mean thereby , as work wrought by them , and as having an equal proportion to the reward of Eternal Salvation . And in this sense , that may be as well said , we are justified by Love , Repentance , and all the Acts of men and Spiritual obedience , but not as works done by us , and having that quality of proportion to Eternal Life . I shall not insist to Answer particularly I. A. his pretended Arguments against Justification by Repentance , and Conversion , and inward Acts of Righteousness , as proceeding from the Spirit of Christ in Believers . The whole force of his reasons being founded on a bare Assertion , that hath been often sufficiently refuted both by us , and divers noted men in the Epis●●pal Church , as if Paul did o●pose Faith and all works , or the inward work of Regeneration , and Renewing by the Holy Ghost , when he saith , We are not saved by Works ; and the contrary is manifest from Tit. 3. 5. already cited . As for his saying , That our Souls are of great price in the sight of God , and yet do not merit Heaven , and consequently nor the best Works , although they are said to be of great price with God. I grant , neither our Souls , nor our Vertues merit Heaven , nor Redemption , as merit signifieth equality : But seeing God hath counted our Souls so dear , as to give so great a price for them , as the Blood of his Dear Son , they may at least be said to have some dignity or worth ( which is to say merit ) in them ; otherwise God would never have given so great a Ransome for them , if the Souls of men , in respect of their Nature and Being , had not been of great value , which is all I understand by the word merit , as used by any of us . And truly for our part , we very rarely , or never use the word merit , as with a respect to the Saints best works , unless , when we are constrained , to bear our Testimony against the ignorance and rashness of those , who so undervalue , and reproach the Blessed Spirit his works in the Saints , as to call them not only unclean and underfiled with sin , but sin it self , for which God might justly condemn them to Hell , as some have not been afraid to affirm . I take notice also on this Head , how I. A. doth acknowledge , that Repentance , Love and Hope , are necessary to Justification , by way of presence , and existence , but not as conditions or qualifications required in order to Justification , which is another frivolous and groundless distinction ; for seeing the Scripture doth equally press our Repentance and Conversion , that we may obtain Forgiveness and Justification , as it doth Faith. The one is certainly as much the condition as the other . And it is not Faith barely considered , which hath the fitness to receive us into the Favour of God , and his acceptance , but as it is accompanied with sincere Repentance and Obedience ; for as it is a most unfit and incongruous thing , that any man , while remaining in his unbelief , should be admitted into Friendship and Favour with God , so it is no less unfit , and unagreeable to the Wisdom and Holiness of God , to receive them into his Friendship and Favour , as his Children , who remain still Rebellious and disobedient against him . As for I. A. his last Assertion on this Head , consisting of above three pages ; wherein he only beats the Air , and fights with his own shadow , upon a gross and perverse , but altogether groundless surmise ; as if the Quake●s did deny any imputed Righteousness of Christ , in what he did and suffered for us , but as it is inwardly wrought and inherent in us ; for we most willingly and sincerely acknowledge , that the Righteousness of Christ , in what he did and suffered for us outwardly in his own person , is imputed unto us for Justification ; and so much I did acknowledge in my Book already mentioned : But we further say , that all to whom that is imputed , which Christ did and suffered for us outwardly , must witness a real and true Conformity both to the Death of Christ , and also to his Holy Life and walk , without which , all mens imputing it unto themselves , is but an airy Dream and Imagination . There is yet another gross perversion used by I. A. in his pretended Survey or Answer of the sixteenth Question ; as if the Quakers so called , Seem to deny that there was any Spiritual Worship , in the time of the Old Testament ; And thus because it is said in the Query , that Christ set up the True Worship in Spirit and in Truth above 1600 years ago ; but nothing but great Ignorance or prejudice , can from this inferr , that there was not any degree of it in the World in former times . And I. A. might as well argue against the Scriptures , that because God saith in the last days , He would make a New Covenant with the House of Israel , and Write his Law in their Hearts ; That therefore nothing of this sort was formerly in the World. And thus I have done with I. A. his long and tedious pretended Survey of this Question , having omitted nothing that seemed unto me Material ; and having found in his whole Discourse consisting of about 19 pages , scarce any thing , but gross mistakes and perversions . CHAP. XVIII HEre again I. A. in his pretended Survey to the 17th and last Question , beginneth with a most gross perversion , As if the Quakers ( because they would have men to cease from all their own works , meerly acted in the strength of mans Will , and natural Power , without the supernatural and Spiritual aid and assistance of the Spirit of God ) would have men , to be as senseless Trunks doing nothing ; the bare Rehearsal of which is sufficient Refutation . Another charge , little less gross is , That the Quakers hold only Babylon to be within in mens hearts , for which he citeth the aforesaid Book called , The Principles of Truth , in several pages . To which I Answer , Although the said Book saith , That Babylon , &c. is ●ithin , yet it doth not say , it is only within , but on the contrary it plainly affirmeth , that all who are in outward Worships ( without the leading and enabling of the Spirit of God ) painted over with glorious Words , but inwardly full of Abominations , belong to the Kingdom of Babylon . And well may that unclean and deceitful Spirit , that acteth all such persons who are levened and governed therewith and thereby , be called Babylon , by a Figurative Speech , even as the Soul of a man is commonly called the man , which hinders not , that the people in whatsoever Profession they may be , who are acted by that evil and Antichristian Spirit , are Babylon . And as for the Pope , and Popish Church ; as we do cordially joyn with the best and most sincere Proantests against them , as being the great and principal Members of that Scarlet Whore Mystery Babylon , in whom Antichrist or that Antichristian Spirit hath its chiefest or most principal residence , ( and therefore in no respect can be said to favour the Pope , or Popish Church , on that or any consideration , although we with the Salvation of the worst , ) so we most freely declare , that wherever we find any degree or measure of the same Spirit of Antichrist , and Babylon , as too much of it is to be found in I. A. and too many of his Brethren ▪ we cannot acquit them , from being Members of the same Antichristian body ; although in this our upright and honest Testimony we expect neither the kindness of the Pope , nor yet of I. A. far less the Popes Wages or reward , for being so kind to him , as I. A. doth most falsly and grosly alledge : And divers of our Friends have suffered deeply under the Popish Power , for bearing a Testimony against him and them ; which neither I. A. nor his Brethren have ever done , but sit warmly at home , without exposing themselves to any suffering on that account . Having thus , as briefly as I could , given an Answer to I. A. his Book , against us , omitting nothing that seemed to be material ; I shall neither trouble the Readers nor my self , with his two Postscripts , to Answer them in particular . The substance of the first Postscript against me , being already Answered in the foregoing Sheets , as to what is any wise material . Or if he suppose any thing is omitted , let him mind me of it in his next ; and withall Write an intire and thorough Answer , to what is already said , both here , and in the Treatise called Quakerism no Popery , which he hath only but here and there nibled at : And I may , possibly ( if God give me freedom and convenience ) return him a ●urther Answer . 〈◊〉 at present I suppose he hath work enough to lye on his hand , and needs no more . As for his Postscript against , or for Doctor Everards , Ghost , as he calleth it : I find not my self concerned to Answer him therein , nor defend every word or Opinion of his , seeing he never went under that Name or Designation with us : Albeit I must needs acknowledge , both my Friends and I , ( such of them I mean as have read his Book ) have a great love and respect to his memory , which all I. A. his bitter Revilings against him , shall never be able to defame : And we believe the said Everard hath indeed had rare and singular gifts of Understanding and Openings of Scripture from God , and withal a good measure of Integrity and zeal for the Truth , according to the time , and Dispensation he was in and in that respect doth truly deserve to be accounted among the Witnesses of Truth in his day , whatever imperfections attended him otherwise ; or suppose some mistakes of Judgment in some things , or not so warily cautioning some of his words , as could have been wished . Although I judge that I. A. doth seek to fix or fasten upon him divers errors of Judgment , of which he is not guilty , by reason of deep prejudice against him : Partly , whiles he takes the said Iohn Evrard's words too Literally and Superficially , which are to be understood more Mystically and Figuratively , and partly while he takes that as spoken absolutely , which is but spoken comparative , and by way of some Similitude , and but in some respect . But before I make a full close , I shall only take notice of two gross and absurd Assertions , ( waving others to another opportunity ) in his Postscript to me . The one is , that the Pope and his Clergy had the true Power and Authority of Ordination , and calling Ministers before the Reformation , neither as Christian , nor as Antichristian . Not as Christian , or else all Christians would have it , nor as Antichristian , seeing these two terms are not contradictory but contrary ; for many things and persons too , are neither Christian nor Antichristian . To which I Answer , Every true Minister or Pastor hath his Anthority to Execute his Function ; as Christian , as nor being a strict and formal reduplication , but taken specifically ; seeing to be a Christian is as necessary to every true Minister of Christ , as to be a living Creature is necessary to be a man , or to be a man is necessary to be a Souldier , or Magistrate , or Lawyer . And whereas I. A. saith , That Christian and Antichristian are not contradictory terms , seeing many persons are neither Christian nor Antichristian I Answer again , as they are taken indefinitely , they are not contradictory , but as restricted to such as bear the Name and Profession of Christianity they are perfectly contradictory , so that every one that professeth himself to be a Christian , ( such as the Pope doth ) is most certainly either Christian or Antichristian . The other gross Assertion of his is , That the Church of Rome , was still a True Church , and not Babylon , until the time of Reformation , viz. about the time of the Council of Trent , or Luther's arising , with some others to witness against her ; notwithstanding she did hold many fundamental errors , and thus because her errors were not so discovered and demonstrated unto her , before as since that time . But what a miserable shift and evasion this is , and how contrary to Scripture , and the Judgment of the most sound of all Protestant Writers , I leave the Sober Reader to judge . For doth not the Scripture plainly declare , That Mystery Babylon was to rule over the Nations , and deceive them , and Drink the Blood of the Martyrs and Witnesses of Iesus for many Hundreds of years ? And when was it , that she deceived all Nations ? Was it only since the Reformation , or rather was not her chiefest tim● before the Reformation ; for since the Reformation many Nations are come to see her Abomina●ions more than formerly . And when was 〈◊〉 , That the Kings of the Earth hath committed Fornication with her ? Hath it not been for many hundreds of years bygone , rather than since the Reformation , when they have begun to hate her , and burn her flesh with Fire , in some sense ? And when began she to drink the Blood of the Saints ? Only since Luther's days , or the Council of Trent : Surely none who hath the least knowledge of Church History , but will say the contrary , and acknowledge that she has been a Bloody Murtheress for divers hundreds of years long before the Reformation , and consequently was no true Church of Christ. For not only her unsound and corrupt Doctrines , but her wicked Life , and especially her slaying the Witnesses of Christ , And exalting her self over the Kings and Emperors of the Earth , above six hundred years ago ( at least ) with many other things to be charged against her , utterly inconsistent with a true Church , doth altogether make her to be no true Church for many hundred of years before Luther . And the Lord wanted not Witnesses sufficient to demonstrate her Errors unto her , many hundreds of years before Luther ; for in every Century God raised up his Witnesses against her , as the Church History doth plainly and fully relate . Moreover she had both the Scriptures of Truth to Witness against her , and also Gods Holy Checks and Reproofs of his Spirit in her Conscience , that was instead of a thousand , so she wanted not demonstration of her Errors sufficient to render without excuse for many hundreds of years before Luther's time . And now let all sober Protestants judge , who doth most favour the Harlot Babylon , I. A. or we ; for by I. A. his Doctrine , she is but a Young Woman , as yet , and ●carse ●ad time in the World , to bring up her Daughters of Fornication to that Age and Stature the Scripture declareth . How much more true is the Testimony of those Protestants , who date her rising above a Thousand years agoe , her whole time being numbred in Scripture to contain 1260 , or 1290. days at most , signifying according to the Pro●hetick Stile of Scripture so many years ; the period or end of which time sincere Protest●ants are looking for as near approaching , when she shall fall as a Millstone cast into the Sea , and never rise again . But by I. A. his account , she began not to rise , till little more then a hundred years agoe ; and consequently before her fall , more then a thousand years are yet to expire , which is too glad tydings unto her ; but they are false , and too sad tydings to the people of God , if that they were true . THE END . Notes, typically marginal, from the original text Notes for div A47191-e160 1 Cor. 11 32. Act. 10. 42. Act. 17. 31. 
A47199	----	The way to the city of God described, or, A plain declaration how any man may, within the day of visitation given him of God, pass out of the unrighteous into the righteous state as also how he may go forward in the way of holiness and righteousness, and so be fitted for the kingdom of God, and the beholding and enjoying thereof : wherein divers things, which occur to them, that enter into this way with respect to their inward trials, temptations, and difficulties are pointed at, and directions intimated, how to carry themselves therein ... / written by George Keith in the year 1669 ... : whereunto is added the way to discern the convictions, motions, &c of the spirit of God, and divine principle in us, from those of a man's own natural reason, &c. Keith, George, 1639?-1716. 1678 Approx. 322 KB of XML-encoded text transcribed from 119 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A47199 Wing K235 ESTC R33462 13362218 ocm 13362218 99261 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47199) Transcribed from: (Early English Books Online ; image set 99261) Images scanned from microfilm: (Early English books, 1641-1700 ; 1552:1) The way to the city of God described, or, A plain declaration how any man may, within the day of visitation given him of God, pass out of the unrighteous into the righteous state as also how he may go forward in the way of holiness and righteousness, and so be fitted for the kingdom of God, and the beholding and enjoying thereof : wherein divers things, which occur to them, that enter into this way with respect to their inward trials, temptations, and difficulties are pointed at, and directions intimated, how to carry themselves therein ... / written by George Keith in the year 1669 ... : whereunto is added the way to discern the convictions, motions, &c of the spirit of God, and divine principle in us, from those of a man's own natural reason, &c. Keith, George, 1639?-1716. [16], 181, [5] p. s.n.], [Aberdeen : 1678. Place of publication suggested by Wing. Errata: p. [1] at end. Imperfect: advertisement pages lacking; p. 178-end of book from defective Harvard University Library copy spliced at end. Reproduction of original in the Union Theological Seminary Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- Apologetic works. Theology, Doctrinal. 2003-01 TCP Assigned for keying and markup 2003-02 SPi Global Keyed and coded from ProQuest page images 2003-03 Olivia Bottum Sampled and proofread 2003-03 Olivia Bottum Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion THE WAY To the CITY of GOD Described , OR , A PLAIN DECLARATION How any man may within the day of Visitation given him of God , pass out of the Unrighteous , into the Righteous state : As also , how he may go forward , in the Way of Holiness and Righteousness , and so be fitted for the Kingdom of God , and the beholding and enjoying thereof . WHEREIN Divers things , which occur to them , that enter into this way , with respect to their inward Trials , Temptations , and Difficulties , are pointed at , and Directions intimated , how to carry themselves therein : and how to apply themselves to the Works and Exercises of Religion , so as to find Acceptance with God. With divers other weighty particulars , which may be of service to Inquirers and Beginners . Written by GEORGE KEITH , in the Year 1669. In the time of his being a close Prisoner in the Tolbooth at Edinburgh . Whereunto is added , The way to discern the Convictions , Motions , &c of the Spirit of God , and Divine Principle in us , from those of a man 's own Natural Reason , &c. Written in the time of his Confinement in Aberdeen , in the Year 1676. With a Preface to the whole , written this Year . Printed in the Year , 1678. Isa. 62.10 . — cast up , cast up the high-way , gather out the stones , &c. & 57.14 . — Cast ye up , cast ye up , prepare the way , &c. & 40.3 . — Prepare ye the way of the Lord , make straight in the Desart a High-way for our God. 1 Ioh. 2.6 . He , that saith he abideth in him , ought himself also so to walk , even as he walked . 1 Ioh. 3.2 . — but we know , that when he shall appear , we shall be like him ; for we shall see him as he is . Ioan. Picus mir and. Conclus . Qui perfecte in animam redierit , primae formae suam formam aequaverit . Englished thus . He , that shall perfectly return into his own Soul , shall make his own frame [ or mould ] like unto the first . Friendly READER , IF thou art brought unto any sense of thy inward state , and art come to feel thy absolute need of Christ , so as nothing less can satisfie thee than the true and real enjoyment of him in thy Heart and Soul ; and thou canst no longer content thy self with the bare report of Christ , until thou feel the vertue of his Blood to sprinkle thy Conscience from dead works , to serve the Living God : And , if thou breathest for Life , and to have the living knowledg of God , and art weary of all that knowledg , which thou hast gathered by bare hear say , or reading , while thou wast ignorant of the Life of Christ in thy heart : And if thou desirest Holiness it self more than a naked form or profession of it , and hungrest and thirstest after Righteousness , and so art a true inquirer after the Kingdom of God : To thee I hope this small Treatise will be acceptable , and of service , and indeed to such as thee it was mainly directed and intended . I wrote it some years ago , when I was by an outward restraint for divers months separated , for most part , from the company of all men , for my testimony to the Truth . But the Lord was near unto me , and in the enjoyment of his Presence I had more satisfaction , than all worldly things could afford me . And being made use of by some in Manuscripts , to whom it was serviceable , they desired it might be made publick for a more general good , and the rather , because there was little or nothing , after the manner of controversie with any particular adversary in it , but that for the most part it was practical and experimental ; ( which some , who have not a desire to read controversie , are willing to read ) and that the whole aim and scope of it was to help and assist such , who desire sincerely to live a godly life in their journey and travel , as the title of it imports , which is , A Description of the Way to the City of God , for thither should all our endeavours and labours tend , for we have here no abiding City . And , seeing , without Holiness none can see God , and unless a man be born again , he cannot enter into the Kingdom of God : therefore this whole Treatise doth hold forth divers necessary and useful things , concerning the Nature of Regeneration , how , and after what manner , it is begun , and carried on . So that the various steps of the Spiritual Traveller , are set down from the beginning , until a good growth and progress be attained in the new birth or life of Holiness it self . And who are thus far advanced , they are more s●fe , and more out of danger to miscarry and miss their way , than beginners are : And therefore it is mainly intended for beginners , and such as have made no great progress as yet in this Divine Travel . What I have here delivered of the practical part , or of experience , is my own ; and my Spirit and Soul have travelled , in some measure , in all these steps , herein mentioned : and I have found the experimental good and advantage of all those advertisements , cautions , warnings and considerations delivered in the same . And , because it was not fit to burthen the understanding or memory of Readers with many things , I have only aimed , for the Readers good , to set down some clear and plain directions , concerning the most needful things ; and those , which although they be most necessary , are most neglected , and especially to call back transgressours to the heart , according to Isaiah , 46.8 . as the Hebrew hath it ; or as otherwise it is rendred , but to the same purpose , Return unto the heart , O ye transgressours ! and that is the import of the word [ introversion ] which is a turning-in to find and feel after God and Christ in the heart , to wait to see him , as he appears there , and to hear him , as he speaks there , and to be sensible of his walkings , goings , and movings , as he is found there ; as he hath promised , I will dwell in them , and walk , in them , saith the Lord , Lev. 26.12 . 2. Cor. 6.16 . For we are to seek after Wisdom , as Silver , and to search for understanding , as hid treasures , Prov. 2.4 . Which seeking and searching , in the first place , must be in our hearts , and inward parts , for there hath God placed this hidden treasure , which is Christ Jesus , to wit , a measure of his Divine Spirit , Life , and Light : and , if thou findest it in thy self , thou wilt then find it in others , and also thou wilt savour of that Divine Life and Spirit , both in the Scriptures , and also in all writings , that in the least measure , have proceeded from the same Spirit in others . And whatever testimony hath , at any time , proceeded from him , and remaineth upon record , the same witnesseth unto that testimony in all , unto all , to whom it cometh ; and all , who have a sense of that Divine Spirit and Life in themselves , can , and do fell and discern that it hath proceeded of God , and is owned by him . And to such the Scripture , or any other writing , that hath been written , in the least measure of a Divine motion , or drawing are no dead Letter , but a living Testimony in ●heir place and order : for to none is the Testimony of Truth a dead thing , but to such as are de●d , and are alienated from that life , which gave it forth . Yet thou art not to rest in any sense or savour of Life , that thou feel'st in the outward testimony , but by the same thou art to be led in , into thy own Heart and Soul , to wait for the arising and springing up of it , within thy self , for thou needst Life to be nearer thee , than in any outward testimony , that thou mayst enjoy it , as a Fountain , and Well of Living Water , springing up unto eternal Life , in thy Belly and inward parts ; and , as this Fountain springs up in th●● it will flow forth into all thy senses , and into all the powers of thy Soul , and make them alive , and it will quicken thy understanding and memory , as also thy will and affections , and give Life unto thy thoughts and meditations ; and it will cause thee , when , at any time , thou readst the Scriptures , as this Living Fountain opens in thee , to read them livingly , and with a living sense and understanding ; a●● , when thou hear'st them read , to hear with Life also , and in a living sense ; and when thou dost meditate upon them , or upon the things declared in them , as upon the Love of God , and Christ Jesus , and what Christ hath done and suffered for thee , and how he died , and rose again , and is gone to Heaven , there to appear in the presence of God for us , and that he is to return again to judge the quick and the dead , and to give the reward of Everlasting Life to all that have served him , but to punish with everlasting destruction all , that have not believed in him , nor been obedient unto his Gospel , or whatever other things , recorded in the Scriptures , the Fountain of Life in thy self will give Life unto all those Meditations , as thou wait'st for the free openings of it ; and they will be living and sweet unto thy Soul , yea , sweeter than the hony and the honey-comb , and thou wilt be truly edified , refreshed , and strengthened , in the Scriptures Testimony . But , if thou goest about to seek Life in the Scriptures , as the Iews did of old , and in the mean time neglect to come unto Christ , who is the Life , and the Fountain of it , thou canst not expect to find Life in the Scriptures , or any blessing of God in thy reading or meditating in them . For , as none can enjoy the light and good of the outward Sun , that shineth without , or abroad , who shut their Eyes against it , and let it have no place in them ; so no more canst thou enjoy the Light and Good of Christ Jesus , that Sun of Righteousness , if thou shut'st thy inward eyes against his Light , that shineth in thee . Moreover , I must inform thee a little further , why I have not , in this Treatise , insisted upon , or scarcely so much as mentioned , many particular duties , that are altogether necessary unto every true Christian , As , giving alms to the poor , visiting the sick and imprisioned , the widow and fatherless ; Nor the many respective duties , that we owe to one another , as we stand related together in the world : Nor have I set down a particular enumeration of all the commands , prohibitio●s , promises , and threatnings of God , contained in the Scripture : Nor have I mentioned all the Christian Vertues , far less defined or described them , in a particular manner : Nor have I set ●own a catalogue of all the sins and vices , recorded in the Scripture : Nor have I recommended unto people the reading of the Scriptures , conference , and meditation upon them , nor frequenting the Assemblies of God's People , where the Lord is waited upon , the Word of God is preached , and living worship , prayer , and thanksgiving is offered up unto him in Spirit and in Truth . Now , the reason , why I have not so particularly mentioned these things , was not any wilful omission or neglect , as if I did not lay any weight upon these things , or made any ●light of any of them : Nay , all this was , and is , far from me ; but my design being only in short , and as briefly , as well could be , to point at some general things , and also at these particulars , which are the main , and are the most necessary , for the right and acceptable performance of those other things , above mentioned . My great care was to l●● the Foundation well , and to put my Reader in mind of the first and most necessary things , which I ●id find so much neglected by most of Professors of Christianity : my end singly being , that people might be brought to have the true Nature , Life , and Spirit of Christianity to abound , and have place in them , and then all these other things will easily and naturally follow . And I could not well mention these things , without having insisted more largely upon them , than the nature of so small a Treatise would admit . For I did not design a compleat system of Practical Divinity , but only , as it were , to put a Primar or Rudiment into the hands of a young beginner . And as for many of the above mentioned Particulars , they are generally acknowledg'd among all , that profess the Name of Christ. But yet the right hearing , the right reading , the right meditating , the right preaching , the right praying , and singing , either private or publick , the right giving of alms , the right visiting of the sick , the prisoner , the fatherless , and widow , and the right practising of all other Christian duties , is a great and rare thing , and few there are , among those , called Christians , who do indeed rightly practise them , and go about them . Now , though all these , and other particulars be not expresly mentioned in this Treatise , yet the right manner and way , how they are to be gone about and performed , is not only expressed here , but it is the main design of the whole , and that is , that People may come to know the true Life of God , and of Godliness to live in them , and the True Spirit of Christ , and of Christianity to reign and rule in them , and in all things to order and guide and inable them , that so , whatsoever they do , they may do it in the Life , in the Spirit , in the Power , in the Light , and in the Love of God , and then they do it in the Name of God , and of Christ , and in Faith , and so they do it aright , and it is acceptable unto God , and serviceable unto men . There is one thing further , which I cannot well omit , and that is , to answer an objection , which may be strong in the minds of some , who have not experience in the case . That , whereas I recommend so much the place of silence , and of being so passive , still , and quiet , to wait for and attend unto the Divine working and moving of God and of Christ , by the Holy Spirit in the Soul , it is like some will be ready to say , that Obj. Such a thing leadeth into a stupidity or lethargy of mind , if not into something worse ; for the mind of man , striving to bring it self into such a composure and quietness , and not attaining unto it , is the more disquieted , and this may be feared to turn into rage , or natural distemper ; for which c●●se some have both had a great aversion unto such a thing , and also have disswaded others from attempting it , and some have concluded it , as an impossible thing , to attain unto a perfect silence from all our own thoughts , seeing it is as natural to the mind to think , as it is for the fire to burn , or the light to shine . Answ. To the last part of this objection I answer , that by a perfect silence from all our own thoughts , do not understand , that the Soul is to be without all sense , or remembrance , or thoughts of all kind : for I distinguish of thoughts , thus , There are thoughts , which are brought forth in us , without any Divine or Supernatural Concurrence , motion , and assistance of the Holy Spirit , which are but the bare and meer product of our own minds . Also there are thoughts , which arise in us from suggestions of Satan , and of the Flesh , which when we consent unto them , and entertain them , may be called ours . And thirdly , there are thoughts , that are begotten and excited in us by a Divine and Supernatural motion , concurrence and assistance of the Holy Spirit , which l●st kind of thoughts are only profitable unto the Souls Spiritual growth and progress : but the former , especially the second kind , which are too frequent , are hurtful and evil . Now , when I say , the Soul , or mind of man should be silent from all its own thoughts , I mean , all thoughts of the first and second kind , which are meerly natural , carnal , and devilish ; and , when all these thoughts are silenced , the other thoughts , which may be well called divine thoughts , as having a Divine Original , to wit , the Divine Spirit , Life , and Light of Christ in the Soul , do instantly spring up , and abound , which are unspeakably sweet , refreshing and pr●fitable . And therefore we perswade none to abst●in from such Divine Thoughts , or shut them out , but , on the contrary , we exhort all to entertain them , and abound in them , as much as possible : in order to which , they must diligently abstain from all their own thoughts , especially such as arise in them , from Satan and the Flesh , for they are contrary to one another , and wa● against one another in the Soul. And whatever thoughts are most loved , received , and entertained in the Soul , these do most prevail , and bear sway , to the excluding the contrary . Again , Of Divine Thoughts there are sundry kinds , as when we meditate upon any subject in words , and propositions that are mental , or when we discourse mentally , as the Divine Spirit doth move and assist us ; which kind of thoughts are very precious and useful unto us . But there is also another kind of Divine Thoughts , which is many times wholly abstract from all words , terms , propositions , argumentations , so much as mental , and are simply Divine Sensations , as seeing , hearing , smelling , tasting , and feeling , whose object is not words , nor discourse in the mind , but simply the Divine Spirit , Power , Light , and Life of God , and his Divine Goodness , Love , Mercy , Kindness , and Compassion , revealed to us in Christ Iesus : and this kind of divine thoughts ( if so be it is proper to call them thoughts , for they are as real sentations , as the outward and natural sentations are ) are the more excellent of the two , and , when they do most abound in the Soul , they , as it were , swallow up the former , as the greater Light and Glory doth the lesser . And to the first part of the objection I answer , that the blessed experience of many thousands at this day , who are come to such a silence , and silent waiting upon the Lord , is testimony sufficient unto the contrary , who have found , and do find continually the unspeakable advantage of it , on a Spiritual account , and that it is so far from having any real tendency to work a natural distemper upon the mind , that we , who have tried and experienced it for many years , never found any thing more profitable unto us , to work a right and solid natural composure and settlement of mind , as well as Spiritual , whereby our very natural strength is renewed , and we made more fit for outward occasions and affairs , than by meat , drink , sleep , or any other bodily refreshment whatsoever . And to our experience we can add the experience of the Holy Men of God , recorded in Scripture , especially the Prophets and Apostles , to whom the Word of God came immediately , and in w●om the Lord did immediately appear , and who , on that account , waited in silence for the same , as Habakkuk said , I will stand upon my watch Tower , and will watch to see what he will say in me , Hab. 2.1 . and Psal. 85.8 . I will hear what God the Lord will speak , said David : and said Jeremiah , It is good both to hope , and quietl● [ or , in si●ence ] to wait for the Salvation of God , Lam. 3.26 . And , though such a posture of mind be exceeding tedious , unpleasant , and irksome to the carnal part , yet let us hear further what the Prophet saith , ver . 27. It is good for a man that he bear the yoak in his youth , he sitteth alone and keepeth silence , because he hath born it upon him . And by bearing the yoak , in this particular ▪ as well as in other things , many can say , It is now become light and easie unto them , the carnal part , that made it so uneasie , being overcome . And we are not ignorant how all seriousness , and indeed the whole practice of self-denial , and mortification of the deeds of the flesh , is equally liable to the same exceptions . ( which yet hath no just ground ) For do they not readily object , when any man becomes serious , and effectually sets about the work of mortification , Such a man i● become melancholick , he is in some distemper , and is in hazard to turn fool , ●o● , or distracted ? And indeed to forsake our own thoughts ( which the Scripture saith are all only and continually evil , Gen. 6.5 , 12. ) and to kill and crucifie them is no small part of true mortification . For what is a man 's own thoughts , but the product and fruit of a carnal mind ? And therefore they are but flesh , which must die and be crucified . But to prevent all hazard of receiving any hurt , I say unto all , who desire to attain unto the said Silence , that they apply themselves diligently unto outward affairs , in a sober way , and in the fear of God : for nothing is a greater enemy or hinderance to the true Silence or Peace of the Soul , than to be idle , and have no business or labour : whereas to be honestly and soberly exercised in business , and to labour with the hands is a great help and furtherance to attain unto it . And let none strain , or use any violence or force to nature , to compass it , for no m●n , of himself , can attain unto it , but as he is assisted and enabled of the Lord , who is near at all times , to help the travelling Soul , but yet there are some times more especially , wherein the Lord doth give more abundant access and opportunity unto the Soul , which every one is to observe within himself , and improve the same . Let none therefore strive , or wrastle , in their own will , or natural strength , to attain to this Silence , but let them be faithful to God , in what they know to be his will , and be diligent in some honest and lawful imployment , and carefully attend the meetings of the faithful , when they meet together to wait upon the Lord , and speak the Word of the Lord to one another , as they are moved , and to worship and call upon him in Spirit and in Truth . For the Life of the faithful and of such , as are near unto the Lord , who are become strong men in Christ , hath an exceeding great influence upon the weak , to help them , and gather them to the true silence , and the presence of the Lord is more abundantly manifest , where the faithful meet together in his Name , as ●e hath promised , whereunto many can set their seal . And thus every one , who is sincere and faithful to what they know and have received , will naturally , and , as it were , by a natural growth in the Truth , attain by degrees more and more unto such a state , until they perfectly come to enjoy and possess it , so as to see Jerusalem a quiet habitation , and to behold the King in his beauty , and see his goings in the Sanctuary : which will cause the Soul to sing with David , and to say , as it is Psal. 84. ver . 1 , 10. How amiable are thy Tabernacles , O Lord of Hosts ! For a day in thy Court is better than a thousand . But of this I warn thee , that , if thou hast time enough to spare , as thou think'st , to rest from all outward affairs , that thou mayst , the more abundantly , apply thy self to this Silence , and silent waiting : yet thou mayst exceed ▪ through a wrong and blind zeal , and so mayst indanger and hurt thy self . For such a silence , as doth not allow us to mind and be employed in our honest and lawful affairs , is not alwaies required of us , but at certain times , that we set apart unto that end , either in private , or publick , as the Wisdom of God doth teach us , and his Spirit doth move . Which times , although they be frequent , yet ordinarily are not to be of long continuance : for it is the will of God , that , so long as we are in these earthly tabernacles , we be exercised in bodily and external actions , whereof Christ himself gave us an example , who went about doing good , and at times retired with his Disciples , and sometimes alone , to watch and to pray , and again returned unto the people to minister unto them , both in Soul and Body , what they had need of . Nor doth the moderate use and exercise of the body in lawful affairs hinder , as is said , the true silence , in some degree , that is sufficient for the present time , but doth rather help and contribute unto the same : but the highest degree of it is neither alwaies required of us , nor is indeed at all times possible to be performed by us , for unto all things there is a measure , and what is within measure is good , but to exceed is hurtful and dangerous . GEORGE KEITH . In the Prison of Aberdeen , the 15 of the 4 month , 1678. The Way to the CITY OF GOD. CHAP. I. Holding forth Certain Doctrinal Principles of the TRVTH , whereof a M●n being convinced by the Spirit of God , it contributes much to his making a right entrance into the way of Holiness . A Man doth not ( nor can he ) enter into the way of Holiness , but he must first have his understanding some way opened by the Spirit of Truth , so as to receive some convincement of certain Principles of Truth . For how can a man enter into a way , and know nothing thereof , neither more nor less ? It is the usual method and order of the Spirit of God , first to convince a man of divers things before he proceed further , so as to convert him into the way of Holiness , or carry him on wards therein . Therefore I shall in the first place lay down a few certain Principles , the knowledg of which is of great advantage unto beginners for their first entrance into Holiness : and I shall at this time but name , and suppose them as known , rather than prove them , referring their probation to other Treatises . And though I may not say that none ever attained unto any measure of Holiness , without the clear , distinct and explicit knowledg of all these Principles hereafter delivered ; yet I am very free to say , that the knowledg of them all doth very much conduce to beginners for their entrance into Holiness , and the ignorance of them hath been a grievous let to many a Soul , which , though it hath not made the entrance absolutely impossible , yet hath it made it extream difficult , even much more by far than it is indeed and in Truth , or is found to be by those , whose Understandings are well informed in these Principles . I. That all men in their natural and unregenerate state , are unholy and unrighteous altogether , and so as such , unable to do any thing acceptable to GOD , and unfit for fellowship and communion with him . II. That GOD hath not left men wholly in this condition , but hath given unto all and every one of them an occasion in a day or time of Visitation , whereby it is possible for them , to come out of their first state of unholiness and unrighteousness , which is also a state of Spiritual blindness and death , into a state of holiness and righteousness , which is a state of enjoying spiritual Light and Life of GOD. III. That this occasion is ministred unto every one , through Jesus Christ , who is freely given of the Father , unto every man that comes into the world for Salvation , as attainable by every man through him . IV. That the coming of Jesus Christ into the world both outwardly and inwardly , was necessary unto mans Salvation , so that the one is not to be understood in opposition to the other , for that both have their great uses and blessings unto men . Hence all , who are saved , are saved no less by the benefit and grace of his outward coming , in his becoming man , suffering , dying and resurrection , then by that of his inward coming as a Light , and quickening Spirit , &c. Yet that the knowledg of his inward coming is that which is the more needful , and in the first place , as being that , by which the true and comfortable use of his outward coming is alone sufficiently understood . V. That the Lord IESVS according to his inward coming , is come a Light into the world , lightning every man that cometh into the world , that all through him might believe , and by believing might have eternal life . VI. That his coming in the inward is in a Divine and Heavenly SEED , which the Father hath given from Heaven unto every man , and hath sown in the heart of every man. In , and through which Seed , the Divine Light , Life and Power or Vertue and Glory of Jesus Christ , is only revealed unto men in a saving way , by the Holy Spirit . VII . That this SEED in the hearts of unholy men , is the least of all Seeds ; but as the mind comes to be turned towards it , in faith and love , it grows up to become greater and greater , till it be the greatest of all . VIII . That according to the arising and growth of this Seed in mens hearts , the Divine Light and Life , &c. of Jesus Christ comes more and more to be revealed , and made manifest even unto the perfect day . IX . That there is some manifestation and revelation of the Divine Light and Life in this Heavenly and Divine Seed in the hearts and minds of the most unholy and unrighteous , unto their Salvation , in a day or time of Visitation given them of GOD. X. That the nature of this Seed is so unchangeable , holy , pure , and incorruptible , that it can admit no unclean thing to enter into it , nor unite therewith , nor can it be defiled with any uncleanness of the spirit of man , but worketh alwaies against the uncleanness , and every unclean , unholy and unrighteous thing in man , through that Divine Vertue and Power , that is in it , to destroy and consume the same , and work it out of the heart and mind of man. XI . That the manifestation , revelation , and shining of the Divine Light in this Divine Seed in unholy men , is not of the same manner and kind , as in the holy ; for in the holy the Divine Light shines in the immediate manifestation of the love , joy , peace , goodness and glory of God , which doth ( after a manner unconceiveable to unholy men ) refresh and comfort the Souls of the holy , and doth admit them to approach thereunto , and unite therewith , so as to live and walk therein , and have the fruition thereof . But the Divine Light shineth in the unholy , but in remote manifestations of the love and mercy of God , and that also but as it were by glimpses and flashes , and as through a vail . The manifestation of the Divine Light in an immediate way , that is proper unto unholy and unrighteous Souls , being that of judgment , reproof , convictions and condemnation , the Divine Word working in them , as a Hammer , a Sword and a Fire , even as the Refiners Fire and the Fullers Sope ▪ for their mortification and cleansing . XII . Now it is fit , that in this place I should give some description of Holiness , seeing it is improper to declare of the way of attaining unto Holiness , and yet not to declare what Holiness is . Therefore at present ( referring the more large description of it , to what will be afterwards more fully treated of ) I shall only in these few words describe it . HOLINESS ( as a man can be partaker of it ) is a mans being like unto GOD , so far as he can receive a likeness unto him , which is by receiving the Image of God in its compleat form , and having his heart , soul , mind and spirit , with the understanding , will , affections , and all the powers thereof , according to the capacity of each , impressed or stamped therewith . So that the whole Soul , in all its powers answer unto this holy Image , as the wax answereth unto the seal , or as the Cloth that is put into the Diers fat , answereth in colour or die unto that , in which it is dipped , which is the baptism that saveth , not the putting away the filthiness of the flesh , but the answer of a good conscience , or mind , towards God , as aforesaid . XIII . This Divine Image is ( according to the Lord 's ordinary way of working in the hearts of his people ) not found or begotten in an instant , but raised up by degrees from the Divine Seed ; the formation of which , as it requires the Divine and Supernatural Concurrence of God as a Father , and as the principal cause and worker , so doth it also require the Concurrence of the Soul on the other hand ( so to speak ) as the Mother to conceive it in its most inwards ( as the Mother conceiveth the Child in her Womb ) which is a Divine Birth , and in Scripture is called Christ formed within , and , the Flesh and Blood of Christ , because his Divine Light and Spirit dwelleth and tabernacleth therein , and there through conveigheth the manifestation of it unto the Soul. XIV . Now a mans regeneration is not simply the having this Divine Image raised and formed in him , but it is somewhat consequential thereunto ; for it is by this Image , through the mighty operation of God therein , that the Soul comes to be regenerate : And so the regeneration of the Soul is distinguishable therefrom , as the effect from the cause ; yet where ever this Image is raised or formed , in any measure , in a mans heart , that man in some measure proportionable , is thereby regenerated and renewed ; for the Divine Image is no sooner formed in any measure , but it doth in some measure effigiate or impress the Soul , and infuse its pure tincture , Blood and Spirit into all its Powers , which the Soul drinking in , it becometh assimilated or l●kened thereunto , yet still retaining its own original essence . A very plain and clear Example whereof we have in Cloath , which being dipped in the Diers Fat , drinketh in the tincture or die , even substantially , and yet it retaineth its own essence , so that it is the same Cloath still , only hath another die and colour from the tincture , which it hath drunk in , and substantially got it incorporated in it self . XV. But before this Divine Image can be formed in the Soul , or that the Soul can be tinctured or leavened therewith , the Soul must be cleansed and purified from the pollution and defilement it hath received from the contrary Image , which is that of the Serpent ; even as ( according to the former Example ) before the Cloath can receive the die , it must be washed and made clean ; also the Image of God and of the devil , are of so contrary natures , that they cannot live in one and the same place of the Soul , wherefore there must be some room prepared in the Soul in its most inwards , out of which the Serpentine Image must be expelled , before the Divine can spring up : and there must be some place in the Soul cleansed and purified for it to be conceived in , for it cannot be conceived nor grow , but in a clean and pure matrix or womb , according to which doctrin it 's evident , that mortification must go before regeneration , in some measure . But I do not say , that the mortification must be total , and pass ove● the whole Soul , and all sin and unrighteousness in it , before it attain unto any measure of regeneration , for that is contrary unto all experience , for that we find both the Images having some place in us for some time , but they cannot have one and the same place to live in , because of their exceeding contrariety : and indeed the mortification and regeneration of the Soul go on proportionably , so that where the regeneration is but in part , it is because the mortification is but in part , and where the mortification is become whole , there the regeneration becometh whole also : for that which hindereth the Image of God to spring up in its whole growth and statu●● readily and speedily , is the contrary Image , which will let , till it be taken out of the way . XVI . And the Divine Power and Spirit appeareth in the Divine SEED , and worketh therein , even in the Souls of those who are wholly unholy and unrighteous , in whom Satan's Image possesseth the whole place : First to mortifie some place in the Soul , and to cleanse and purifie it , and to expell the Serpents Image out of it , that so the Divine Image may begin to be formed and conceived . The Divine Seed therefore ( through the Divine Power , which worketh therein ) must first destroy and consume its contrary , before it can take root , and plant it self , and spring up in the heart , which is diligently to be observed , and of this the Seed of God in the outward , viz. Israel after the Flesh was a type , for before they could plant themselves in the Land of Canaan , they behoved to destroy their enemies , which inhabited the same , and gradually as they consumed their enemies , they planted themselves in it , and took root , till they filled it all over , like a great tree over-shaddowing the whole Land with its Branches , and filling it with its Fruits . I shall not add more particulars at present , being unwilling to burthen the weak understanding of a beginner with many things at the en●rance . There are many more Doctrinal Principles , but they will come in time enough afterwards . These well known and understood will satisfie to begin with : of the truth of which things let none imagine they can be sufficiently certified through this declaration , or any other that can be outwardly given , only it may be an occasion for them to observe the truth of these things , sprung up in their own understanding , from a measure of the same Spirit , from which they are declared . CHAP. II. Shewing , That the Soul converting it self unto GOD in the Divine Seed within its self , through the Influence of the Divine Power upon it , for that effect is the very first thing that is requisite unto it , in order to its entring into the way of Holiness . I Say the very first thing , the Soul is to do in order to its entring into the way of Holiness is , to convert or turn it self unto the Divine Presence of God , and of Jesus Christ , as revealed in the Divine Seed ; for this was the message which Paul received to declare unto the Gentiles , to turn them from darkness unto Light , and from the power of Satan unto God. So he preached God near , even unto them , who were yet in darkness and unbelief , as among the Athenians , who were Idolaters . Him ( said he ) whom ye ignorantly worship , I declare unto you , &c. who is not far from every one of us , for in him we live , and move , and have our being , &c. Also unto the Lycaonians , who were Idolaters , he preached after this manner , that they should turn from their vanities unto the living God. Now it is that , which generally passeth among People , that men should turn unto God , and that conversion is a turning unto God and unto Jesus Christ. But that they are to turn unto him , as he doth inwardly manifest and reveal himself by his Holy Spirit in mens hearts , this they have not been instructed in , for that generally all of them , except those called the Mysticks , deny that there is such a thing in these daies , as the Immediate Revelation of God in mens hearts ; and as for the Mysticks , though they grant that the Divine Presence doth immediately reveal it self in mens hearts , and that men are to turn in their minds unto it , which they call Introversion ; yet they deny that men are to do this at first , as while they are polluted in their gross abominations and lusts , to turn in unto the Divine Presence , they judge a thing both presumptuous and vain ; presumptuous , because it is altogether unsuitable and unbecoming , that a soul polluted in its gross abominations and lusts , should approach and draw near unto God , and vain , because though they should attempt to do it , they will find it as impossible , as for a Bird that is tied with a strong Cord to the Earth , to flee upward to heaven from Earth . Wherefore they require that the Soul have attained unto some qualifications and dispositions , which cleanse it from its gross impurities , particularly the abnegation of all Creatures , and of its own self , before it adventure to convert or turn it self inwards unto the Divine Presence . But this proceedeth from a great mistake in them , for that they do not judge aright of the divers manifestations and workings of God in the Souls of Men , according to their different states and conditions , for though the Presence of God be one , yet it hath its manifestations , after different manners , in the unholy and unclean , and in the holy and clean souls , as is somewhat above declared , for in the holy , he revealeth himself immediately , in great love , peace , joy , meekness , sweetness , and beauty , and suffereth the Soul to approach so near unto him ▪ as even to join in an union with him ; after a ma●ner unconceiveable to unholy Souls . And indeed for unholy Souls to approach unto God , so as to find him after this manner , I confess , were both presumptuous and vain , as aforesaid . But in the unholy and unclean , yea , even in the worst of men , who are most averted from God , the Lord is present in them in such a manifestation , as is not unsuitable to his Glory , nor improper to their present conditions , whose merciful and gracious visitation reacheth towards all men in Jesus Christ , even the worst , in a day , or time , given them of him for their conversion and turning unto God , according to which Paul said , that God was in Christ reconciling the world unto himself . Which manifestation of God in them , in Jesus Christ , is in wrath and judgment , yet mixed and qualified with mercy , so that the Lord doth appear in them , in the Divine Seed , as in a Fire , not simply to consume and destroy them , but to consume and destroy the corruptions and evils ●hat are in them , to kill and destroy sin in them , even that birth and body or sin and death , which is in every unholy man , and is the Image of the Serpent and of Satan , yea , and is that Serpent , whom the Seed of the Woman bruiseth in the head , and destroyeth . For , as is formerly said , this Serpentine Image and the Image of God , cannot live together in one place in the Soul , nor can they flourish both in one and the same Soul , because of their enmity , for they are in continual strife , waring against each other , and as the one loseth ground , the other gaineth , and on the contrary . The first thing therefore that a man is to do , after he is convinced of the Truth , that God in Iesus Christ , is so near him , as to be in him in a Seed , as in fire , for his cleansing and delivering of him from this woful Image and from the impressions and dispositions it hath wrought in him through Satan ) is to turn his Soul and mind inwards unto God , and Christ , as he doth there manifest himself . Even as the Father of the Child ▪ which was bodily possessed with the Devil , brought him unto Christ , that he might cast him out , so the Soul is to come unto Christ , who is spiritually present in it , that he may cast out this Devil out of it ; for this woful Image is a very Devil , and by it the Devil possesseth the Souls of the unholy . The Soul must not bethink with it self that because it is so unclean and sinful , that therefore it ought not to come unto Christ , for indeed one main end of Christ his coming into the world , is to do good unto such , to cleanse the unclean , and to save the sinful from their sins . Therefore let not the consideration of thy uncleanness and naughtiness prevail , to let or hinder thee from coming ▪ or turning inwards to him . Perhaps the Soul may say , I do not find God or Christ in me , how then can I turn unto him whom I cannot find ? If I could once but plainly find him , I would think it a great step . Answ. Dost not thou find somewhat in thy very heart discovering the evils and pollutions thereof in some measure ? Is there nothing in thee , that in some measure manifests thy condition to be evil and naught , and gives thee some knowledg of it , upon which thou art made at times to say , Oh! I am unclean , unclean and evil ? Yea further , dost not thou find somewhat , secretly stirring in thy heart , and moving in thee against particular evils , which are under thy observation , and in some measure pricking , and smiting thee ? And yet further , hast thou never observed it drawing thy heart inward , unto it self , though faintly and weakly ? Also are there not times , wherein thou canst observe this to manifest it self more strongly , then at other times ? Yea , are there not times that thou find'st it lie as a burden and load upon thy very heart ? Yea , wouldst thou not think thou feltst something in thy heart cutting it , and making gashes therein , yea , and that as a fire burning in it , which greatly paineth and afflicteth thee , so that at such times no outward pleasures can comfort or ease thee ? Furthermore , dost thou not find at times somewhat arising as it were in the midst of thy heart , and sending forth a secret vertue , whereby it seeketh to pierce thy whole heart , and so far as it pierceth or entreth , it somewhat softeneth thy heart , and worketh some little relenting in thee ; but because of the badness of thy heart , it is hindered from entring so far as it essayed to do ? Sure I am there is no man , however bad , but hath had some experience , more or less , of these and such like workings in him : Thou may'st say , I find indeed somewhat working in my heart , after the manner as is declared , and that frequently ; but most especially when I am most quiet , and still in mind , but I never apprehended this to be any other thing then the light of nature checking me in my conscience , as I have been alwaies informed by my Teachers . But I say unto thee , therein thou hast been mis-informed , as in many other particulars ; for this thing that worketh in thee , after the aforesaid manner , is the very Seed of God , or the Divine Seed , in which God in Iesus Christ is really present in thee , and in , and through the Seed worketh in this manner in thee , for the Salvation of thy Soul : neither ought'st thou to think it so strange that he worketh , in thee , in such a small and weak manner of manifestation , for this is in great part because of thy weakness , for thou art not able to bear great and powerful workings and manifestations in this state . And seeing that the way which the Lord taketh for the saving of Souls , is after the sort of a real generation ( such as regeneration is ) it is most proper to begin it from a Seed , and it were an easie thing for the Lord to appear in this Seed , by such manifestation of power , as on a sudden to remove all impediments , and instantly to cause it to spring up into its full stature , growth and proportion . But it hath pleased him to do otherwaies , for he can bring Glory to himself the more in the Creatures Salvation , that he beginneth it , yea , and carrieth it on in a weak and foolish appearance to the natural eye . Now this is it which Christ himself taught , that the Kingdom of God in man , at first is like unto a grain of Mustard-seed , the least of all Seeds , but after it is grown up , it becometh the greatest of all Herbs . Wherefore despise it not , though it be a very little thing in thee , for as little as it is , it is the Kingdom of God , for God and Christ is present in it , and manifesteth his Power therein , as a King doth in his Kingdom . And because the Seed is little , therefore the Power of God worketh but in little and small manifestations , to bear a proportion unto the Seed , and according to the growth and increase of the Seed , by the same proportion the Divine Power becometh greater and greater in its manifestation . But how small and mean soever the working of the Divine Power in this little Seed doth appear , yet it is abundantly sufficient to begin the work of thy Salvation , and still where more power and more powerful working from God , is needful to carry on this work , it will be seasonably afforded . But a man may readily object , that he doth essay to convert or turn himself unto God , but cannot get it done , because of his weakness and impotency , finding himself bound , as with a strong Iron Chain , yea , with many Chains , which doth so avert and hold him back , that he cannot convert himself . Answ. To require any man to convert himself , as by himself , without power given him from God for that effect , were to lay a burden upon the Soul , too grievous to be born ; but indeed the Lord , who is present in this little Seed , sendeth forth at times , yea , very frequently , some secret Divine influence and vertue upon the Soul , through the Seed , to enable it to convert or turn unto him , and he toucheth the bonds and fetters , in which it is bound , at times , and shaketh them off , so far , that the Soul may turn unto God ; yea , the Lord is the chief and principal Worker here , and man but the instrumental . So that the Soul its converting it self , is through the Lord's converting it , that is to say , inclining it , by a Divine and gracious touch , and influence upon its will , to convert ; and in a manner I may call it , upon the Souls part , rather a suffering it self to be turned by the Lord , according to these words , in the Scripture , Turn thou me , and I shall be turned . But now many , when the Lord toucheth them , and by his touch infuseth a certain secret vertue , sufficient to turn them , or whereby they may turn , yea , when he draweth and pulleth them very sensibly , do resist and continue in their aversion , and of such the Scriptures say , they draw back , and that they resist the Truth , and resist the Holy Ghost , whose damnation is just , seeing he would have healed them , but they refused . Be not therefore discouraged , or driven into despair , because thou find'st such weakness and inability to convert thy Soul unto God , as aforesaid ; nor yet because thou find'st so little vertue or power administred unto thee , from the Divine influence , for thy enabling ; for , by what is from the Lord administred unto thee , it is possible for thee , to convert , though at first , and for a considerable time afterwards it will be difficult , for strait is the gate , and narrow is the way , that leads unto life . This converting the Soul , after the manner declared , unto the Divine Presence , is the true faith and believing in God and Christ , so much required in Scripture , in order unto Salvation ; which is the Soul 's coming unto God and Christ , as he said , Come unto me , &c. and the Soul 's taking hold of him and cleaving unto him . And indeed the Latine word Credo doth significantly express it , which is as much as to say , A giving the heart unto God. And how doth a man give his heart unto him , but by turning it towards him ? Which conversion , or believing , is not simply of one power of the Soul , but of both , viz. the understanding and will , yea , of the whole Soul , with all its powers , when the conversion is through and total . CHAP. III. Shewing , How the Soul ought to persist and continue in its Conversion towards God and Christ : and of the effects , which follow at first thereupon : as also of the inward trials and troubles it usually meeteth with therein . NOw after the Soul hath got it self converted or turned inwards , by the Divine influence and assistance , unto the Divine Seed , and to God and Christ present therein ; then it is to be careful that it persist and continue in its conversion : and the LORD , who by his Divine Grace hath enabled it to convert after the former manner , doth , and will also enable it to persevere therein . For it is in the Soul 's persisting and continuing in its conversion , and application unto the Divine Word , Light , and Life in the Divine Seed , that it comes to receive and be partaker of the blessed effects thereof . An outward example whereof we have very plain in our holding any thing to the Fire , which if suddenly we remove again , it scarce produceth any effect in it : as if we would purifie or refine any Metal from its dross , by the Fire , we must not only apply it intimately to the Fire , but hold it in it a good time , that it may melt , and the dross may separate from it . So thou must not only turn thy Soul to this Fire of God in thee , but must persist and continue in so doing , and by that means thou wilt quickly begin to be a partaker of its blessed effects . Some of which effects , as they follow at first upon the Soul 's converting unto this Divine Principle , I find it with me to mention . As first : Thou wilt by thy conversion thereunto , receive a more clear and full convincement and discovery of thy sins , and sinful polluted nature , then formerly ; so that thou wilt come to see sin to be exceeding sinful , and how thou art compassed about with it , as with a thick cloud , which hinders thee from enjoying the sweet and comfortable presence of God ; yea , thou wilt come to feel thy poor Soul imbodied or incorporated in a very body of sin , having many members , and how near and dear they are unto thee , some as a right Eye , some as a right Hand , &c. Then thou wilt know that such things are sins , which have place in thee , more than by any words , even of Scripture ; for the manifestation of the Spirit and Light of Christ in the little Seed , will greatly convince thee thereof , and let thee see thy sins , and the nature or root that brings them forth , in their monstrous and hellish forms and shapes . II. Thou wilt also feel and perceive how the displeasure , wrath and indignation of God , is against every sin in thee , even all ungodliness and unrighteousness , the whole body of it , with all its members , root , and fruit and branches : and how also the wrath of God is against men , because of sin , to which they are joined . And so thou wilt find how all men , in a sinful and unrenewed condition are miserable , as being under the wrath and displeasure of God , and how sin is the root and fountain of the whole misery of man , and how man stands before God , in a state of judgment and condemnation while in sin , imbodied and drowned in it ; as it were over head and ears . III. Thou wilt have occasion to observe the mercy of the Lord , in the midst of all this wrath and judgment , after a wonderful manner , which will raise in thy mind amazing and astonishing thoughts , whereby , thou wilt wonder and admire , that thou art not consumed in the midst of all this wrath : yea , then thou wilt be made to see somewhat like that of Moses , how the Fire burnt in the B●sh , and it was not consumed . IV. Thou wilt find that this fire is only sent down from Heaven to burn and consume that beastly and sinful nature , wherewith thou art inwardly cloathed as with a body ; and that the fruit of all this burning and kindling is to take away thy sin , and purge away thy filthiness and dross . V. And so as thou remainest and continuest introverted , or converted towards that Divine Principle , aforesaid , thou wilt find it as a Sword , a Fire , and a Hammer , in thee , knocking down , and killing and consuming this body of sin with its members ; yea , a flame will issue forth from it , and will enter into the body of sin , killing and burning so far as it entreth . VI. By the operation of this Heavenly Fire thou wilt find a very sensible and grievous pain in thy inward man , as verily , as if the outward fire were burning in thy outward body . So thou mayst conceive how thou wouldst be affected , if the tenderest and most sensible part of thy outward body were held close unto a burning flame ; even such sensible and grievous pain wilt thou find inwardly : for indeed thy Soul dwelleth as really in the body of sin , and is united with it , as it doth in the outward body . Therefore it is sensible of whatever hurteth it , and findeth pain , till it have put it off , and then it hath no more sympathy with it . VII . Great fear and terrour will take hold upon thee , because of these things , which thou wilt have occasion inwardly to observe , the like whereof before thou wert never acquainted with ; for this doth answer unto the ministration of the Law by Moses upon Mount Sinai , where the appearance of God on the top of a Mountain was dreadful , in clouds , and darkness , and fire and the sound of a Trumpet , and a Voice , that did shake the earth , where the sight was so terrible , that Moses said , I exceedingly fear and quake . For all these things had a signification of the inward ministration of the Spirit , in its first workings in mens hearts . Hence are these quakings and tremblings , which are witnessed to come upon many , through the inward dread and terrour , which ariseth in them , through the workings of the Spirit of God upon them in this state and condition . Now the fear and terrour is a most certain and infallible effect , in all , who do truly convert or turn in their minds unto the appearance of God in them , as aforesaid . But as for the bodily tremblings , some may have them in a great measure , others in a less , and some have none at all , so as to fall under outward observation , and yet the work of God in them may be as real and true , as in others , who have them most . For it is much the same with bodily tremblings , as tears , some will be made to shed tears in abundance , others but little , and others perhaps none at all , where the work may be real , even as much as where they are most abundant . VIII . Also this Heavenly and Divine fire , as thou continuest in the application of thy mind and heart unto it , will kindle in thee some beginnings of true and real repentance towards God ; for even as the fire melteth the Wax , and softneth it , and maketh it to run and flow , so will this Divine fire melt and soften thy heart into a true tenderness , and thou wilt find a true sorrow and grief in thee to arise , because of thy degeneration from God. Also thou wilt even loath and abhor thy self in the presence of God , and count thy self most unworthy of his mercy and favour , yea thou wilt judge and condemn thy self , because of thy sins and sinful nature , so as to reckon the most grievous afflictions and punishments from the Lord ( should he inflict them upon thee ) to be less , than thy deservings . Also thou wilt become humble in thy own sight , and be apt to judge thy self as bad , or worse than any ▪ yea thou wilt be greatly ashamed of thy self , seeing and beholding thy self imbodied in such a monstrous and filthy body , as the body of sin is . Furthermore , thou wilt be made even to hate sin in its body and members , root and fruit , as a most vile and abominable thing , so that an indignation will rise in thee against it , and the very sins , which have been dear and pleasant unto thee , as thy right eye and right hand , thou wilt willingly devote them , and give them up unto the devouring Flames of this Heavenly fire , and sacrifice them before the Lord , as a sacrifice of a burnt offering . As I remember it is reported of one of the Martyrs , who having shrunk from his Testimony , and afterwards recovered strength to own it , and so was condemned to be burnt , he stretched forth his right hand ( which had subscribed some Paper against the Truth ) and with a certain holy indignation thrust it into the fire . So thou wilt even find to do the same with thy lusts , which the Apostle calls the members upon Earth , to devote and give them up to the fire , that they may be mortified and consumed , sparing none of them more than another : yea and some tender breathings and desires will arise in thee towards the Lord , that he may yet more discover and pursue Iniquity in thy heart , and kill it , sparing nothing , no not a hoof ; yea thou wilt even desire to be dissolved , and freed from the whole body of sin , with all its members , saying in thy heart , Miserable man that I am , who shall deliver me , &c. And thus thou wilt find in thee some beginnings of a true aversion from sin , so that thou wilt witness a change both in thy judgment and will , in relation to sin , so as to have contrary thoughts of it to what thou hadst formerly , and thy affections to run and flow in another path and channel than formerly . IX . Also thou wilt begin to find some true and real beginnings of mortification , or of a spiritual death unto sin , whereas thy heart was formerly wholly filled with sin , which oppressed and burthened the Divine Seed , and hindered it to conceive , or bud in thee ; thou wilt now begin to find some little and small emptyness in thy heart , even in the most inwards of it , called by some the fund of the Soul , that is to say , the ground or bottom of it , and there will be some little room or place in thy heart mortified and purified , through the operation of the power of God in the Divine Seed , which , through its mortification and purification from sin , becometh a fit and prepared matrix or womb for the Divine Seed to conceive and bud therein , an to receive some formation . For , as is said , the Seed cannot conceive but in a pure matrix and womb . Indeed it may be as a fire , and is so in that part of the heart , which is unclean , but it can never grow , bud or conceive in it as a plant , till it be cleansed . Therefore is it , that it worketh as a fire in the heart , as aforesaid , to the end it may prepare some place for it self to take root in , and therein to bud and conceive , that it may spring up and blossom , and bring forth its precious fruit . X. And as the heart and mind persisteth in its conversion aforesaid , there will be by this time , some tender buds of the Divine and Holy Seed appearing , so far as way is made for them , through the purification or mortification aforesaid , and some real and true beginnings not only of some , but of all Christian Virtues will appear , such as of love , joy , peace , gentleness , meekness , patience , temperance , &c. and other fruits of the Spirit ; for even as it is frequently in natural operations , so in this spiritual it is also , that after the destruction of one thing , immediately followeth the generation of another , life hastening as swiftly after death as possibly as can be conceived , so that no distance or space of time is admitted betwixt them . Thus I have briefly pointed at divers good and precious effects , which do follow upon the Souls converting unto the Divine Presence , and the Light and Power thereof in the Holy Seed , and upon its continuing or abiding therein . If there be any other not expresly mentioned , they may be reduced unto them , or implicitly understood in them , which are particularly mentioned ; of all which the Soul must expect at first , yea and for some considerable time afterwards , but some certain beginnings , which will increase and become more and more observable , according unto its continuance in the conversion aforesaid . And much of all these effects , excepting somewhat as to the latter , do answer rather unto the ministration of the Law , than of the Gospel , yet we must not too nicely or subtilly distinguish them , far less divide them , for the ministration of the Law in the Spirit is never administred in that rigour or severity by the Lord , unto men , in order to their Salvation , but it hath somewhat more or less of the Gospel mixed with it , even as in the midst of wrath he remembreth mercy : and so as Law and Gospel , Iudgment and Mercy are mixed and complicated together , in like manner the effects are mixed also , partaking of both , but most of the former at first , and for some considerable time following . Now these and such like effects , as do follow upon the Souls first converting unto God , in the Divine Seed , we do usually comprehend under this term the work of Iudgment . And as the Spirit of the LORD hath its divers names , according to its divers workings , so in this it is called the Spirit of Iudgment and of Burning , as in Isa. 4.4 . Others also not unfitly ( if rightly understood ) have called it the work of the Law , and Legal ministration in Spirit : also it may be called Repentance , or the baptism of repentance in Spirit and by Fire . And tho I have mostly insisted upon comparing the operation of the Spirit in this administration , unto fire , which similitude is most used in Scripture , yet it is not to exclude other resemblances , as that of Water and of Soap , mentioned also in Scripture : and it is also likened unto that of a Hammer and Sword , and that also of a Cross very significantly : in relation to which term , the work of the Spirit here is fitly called a crucifiction or being crucified , oft also used in Scripture ; and Mortification , which , tho it taketh its beginning from the Law , yet is consummated or perfected by the Gospel . As touching the inward trials or troubles , the Soul usually meeteth with , in this state , they are divers , proceeding partly from its own weakness , partly from its corruptions , and partly from Satan . First , from its own Weakness , for the Soul entring into a new way , it knew nothing of formerly , and meeting with many strange and wonderful things , with which it was never acquainted heretofore , cannot but occasion great inward trials and troubles unto it , even as if in the outward a man should be brought unto some violent bodily death , as Burning , or Crucifying , &c. Yea , it is represented in the Scripture , under such terms , as of the Suns losing his light , the Moons becoming black , the Stars falling from Heaven , the Earth shaking , and such like dreadful and astonishing things . 2. From its corruptions , which beginning to be assaulted and set upon , for their destruction , will combine all their forces , to avert and turn back the Soul from its progress in this new way : also they will call in for the aid and assistance of flesh and blood , which in its corrupt state is a very great impediment to the poor Soul in this way , whereof flesh and blood has no liking at all , for it perceiveth it will be greatly straitned and restrained from its wonted liberty it rrceived by sin and corruption , and put to endure great and many hardships , through the Souls entring into the way of mortification and holiness . 3. From Satan , who , as the strong man , has formerly kept the house in peace , and now another coming to cast him out , he will use many methods and waies with the Soul , to turn it aside and divert it from it's new way , that he may keep his place in it ; for it is as torment to him to be cast out , and lose his usurped possession . He will suggest unto the Soul the novelty of its way , the difficulty of it , and how few take such a course : Also he will alledge unto it , that it may get to Heaven , by easier means ; yea he will endeavour to perswade the poor Soul , that the Light within is but some fancy or Imagination , or at best some insufficient thing , and that the very works the Soul feels begun in it , by and through the Power of that Light , are but melancholick imaginations , and that the fire the Soul finds kindled in it , is but the heat of the fancy , or sparks of its own kindling : or if he cannot prevail that way , but that the Soul still persists in its conversion unto this Sacred and Divine fire , then especially , when he perceives that the Souls feels it great force , he will be tempting to despair , telling it that God has kindled this fire in it , for its utter destruction and torment . And if he cannot prevail thus , then he will tempt it with hard thoughts of God , as if the Lord were too severe and rigid , in using such waies with it . Also he will endeavour to stir up in it impatience , grudging and fretting , weariness and discontent , and a longing to return unto the flesh-pots of Aegypt , even to its former evil and licentious way of life in sin . These and many such like troubles and trials will the poor Soul meet with , besides many outward occasions from the World , both of pleasures and afflictions , to divert it and turn it aside from its persisting in its conversion unto God , in the Divine Seed . By reason of these and such like inward trials and troubles , divers after some measure of a real and true application and conversion of their minds unto God and Christ in the Divine Seed , have turned back again , and not continued in their begun conversion , even like some unwise and cowardly patients , who at first give themselves up unto the Physian , to be lanced and tented and scarrified , but afterwards finding the pain and anxiety thereof , shrink back and chuse rather to remain in their wounds and distempers , though it should cost them the losing of their life , then indure a little trouble and pain for their cure . Therefore it 's said , in relation to this , Mal. c. 3. v. 2. Who may abide the day of his coming , and who shall stand when he appeareth , for he shall be as the refiners fire and fullers Soap ? Which words do import , that some may receive his first appearance , but not abide it , nor stand it out , nor indure unto the end of the fiery trial , which comes by it ; for to abide and to stand are words signifying continuance and persisting . But notwithstanding all these things , thou must persist and continue therein , with a stout and bold resolution , which will be given thee of the Lord , if thou be not wanting on thy part to receive it , and if thou persist not , the work of thy Salvation will be stopt . It is much better for thee to indure these inward trials and difficulties , then to lose thy own Soul , and be cast into endless torment hereafter for thy negligence and carnal ease : better thou go maimed into Heaven , losing a right eye , a right hand , then that thy whole body should go into Hell fire . The cure is worthy all the pain and much more : A woman when she is in travail hath sorrow and pain , but after she hath brought forth her Man-child , she remembreth it no more , for her gladness swalloweth it up , so that she doth not rue nor repent of her Travel and Labour she indured . Now methinks I ( as it were ) hear some poor souls objecting after this manner , which indeed hath been of the objection of my own heart , and I know also of others . Oh! ( say they ) that we could find this Divine fire kindled in us for the consumption of our sins , and the purification of our Souls therefrom ; we are so weary of sin , and have such a desire to be rid of it , that we would rejoyce with great joy , to feel this sacred fire burning in us , tho it should pain us , as if our outward bodies were cast alive into outward flames ! We find ( say they ) somewhat as Light from God in our hearts , letting us see many vile and abominable things in them , but as for this fire , we do not as yet find it ! To which I Answer , that ye find that which discovereth and maketh manifest these evils in your hearts , is matter of encouragement , for that is indeed the true Light , Eph. 5.13 . Joh. 3.20 . Now turn in or convert your minds unto it , and persist therein , as aforesaid , and ye shall find in due time that this Light shall become a fire in you , according to these words , which I may well apply at least by way of Analogy unto this matter , Isa. 10.17 . And the Light of Israel shall be for a fire , and his Holy One for a flame , and it shall burn and destroy his thorns and his briars in one day . For this self same Light of God , which ye find in your hearts , hath in it the vertue and property of fire , no less than of Light , yea much more at first , and for a good time following : but the reason why ye do not find its operation of fire to burn and consume the evils in your hearts , as ye find that of Light to discover them , is , because your hearts are not so nearly and intimately applied and converted thereunto , as is requisite , even as it is in relation to the outward fire , for if we stand at a distance from it , and but look to it afar off , it will only make us perceive its light , so as to give us a discovery of things , but we will know nothing of its fieriness , more than if it were not fire at all ; but if we come nearer unto it , so as to hold our hand or any other member of our body , nigh unto it , we will then find it to be a fire , and be very sensible of its fiery operation , so that if we take not away the member applied , the fire will kindle in it , and consume it , which is a plain and fit example of this thing , to represent it by . Therefore it thou wouldst find this Divine Principle , and the appearance of GOD and of CHRIST therein , to be as a fire in thee , turn in thy mind and heart unto it yet more nearly and intimately , and persist therein , and thou wilt find it not only to be in thee a shining Light , but a burning Light also , yea at first and for some time following , rather burning than shining . Wherefore turning in and converting not only thy understanding unto it , but thy will and affections ; thou wilt find its Power , even to kill and destroy the evils of thy heart , no less than to discover them , and hereby thou wilt receive , not only an informed judgment and understanding , but a reformed will and affections . And this Divine Principle will work mightily in thee , to work out the errours , as well out of thy will , as out of thy judgment , for the errours are great in both . And now many are greatly deficient in this matter , who do somewhat apply their understanding unto the Divine Light , and thereby they receive some discoveries of things , far beyond others , but they do not apply their wills unto it , and so they remain as bad and evil in heart , as the most ignorant , yea many times they are worse , for what they know naturally as brute beasts , they corrupt themselves therein , these are they who hold the Truth in unrighteousness , more then any others , they imprison it in their understandings , but will not permit it to sink down into their hearts , and diffuse it self into their wills and affections . These are they also , of whom the Apostle speaks , who receive not the Truth in Love : they would have it to shine in their heads , but cannot endure it should burn and diffuse its sacred flames in their hearts , yet the knowledg of all such persons , though even from the openings of the Principle of Truth , is not the solid , substantial , pure knowledg , which those have , who receive this Divine Principle into their hearts , and suffer it to diffuse it self into their wills and affections , as aforesaid , for the solid , substantial and holy knowledg is only received from the Light of that Life , which is seated and implanted in the most inwards of the will and affections , and from thence diffuseth it self into all the powers of the Soul. CHAP. IV. Shewing How the Soul , after its converting unto God and Jesus Christ in the Divine Seed , must , in its persisting and continuance therein , stand in great passi●eness , stillness and quietness , bearing and forbearing , before it enter upon its operative exercises . I Say the Soul , after its first converting unto the Divine Presence in the Divine Seed , must , in its persisting and continuance therein , stand in great passiveness , stilness or qu●terness ( otherwise called Silence ) for that its place , at present , is more to be passive than active , yea , excepting only its simple act , or acts of Conversion , for sometime , as much as possibly it can , to be wholly passive . The reason of which is very evident and demonstrative , as I do thus make appear : If it would be active , and give it self unto operative exercises , as to matters of Holiness and Religion , it must first be somewhat delivered and freed from the positive impediments and lets , which hinder all such actions and operative exercises , which belong , or pertain unto Holiness . 2. It must be cloathed or endued with such a power , as whereby , it is impossible for it , in some measure , more or less , to perform them , as for example , I cannot perform the operations of sense , but I must be endued with the ●ensual powers , as I cannot see , but I must be endued with the power of seeing , also I cannot walk , or go but I must be endued with the loco-motive ●aculty or power , without which also I can not move my hands to write , or do any other bodily occupation ; also without the power of speech I cannot use my tongue , to express or declare my mind : Moreover , I cannot exercise my self in operative acts of Reason , unless I be endued with the power of Reason : Hence it is , that a tree cannot perform the sensual operations of a beast , because it hath only the life of vegetation , and not of sensation : therefore , tho by its growth it can shoot upwards , from the vegetable life , yet it cannot remove its whole body from the place it stands in , for that it wants the sensual life and loco-motive power . Again , among these creatures , who are endued with the sensitive and loco-motive powers , we find a great difference , as to their motions , and bodily exercises ; some are beasts , which go upon all four , and some creep upon the belly ; others are Fowls flying in the Air , and others are Fishes swimming in the Sea and Rivers . Now , tho the Beasts , such as the Horse and Ass , can move upon four , and run with a good pace , yet they cannot fly , as the Fowls of the Air : neither can the Fishes move upon dry Land ? and we would judge it a most unnatural and ridiculous thing , to observe a Horse essaying to mount up into the Air , and Fly like a Fowl , or a Fish to move on dry land : the reason of all which , is , because these motions are of different kinds , and proceed from different powers of the sensual life , and require different organs , for their performing , as the Fowl its wings , the Fish its fins or scales , &c. Beasts their four feet or leggs . Furthermore , a Beast cannot perform the natural operations of Man , even as a natural man , such as to build , plant , write , speak , discourse , for these are the operations proceeding from the reasonable power , which beasts want . Now as to the other part , to clear it also by example , Suppose I have the locomotive power , and organs , yet if there be such strong impediments , as do universally hinder either the one , or the other , I cannot move , as if the body were in some Lethargy , or Swarf , or universal Gout , which stops the power of motion , or if the power were free , yet if some external impediment be on the organ , as the hands , or feet bound with fetters , they cannot move , &c. I have the more fully insisted on these examples , because they do very pertinently hold forth the thing in hand , for indeed as impossible as it is for a man to perform the works and operations of Holiness , without he be endued and cloathed with the life and power of holiness , and receive the organs requisite thereunto , as it is for a tree to walk , or an horse to flie like an eagle , or a fish to run upon dry land , or for a brute to understand and discourse the things of reason , like a man : for the life and power of holiness standeth in a region above the life of the natural reason and the natural powers of man-hood , as much i● not more , as the life and power of natural reason and man-hood standeth in a region above the sensual life and powers of brutes . Now man in his natural , or unrenewed , or unregenerate state , doth not live the life of holiness , is but a natural man , and not a Saint . Therefore it is as impossible for him , to do the works of a Saint , as it is for a beast to do the works of a man. Indeed a natural and unrenewed man may counterfeit the works of the Saints , speak and do something like them , as to outward appearance , but they cannot truly perform ; there is as great a difference betwixt the actions and motions of the one and the other , as betwixt the flight of a living Dove , which comes from a principle of life in her , and the flight of that Mechanical dove of Architas , which he is reported to have made flie , from some inward Mechanick springs and devices very artificially composed : The motion of the one being living and natural , and that of the other dead and artificial : So it is , as to the Motions and works of the Saints , and those who are not Saints ; the Saints works and motions are living , and do savour of that holy and precious Life , which produceth them , but the motions and works of the unholy and unrenewed , are dead , having no savour , nor vertue of the holy life in them . Every man acteth , according to that principle and power of Life , with which he is indued ; ●o the holy man acteth from the power and life of holiness , which endueth and cloatheth him , and putteth a seal or impression of it self upon every work , more or less , which proceedeth therefrom , that he , which hath the spiritual eye , can read , without any difficulty ; but the unholy man , the life and power of unholiness enduing and cloathing him , and being predominant over all in him , all his works and operative exercises are unholy , and have their seal and impression also ; VNHOLINESS is written in great lette●s upon them all , let them Preach , Pray , Confess , or do any other work , as to Religion , all is unholy and unclean , and so are neither accepted of God , nor profitable to themselves , nor any other . Yea , they are so far from being profitable unto him or them , who use them , that they are a great hurt and impediment , which will let them from their entrance into a holy life , or making progress therein ; for whatever works of that kind they produce , it s from that principle , life and spirit , which is contrary unto the Principle of God , and therefore choaks and burdens it : also the Soul being so inwardly converted to this evil principle , through its workings thereby and therefrom , cannot so convert it self , or persist in its conversion , till it come to passiveness , or forbearance . So from all this i● is manifest , that the Soul ought to be passive , and forbear its workings , and operative exercises , until , at least through its conversion unto the Divine Presence in the Divine Seed , and i●s cont●nuance therein for some time , it come to be endued and cloathed with the power and life of Holiness in some measure , which it drinketh in from these Divine touches of God and Christ present in it , in the Divine S●●d , as it abideth in its conversion thereu●●o , even as the needle , by its being touched by the Load-stone , and being for some time applied thereunto , drinketh in a Magnetick power , and vertue , whereby it moveth toward the North , and tho by some violence it should be moved out of its line , it returneth to it again , through the innate i●clination begot in it , by the vertue it hath drunk in from the Load-stone , wherewith it was touched . Now such is the state of the Soul , before it hath drunk in this vertue and power of an holy life , from the Divine Presence in the Divine Seed in it , that it not only wants altogether these powers , whereby it can move in holy actions , but it is also cloathed with many powers of a contrary life , which in no wise would permit it to move truly in any holy action , tho we could suppose it otherwise to have both the powers and organs requisite thereunto . There is a body of sin and death , with many members , which hang upon it , and cover it all over , and lies so heavy upon it , even as so many talents of lead , that it cannot move in holy actions , more than a body , that hath an hundred stone weight of Iron , loading it , can walk : indeed with these weights of sin it can move swiftly and vigorously in unholy actions and exercises ; also it can use Legerdemain , and by hypocritical tricks and knacks , counterfeit holy actions , but it cannot perform them by any means , till it begin to receive some measure of deliverance from these powers of sin , which hold it in bondage ; its Tongue is bound , that it cannot speak the holy language , so is its heart , that it cannot meditate or conceive holy thoughts , nor exercise it self in these operative exercises of the will and affections , which holy Souls have power to do . Now in the Souls being thus passive and quiet , standing still in a cessation from all its operativeness , but simply persisting in its conversion , the Divine fire receiveth a great opportunity more and more to enkindle it self in the Soul ▪ and so to kill and consume the lusts and evils , that are in it , for by its activeness and operative exercises it quencheth this Divine Fire , and hindereth it to burn , and by its doings and workings , it is like unto a man , who coming unto a Chyrurgion , to get some infectious member of his body cut off , when the Chyrurgion comes to cut off the member , or grate it off with his Tool , be it a Leg , or an Arm , should with all his power struggle and work to resist the man he comes unto for his cure , whereas he should be passive and still , and busied in nothing , but in holding the infectious Member steadily and stoutly unto the Chyrurgions hand , bearing patiently the pain of the Cure , and forbearing all these things , which do any waies hinder its more speedy accomplishment . So shouldst thou come before the Lord , and convert or turn thy infectious Members of sin , which hang upon thee , towards the LORD's hand , and arm of power revealed in thee , to destroy them , yea thou shouldst stand as passively , and receive the stroke , as the condemned person , to have his head cut off , standeth , or applieth himself quietly , without wrangling , or moving , to receive the blow : and it will be a great happiness for thee , so to be killed and slain by the Lord , for if he kill thee ▪ it is but as unto sin , which separateth thee from enjoying him , that he may make thee alive unto holiness , so as to live in him , and with him , in blessedness everlasting . Besides , the Souls being so operative doth not only weaken , and quench the Divine fire , that is ki●dled in it , for its mortification , but doth also strengthen the life of sin and unrighteousness , for even as the fire goeth out , if it be hindred from its motion , and the life of any thing dieth , if it be not suffered to breath , or perform its vital actions , but if it have scope and liberty to act and move , it gathers strength , so the life of sin is greatly strengthened by its being permitted to act , for its actions are like unto the pouring of Oyl upon a flame , which causeth it to burn more vehemently . Wouldst thou have therefore this unholy fire to be extinguished in thee , then keep Oyl from it , that is to say , keep thy self from thy operative excesses , as aforesaid , which , in this thy present state , are but the works of th● unholy life and power , the holy life not yet being formed or begotten in thee . Behold how a fowl keeps it self up in the air , by its motion , and waving of its wings , whereas , if it ceased to work , and wave , as it doth , it would suddenly fall down to the earth , or water . Now thy thinkings and willings and doings keep thee aloft in that unholy and impure air , where Satan hath dominion , cease but from them , and as the bird falleth down , so thou shouldst find thy self , after a wonderful manner , to sink , and fall out of that element , thou wert in , into another , even into a river of living water , which killeth every unclean thing , but afterwards reviveth and quickeneth it again , with a pure and holy life ; by which River I understand the Divine Power and Spirit , that is nearer unto thee , then the air , thou breathst in , but because of thy impurity at present , thou ca●st not enjoy the sweetness and glory thereof ; thou must first fall into it , and die ere thou canst live . But perhaps some may say , Is not Conversion a being operative , how then dost thou require us to convert , and cease from being operative ? The answer to this is plain , for the conversion of the Soul to this Divine fire and Principle in it , is so simple and so little operative upon the Souls part , that it is rather a being ( so to speak ) passive , then active : and if it offend , or seem harsh unto any , that I bid them convert , in the Active Mood , then it may be converted into the Passive , as Peter said unto the Jews , Be converted , saith he ; so I say , I thou canst not convert thy self , be converted , or suffer the Divine Power to convert thee unto it self ; and whether the first step of conversion be active , or passive , or whether most of the two , this is certain , that by the touch and attract of the Divine Power upon any Soul , were it never so impotent and lame , it is possible for it , to convert or turn thereunto , and may be able to convert it self , by such a simple act , by the Divine and gracious touch , and yet at that present not able for any other acts . The example of the needle and the loadstone will here be of use , for though the needle , before it be touched by the loadstone , cannot direct or move it self , towards the pole , albeit being influenced by the stone , it be brought near unto it , yet in vertue of that influence it can convert it self unto the stone . Thou mayst perhaps say , It doth not convert it self , but is by the load-stone drawn or attracted to it . But be it so , the matter is not much : for whether it be said , that , the Soul in the first step of its conversion , doth not actively convert , but is converted by the Divine touch or influence : o● that she is both passive and active , in that step ; Passive as being touched or influenced by the Divine Grace ; Active as receiving and drinking it in , and so may be understood to have that inclination begot in it , by which it can actively convert or turn it self unto God. The matter , I say , is not much , for the Children of Light have large experience of it , that they find an ability given them many times , to perform simple acts of conversion , when they are not able to do others , as to speak , or pray , or meditate divinely , or spiritually ; yea when we find an inability , as to these things , and some impediment in our way , or any hurt or blemish , by converting or turning in our minds unto the Divine Power , we will find our strength renewed , and ability given us to do these things , which formerly we could not , and the impediments removed , and the hurt or bruise taken away , and so in like manner proportionably , it may be with beginners . Again , it may be objected , that the Soul would willingly come unto this passiveness and forbearance and silence of mind , but it cannot at●ain unto it , the powers of nature and sin so strongly set it upon working . Answ. Indeed the difficulty is great , because both the powers of nature and sin work strongly , and joyn their forces together unto acting and doing ; and besides , nature is so unacquainted with such a thing , that it is very impatient of it , yet , I say , it is not impossible , and if thou dost rightly perform the simple acts of conversion , turning thy mind still nearer and nearer unto the Divine Prefence in the Holy and Divine Seed , thou wilt find by degrees thy heart to come into this passiveness and forbearance , and to continue or persist therein for a time . CHAP. V. Shewing , How the Soul , after its Conversion unto GOD , and continuance therein , in passiveness and forbearance , for some small time , becometh a partaker of the Holy and Divine Life , and the Powers thereof , in some measure , through some beginnings of a Spiritual Death and Regeneration , by which it attaineth unto some measure of union with God and Christ , and thereby is put in some capacity for operative exercises of Holiness , unto which it ought to apply ; and that any other way of entring upon these exercises is but freigned and hypocritical . [ OPerari sequitur esse , that is to say ] Working followeth being , is a maxime in Naturals ; it holdeth as much in Spirituals . So that , before a man can do the works of ●olines● , he must be a partaker of the Life and Power of Holiness , and that not in a notion , or imagination , but in substance , or being : And before that a man can work his works in God , he must have a being in God , in some measure , through his attaining an union with him ; for even as the body cannot co-operate with the Soul , in natural actions , unless it be a partaker of the Soul's Life , and be in union with it , so nor can the Soul co-operate with God , in spiritual and holy actions , till it be a partaker of his Life , and attain unto some union with him . Now I have shewed above , that the Soul , through its converting unto God , and continuance therein , in passiveness and forbearance , as aforesaid , were it but for a very small time , becometh a partaker of some beginnings of a spiritual Death and Regeneration . For , when the Soul converteth unto God , and Christ , in the Divine Seed , and persisteth , were it but for a little , therein it beginning to feel the Divine fire to inkindle in it in the Divine Seed , which mortifieth and purifieth some place in the heart , whereby it becometh a fit matrix or womb for the Divine Seed , to take root in and for to spring up , and p●t forth some tender buds and beginnings of a Holy and Spiritual Life , which do no sooner appear , but they do impress and endue the Soul , in some measure , with their powers and vertues , by which it is put in some capacity for operative exercises of Holiness , unto which it ought to apply . It is generally granted , that Faith is , as it were the Root of all holy and spiritual actions ; and the Scriptures do hold it forth plainly that , Faith or believing is the first step unto a holy life , and the very entrance thereinto , and that Fa●●h , by a natural order , is to go before Works , for for without Faith it is impossible to please God , though men should do never so many things ; for it is Faith , which , drawing Spirit and Life from God , infuseth the same into works , which maketh them living : and therefore , as the Apostle Iames said , — Faith without works is dead , so it is no less true , works without faith are dead . Faith without works is dead , because , if it want works , it is an infallible sign , that it is but a dead and false faith , for the true and living faith is operative and working , and cannot forbear , but it must be breathing forth its life in holy actions . Works without ●aith are dead , because it is faith , which , drawing life from God , infuseth it into them : and , as I have shewed above , this faith is the Soul 's converting or turning unto God , through the Divine and gracious touch and influence of the Spirit of God upon it , in the Divine Seed , by which a man cometh to be partaker of Holiness and Right●ousness ; according to which the ungodly are said to be justified , not by working , but by believing , which is to be understood unquestionably of these works , which men endeavour and go about to perform , in the natural and unconverted state , whereby they seek to work themselves into holiness , which is impossible , for that were to invert the very order of Nature , both in Naturals and Spirituals , which setteth the being of a thing before its operation , but not the operation before the being , as who would say , The Fruit makes the Tree , whereas on the contrary , it is the Tree which makes the Fruit. And hereunto will agree these words of Augustin , Bona opera non praecedunt justificandum , sed sequuntur justificatum , that is to say , Good works go not before the making of a man righteous , but do follow a mans being made righteous . Also when the Jews came unto Christ , asking , what they should do , that they might work the works of God , he bid them believe , This , saith he , is the work of God , that ye believe in him , whom he hath sent . Furthermore he said unto them , While ye have the Light , believe in it , that ye may become the Children of the Light. And thus Peter exhorted them , who were come to be partakers of the precious faith , Add unto your faith vertue , &c. Whereby it appears , that faith ( which is the mind 's turning in unto God , with both its understanding , will , and other powers ) is the first step or entrance into a holy Life . And when these Jews , Acts 2. inquired of him what they should do to be saved , he bid them Repent and be baptized ▪ And p. 3.19 . he said again unto others , Repent and be converted . So that Faith ( which is one and the same with conversion ) and Repentance a●e the two first principles of the Doctrin of Christ and his Apostles , and are plainly so called , Heb. 6.1 . and are said to be the very foundation or first beginning of the Christian Life , of which foundation or ground-work Iesus Christ is the foundation ; for the word foundation signifieth sometimes the ground , whereon a House is built , and in this sense Christ is the alone foundation : other whiles it signifies the ground-work , or , as it were , the first beginnings of the building on the foundation , and in this sense Faith and Repentance are the foundation or fundamentals of a Christian Life . Now Repentance is the Soul 's entring not only into a sorrow for sin , and an aversion therefrom , but also into a spiritual death unto sin , and a regeneration into a new life : and so much doth the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which is rendred into English , Repentance ) plainly import , for it s as much as to say , as a change of the mind , which change is nothing else but its dying into sin , and becoming alive unto holiness , which is also the true Spiritual Baptism , that christeneth or maketh a Christian in Spirit and in truth . And of these two Principles , to wit , Faith and Repentance , Faith is the first , in the order of Nature , for by it Repentance comes to be wrought in the heart , as is above declared , how that by the Soul 's converting unto God , in the Divine Seed , and turning it self unto the Light of Jesus Christ , therein it cometh to find that Light to become a fire in it , which , by its operation , produceth some beginnings of a spiritual death and holy life , as aforesaid . But notwithstanding that Faith and Repentance , are commonly acknowledged both by Papists and Protestants , to be the foundation or ground work of a Christian life , as also that Faith is the first step unto a holy life , and as it were the spring and root of holy actions ; yet how contrary unto this acknowledgment is , not only the common practice , but also the common principle , that goeth currant among them , whereby they set the unbelievers and ungodly , who have not so much as tasted of the least beginnings of true Faith and Repentance , upon working and operative exercises of the Christian Religion , such as to pray and to sing psalms , which are holy and spiritual exercises , and can only be performed by a holy life , and no otherwise . Their principle is this , that even unbelievers and ungodly , who have not the least measure or grain of saving Faith and Holiness , should pray and sing Psalms , in the very state and frame they are in , and that this is a probable way to attain unto Holiness , wresting and abusing that Scripture , to prove it by , The Fathers will give the holy Spirit to them , who ask him : ask and ye shall find . But it is neither here , nor elsewhere said in Scripture , that the Father will give it to them , who ask in unbelief , but plain contrary Iames saith , Let not him , that asketh not in faith , think that he shall receive any thing of the Lord. Indeed I willingly acknowledg all unbelievers and ungodly should pray , and worship God , but I say it should be in the order and way commanded of God , and not as they practise , viz. They should convert and pray , repent and pray , believe and pray , &c. for God hath joyned these together , and forbids that any man should attempt to separate them , yea they cannot be separated . This woful errour both in their principle and practice , is a most grievous let and impediment unto Peoples attaining unto holiness , for as much as their praying and singing , or any other exercises in relation to the service of God , are not the true and real practices of Religion , but a meer counterfeit formality and shew , or imitation of these things ; for true prayer and thanksgiving can only commonly proceed from the true and real power of a holy Life , even as singing and writing naturally can only proceed from the power of a natural life . And besides , They most lamentably cheat their own Souls , for by these and such like operative exercises and practices , which are but hypocritical formalities and shews , as is said , and through their continuance therein , they acquire a certain natural habit or disposition more and more and easily and finely to perform them , which natural habit they set up in their hearts , as it were , as the great power of God or Godliness , and many , no doubt , apprehend it to be so , so that when at any time they are acted or enabled to perform such and the like exercises somewhat more finely and easily , than at first , and with some heat perhaps in the imagination and inferiour powers of the Soul , they impu●e it to the very principle of Godliness , and look upon themselves as grown or advanced Christians in the way of Godliness , for by the power of this acquired habit , they will find many times thoughts spring up into their understandings , of God and Christ , which will seem unto them as Divine contemplations and acts of true adoration . Also by the same the affections will be stirred sometimes greatly , and as it were a fire kindled in them , yet it is but the sparks of their own kindling , and not that true Divine and Sacred fire aforementioned , which cometh down from Heaven , however it may appear to them so to be . Such men are not unfitly by some called Habitualistae , or Habitualists , who go about to frame or form unto themselves the power of Godliness , whereby to perform holy exercises , through working themselves into a habit , by such counterfeit and hypocritical actions , as aforesaid . But true and real holiness is not attained unto , by the frequent workings ( tho never so sublime ) of the meer natural powers of the Soul , neither is it a habit produced of these workings , but is a spiritual and supernatural power springing up from the Divine Seed , as it comes to take root and bud in the Soul. Yet if we shall take an impartial view of that , which is called and accounted Holiness amongst Professors commonly , we shall find it to be no other but such a habit , as is demonstrable from these two or three Instances . 1. How have they come by this Holiness ? Was it by a true or real converting or turning in their minds unto the Light and Power of Iesus Christ inwardly revealed in them in the Divine Seed , by which they felt the Divine fire kindled in the very ground or bottom of their hearts , which purified a place in them for the Divine Seed to conceive and bring forth the buds of a holy life and the powers thereof ? Nay , Such a way they have not known , and they commonly call it fancy , errour , and what not ? Or did they attain unto their holiness by falling instantly upon working and operative exercises , as their Parents , or Masters have taught them ? Being nothing acquainted with these waies of inward conversion or recollection of mind unto a Divine Principle in their Souls objectively present , never expecting nor looking after it , as judging it to be ceased . If so , then I say , there is no difference betwixt their praying or plowing , or writing or singing common musical Songs or common purposes ; for the power of doing both the one and the other is but an habit acquired by natural working , for such kind of actions , as to plow , write , sing , require no other principle but the natural powers of a man , which at the first can begin to do a little , and so by degrees , through repeated acts , acquire a habit , which becomes a power in them , to enable them the more readily and finely to perform them , and with greater ease . A second Instance is this , that this power , whereby they exercise themselves in the operative exercises , as in Praying , Singing , Preaching , or the like , they can use in their own wills and times , they have it wholly at their own dispose , and can command it as they list , pray when they will , meditate and preach when they will : which is an in●allible instance that it is but a habit , meerly acquired by the on●y workings of the natural powers of the Soul ; for the supernatural power to do these things is never subject unto mans command and will , but alone unto the will and command of God. And thus we find it to be in our experience , as did the holy men of Old , who spake and preached ▪ and prayed and wrote declarations of the Truth , as they were moved of the Holy Ghost , so their using this power stood in the will of God ▪ and not in their own . A third Instance is this , that this power in them , judged by them to be the power of Godliness , in its greatest growth and heighth is very compatible and consistant with many evil thoughts , desires , words and actions , yea , it can very easily be reconciled unto many sins , and hath not so much as an appearance of enmity at such sins as are not contrary unto these acts , which have produced it : as ye shall find , that a man who hath got a strong habit or custom of praying twice or thrice a day , if he omit this practice at a time , how will he be troubled for it ? and what is the matter of his trouble ? his habit strongly inclines him to it , and gives him no peace nor rest till it be done ; and this inclination he may readily judge to be from the Spirit of God ( whereas it is but from his own habit ) and so be the more troubled , as supposing he resisteth the Spirit by this forbearance : but now if he omit the necessary performance of other things he is not accustomed to , he will not be troubled at all . And thus how many care not to omit the duties of Faithfulness and Righteousness towards their Neighbours , who are at a great care to say their Prayers . But verily that power in man , which inclines him to some things good in themselves , and not to all other good things and practices , and which is not as a fire , a sword and a hammer in him against every evil way and work , yea , the least evil motion in the mind , is not the true power of godliness ; it may well be a habit , as aforesaid . Yet by what is said let none suppose that I judg all , who have not in such a clear , distinct and explicit way , been acquainted with these aforesaid steps of inward conversion to the Light , continuance therein , and passiveness and forbearance above-mentioned in the said continuance , as if they were utterly devoid of the power of godliness , having nothing but a natural habit , in the room of it . For as I am fully perswaded that many , or most , have no other but the natural habit , so I verily believe there are some hidden ones ( hidden many waies ) who are truly partakers of some measure of the power of godliness , which at times stirreth and moveth hiddenly in them , and by which they act divers practices of Religion , as by a certain secret instinct , as it were , unknown to themselves : but they are such babes ( poor souls ! ) who know not the right hand from the left , that is to say , cannot distinguish plainly betwixt the true power of godliness , and that which is but the natural habit , and so act sometimes from the one , and sometimes from the other , yea , more from the habit , then from the true power , ten or an hundred to one perhaps : and many times that , which they are aptest to judg to be the true power , is but the natural habit ; for the habit is great and strong in them perhaps , but the true power is a weak and tender thing , even as a smoaking flax and bruised reed , to which the habit is an enemy always in its actings , and the devil seats himself in the habit , and fights against the true power in the Soul , by the acts of the habit , he concurring therewith . And truly ere the true power can become strong in the Soul , so as to have the dominion , the habit , or habitual power , must be broken down , for it is but an image of the beast . And glory to the Lord for ever , who is giving to a remnant the victory over this Image , and raising up the power of his own Holy Life over it , to its brusing and destroying . Now albeit such souls have not ( as to a distinct reflection and knowledg of the way of their attaining unto these small beginnings of the true power of holiness ) passed through these steps of inward recollection , conversion , passiveness and forbearance ; yet after some secret and hidden manner unknown to themselves , in some measure , they have no doubt flid through them , the darkness so far prevailing , that they could not observe their way : but surely where one hath got through this way , a thousand have missed , stuck at the entrance , and never got truly into it . Therefore I may warrantably say , the want of the plain and clear understanding of these steps , hath made the way unto Holiness , if not altogether impossible , yet very difficult , and much more , then it is in deed and in truth . CHAP. VI. Wherein divers things , needful to be known by them , who do , or would , enter into the way of Holiness , in relation to the nature of Conversion , Regeneration , of the Life and Powers of Holiness , and of Vnion with God , are opened ; and the gross mistakes of most Professors , touching these things , discovered and cleared . GReat and woful have been the mistakes and misconceptions of the Professors , whether of one sort or another , touching these tings , which have occasioned great hurts and impediments both unto their entrance into Holiness , and progress therein ; the clearing of which would be of great use and profit . Therefore I find it with me to declear somewhat touching them , according to the understanding given me of God : not that any thing said by me , can suffice simply to the clearing of any , it being the Spirit of the Lord who only can do that ; yet the declaration hereof may be an occasion , as the Lord shall bless it , for them to weigh and consider these things in the true Light , whereby they may come truly to judg of them . I. As touching Conversion and Regeneration , It is supposed simply to consist in the Lord 's infusing certain supernatural habits of Grace into the Soul , which sometimes they express under this term , the Seed of Grace or the Seed of God : so that that they judge that instantly at the infusing of this Seed the Soul is converted ; and that all these Souls , into whom this Seed is infused , are instantly converted and regenerated , which is a gross errour . II. They suppose that Conversion and Regeneration is wholly done in an instant , and that at the very first instant the Seed spreads it self , or is spread and diffused through every power of the Soul wholly , which is another great error . III. They suppose that God works so irresistibly in all men , in whom this Seed is sown or infused , that it is impossible for them to resist , but converted or regenerated they must be , which is a third . For though the Lord can so work , or may do so in some , yet it is certain , he doth not so in all , but in this they contend among themselves . IV. They judg that this Seed of God is only some supernatural accident or quality , but not a substance ; and that the life of Grace or Holiness is no substantial life , such as the vegetative , sensitive or rational Life or Soul is , which is a fourth error , and is indeed the foundation of all the other three above-mentioned , otherwise it might be thought no materal thing , nor worth the while to contend whether the Seed and Life of Grace and Holiness , be a substance or accident , it seems rather to be a question of Philosophy , and so not needful to be determined the one way or the other by them , who meddle not in such matters . But I say , this makes the thing the more needful to be opened , because the other three errours , and divers others , are built on it ; for say they , If the Seed of God be an accident , it cannot be in the Soul , but it must denominate it according to its own qualities or properties , so that the Soul must be Holy , Righteous , Pure , &c. because the Seed is such . Also , it cannot be in the Soul but it must be in union therewith , because the essence or being of every accident , consists in its being in union with its subject . But , say they , the Seed of God is an accident , Therefore , &c. Now the first proposition of this Argument is certain , and cannot be denied ; but the second is false , which is the foundation of divers other gross errors , and so their whole superstructure false . And for the refutation of it , and the confirmation of the Truth , viz. That the Seed of God is a Substance , and the Life of Holiness and Grace is substantial , I shall no● enter into Philosophical niceties , but produce a few plain Arguments , obvious to any clear and sound understanding , as 1. Even as we do infer from the variety and nobility of the operations of the rational life and soul , that it is a substance , and no accident ; So both from the great variety , and also the great nobility ( much greater than that of the rational soul or life ) of its operations , we conclude that it , to wit , the Seed of God , is a Substance . 2. It is the root and sp●ing of the spiritual senses , whereby we see , hear , tast , savour , and feel spiritual and heavenly Objects , therefore it is a Substance . 3. And seeing it is commonly granted that the life of vegetation , the life of sensation , the life of Reason are all substances , shall we deny that the life of Grace or Holiness , which is far above all these lives , and doth passingly excell them , yea is the very crown and glory of Man , is a Substance ? 4. When God made Man , he made him according to his own Image ; and this was mans dignity above the Beasts , that he was made capable to receive the impressions of this Divine Image , which the brutes were not . Now this Image is the holy and Spiritual Life , by which as by a s●●l , he doth impress , or effigiate the Soul of man , Therefore it is a Substance . For it were absurd to say , that the Soul of Man , or Man himse●f was made according unto or after the pattern of an accident . 5. This Seed , and that by which it is nourished , God giveth from Heaven , as the Scriptures do plainly declare , Therefore it is a Substance : for , if it were an accident , it could not come from Heaven , because the Maxime is an Accident cannot pass from one subject into another . 6. It is called oft in Scripture the body of Christ and his flesh blood , which the Soul feeding upon , it becometh cloathed therewith , as with a body , and thereby dwelleth in Christ , and liveth in him , as the branch in the Vine ; Therefore it is a Substance , and hath a substantial life and spirit : For what an absurd thing were it to call the body of Christ an accident ? 7. The Saints feel it in them as really to be a part or particle of the very substance of Heaven , viz. of that spiritual and invisile Heavens where the Saints live , as they do feel the body of their outward man to be a part or particle of the sustance of this outward world . 8. It receiveth the names of all these things which are substances , but never the name of an accident , in Scripture , Therefore , &c. But some may say , that by this it would appear , that we judg the S●ed and Divine birth , as we call it , not only a Sub●tance , but that it is a composed Substance of body and Spirit . To which I answer : Yea , it is so : for its body is the vehicle or vessel of its Spirit ; for as every natural seed and birth hath its body and pirit , so hath this Spiritual Seed , and it is the body that is the vessel , which containes or conveighs the Spirit . And so the Seed of Corn hath its Spirit or Vertue in its Body ; and so every other Seed and Herb and Tree of the Field , as the Apple-Tree , the Vine-Tree , whose fruit have both Body and Spirit . As Wine hath its Spirit , and so any other Liquor , which evaporated or extracted , leaves its body dead : so this Spiritual Seed and Vine hath its Body and Spirit , containing in it manifold most noble and excellent Powers and Vertues , which Spirit is a measure of the Spirit or Soul of Christ the Heavenly Man. And thus having got through this Particular , I pass unto another , which is to shew that regeneration is not simply the infusion of the Seed of God into the Soul : For indeed as it is in natural seeds and births , so is it here in the spiritual . Now in naturals the seed is not the birth , nor is a thing said to be generate , when its seed is sown ; the seed of an Apple-tree is not ●he Tree it self , but a principle , out of which the Tree with its spirit , life and powers doth spring : And the seed of a man is not a man , yea the seed may be cast into the womb , and by some impediment no conception follow , and in the very conceiving may be marred : And indeed the words of Christ are plain , how that the Seed of the Kingdom , after it is sown , springeth up like the Corn , which may be choaked by impediments ; but where it is not choaked , it springeth up first to the Blade , then the Ear , then to the full Corn , and that is its g●●●ration . Now ●hen a thing is but in the See● , the Life , Spirit and Powers or Vertues of its nature are hid , and as it were buried within the body of the Seed , which , because the Seed hath not a body so large , nor so organized , as they require ; therefore they do not appear , till it have received , in some measure , a larger and organized body , and the more the Body groweth up , and becometh organized , its Spirit Life and Powers do manifest themselves more and more , which in the Seed lay as it were dead and buried , and altogether unable to perform their operations , as being confined , as in Fetters in so narrow a room . Yea further , their being is so little and diminutive , that , though they had room , they could not perform the operations of their nature , till by their more through generation and formation they be encreased and augmented . And thus the little embryo or conception in the Womb , be it of Man or Beast , cannot perform the operations of a Man or Beast , nay , though the Child be born and come into the world , how little do the powers of manhood appear in it ? But as the Body of the Child groweth up , the powers of manhood do more and more appear , as of Vnderstanding , Speech , Memory , and the like . And so it is much what , in some manner as to the Divine and Spiritual Seed : or if the Soul doth not receive it and convert unto it , as aforesaid , and that it be not permitted to take root and plant it self in the Soul , its life and powers will not be generated or raised up . And so the Spiritual generation of the Seed is the raising up of its life and Powers , and bringing them into manifestation in the Soul , which the Soul drinking in , it comes to be regenerated or renewed thereby , and still more and more , according to the growth and increase of the Seed , endued therewith . Now the Powers of the Seed of God , which proceed or flow from its Life and Spirit , are these noble and heroick Christian Vertues , enduing both the understanding and will , yea , and all the other powers of the Soul , according to the capacity of each , such as love , joy , peace , gentleness , meekness , temperance , righteousness , fortitude , patience , and holy wisdom and understanding , and the like ; upon the distinct and particular enumeration of all which , I shall not now insist . These are the powers of the Holy Life , which are as natural to it , as the natural passions and affections are unto the natural Life and Soul , and by these Powers man can only perform the exercises and practices of Holiness and Righteousness , which powers , and the Life , which is their root , are not in all men , though the Seed of them be in all , as is said , and is elsewhere demonstrated . Now it is through the generation of the holy Life and Powers thereof in the Divine Seed and Birth , that the Soul cometh to have union with God ; for the Divine Birth with the Life and Powers or Vertues thereof , is that noble chain , which tyeth and joyneth the Soul unto God , being of a middle or mean nature , betwixt God and the Soul , and so the more apt for such an effect . For as it is inferiour unto the Godhead , so is is superiour unto the Soul , being Christ the Image of God , according to which the Soul is made , and by it enobled and dignified . And the excellency of this Holy Life and Seed above the Soul appears greatly in this , that , whereas the Soul can corrupt and degenerate with all its gowers , this holy life can never in the least admit of any corruption , for it ever abhorreth all sin , it may indeed be killed or crucified by it , but never corrupted . And so it is a most fit medium or mean to unite the Soul unto God , and the Powers and Vertues thereof are as so many Chains , whereby the Lord doth unite the pure and righteous Souls unto him . Ye must understand therefore the Soul's union with God , is not simply immediate but mediate , through this Seed , for no Man , nor Soul , save Jesus Christ alone , by his Soul and Manhood conceived by the Power of the Holy Ghost , in the Womb of the Virgin Mary , hath this dignity to be immediately united with God ; for which cause God hath highly exalted him , even the whole Manhood of our Blessed Lord and Saviour Jesus Christ , above every Creature , not only Men , but Angels , that at the Name of Iesus every knee may bow , to whom be Glory , Power and Dominion for ever . This union of the Soul with the Seed , and the Holy Life and Powers thereof ( through which the Soul becomes united unto God ) is gradual , and becometh more and more intimate and near , as the Soul advanceth in Holiness and Righteousness , and , until the leaven of the Holy Life hath diffused its pure Vertue through the whole Soul and all its powers , the union cannot be total nor through , but in part , even until all sin and iniquity be wrought out , for there can be no union with that which is holy with that which is unholy . Wherefore if there be but a part of the Soul , as it were , purified only , that part receiveth union with the Holy Seed and with God therein . Therefore the first step and degree of the Soul's Conversion unto the Holy Seed , and to God and Christ therein , is not , to speak properly , union , for the Soul at its first step of conversion , bringeth it self or converteth unto God , as it is , viz. all filthy and unclean with sin , yea , it bringeth its sins and sinful Members unto God , that he may kindle his Fire in them , for their destruction ; but there is no union , until the Soul be cleansed in some measure : but when the Soul converted unto God , in that part or measure of it which is purified , its conversion so far may be called , and is truly , an union with God. Furthermore , it is to be observed , that the Soul's union with God , consisteth not simply in meer acts , as when it exerciseth acts of conversion towards God , these and other acts of the Soul , by the powers of the Holy Life , do contribute and conduce unto this union , and begets it , yet the Soul enjoyeth a more constant and permanent union with God , then by acts whether of one or all its powers : for if the Soul's union consisted only in acts , then , when it did not act , but were wholly suspended in its actings towards God , the union should cease , which is false , for when a righteous man sleeps , so that perhaps his Soul exerciseth no acts , yet his union remaineth with him : bu● , because the Soul enjo●eth an union with God , by its acts of conversion , as aforesaid , proceeding from the Holy Life and its Powers , therefore this union enjoyed by acts , may be called Actual Vnion , and the other , which abides without acts , or while acts are suspended , may be called Potential , because the Soul remains in union with God , simply through its powers , being as it were glewed unto or cemented with the powers of the Holy Life . Now any sin , which the Soul committeth , doth certainly break off its actual union with God , but though the infinite mercy and Grace of God , doth not quite break off the potential , though it weaken , and many sins weaken it much , yea , some sins may break it quite off ; but the● it hath been but partial and not through and total , for if it had been total , the Soul could not have committed such sins , as could occasion the breaking it quite off . Moreover it is to be noted , that , when at times we say God is the Life of the Soul as to its Spiritual Actions , and at other times , the Life of the Soul is begotten of God from a Seed , we understand this in different respects ; as thus , God is the Life of our Souls , as an efficient c●use of Life , and that originally and immediately , but not as the informing or formal cause thereof , such as the Holy Life begot of the Holy Seed is , which is , even the formal cause of it . CHAP. VII . Shewing How the Soul is to reflect upon it self , and enter into Trial and Examination of it self , whether it hath truly passed through the aforesaid steps of Conversion , and continuance therein in passiveness and forbearance : and whether it hath attained unto any beginnings of the Divine and Holy Life , and the powers thereof , before it enter upon other operative Exercises , and how , or by what Rule or Touch-stone it may infallibly know the same . THe service which the Lord requireth of us , and which we ought to perform unto him , is our reasonable service , as the Scriptures declare , and expresly call it ; which ( beside other things , which might be mentioned ) doth import this especially , that , whatsoever service or work we go about to do unto the Lord , we do it with a true and certain knowledge that we are indeed serving him , and not our selves , nor any other . For , if I do any work , and yet do not know certainly to whom I am working , my work cannot be called reasonable , for to do a thing reasonably is to do it with a certain knowledg and judgment ; and herein is man's excellency above the other Creatures , which are unreasonable , that , whereas they work only according to that , which either inwardly or outwardly moves them , not knowing what they do , so as to make a judgment of discretion betwixt causes and cau●es , man is to do all his works with such a discretive judgment and understanding , that he certainly knoweth both the end , unto which he worketh , and also the principle from which , otherwise his work is rather brutal than rational . And so , as we are required to praise the Lord with understanding , as the Scriptures declare , so we ought to serve the Lord in every particular step with understanding also , so as to be able to give a rational account of our service , that it is indeed unto the Lord ; and this we cannot do , unless we certainly know that what we do is by the Power of his Holy Life and Spirit assisting us , for it is the Lord , who giveth us both to will and to do , and without him we can do nothing , not so much as say that IESVS is the LORD , but by the Holy Ghost divinely and supernaturally assisting us : indeed we may repeat the bare words without any supernatural assistance , but here they are no wise regarded of the Lord ; for , if they be not expressed with the supernatural assistance of his Spirit , as aforesaid , they are but dead and empty of that Life and Vertue , which renders them acceptable unto him . And so any other work , if we do not work it in him and by him supernaturally assisting , we do it not to him , and if we know not that we do so , it is not our reasonable service , which he requires . Moreover , whatever we do as a service unto the Lord , we ought to do it in faith , but , if we do not certainly know from what principle or power we do any thing , we are left in a suspense and doubtfulness , and have nothing but conjecture at best to build upon , which is far from faith . Also he that doth a thing doubtfully , doth both displease the Lord , who forbids it , and brings weakness and confusion upon himself , for he , that doubteth , is damned , as saith the Scripture . Now to the end that a man may know whether the work , or works , which he is about to do , be indeed unto the Lord , he is to reflect upon himself , and to enter upon an impartial examination and trial of his own Soul , whether he hath passed truly through the aforesaid steps of conversion and continuance therein in passiveness and forbearance , and so whether he hath attained unto any true beginnings of the Divine and Holy Life and the Powers thereof , and that before he enter upon other operative exercises , because that , unless in some measure he hath truly passed through these steps , he cannot perform any work rightly and acceptably unto God. And this examination and reflexion is the more needful , for that even these steps may be counterfeited , no less then other things . A Soul may even seem to it self to have converted or turned it self inwards unto the Divine Presence , &c. and yet not have truly converted thereunto . Yea I will say a great word , but that which is a very certain truth , Many do inwardly convert as unto God , but it 's not to the true God , but a false , even an Image of their own framing and deviseing , and as unto Christ , but indeed it is unto Anti-Christ . And surely this is , as it were , the very beginning of the working of the Mystery of iniquity , when Satan putteth on the appearance of God , and Anti-Christ of Christ , sitting down in the Temple of God , and being axalted above every thing that is called God. Now to open this a little more , we are to consider , that all men have some notion or image of God in their minds , by which when they speak hear , or read of him , they some way think , and form their thoughts and conceptions of him , according to that objective notion or Idea with which they are acquainted . Now though it is also certain , that there is in some measure a true objective concept or Idea of God put or planted by God himself in every man's mind , which is in and of the Divine Seed , sown in every man , yet the usual knowledg that men commonly have of God , doth not proceed from this true Idea in the Divine Seed , nor is it the pattern or example , according to which they usually frame the thoughts and conceptions of their minds , when they usually speak , read , hear , or consider of him in their minds , forasmuch as the Divine Seed , in and through which the true Idea is received , in most men , yea in all wicked men and unconverted , is greatly burthened and oppressed , through the lusts and iniquities , which prevail in them ; whereby it comes to pass , that frequently that true object concept or Idea or manifestation of God in the Divine Seed , which in Scripture is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. that which may be known of God , is vailed and clouded in them , so that the Soul doth no more apprehend it , then if it were not . And when by the Power of the Lord in his Visitation upon the Soul this objective concept , as aforesaid , is brought into some measure of manifestation , yet the Soul is so intently taken up with its sinful lusts and pleasures , that it doth little observe it , and many times not at all ; even as if some friend passed by before me in my view , yet I being much taken up with looking at some other persons or things , should know nothing of his being so near : And indeed it is even so as to this matter , the Lord doth often visit the Soul , and passeth by it , and so far draweth by the curtain or vail , that he maketh somewhat of himself plainly manifest in the Soul , calleth , yea pusheth and pricketh it , as it were , with a sharp pointed goad , that it may be made sensible and convert the intention of its mind unto him , which calleth and toucheth it ; and if at any time the Soul converteth or turneth it self towards him , that so calleth and toucheth it , how speedily doth it turn back again ? For it liketh better to be taken up with its sinful pleasures , then to remain in its conversion to hear the Lord expostulate with it , by the reproofs and convictions of his Spirit . Whereby it may appear , that it is a great matter for the Soul to convert unto the true and real appearance of God in the Divine Seed , for sometimes it is so vailed , that it cannot perceive at all , as is said , and at other times , when it is made manifest in some measure , it is so intent upon other objects , that it doth not observe it , tho it could . And thirdly , Though at sometimes it be made to observe it , even will it , nill it , yet it is so unpleasant and ungrateful a thing , to convert or turn unto it , that it is very unwilling , even more than the School-boy , whom his Master findeth at his play , and calleth him back to be reproved or whipped therefore . But now as for that Image or Idea , which the Soul hath framed unto it self of God , the God of its own making , which it hath made like unto it self , the Soul can without difficulty convert or turn it self unto such a God , and continue in its conversion therewith long enough , and so be taken up with the contemplations of it , that it , as it were , standeth in great passiveness , and forbearance from all these exercises which would avert it from the contemplation thereof . So that with great reason and wisdom the Lord put this , as the first of all the Commandments engraven in Stone with his own Finger , Thou shalt not have any other God before me , and this the second , Thou shalt not make unto thy self the Image or likeness of any thing , which doth plainly import , that among all sins , which men are readiest to commit , the very first is to have some other God then the true , and to make and frame a God like unto themselves . And though many do not this outwardly , as others who are more gross , yet how many do it inwardly ? So that the object of all their contemplations and adorations is in no wise the true God , but an Idol : And in this Idol Satan seats himself , as God , yea he hath helped the Soul to form it after a very sublime and artificial manner ; and truly this is the God , whom many in their conversions do contemplate and adore , and with whom they do converse at times with great intentness of mind , yea are , as it were , so occupyed with their interior recollections towards him , as if they were wholly taken up therewith , and stood in a total passiveness and silence and forbearance as to other things . Again , The Soul may be altogether defective in the way and manner of its converting it self , even while it endeavours to do it unto the true God , as if it labour to perform its acts of conversion simply by its own natural Powers , which is impossible for it to do : For only when the Lord visiteth and calleth it , and moveth and toucheth it inwardly , is it put into a capacity to convert and turn truly , and unto the true God , as aforesaid , which times of the Lord's visitation are frequent enough within the day of their continuance , yea many times in one day , or one hour , yea they are so frequent , that they cannot be numbred , or particularly determined by us , how often they come , and how long they continue , being much what like unto the lightning , which often appeareth and disappeareth in a short space . Some may say , If these things be so , then who can be saved ? We are almost quite discouraged , to hear of these difficulties and hazards of being deceived in the very entrance . ANSW . This is no more but what Christ hath taught himself , Strait is the gate , and narrow is the way , which leadeth unto life , &c. Yet these things are not mentioned for the discouragement of any poor Soul , but indeed to be an occasion unto it , that it may apply unto these steps , with the more diligence and circumspection , and may get the more safely into the true way , and not divert into some by-path . And for thy more encouragement ( poor soul● ) I have this to tell thee , the Entrance though somewhat difficult , yet is not impossible for thee , yea it is very possible , and on some account very easie and plain , forasmuch as he , who offers himself to be thy Guide and Leader , is the Lord strong and mighty , even IMMANVEL , God with us in Iesus Christ , whose Spirit is given even unto the blind , and to those who are out of the way , to lead them into it , and no less to begin them in the way of Holiliness , then to carry them on therein . And yet for thy further encouragement , I say unto thee , Many have found this way , and have got a safe and sure entrance into it , and do walk safely and surely therein , who at first were as unacquainted with it , as thou art now , yea as blind and dark , and as weak and indisposed every way , as thy self . And seeing the same help is administred unto thee , which was unto them , why mayst thou not find it , and enter thereinto as well ? But thou mayst say , Are there not some signs and marks , whereby I may discern whether I have truly converted unto the true God , and to his true appearance in his own Seed , yea or nay ? As also , Whether or not I have passed truly through the other steps aforesaid , in some measure ? And , whether I am become a partaker of the Holy Life , and Powers thereof , yea or nay ? Answ. Yea , there are certain infallible signs , which , if thou canst truly and plainly read them , will discover unto thee , if thou hast truly converted unto the true and real Presence and Appearance of God in his own Seed , and these are the aforesaid effects and consequences of the true Conversion , which are particularly mention'd in the 3 chapter . And if thou hast truly these effects in any measure , thou mayst be sure thou hast truly converted or been converted , and passed truly through the aforesaid steps , in some measure . But thou mayst reply , that yet the difficulty remains , how the Soul may know that it hath such effects wrought in it , yea or nay , seeing there may be counterfeit resemblances and likenesses of these effects wrought in the Soul , by its own hammerings and toolings , and the sparks of its own kindling , the enemy concurring therewith . Answ. Indeed this is a very weighty objection , for there may be counterfeit effects , insomuch that the Lord scarce doth any thing in the Soul , but Satan labours to counterfeit it , that he may deceive the Soul : therefore it is said in the Revelation , that he shall work lying and false wonders , and cause Fire to come down from Heaven , videlicit , in appearance , to deceive them who dwell upon the earth . Yet we have a plain and ready answer to this objection , which is this , The Presence of the Lord in the Soul , in the Divine Seed , doth send forth such a manifestation of his own Light and Spirit in it , which discovereth infallibly the works and deeds , which are wrought in the Soul , whether they be of God , yea or nay ; and putteth the Soul into a capacity infallibly to discern them , and to know whose they are . And though the Enemy be never so near in his subtle workings to deceive thee , the Lord is as near , and nearer , to reveal him . But as for them , who deny Immediate Revelation in these days , they leave the Soul at an utter uncertainty , that it cannot know the work of God in it from the work of the Enemy . For , seeing they deny that the operations of his Spirit are objective and objectively manifest , they are but as certain blind or blank lines and impressions drawn upon paper , which no man can read or perceive . But having shewed this at more length elsewhere , I shall not further proceed in it at present . Now , if thou wouldst desire to know the truth of thy Conversion , by a way prior to that of effects , which is needful , yea , it were needful for thee to know in the very first instant , in which thou setst about to perform thy acts of Conversion , whether they be true , yea , or no ; Also whether that be the true presence or manifestation of God , unto which thou dost convert , or but that false and framed god above-mentioned , or Satan transforming himself into the likeness of God ; thou shalt know thus : If it be the true God and the true Christ , he doth manifest himself so to be , for God is Light , and Christ is the Light of the world , which lightens every man that comes into the world , that they may believe and turn unto God. Now as there is no way to know the Light ( even that which is outward ) but by it self , and the manifestation that comes from it , so there is no other way , so certain , to know God and Christ , but by the Light and Spirit of manifestation which proceed from them . And of this I am verily perswaded , that there is no man upon the face of the earth , but that there is some manifestation of God so plainly and evidently set before him , as that he cannot but be convinced that it is the LORD , and that frequently , whose appearance in the heart is so far different from every false appearance of Satan , or any god or image of him , which the Soul makes to it self , or can make , that it may very plainly and infallibly distinguish the one from the other , and needs not to be deceived , unless it wittingly and wilfully give up it self to be deceived . And if thou ask , Wherein doth the appearance of the one from the other so far differ , that it may be so easily discerned ? I answer , In this , the true appearance of God and Christ Jesus is against every sin more or less in thee , whether of Flesh or Spirit , and by it thou art reproved of every sin in some measure , yea , and it worketh ( as Fire against the Bria●s and Thorns ) against every sin in thee , and the body and root of it , though at first thou wilt not be so sensible of it , as to have a particular observation of all thy sins , yet thou wil● find it working against them all , as it were , in a heap , sparing none of them , nor reconcileable to any of them . So that , what ever particular sin is brought under thy particular observation , thou wilt find the appearance of Christ against it , as much as any . But now the false god , which a man maketh unto himself in his mind , is very reconcileable to many sins , which thou art plainly convinced to be sins , and he can dwell with them , and let them flourish and grow largely in the heart , and not be a devouring fire against them , yea , the false and counterfeit god is an enemy t● no sin at all , and would never reprove or disswade thee from any sin , but o 〈…〉 thee . And this is the hypocri●es 〈◊〉 , and the high flown notionists god , whom they in some sort stand in awe to offend , as to some ●ross outward acts , or even some inward also , because they have shaped him in such and such a form , as is contrary in appearance to such and such sins . But as for thee , love him that reproves every sin in thought or desire , word or work , and is dreadful unto every transgressour more or less , yea , is as a devouring fire against them , for that is the true God. Now this appearance of God thou shalt observe to manifest it self in a little small Seed , the least of all Seeds , in the very inwards of thy heart , which is meek and holy , and pure and harmless , and is contrary unto nothing but sin , can be reconciled with any thing save sin , but with no sin in any measure . I have found it with me the more to insist on this particular , for that I certainly know , there are many , who are wofully bewitched with a mystery of Iniquity , in relation to this matter , being like Capernanum exalted to the Heavens , as it were , in their notions about God , so as to think they daily contemplate and enjoy him : and yet it is but an Idol , and by the children of Light they are seen and felt to be it ▪ darkness , and the Seed is felt to suffer in them , and to ●e in the very bonds of death , notwithstanding all their high and lofty imaginations . Now , if the Seed be raised in thee , so that the Holy Life and Powers thereof become formed , though but a little , thou wilt feel it and its powers as manifest to move , stir and spring in thee , as ever the Mother felt the Child to spring in her Womb ; so that thou canst no less doubt of the one , then she can of the other , and so by the stirrings and movings thereof thou wilt begin to be acquainted with the Spiritual refreshments and joyes of the Children of God. CHAP. VIII . Wherein divers Advertisements and Cautions are given unto the Soul , in relation unto its applying it self unto Works , or operative Exercises , inward or outward , through the Holy Life and the Powers thereof . WE are his Workmanship ( said the Apostle ) created unto Christ Iesus unto good works , that we should walk in them . So that the Lord giveth not unto any man the being of a holy life , with its powers in vain , or for no effect , but that he should make use of it and them , to bring forth good works , even as the Husbandman planteth his Vines and other Trees , that they may bring forth Fruit. We must improve and make use of our Masters Money , to profit withal , that our Talent may encrease to the honour of him , who hath given it unto us , and to our own happiness and comfort : and unto this that maxime in Naturals doth well answer , Esse est propter operari , Being is for working , for to that end hath every thing received its being and powers of a Natural Life , that it may reduce them into act , and perform the operations , which are proper unto them . So if we shall take a survey of the whole Creation , and of all things in it , in the Heavens , the earth , and the other elements , we shall find them all upon motion , and working the works , which belong unto the powers of their natural being . And thus the crea●ures do in some sort resemble their Maker , who not only wrought the creatures into a being by creation , but continueth still working , to preserve , uphold and govern them , according to which the Lord said , My Father worketh hitherto and I work . Now if thou hast in any measure passed through the aforesaid steps of Conversion and continuance therein in passiveness and forbearance , were it but for a very small time , thou art by this time become a partaker of the holy Life and its Powers in some measure , and so art entred at ●east into the way and path of holiness , and art come unto a true and sound beginning , being come unto Chri●t , who is the Beginning and the End , both the Alpha and the Omega , the Way , the Truth , and the Life , the Door into the Sheep-fold and House of God. So having entred by him , thou art no Intruder , no Thief , nor Robber , but a true Servant of the House of God ; wherein thou art to work the works of God , and having received Christ , so must thou walk in him ▪ being now planted into him , as the branch into the Vine-tree , and made a real partaker of the vertue of the Root , and hereby joyned to the tree as a natural branch thou must now bring ●orth the fruit of good works , and being come to live in the Spirit , thou must also walk in the Spirit , and work and do all thy works in him and through him . But some may say , According to this method and way of proceeding , a man is kept long off from working , for it may be a long time ere he pass through these steps , and so during this time ( suppose it were a years time , or more ) shall he proceed to no operative exercises of Religion , but remain as a cypher or blank , till he has got through these steps ? May it not be said unto him , Why standst thou so long idle ? Answ. This is an Objection , which is much with many , and hath deep place in the minds of some newly convinced ones , and who are but beginning , they would fain be a doing and working , as others , yea and the hypocritical part and spirit , which hath its life in dead performances and works , will still be dogging and pricking them forward unto the doing of things before the time . Now learn a Parable of a Fruit-tree , be it an Apple-tree , or the like , into which a graft is imped , being cut off from another Tree , where it did grow as a natural branch , and did bud green , and flourish , and bring forth Fruit , but such Fruit as was naught . Now suppose that such is the good nature of the Tree into which it is grafted , that it makes the graft bring forth other sort of fruit than formerly , even good fruit and that in abundance : it 's true it is not so with the common Trees in the outward , for they do not change the grafts , imped on them , into their own nature , but rather the imp changeth the sap and vertue of spirit of the Tree , that it causeth the Tree to bring forth fruit , according to the kind of the graft it self . But it is otherwise betwixt Ch●ist and us men , for we being planted or grafted into him , he changeth the nature of our Fruit , from evil to good , otherwise the comparison holds very well . Now when the graft is cut off from its natural stock , it was very g●●en and full of life , yea suppose it was full of blossoms or fruit , yet when by the hand of the Husband-man it is cut off from its natural stock , and grafted into another , it doth not instantly spring , and green , and flourish , as before , far less bear new fruit , but first of all dyeth , its greenness and flourish withereth , and its fruits fall off , so that it remaineth very bare and empty-like for some time : yet the powers of nature are not altogether idle in it , for by little and little the power of life in the Tree , into which it is ingrafted , doth infuse and insinuate it self into it , by which it uniteth and knitteth the graft to the Tree by a natural union , and then in process of time the graft beginneth to green and flourish again , and bring forth fruit , both much better and more abundant , as is said . And here we may observe somewhat of all these steps in a similitude , which the graft passeth through , before it cometh to bear fruit , as 1. The power of the life in the Tree insinuating it self into the graft taketh hold of the faint and dead powers of nature in the graft , and conve●teth or turneth them into it self . 2. The graft being thus turned or joined to the Tree not by any outward bonds , but by the influence of the Tree continueth and persisteth therein , which if it did not , it could not receive life from the Tree . 3. In this continuance it remaineth very passive , doing nothing , but secretly drinking in the vertue and power of life from the Tree , into which it is grafted ; and so by this means it becomes in due time as a natural branch of the Tree , and brings forth its fruits , as aforesaid : now such is the discretion of the Husband man , that he requires not present fruit from the Tree , neither is he offended with it , that it yields not present fruit , but patiently waits for the fruit in the season of it . Even such is the discretion of the Lord ( yea and much more ) towards men , that if they convert and turn into the true Vine and Tree of Life , not resisting the Power of Life therein , but suffering it to work in them , to kill the unholy life , by which they live and bring forth fruit unto sin ; and if they continue thus converted , in a passive and forbearing way , suffering the Spirit and Power of God in the Divine Seed in them , to do in it what him pleaseth , this is acceptable unto the Lord , even thus to die in him , and blessed are such , for their works shall follow them in due time . And this is according to what our Lord taught himself , Vnless , said he , a grain of Wheat fall into the ground and die , it remaineth alone , but if it die , it bringeth forth much fruit : this he spake in relation to himself , but it holds good also in relation to others . Wouldst thou indeed bring forth the fruits of good works unto the Lord ? then thou must fall into the ground and die like a grain of Wheat , and afterwards thou wilt live again , and spring up , bearing friut both good and abundant , and the Lord , who is the Husband-man requireth not fruit of thee before the season , but patiently waiteth for it . Yet the time is not so long betwixt the time of the first converting and the season of bearing fruits , and producing good works , as thou maist think , if thou pass truly and faithfully through these few steps , thou maist come to bear some fruit , that is to say ; to be able and fit to do some good works in a very short space , much less than a year , yea much less than a Month , yea what if I say , than the space of one day ? Nay I add further , it may be possible for thee within an hours space , and yet less , after thou hast truly converted unto the Lord , and touched , as it were , the hem of his Garment , and drunk in vertue therefrom , to do some good works , in a true measure of acceptance unto the Lord : yea the time may be so short , wherein , after thy conversion , thou maist be put into a capacity to do something both inwardly and outwardly , that we cannot determine the least bound or limit of it , for it is an easie thing for the Lord to raise his holy life in thee in an instant , or the twinkling of an eye . And indeed the waies of the Lord , with men , in this respect , are very wonderful and past finding out , as in many others : in some he raiseth life , as it were , instantly , in others he taketh a longer time to do it , in others yet a longer , &c. For he is the unlimitted Holy One of Israel , who limiteth us , but will not , nor ought he to be limited by us . And tho he may raise this life sooner in one than another , where that other is no more wanting , as to the aforesaid steps , than his Neighbour ; yet usually these , who with most diligence and faithfulness cleave unto the Lord in his appearing in them in his own Seed , do most readily and speedily find the holy life raised in them , and the Powers thereof sensibly moving in their inward parts . Now I find it with me yet more particularly to point at some advertisements and cautions in relation unto the Souls applying it self unto works and operative exercises , after it hath attained unto some measure of life and power , whereby it is put in some capacity to perform them , which I may not call Rules and Prescriptions , as proceeding from me , ( tho herein I know the mind and counsel of God ) but advertisements , being only of use to point the Soul inwards unto the manifestations of Truth in the springings up of life in its own particular , where it will see the use and need of these things , more than what it can hear or read of them , from anothers declaration . And truly they are such things , that the want of the true knowledg , sense and observation of them has been a grievous block in the way of many in their pro●ress in holiness , yea has hindred them from growing up to any considerable pitch or perfection in holiness , that they have continued as Weaklings and Babes there-through , whereas otherwise they might have been strong men in Christ. I. Having now attained unto a measure of the Holy Life and the Powers thereof , so that thou findst the Powers of this Life in thy heart , as it were a wheel within a wheel , or as a Soul within a Soul , ( yea it is truly so ) and that also thou findst thy Soul in a measure of pure union with it , and every power of thy Soul affected and touched with the powers of this Holy Life in pure embraces , every one , as it were , kissing each other ; and hereby thou wilt feel thy self strong , in some measure , to do some things pertaining unto a holy Life , yea thou wilt even so find it with thee , as if thou wert cured of a bodyly lameness , or as if thy tongue were loosed , which was formerly bound : then thou art to stand in great fear and reverence , and be very cautious that thou fall not upon doing any thing , or things , less or more , at all adventures or hand over head , as they use to say , as to set about any performance in thy own natural and selfish will , because thou findest strength in thee , as thou conceivest , to perform it , for if thou so do , thou wilt provoke the Lord , and grieve that holy life , which hath sprung and appeared in thee , not at all to be ruled or led into any action by thy will , but by the will of the Lord alone . And if thou goest about to do any thing in such a manner , though thou findst both clearness and strength of mind with thee at first , yet afterward thou wilt , to thy great loss , feel weakness and confusion to enter thee , and a thick cloud of darkness will come betwixt the eye of thy Soul and that pure Light of Life , which shined in thee , yea a vail of death will come over the tender Life in some measure : and thou wilt find the pure Life in thee burthened and oppressed , which will occasion pain and grief of Soul unto thee , which cannot be uttered . And of these things we have had experience divers times , so that had not the Lord in tender mercy recovered us , we had gone down into the grave , after some measure of quickening . The reason of all this is , because of man by his own will usurping and presuming to lead forth the holy life , which usurpation it cannot endure , so as to yield or consent unto it : Therefore it withdraweth its holy powers of Light and Life from the powers of the Soul , concentring them within its own particular being . And thus the Soul is left in darkness , confusion and weakness , and the tender Life is both grieved and burthened , as aforesaid : For whatever seeketh to move it from its perfect unity with the will of God , doth hurt it , for it standeth for ever incorruptible with the Divine will , and that which seeketh to move it to the contrary may well bruise and wound , yea kill it , while it is but young and tender , but it can never draw it to consent . When therefore at any time thou findest it well with thy Soul , and thy heart is strengthned as with bread , or with some strong cordial or liquor by the springings forth and effusions of the streams of this holy Life in thee , then thou art to stand in a passiveness and forbearance , waiting upon the will and motions of this holy Life , which is for every one with the will of God , that thou mayst do such or such things , which that Life requireth of thee , and then whatever thou sets about to do , not in thy own natural will , but in the will of this which is the will of God , thou shalt find thy clearness , thy peace and strength , which formerly thou hadst , not only to be continued with thee , but to be multiplyed and abound . II. And yet more particularly know , or consider it , that thou art to do nothing without a clear and infallible knowledge of thy warrant , and that from this inward Guide , the Holy Life of Christ , and his blessed Spirit now raised and formed in thee . For this is he , whom the Lord hath given thee for a Leader and a Commander , and he is worthy to have this place , for that he is an infallible Guide , Instructor , Counsellour , and Teacher , which never sinned , nor can sin ; and him hath the Father given unto thee for a Head that in all things thou shouldst obey him , and do nothing but in his will. Even as it is in the natural body and life and powers thereof , for the powers of Life , which are in the head and heart being supream over the powers , which are in the other members , do rule and command them , and the members , in which they are . And so it should be here : and where the inferiour powers of the natural life do not obey the superiour powers of the same , there is confusion and disorder in nature , as indeed it hath fallen out through mens disobedience to this holy Life , because man's supreamist power of Life , videlicet , his will hath not stood in subjection to the Powers of this Holy Life , which is its supream ; therefore hath its power been taken from it in great part , that it cannot rule its inferiour powers , as of the natural passions and affections ▪ but they often rebell against it . So that many times a man is led by his very animal passions into things against his very will , which would not be so , were his will brought into a perfect subjection unto the will of this Hol● Life , its supream and higher power , for then it would give it a perfect victory and dominion over them . Now when I speak of the absolute need , that the Soul hath , to know its warrant from its inward Guide and Leader , viz , this Holy Life , and God , who is so therein , and so in conjunction therewith that , when I speak of the one , it is never to be understood but in conjunction with the other . By this warrant , I say , I do not conceive that the Soul for every thing it doth , is to have an absolute and possitive command ? nay , but it must have either that , or at least an inward felt permission , allowance or liberty given to it , in and from the same ; and where this is clearly and distinctly received and known , it is warrant sufficient unto such , who have it . And whosoever do any thing , or things , in this inward and felt liberty of the Holy Life and Spirit of Jesus Christ , do the same in true faith , and gruonded upon the known will of God , either mandatory , or permissory . And if this permission or liberty be not granted unto thee , thou wilt sensibly feel in thy heart the Holy Life , with its powers repugnant thereunto , so that it will sensibly move and stir in thy heart against the thing , thou hast before thee to do . III. And as thou art not , forwardly or rashly in thy own will , to do any thing without the warrant aforesaid , of the Holy Life , mandatory or permissory ; ●o thou art to be as careful that thou be not backward , negligent , or unwilling to answer the will of this Holy Life , in doing those things , which it moves and inclines thee unto , and requireth of thee , for the hurt is one and the same in both , viz. in going about to do a thing , or things , contrary to the will of God , and forbearing to do that , or those things , which he requireth of thee ; the one is the sin of commission , the other is the sin of emission , both of them the sin of disobedience against God , and so both of them provoke the Lord , burthen and grieve his Holy Life and Spirit , and both of them bring weakness , con●usion , deadness and darkness upon the Soul. IV. Do nothing doubtfully and with unclearness and confusion of mind , but exercise a perfect passiveness and forbearance as to all these things , which are not cleared up unto thee to be the mind and will of the Lord. The right knowledge , use and observation of this , is of both great comfort and advantage unto the Soul , as we have often found by great and good experience . 1. It is of great comfort , for it signifieth the great lenity and moderation of the Lord towards us , that , if we be singly given up in our minds , having a willingness of heart , in simplicity and uprightness to know the will of God perfectly in all things , if some things ( even of great importance ) be unclear unto us , he spareth to charge the guiltiness of disobedience upon us ( till we be clear ) tho we be ●ound in the forbearance of them , which is great gentleness upon the Lords part . 2. Again , It is of great advantage to us , for First , It riddeth us of many superstitious fears , which others have , whilst one while they suppose they should do this ; other while the contrary , and still imagin God to be angry with them one way or other , which begetteth most woful superstitious fears in the Soul ; and indeed I may say , the ground of all superstition is the unclearness and confusion of mind as to the understanding the will of God , one while over-rating things , and judging it self bound in things , wherein the Lord hath left it free ; and then again , imagining ( but both doubtfully ) to please the Lord , in things he doth not regard . Secondly , It reduceth our whole work , as it were , within a narrow or small compass , and yet not narrower than the Lord alloweth ; for according to this advertisement concerning the many things , that come before us as duty by way of consideration , if we stand in a true and single resignation unto the will of God in all things , or truly aim thereat , we may thus reason with our own hearts . Either such a thing is made clear unto me from the Lord , by the manifestation of his Holy Life in my heart , or , after singly waiting upon him , it is not as yet made clear unto me : If the former , then it is my work to do it , and I must not forbear , whatever trouble from the enemy without , or within , I meet with , in the practice thereof : If the latter , I have nothing more to do with it , at present , but to wait upon the Lord , if he shall afterwards clear it up unto me , and so I may let it alone , with a quiet and peaceable Conscience . And thus ye may see there is a great difference betwixt doing and forbearing ; for unclearness of mind in the thing may be a ground for me to forbear it , but I must not do any thing upon the ground of unclearness . A third advantage is , that thereby our minds are kept clear , and pure , and open , even like a free and clear air , which doth with readiness receive the light , that shineth in it , and every impression made in it thereby : whereas doing things in the unclearness , and doubtfulness confuseth and disordereth the mind , yea maketh it muddy and gross , bringeth darkness and death over it , for he , that doubteth , is condemned in his own heart . Fourthly , It giveth us an opportunity to cut short the work in righteousness , touching the doing or forbearing of divers things , which are called in question and debated among people in this day . But now for the further opening of this Particular , I find it with me to add somewhat more , as 1. When I say Do nothing doubtfully , I do not understand it so , that thou art not to do a thing , if there be any objections , which thou findst arising against it , either from thy carnal reason , or unbelieving part , till thou get rid of them : for notwithstanding them , thou maist find a good clearness in thy mind , which shuts them out , or puts them under . And so thou maist proceed upon thy clearness from the Lord in thy mind , notwithstanding these objections , altho' thou canst not give them any direct and positive answer , but this , that thou art clear of the Lord to the contrary : yet if the objections should so far prevail , as quite to cloud thy clearness , so that thou losest sight of it , this is indeed thy sin so to have permitted them to do , yet , till thou get them in some measure removed , and clearness in some measure be given thee from the Lord , thy safety is to forbear . Again : Whereas some wrong Spirits may take an occasion from this unjustly to shelter themselves under a cover , in their omissions and neglects of those things , which the Lord requires , saying , they find not clearness to do them , therefore I must add this also , that if thy unclearness proceed from a wrong and deceitful part of thy heart , which is unwilling to be cleared , because it is unwilling to obey , it is another case , for then thy forbearance is thy sin , though thou be unclear , because thou mightst have been clear , hadst thou stood singly , and yet if thou dost things in this unclearness , thou sinst also . Thou maist say then , What shall I do ? For this is a strait ●●se . I answer , Come unto the Light , and turn to it , in singleness , and that will clear thee , and so thou art to do them . V. Be careful to keep thy heart and mind in a sense and feeling of the Holy Life and Powers thereof , at all times , as much as is possible . I know , at first , and for some time , it will be hard for thee ; yea at times , till thou witness a further growth , and become more inwardly acquainted with the enemies workings , thou wilt , as it were , lose much what all and clear and distinct sense , feeling and discerning of the Life , as if it were not in thee . But this is , as it were , a fit of a Lethargy , a fainting or falling into a swarf , for even the Spiritual Life suffers these things at times , especially when it is young and tender , no less than the natural . But now as one live in the natural Life , doth what in him lies to be kept out of such fits , which bereave him of the present use of his natural senses , and doth greatly desire alwaies to have the free and lively use of his natural senses , which are very needful unto him , for his preservation from outward dangers , even so one , who is come to live in the Spiritual Life , and hath once received the powers of of the Spiritual Senses , whereby to hear , see , taste , smell , and feel heavenly objects , as also to have a sense of what hurteth from the contrary life and powers thereof , he will and ought to be very careful to preserve the free and lively exercise of them , for they are given unto him both for his comfort , and also to be helps unto him , whereby he may know things good and evil , profitable and hurtful unto his spiritual condition , that so he may chuse and imbrace the good , and refu●e the evil . Now if he run out from the inward sense and feeling of the Holy Life and its Powers , till he be restored again into the sense thereof , he is out of any true capacity to know either the things he should do , or the manner how to do them . Therefore it plainly appears how needful it is unto a man , who is come to be a partaker of the Holy Life , to be very careful to live alwaies in the sense and feeling of the same , and the powers thereof , and this he shall the more readily attain unto by the due and right use and observance of the former Advertisements , and those which yet remain to be mentioned . This particular is contrary unto the Doctrin , that passeth generally among the Professors , who are taught to say , that they should not seek to live by sense , but by faith , alledging the Apostle's words ; but this is a meer abuse of his words , for he doth not say , We walk by faith , and not by sense , but thus , and not by sight , whereas a man may have the exercise of divers other senses , and yet at present have not the exercise of his sight . Now there are divers other spiritual senses besides the sight , whi●● is the clearest manifestation , and it 's true that many times the Children of the Holy Life can believe , when in some sort they do not see , yet I altogether deny , that any can believe without some inward spiritual sense or another , whereby that which they should believe , is proposed unto them objectively , for otherwise it were a groundless faith . Also by these works , We walk by faith and not by sense , may be understood the outward senses , or the inward , which reside only in the lower parts of the Soul , which are wrought upon by natural and outward objects : by these we are not to walk , nor expect to have the Lord to propose himself unto us , in order to satisfie us , by our outward senses , or by the inward sensible affections in the lower parts of the Soul , for it is the excellency of a Christian Life , that gives us to walk with God , both confidently and comfortably , to follow him in the waies of obedience , when we have nothing from these inferiour senses , to help or encourage us , but many times to the contrary . And as for that , which they call sensible devotion , which some say , we must not much seek after , if by sensible devotion they understand that , which only affecteth the inferiour sensible powers of the Soul , such as the phancy and imagination , whereby the inferiour affections of love , joy , fear , grief , &c. are moved and stirred , which can be do●e by some pathetick discourse or de●cription of things by a form of words , I agree unto what they say . But if by sensible devotion they understand that , which moveth the very spirit and will of man with the supream affections of the Soul , by the workings of the Holy Life and the powers thereof , upon its spiritual senses ; I say this , Devotion is most needful in some measure , and is to be sought after , by all , for it is the highest and noblest kind of Devotion , and the most rational , even that we have a real sense and feeling upon our hearts , of the power of the Holy Life , of the only and true God , when we worship him , so as to be inwardly melted into a holy tenderness before him , through what we feel and taste , and savour of his Divine Power and Goodness . And if the inferiour powers and affections of the Soul be also therewithal moved , and with the words , which proceed therefrom , it is a good thing and comfortable in its place , but not too much to be looked after . But we are to be careful that we keep them in such stedfastness , as not to suffer them to be moved simply , or barely by meer words or outward works , when the Holy Life doth not move upon them , and that principally , for all such motions are hurtful , and not profitable . It is the Coal from the Altar , that is to say , such a heat or warmth , that comes from the Holy Life , th●● doth only work the true impressions on the affections , whether by words or without them , or doth only qualifie and concoct them , ( so to speak ) after the right manner , working out the evil , crude and beastly humours and dispositions out of them . VI. Thou art also to know , that , though thy present condition admit thee to do some things , yea , divers works , both inward and outward , pertaining to a Holy Life , as being come in measure to be a partaker thereof , yet thou art in this time of thy weakness and childhood in the Spiritual Life , more to be passive than active , except as to the simple acts of conversion , wherein thou art constantly , so much as possible , to be found : for thereby thou wilt be still drinking in from the Living Fountain the Waters of Life , by which thou wilt live and increase more and more in the Holy Life , so as to grow up from childhood unto youth-head , and from that unto a perfect man in Christ Iesus . Therefore it will be altogether fit and needful for thee , to be often repeating these former steps of conversion , and persisting therein in great passiveness and forbearance , not only from all evil things , but even from these , which are not clear unto thee to be good , or at least harmless and innocent . And as thou knowst that the several ages and states of a man , of infancy , childhood , youth-head , and perfect man-hood , have their several works and exercises proper unto them ( beside what is proper unto all these four ) so it is much what here : for indeed the spiritual man also hath his four states , as , his infancy , his child-hood , youth-head , and perfect manhood . Now if thou be yet but in the infancy of a spiritual Life , thou canst do but little , unless to turn thee to thy Mother's Breast , which hath conceived thee , that is to say , to the Divine and Holy Life , and abide in thy conversion thereunto , drinking in the sincere milk of the Word , that thou mayst grow thereby . And if thou be come up to a state of childhood , as out of infancy , yet thou canst as yet not do many , nor great things ; but this is a good time for thee to go unto the School of the Holy Ghost , and learn the things of God , in his immediate teachings , so as to drink in a solid sound and digested knowledg of them , in some measure , before thou much speak of them to others , being swift to hear , but slow to speak . But if thou be come up to the state of a young man , yet thou canst not do all those things , which a man of perfect age can , neither is it given , nor required of thee . VII . Be very mindful to regard thy own measure of Life , so that thou be not drawn forth , or lifted up to do greater things , or any things , in a greater or higher strain , then thy present ability of Life permits ; for if thou bend , or screw , or wind up the Powers of thy Soul too high , above thy measure , yea , if in any thing above it , it will much mar and spoil the work that thou art about , and displease the Lord , and grieve his Holy Spirit and Life , even as the winding of some string or strings , on a musical instrument , above what may keep in true concord with other strings , doth quite spoil the harmony , and render it ungrateful unto discerning ears . Yea , many hereby have suffered great loss , and brought many grievous burthens upon that Holy Life , and also upon their own Souls in so doing . And let not the greater measure of another be an occasion to draw thee forth from thy own , as seeking to do things equally with him , or to go beyond him ; also to mind and reflect by an inward observation , when the Life or Powers thereof begin to cease or shut up , that so thou mayst therein also follow them , so as to cease at their ceasing , to be shut up with them , and opened with them , and keep time and measure and touches with them , that thou mayst not be left doing alone ; for if so , thou art not doing the Lords's work but thy own . VIII . Thou art to learn to distinguish betwixt the powers given thee from the Holy Life to do such and such things , and the exercise of that Power ; for , though the Power may be said , after a sort alwaies to remain with thee , while the Life it self remains , yet thou hast not the exercise of this Power at thy will and dispose : and so thou mayst observe a great difference betwixt thy exercising thy natural Powers , and these Spiritual , for the natural thou canst use , when thou wiltst , as to speak , write , sing naturally , &c. But thou canst not use the spiritual powers ( though they be in thee ) in thy own will. Therefore thou art to wait upon the Lord , that he may give thee the use of them , by the new and actual influence of his Spirit upon them , which is , as it were , the key , which opens them , otherwise they are shut up and locked . IX . And lastly , Watch against the enemy , who lieth near thee , in all thy workings , one way or other , to mar them . For indeed so long as the body of sin lives in thee , in any measure , so far hath Satan a place in thee ; for this body with its members , and powers of its unholy life , is the very Kingdom and Throne of Satan , in which he lives and rules , after a sort , as the Lord doth in his Kingdom , which is the heavenly Body and Birth with the Members and Powers thereof : and as the Lord doth work mightily in his own Kingdom and place , which he hath gained in the Soul , and strongly moveth the Soul with its Powers , to concur and cooperate with him : so the enemy worketh strongly in opposition to the Lord , and also moveth the Soul with its powers , to concur and co-operat with him . And thus the poor Soul is set , as betwixt two contrary streams , the one seeking to carry it one way , and the other to carry it to the contrary : and on this account it is , that the Soul sometime obeyeth the one , and sometime the other ; sometime it is carried forward , and sometimes backward , yea , and sometimes it doth the Lord's work , and sometimes the work of the enemy ; and at other times the works , which it doth , are ( so to speak ) mixed , or standeth in a mixture , so that one part of its work may be of and in the Lord , and done in his Power and Spirit , and the other part may be of the enemy ; yea , the Soul may begin to do something well , and in the Spirit , and yet end it in the Flesh , through its weakness and inadvertency . Nevertheless we must not conceive any such mixture possible , as if what the Lord doth in the Soul , and what the Soul doth with him and by his Power and Spirit , could be corrupted and defiled by the Enemy . Nay , for the work of the Lord is still pure , so far as it goeth . But now the Soul giving way to the Enemy he enters , and so putteth a stop to the Lord's work at that time , but he can never defile or corrupt it . And thus the Lord's part of the work is still his , and the Enemy hath no share in it , nor any influence upon it , so as to defile it , but he may stop it , as the Lord permits him , and as the Soul gives him way so to do . Now one may readily object , According to this , it would seem , that so long as sin hath any life or power in the Soul , it being as is said , the Devils Kingdom , it were impossible for it to do any work unto the Lord , and in him , from fi●st to last , but that it should be marred , and stand in the mixture as aforesaid , for the very state and condition of the Soul being in the mixture , as partly the Holy Life and its Powers having place therein , and partly the unholy life and its powers , How can it be , but that the work it self should stand in the mixture also , and that proportionally , according to the mixture of the Souls own state and condition ? For while the Soul is working that , which is good , by the Powers of the Holy Life , in and with the Lord , will the powers of the unholy life be idle and asleep , or rather will they not work in opposition ? Yea , will not the Devil move strongly in them , to resist and mar the work of the Lord ? Answ. This objection indeed doth evince , that the things is somewhat difficult , but not impossible ; It 's true , the powers of the unholy life , do of their own nature , incline to work in opposition to the work of the Lord , and Satan will never be wanting , as much as he can , to move and stir them up ; but this answers it plainly , that , as the Soul turns unto the Lord , and breaths unto him , through the Powers of his own Life and Spirit , for preservation , and continueth thus inwardly , turned and converted unto him , in fear , watchfulness , and singleness , the Power of the Lord God cometh over the unholy Life and its Powers , yea , and over the whole power of the enemy therein , and doth bind and captivate them , that they can no more prevail , to hinder the Soul from doing the work of the Lord , in purity and perfection , in a measure , then if they had no such place in it . Even as in the outward , if I were doing a piece of work , and some strong bodied man , had a resolution to stop or mar me , yet if a stronger than he come , and bind him up , I may do the work compleatly , maugre him , he may fret , and make a noise , like a mad Dog , or Lion upon a Chain , but he can do no more . And truly we have found the truth of this many times in our own experience , that , as we have kept diligent nigh unto the Lord , with our minds towards him , in tender breathings and desires , that we might be preserved , we have found him chained as aforesaid . But when we have but a little become remiss , and suffered our minds to slide back from that diligence and watchfulness , as was requisite , then the Lord suffered the enemy somewhat , as it were , to break loose upon us , and use his strength , in some measure against us , to the end that thereby we might be stirred up unto the more watchfulness . And indeed many times we find it so with us , in this matter , as it was with the Jews , at the rebuilding of the City , who were so put to it ; that , while they builded with the one hand , they behooved to fight against the adversary with the other . Thus ye may see that there is a time , wherein sin and its powers may be captivated , before it be utterly slain , and the strong man may be bound , before he be utterly cast out . CHAP. IX . Shewing How that , though Works can have no great influence upon the very first beginnings of a Holy Life , that being only received through a receptive Faith , yet they do greatly conduce unto the growth and continuance thereof , also unto the killing and mortification of the sinful and unholy Life , with its powers more and more , till it be utterly slain : where also the distinction of a twofold property of Faith , viz. Receptive and operative , is somewhat opened . WOrk out your Salvation ( said the Apostle ) with fear and trembling : It is observable , he did not bid them begin their Salvation with works , but that they should work it out , or proceed in it through works ; which is a manifest proof , that works have a great use and service , promoting and carrying on the Salvation of the Soul , though they cannot begin it ; and concerning the great use they have unto this effect , Paul the same Apostle said again , Rom. 8. If ye live after the fl●sh , ye shall die , but if ye through the Spirit do mortifie the deeds of the body , ye shall live . Wherein these two things are plainly implied . 1. That carnal and evil works ( that is , a living after the flesh , occasion death upon them , who are come to some measure of spiritual life : evil and unholy works are deadning and killing , they are like a canke● , which eat out the life of the Soul. 2. That good and holy works serve not only to preserve the measure of the holy life already attained , but to increase and improve it . And this same the parable of the Talents doth plainly hold forth , for he , who received but two Talents , yet improving the same , and putting them to use , they became multiplyed into four , so he , who received the five , by using them gained other five . Many other Scripture exa●mples could be brought to prove the Tr●●● of it , but these shall at present suffice . Moreover the very nature of the thing doth also demonstrate it , for it is here the same as to the spiritual life , as it is in the natural , for the natural life and the powers thereof become stronger and stronger , the more it is upon motion and exercise , as we see by dayly experience , but there is this difference , that the natural Life , after it hath come to its heighth , doth decay , and even spendeth or consumeth it self , in its motions or workings , for it is but a temporary thing . Whereas the spiritual life is eternal , and doth never at any time decay , or diminish through its workings , but is thereby perpetuated . It is such a good plant , that it ever groweth and flourisheth , and bringeth forth twelve manner of fruits every Month , where it is well occupyed or improved , and never of its own nature decayeth , or waxeth barren , but the more abundant fruit it bringeth forth this Month , or year , the yet more abundantly it bring forth the next . Yea its life is so much in working , and bringing forth fruit , that if it be hindered in its movings and workings , it dyeth , even as the fire goeth out , if it be stopt from burning , and the water dyeth , if it be kept from running . Besides , The Lord is so well pleased in the Soul , that is diligent in good works through his own holy Life and Spirit , that he doth reward it with a further measure , and taketh delight to water the Soul , that is fruitful therein , the more abundantly , with his heavenly vertue and Spirit , even as the Husband-man doth his garden , which yieldeth him good fruit . But the Vine-yard , which bringeth not forth Good Grapes , but the Sowr and Bitter Grapes of evil works , see what he doth to it , Isa. 5. I will lay it wast , saith the Lord , it shall not be pruned nor digged , &c. I will also command the clouds , that they rain no rain upon it . But it may be said , Is not faith a work ? and is not believing working ? And yet thou grants , that the Soul comes to attain unto the first beginning or beginnings of a holy and spiritual life through faith and believing . Unto this I answer , that there is a twofold property of Faith. 1. Receptive , or receiving . 2. Operative , or working . Now the Soul doth not attain unto the beginning of a holy Life , through the property of faith , which is opperative , but through that , which is receptive . And least any should think this distinction too nice or subtile , I shall prove it from the express words of Scripture . 1. That faith is operative , is clear from that Scripture , where it is said , Faith worketh by Love ; and where it is said to purifie the Heart , and do a great many good things , in many other places . 2. That it is receptive , I shall go no further then Ioh. 1.12 . For proof , To as many as received him , to them gave he power to become the sons of God. And that this receiving Christ is a believing in him , is plain from the words immediately following , even ( said he ) to them , that believe in his Name . So here is the receptive faith , for receptive is as much as to say in English , receiving . Nor are there many examples wanting in natural things , to shew that a thing may have the receptive power , when as yet it hath not the operative , yea that the receptive maketh way for the operative , as to instance in some . 1. The needle of the compass must first receive its vertue from the load stone , being touched with it , before it can direct it self towards the pole . 2. The branch , that is cut-off from its own natural stock , and grafted into another , it first receiveth life and vertue from the stock , into which it is grafted , and drinketh it in , before it proceed to send forth either leaves or flourish , or fruit . 3. The womb first receiveth seed , before the powers of nature in it proceed in their operation , for its conception and formation . 4. The Stomach first receiveth the meat into it , before by the powers of nature therein , it digest and turn it into the nourishment of the body . And indeed this last example doth with great clearness hold forth the thing in hand . For suppose now a man through hunger were even faint , and as it were , dead , so that he were able to do nothing , yet receiving a little food , the vertue of it doth suddenly revive him , and gives him natural strength , whereby he may do and work , as formerly . And thus the Soul receiving and drinking in that divine vertue of life that is in the divine Seed , is thereby quickened and strengthened to do the things , that pertain unto an holy Life , in some measure . All which examples , and many more , which could be adduced , prove , that a thing may have a receptive power , and not the operative , yea that the receptive maketh way for the operative . And to this purpose , these words of Christ are observable , He that believes in me , ( saith he ) though he were dead , yet shall he live : which imports , that a Soul , though it be dead , may believe , that is to say , receive the Seed and principle of Life into it ; for this Divine Principle is of an insinuating and penetrating nature , it doth make way for its own reception in the heart , insinuating , and , as it were , winding it self thereinto , as the Fire doth into Wood , or any combustible matter . But now when this Principle doth labour to work it self into the Soul and its powers , the Soul may resist , and doth so many times , whereby it remaineth dead , though otherwise it might have lived , by giving way unto , or receiving this Divine Principle and Seed . And thus that subtle objection may be answered , which is thus : Believing , or Faith is an act of Spiritual Life , indwelling in the Soul , and can only proceed from the Soul , that liveth a Spiritual Life . For as a dead Body cannot walk or move , so nor can a dead Soul believe . From this it is inferred , That the Soul must first live , before it can believe , or have Faith , and consequently , that none others can have Faith , but they , who are already partakers of a Spiritual Life , which is contrary to what ye say , that it is possible for all men to believe , while yet ye grant , all men are not spiritually alive . But this is answered by the former distinction of the twofold property of Faith. Therefore unto that proposition , on which the whole strength of the objection lieth , viz. that Faith is an act of Spiritual Life indwelling in the Soul , I thus answer : That the Operative Faith or Believing , is an act of Spiritual Life indwelling , I grant : but as for the receptive property of Faith , through it the Soul is made a partaker of the Spiritual Life , by which it comes to indwell in the Soul , and therefore the Soul cannot be conceived to live Spiritually , before the receptive Faith. This receptive Faith is the same with the Soul 's converting or turning , or being converted or turned inwardly by the Lord , unto the Divine Seed and Principle in it , and to the Divine Presence of God and Christ Jesus therein , whereof I have said somewhat , chap. 4. And whether the Soul be supposed only to be passive in this receptive Faith , or partly passive and partly active , the matter is not much , provided it be acknowledged , that it cannot so much as believe , even according to the receptive Faith , but as it is enabled and assisted , after a supernatural manner , by the Lord. Also some may object , This Doctrin seemeth contrary to what ye seem to hold , when ye say , That it is possible for all men to do the things , that God requires of them , and that no man perisheth for want of power to do the will of God. Answ. There is no contrariety herein , for when we say , it 's possible for all men to do the things , that God requires of them , we understand not this simply and absolutely , but conditionally , to wit , upon their believing : for they , who believe , receive power to do the will of God , whereas the unbelievers want this power , because of their unbelief , and forasmuch as it 's possible for all men to believe , at such times when the Lord doth visit them , and touch their hearts , by the gracious influence of his Holy Spirit , therefore we do justly say , that all men may do the will of God , according to the restriction aforesaid . CHAP. X. Of the great Influence , that the Coming of our Lord Iesus Christ in the outward , in his Birth , Life , Doctrin , Works , Sufferings , Death , Resurrection , Ascension , Glorification , &c. Hath upon our mortification to sin , and regeneration unto Holiness , even unto Perfection : and after what manner we should improve the same effectually , in order thereunto . GReat and excellent are the Benefits , which do come upon men , through the coming of our Lord Jesus Christ , even in the outward , but through a Spirit of Deceit and Hypocrisie ; which hath deeply entred the most of Professors , and leavened them . Great and woful are the abuses , which they have put both upon his outward coming , and the benefits thereof , while they do both grievously misunderstand and misapply the end of his coming . For , whereas the main and principle end of his coming is , to reconcile Men unto God , and make peace betwixt them , through his purging their Consciences from dead works , taking away the Sins and Pollutions of their Hearts , and defacing and blotting out that unholy Image of Satan , begot in them , through unrighteousness , and enduing them with the Heavenly and Righteous Image of God ; they on the contrary have supposed , or dreamed , that his end , in coming , was to reconcile them to God , and justifie them , while remaining in their sins . Yea , and so far they have proceeded herein , as to imagine , that there is no need of Holiness at all , for Iustification and Reconciliation , but only for making them meet for Heaven , as they term it . Whereby it would seem , they suppose , that , whereas Heaven can be at no peace with unholy men , yet God can ; as if God were more reconcileable with Iniquity than Heaven is . But surely neither Heaven , nor the God of Heaven ( much less ) can ever be reconciled , or at peace , with unholiness , or those , who live in it . Now the ground of this their supposition is an unfound ●otion , they have drunken in , that Christ is come , or put in their stead , to fulfil the Law of God , for them , in his own person , both actively and passively , by which they are wholly justified ●n the sight of God , through his satisfaction , though they remain in much sinfulness and unholiness in their own particular . But tho we do truly acknowledg the full and perfect satisfaction of Christ unto the Father , both in his doings and sufferings ; yet we deny that notion of it , as unsound and unscrip●ural . For the true sense of the satisfaction of Christ , both as we read it outwardly in the Scriptures testimony , and feel and know it inwardly , in the work and testimony of his Spirit , Light and Life in our hearts , is after , and according to the manner , as follows . I. When man sinned against God , and became corrupt and unclean in his heart before him , through transgession , the peace betwixt God and him was broken ; and so man , who in his innocent state was justified and at peace with God , now through his sin became unjustified , and the wrath of God kindled against him both in his Soul and body , in great measure . II. This wrath of God would have burnt , in such a violent and forcible manner , had not he provided a way in his infinite mercy , in some measure , to abate and qualifie it , that it would have sunk man into endless and irrecoverable torment and misery . But God prepared a way both to qualifie this wrath , and also in due time wholly to quench it , and bring man into perfect peace and reconciliation with God , as at the beginning , yea and to establish him therein for ever . III. Now the way and remedy , he provided , both for the qualifying it at first , and afterwards for the total quenching of it , was the coming of the Lord Iesus Christ his only begotten Son in a Holy Seed , conception and birth , out of which should spring such a gentle , meek , and qualifying Spirit and Life , that it should stand up in the way betwixt the wrath of God and men , first to abate and qualifie the wrath towards men , even while they are in their sins , but not to remove it , and that for a certain time or day of visitation , given them of God , to repent and come out of their sins and sinful nature and spirit , into holiness and the nature and 〈◊〉 thereof ; and then quite to remove and quench it , at their being made free from sin , an● perfected in holiness . And truely this great and unspeakable benefit from Christ have all unholy men , in the day of their visitation , that through his sweet and quallifying Life , the wrath of God is in a great measure born up , from falling upon them , to the uttermost , which if it did , would instantly sink them into the pit , from whence there is no recovery . Nevertheless the wrath of God abideth upon all unholy men , but through the meek Life of Christ in the Holy Seed , it is greatly suspended or born off . IV. Now that the Lord Jesus might be , the more universally and throughly , a Saviour unto man , for his recovery out of the misery and bondage and vanity , into which he had thrown himself , it pleased the Father , yea and the Son both , that he should come ( to wit , Christ ) in a holy Seed both inwardly , and outwardly , for the deliverance of both the inward and outward man , yea and for the deliverance of the whole outward creation , from the vanity and corruption it was made subject unto , through the sin of Man. And thus even from the beginning , yea upon mans fall , God was in Christ reconciling the World to himself , and Christ was manifest in the holy Seed inwardly , and so stood in the way to ward off the wrath from the sinners and unholy , that it might not come upon them to the uttermost , during the day of their visitation . For even at man's fall , the Seed of the woman was given , not only to bruise the Serpents head , but also to be a Lamb or Sacrifice , to atone and pacifie the wrath of God , towards men . And this is the Lamb , that was slain from the beginning of the World. V. And through the coming of Jesus Christ thus in the inward , even before he was outwardly come , or manifest , many were saved , and attained unto perfect peace and reconciliation with God in their Souls , yet not in unholiness , but in departing therefrom , and becoming holy and sanctified unto God. Now , tho from the beginning he was not outwardly come , nevertheless his purpose of coming outwardly was from the beginning : and also he had a certain fore-knowledg and sense of what he was to suffer , and how he was to be delivered up into the hands of sinners , to be so dealt with , as it came to pass in the fulness of time . And according to this in a true sense it may be said , that he bore the weight of his outward sufferings , in great measure , from the very beginning . As even among us men , what we do certainly foresee of sufferings or trials to come upon us for the future , doth affect us with no less weight many times in the foresight of them , then in their accomplishment , yea sometimes more , as every one knoweth by some experience . And that he was given up and resigned in the very beginning to come into the World outwardly , and suffer those indignities and cruelties with many other deep trials , was certainly a sacrifice of a sweet smell before the Lord , and was very acceptable and satisfactory unto him . VI. And thus according to the plain and genuine sense above mentioned , obvious to the weakest capacity , we may truly say , that all the benefits and blessings , which come upon men or have come upon them from the very beginning , for either their justification or sanctification , have a spiritual relation and respect unto Jesus Christ , both in his inward and outward coming , and his doings and sufferings in both , by which he gave perfect obedience unto his Father ; and thereby he hath obtained the free Gift to come upon all , unto justification of life . Therefore we are not too nicely to distinguish betwixt the influence of his inward and outward coming and the effects thereof , but rather to take them conjunctly , as in a perfect conjunction , having a perfect influence upon all mankind , for their reconciliation and renovation unto God , as obtaining that measure of Light and Grace from God unto all and every one , whereby it is possible for them in a day to be saved . VII . And indeed we do very freely and willingly acknowledge , that the 〈…〉 aforesaid by his obedience and suff●●●ngs , even in the outward , hath by his satisfaction un●o God obtained it , that man may come into justification and favour with God , but not any otherwise , but upon these terms , viz. upon their Faith and Repentance , Mortification or dying unto sin , and living a new life of holiness and righteousness unto God , otherwise all p●etence unto Justification , by Christ his Satisfaction , is but a deceit , and a cloak for men to sooth and gratifie themselves in their sins and lusts : for the Lord justifieth only his own Seed , and them , who are begotten and born of it , in whom the righteousness of the Law is fulfilled through the Power , Life and Spirit of Christ manifest in them , who walk not after the flesh , but after the Spirit , to whom there is no condemnation . And these terms , videlicet , Faith and Holiness are very gentle and easie , forasmuch as Christ is freely given of the Father unto all men , to enable them to the full performance thereof . Also here is another great errour and mistake among Professors generally , that they do not conceive that Christ did really suffer , for , and by mens sins , but only at his outward coming ; which mistake is grounded upon this other mistake , that Christ had no being , as man , but at his coming into the outward , and consequently could not suffer ; which consequence behoved to be admitted , if the ground on which it was built were true : but it is utterly false , for it is most certain from the Scriptures Testimony , that he suffered all along by mens iniquities , as where it is said , I am pressed under them , &c. Amos 2.13 . and that he was the Lamb slain from the foundation of the World , yea that he endured the old world with much long-suffering , and many other places . For even from the beginning he was Mediator : therefore he is said to be the beginning of the creation of God , the first-born of all creatures . And why might not Christ suffer in men , before his outward coming , as he doth now suffer in them , long after it ? even as Paul speaketh of the sufferings of Christ , which remained to be accomplished in him , for the Seed ( which is Christ , according to his participation with the Creatures ) hath been the same in all Ages , and hath had its sufferings under , by , and for the sins of men , in them all , for the removing and abolishing of them . This outward coming of the Lord Jesus and his Conception , Birth , Life , Sufferings , Death , Resurrection and Ascension , &c. is one of the greatest and profoundest mysteries of the Christian Faith , and hath an exceeding much deeper sense and consideration , than most apprehend , or than any can apprehend , but as it is opened unto them in the Life , Light and Spirit of Christ in their own particulars . And therefore I do admonish and warn all , yea I obtest them , in the Power and Spirit of Jesus Christ , that they do not make any slight account of it , or undervalue this great and glorious mystery , that shall be the eternal object of the Saints contemplation , for which ( as among other things ) they shall eternally adore , and admire the infinite goodness , wisdom , mercy , and power of the Lord in and over all his works . And if the mystery be not opened unto them , as aforesaid , let them be silent , and hold their peace , not meddling to measure the mysteries , nor this mystery of God , with the weak and shallow capacity of their own apprehensions . And seeing the Lord has given me some in-sight and knowledge thereof in a measure , and that by the Revelation of the Spirit and Life of his Son in my heart , I may not forbear to mention and declare somewhat of it unto others , which I warn and admonish all , that shall read or hear of it , to beware of judging of the same , but in the express sense , feeling , and opening of the same Life and Spirit in their own particulars . It hath been commonly taught and supposed , that the coming of Iesus in the outward , and his becoming man , had no further in it , but that the WORD , which was from everlasting , did assume the true nature of man in Soul and Body ●nto an immediate union with it self , ( commonly called the Hypostatical or Personal Vnion ) and that this Manhood of Chri●t was conceived in a miraculous way , by the Power of the Holy Ghost in the Virgins Womb. All which is willingly granted , and truly and cordially believed by me . But I say , there is yet a further thing in it , than they yet speak of , or apprehend , and it is this , That even that holy Birth and Conception , as it had the real and true nature of man , so it had much more , viz. a certain Divine Perfection , ( as I may so call it , through the wisdom given me of God ) whereby it was not only the whole and intire Nature , or Birth of Manhood , but was more , yea much more than a man. It 's true , it is commonly granted , that Christ was more than a man , yea both God and man , which is true : but yet they do not apprehend the thing , whereof I speak . For , tho they grant Christ was both God and man , yet they do not apprehend nor acknowledge , that that Birth had any thing of its own nature , more than the Birth of any other man , which , I say , it had , according to the Revelation of God given me , concerning it . And this is demonstrable also from Scripture : ● But I shall soon put an end to both these reasonings , and yet also speak or declare freely that which is given me concerning the same , ( and in plainness so far as the nature of the thing can admit . ) I say then , that neither is the God-head it self conceived or born in this Birth , nor yet is it a particle or portion thereof . For I confess , to say either of these two , were very unsound , and is altogether contrary unto and inconsistent with the dignity and Glory of God. And as for the God-head ( to speak properly ) it is not discerpible into particles . And thus I have plainly cleared my self of the least ground of suspicion of Blasphemy or unsoundness , as to the nature and dignity of the God-head , that is , without all variableness or shadow of change . And now to that question , viz. If that Birth have in it , ( and that substantially ) and in its very nature somewhat above the common nature of man , what can it be but the God-head it self . I answer : Yea it hath , and yet it is not the Godhead it self , but a certain middle nature , substance , or being , betwixt the God-head and mankind , that is as far , yea and much farther transcendent in Glory above the common nature of man , as the nature of man is above the nature of the beasts ; yea it is even above the nature of the Angels . This will be thought the more strange of by many , because they have been commonly taught and have commonly received it , that there is no middle substance betwixt the God-head and us , at least as to the inward ; for they have supposed , that the spirit or mind of a man or an Angel , is next unto the God-head , which I deny , for the Heavenly or Divine Substance or Essence , of which the Divine Birth was both conceived in Mary , and is inwardly conceived in the Saints , is of a middle nature . Now this middle Nature I call a Divine Substance or Essence , not as if it were the God-head it self , or a particle or portion of it , but because of its excellency above all other things next unto the God-head , as on such an account men do call other things Divine ( which are very excellent ) yea some call Holy men Divine , and some call these , who teach the things of God , Divines , as Iohn , who wrote the Revelation , is called Iohn the Divine . Also , this excellent and intermediate being may be called the Divine Being , on such an account , as because the God-head is most immediately manifest therein , and dwelleth in it , as in the most Holy place , or Holy of Holies . For thus , even according unto the manner of men , we commonly say , such a place , in the outward , is such a man's being , because of his dwelling or abiding there . And so it may be called the Divine Essence or Being , for that God doth dwell in it , though he dwelleth in himself also , and so did from everlasting . And truly I cannot but in Charity construe this to have been intended by some in some other places , who affirmed , that Christ as man , was born of the Divine Essence or Substance , for so say I , according to the foresaid explanation , that he was not only born of it , but of the essence or substance of man also , thro' Mary . And thus he was both the Son of God and the Son of Man , according to his very birth in Mary : and therefore even according to that birth , he hath a Divine perfection and virtue , and that substantial , above all other men that ever were , are , or shall be , who is the Heavenly Man , by vertue of which Divine Perfection he was united with God in an immediate manner , and replenished with such a fullness of the God-head , as no other man , or men are capable of : yea by vertue thereof the fullness dwelt in him bodily , as the Scriptures declare . And this Divine and Super-eminent perfection of this birth above the common nature of man , yea of Angels , is that wonderful nexus , tie , or bond betwixt God and him , through which he hath immediate union with him ; yea it is , and may be called the union , viz. that by which God and man is made one , and such and union as no other Creature hath , or ever shall have , for that the union of God with all other creatures is but mediate , whereas this is immediate . Wherefore he , and he alone ought to be called Iesus Christ , both God and Man , and no other . And by this Divine Perfection he carrieth the Image of God , in his very outward birth : as also he carried in the same the true nature and image of Man , through his partaking of Marys substance . And thus he hath our whole , and perfect true nature , as man , being like us in all things without sin , in Soul and Body , so he hath also somewhat , even as to his Soul and Body , much more excellent , than all other men , and that substanstially : so that his body hath not only the perfections of our body , but also much more , because of its being generate , not only of the Seed of Mary , but of a Divine Seed , and his Soul hath all the perfections and properties , which the Soul of man in innocency hath : but it hath also much more excellent properties and perfections , and that substantially . And therefore his body tho it could suffer death , yet it could not suffer corruption , and his Soul could not sin , nor be corrupted with Iniquity , but did ever suffer under it , and by it , which Soul of Christ is the Quickening Spirit , as Paul hath declared , 1 Cor. 15. Now because of the wonderful and Divine excellencies and perfections of this birth , therefore it is ordained and appointed of God to be that Universal Balsam or Medicine , to cure and restore , not only all these of Mankind in Soul and Body ( who shall receive him inwardly by Faith and Love ) but also to cure and restore the whole outward Creation , from its Distempers and Corruptions , that are come upon it , through sin . Yea this is the little leaven , that shall leaven the whole lump of this visible Creation , by its Pure , Heavenly , and Divine Vertue , into most wonderful Sweetness , Purity , Vertue , Beauty , and Glory , whereby all things shall be made new , and that which is but natural , shall be , as it were , spiritual . Yea this is indeed that Stone of the Wise-men , which by its touch shall in due time change , not only the Bodies of the Saints , but the Body of the whole Creation , and purge it from all its weakness and impurity . And truly another Philosophers Stone , even in the outward ( at least to that Latitude , as it is commonly defined ) shall men never find , but this , even this Holy and Divine Body and Birth , which now 1669 years ago was brought forth , through the Power of the Holy Ghost , in and by the Virgin Mary . For what can perfectly cure and restore the sick and diseased Body of Nature , either in man , or other things , but his incorruptible body , through the Power of the Spirit that dwelleth in it , who said , Behold I make all things new , and for whose coming to renew them all , the Creation is invited to rejoyce , because of their being to be delivered through the same , from their Bondage and Vanity ? Yet I shall not deny , but that it may be possible for men , through the Wisdom of God , to find out such a substance , as may do great cures on the Body of Nature , but I say it can never perfectly cure it : otherwise the Body should become immortal , which never shall be through the Vertue of any other Body , but that of Jesus Christ , as is said . And , though such a Substance have been found , or may be ( as supposing it , which could turn the other Metals into Gold ) yet this were not the universal Bal●om or Stone , for even the purest Gold on Earth hath its Corruptions and Distempers , from which when it is refined , it will more excell , what it is now , than it at present doth excell the basest Metal , Stone , or Sand , or Turf . And to the end that this excellent Body or Birth of Jesus Christ might be the more prepared forsuch an effect , viz. To cure and restore all things , therefore it pleased the Father to give him up , both in Soul and Body , to suffer such deep inward afflictions , sufferings and trials , for by these that hidden Divine Vertue and Perfection , which was in the center both of his Soul and Body , was raised up and brought forth ( as into the circumference ) even unto its fulness and perfection . According to which it is said in the Scripture , that he ( the Captain of our Salvation ) was made perfect thro sufferings , for so it is indeed as to all other things , which have any perfection or vertue further in them , than is manifest , as it were , hid in the centre , which perfection is raised up and brought into view or manifestation , through its sufferings , as by mortification , calcination , melting it in the fire , heating it , pounding and pressing it , bruising and squeezing , boiling , and many such kind of things , well known to Chymists and Physicians . And thus was our Blessed Lord used , both in his Soul and Body : his deep sufrings in both were like a Wine-press , which served to squeeze and press out the hidden Wine , that was in his Grapes , even that pure and precious Water and Blood , which came out at his Side on the Cross , and when in the Garden he sweat , that drops of Blood fell to the ground , these very drops of Water and Blood had a most excellent vertue in them , beyond what man's heart is able to conceive of , whereby they entred into the very kernel and quintescence of the whole Creation , to its very heart , for its deliverance and restauration . And this was as a Seed , that was then sown in the very heart of the outward Nature , by which it is blessed of God in some measure , and through which it shall in due time be perfectly delivered and cured of its vanity , corruption , and bondage . Therefore it was , that at the sufferings of Christ , the whole outward Creation fell into a wonderful passion and suffering , in so much that there was a great darkness over all , and the very Earth was , as it were , rent , for that secret and excellent vertue , which went forth from him at his Sufferings , even in the Water and the Blood pierced into the heart of the body of the World , and wrought in it , like Physick that worketh strongly , against the corrupt humours in man's body , that doth greatly affect the body with sufferings . And thus it was even fit , that the Creation should , after its manner , suffer with him , which was to partake of such glorious effects , through his sufferings . And though the outward Creation be not yet cured , through the secret Vertue of that Water and Blood , no , nor yet the Bodies of the Saints , yet in due time they shall , even through and by the Vertue of these Sufferings . But as I have said above , so do I again repeat it , that it may have the more weight , viz. that we are not too nicely to make a difference betwixt the Influence and Effects of his outward and inward Sufferings , but to understand them in a perfect conjunction , and that the end of his Suffering in both was this , viz. 1. Both to quench and allay the wrath of God , which was kindled both in Mens Souls and Bodies , and also in the whole Body of the Creation . And 2. To purifie and cure both Men , and also the outward Creation , from Corruption , Vanity , and Bondage . And so , in relation to Men , this I say , that the Sufferings of Christ , and his Obedience , Life and Righteousness , both inwardly and outwardly , hath a very blessed influence upon Men , both to remove the Wrath , and also to remove Sin the cause of it , and to bring in everlasting Righteousness , to cover the Soul with , by a real participation of it , over and beyond all imaginary reckonings and imputation of man , ( though the imputation of God unto man , ●we own . ) And this I say further , that the Wrath is no further removed from Men , by Vertue of Christs Obedience and Sufferings , than Sin , that is the cause of it , is removed : and thus Justification and Mortification , and Sanctification , go on equally . And by what is said , way is also made for clearing of that concerning Christ , his bearing the Wrath and Anger of God for us ; to which I say , he did so bear it indeed , that he bore it up from falling upon us , in its full weight , which if it had done , it would have sunk us into an eternal state of misery , and he stood in the way and bore it off , that it did not drown and consume us with everlasting Death and Destruction ; but that he did bear the Wrath of God , either in that manner or measure , which the damned in Hell do , or we should have done , had not the Lord recovered us , I altogether deny , for he could , and did satisfie the Father well and acceptably , without bearing it in that way . But if it be queried , If he suffered by that wrath , when he stood betwixt us and it . I answer , He suffered a trial and chastisement by it , and so it is called a Chastisement , but it could never be said , that the Father was offended or displeased with him , even while he suffered for us , for the Father was satisfied and well pleased in him in his greatest sufferings , which he did bear , in most perfect resignation , love , and willingness , both to please his Father , and also to save and reconcile men unto God. And tho the Lord did not withdraw that sensible comfort from him , when he suffered on the Cross , it was not for any displeasure towards him , but for a trial , and as is said , to raise up and draw forth that excellent vertue and perfection , that was in him , the more . So it pleased the Father to bruise him , and press him with sufferings , as in a Wine-press , to the end that sweet Wine might come forth , that hath the vertue in it to cure men of their wounds , both in relation to wrath and sin . And so when he cryed forth with a loud voice upon the Cross , My God , &c. even therein and there through Vertue went from him , in that holy Breath or Spirit which had , and hath , a most effectual Influence upon both men and the creation , for their deliverance , as aforesaid , for nothing , that he ever did or suffered , was in vain , or without vertue and influence unto mens Salvation . And thus having declared the great influence , which the very outward coming , Birth , Life , Sufferings , and Death , &c. of Christ , hath upon men , both for their Justification and Sanctification ; let us now see how and in what manner we should improve the same effectually , in order thereunto : For indeed we shall find how the Apostles did greatly improve and make use of it , in order unto Mortification , or dying unto sin , and living unto holiness , and making progress therein , unto perfection . As to instance in some few examples . Rom. 6.2 . How shall we , that are dead to sin , live any longer therein ? Know ye not that as many of us as were baptized into Iesus Christ , were Baptized into his death , &c. See throughout the whole Chapter . 2 Cor. 5.14 . For the love of Christ constraineth us : Because we thus judge , that if one dyed for all , then were all dead , and that he died for all , that they which live , should not henceforth live unto themselves , bu● unto him , who died for them , and rose again . 1 Pet. 2.24 . Who his own self bore our sins in his own body on the tree , but we being dead to sin should live to righteousness , by whose stripes ye were healed , Vers. 21. Because Christ also suffered for us , leaving us an example , that we should follow his steps . 1 Pet. 4.1 . Forasmuch then as Christ hath suffered for us in the flesh , arm your selves likewise with the same mind . For he , that hath suffered in the flesh , hath ceased from sin , that he no longer should live the rest of his time in the flesh , to the lusts of men , but to the will of God. By all which places , and many other , which could be mentioned , we may observe that the Saints made the chifest use and improvements of the Sufferings , Death , and Resurrection of Christ , for the Mortification of Sin , and living unto God , in holiness and righteousness , and that unto perfection ; and did not sooth or please themselves to live in much sin and unholiness , and speaking peace to themselves therein , because of what Christ had done and suffered for them . And now I shall sum up in a few words the particular uses and benefits , which the Saints receive , in order to a growing and proceeding in holiness , through the improving the Coming , Sufferings , Death , and Resurrection of the Lord in the outward , through the Power and Light of his own holy Spirit and Life , in and by which only they can improve them aright . I. As his Coming , Birth , Sufferings , Death , Resurrection , &c. are presented and set before us , in the evidence and vertue of his own Light and Spirit in our hearts , so it is made a great occasion to strengthen both our faith in God , and our love towards him , forasmuch as our Lord God the Father of our Lord Jesus Christ hath given , by his outward coming , &c. as aforesaid , a very great and large testimony of his love and good will towards all men , for their Salvation , and of his patience and long-suffering , in permitting men so to use his own dear Son , which was , as if it had been unto himself . Yea , herein he gave a most convincing Testimony how he had born and suffered , with wonderful long-suffering the iniquities of men , which struck against his inward Life and Spirit of his Son in all ages and generations , before the wounding and crucifying it in them , as now they did against him in the outward . By which men might be greatly convinced , that the will of the Lord was their Salvation , in so bearing and suffering them , for had he not intended love to them herein , he might have eased himself of his adversaries in a Moment , and altogether delivered that tender Life and Spirit of his Son from its sufferings in them , and brought intolerable sufferings upon the transgressors themselves . Also herein the Lord gave a great testimony of his Power to save , in as much as tho he delivered up his Son to suffer most deep affliction in and under sinners , yet in due time he raised him up again , even from death , and did manifestly set him over all his adversaries , according to the working of which mighty power he is able to save unto the uttermost all , that come unto God by him . And so these things being inwardly presented and set before the Soul in the Spirit and Light of Jesus Christ , are indeed very forcible and prevailing to work faith in it , both upon the mercy and power of the Lord , and so to rest and stay its faith upon him , for its full and perfect Salvation , as also to work and beget love unto him , in the inward sense and feeling of the wonderful love of God , as manifesting it self even so in the outward . II. And yet more particularly the coming , sufferings , and death of Christ , as presented by his Spirit in the Soul , as aforesaid , have a very special influence to kindle most ardent love in it towards him , in the sense of that love of his so wonderfully manifested in the outward , whereby , for the Souls saving from sin and wrath , he so humbled himself by so many steps and degrees , and bore such indignities and sufferings as never any one did ; and all in love to the Soul , and for it , and for its deliverance , as aforesaid , and that he should be manifest in the outward body , and suffer so deeply therein , even for the delivering our outward bodies also from sin and wrath ; these things , I say , as presented and set before the Soul in his own Spirit , as it were , himself telling it in a particular way how he had humbled himself , and what he had done and suffered for it , are strong and prevailing occasions to work most ardent and dear love in the Soul towards him and his Spirit , and towards the Father also , whose free Gift of Love he is . III. And they have indeed a great influence , when presented in his Spirit , as aforesaid , to work in our hearts true and real repentance from all our sins , yea and a perfect and universal hatred against them , as having a sense that our sins were the occasion of his sufferings , yea his deepest and heaviest sufferings , even in his Soul in the outward , was through the burden of our iniquities , which he then did bear , so that the wounds , he got in his blessed Body , with the Nails , and the Spear , and the Thorns , and the violent Hands of Men , were nothing comparable to these wounds he had in his righteous Soul and Life , through the burden and weight of mens iniquities . But how Christ did suffer under the iniquities of men and the spirit and power thereof , can never be understood in any true measure , but by these alone ; who are come to be acquainted with a measure of his righteous Life in their own particulars , and to know a measure of redemption from sin thereby ; such will feel how that righteous Life of Christ Jesus suffers by sin , and the spirit and power thereof , so that many times we have felt the Life of him in us to be deeply smitten and wounded , and deeply to suffer , through and by iniquity and the spirit of it , even in others , and in a whole country and nation , yea in some measure through the whole world . The reason of which is , because of that deep and near Sympathy , that his Life in the Saints hath with the Seed of that Life , that is oppressed in others , till it be raised . So that many , in whom this righteous Life is raised to reign in perfect dominion over all , its contrary in their own particulars , yet witness many times its deep sufferings , through its Sympathy with that Seed of its own nature oppressed and murdered in others . So that indeed upon the matter this Righteous Life in none of the Saints will be wholly delivered from its Sufferings , till that of its own nature over all the World be raised up in all hearts , to reign with it in dominion , either in full love , or wrath . And truly these deep Sufferings of Christ under the burden of mens Iniquities really felt and witnessed by him , as in the Garden , and on the Cross , &c. I find the Professors know little or nothing of , for they conceive not that Christ suffered any other way by the burden of sin laid on him , then in that he suffered the Wrath of God , that was due to men for sin , and so they understand his bearing our sins to be only in respect of the Wrath of God he did bear , which was not so , for he suffered much more deeply by the sins of the World and the Spirit thereof , because of that great and implacable contrariety and enmity , which sin and the Spirit thereof hath against his tender Life ; which at that time had mustered up all its forces against him , the Lord permitting it so to be , that by his patient and meek sufferings , he might overcome it , as indeed he did ; and even upon the Cross Triumphed over it , and gave the Spirit of Transgression the greatest blow and wound that ever it got , which shall in due time by the Vertue and Power of his Sufferings be utterly slain , and extinguished in the Earth , and it filled with his Holy and Righteous Spirit . And this Spirit of Iniquity wrought what it could so to Eclipse and Vail the presence of God from his Righteous Soul , as to take away that comfort and joy from him , which at other times he had , yet his Faith pierced through this Cloud , that it did not overcome him , but he overcame it , and signified his Faith in God , saying , My GOD , my GOD , Why hast thou forsaken me ? which respected that sensible joy and comfort : yet in the midst of this deep trial the Father was with him , in love , and in the Power and Vertue of that Love the Wrath became mitigated and qualified towards men . And to speak properly , the Wrath was indeed against men , but never on any account directly against Christ , who did indeed intervene , and intermediate betwixt it and us , to bear it off , and qualifie it , as is abovesaid ; yet he could never suffer it , as the damned do , for he qualified it both in the Father's Love , and in his own ; but the Wrath which the damned suffer , hath no such qualification . And truly we cannot judg that the Father was ( to speak properly ) offended or displeased with him , nay not on our account , nor do the Scriptures speak any thing so , only it pleased the Father thus to try him , and make him perfect thus by sufferings , to the end he might overcome Sin and the Spirit thereof , in the more Glory , and might be the more fitted to help them , that are under Trials , as being touched with the feeling of our Infirmities . IIII. Being presented in his Spirit , as aforesaid , they have also great influence , to raise in our Souls most fervent Breathings and Supplications unto the Lord , not only for his pardoning and forgiving Grace , ( for and because of his Son's Blood-shed , his Sufferings , and Death , &c. by which he procured or purchased it ) but also for his Sanctifying and Mortifying Grace , even for an abundant measure of the Life and Spirit of Grace , whereby we may be enabled to die perfectly unto sin , and live unto God , in perfection of Holyness ; so th●t the Soul may strongly plead with the Lord upon the account of Christ , that he may pour forth abundantly of his Grace , Life , Light and Spirit , because that the Lord Jesus hath purchased it abundantly , and hath opened the Fountain of the Father's Love abundantly , by his Obedience and Righteousness , to the end that all Souls may come and draw out of that fulness of his , which he hath purchased , and is in him , even Grace for Grace , Joh. 1.16 . both to justifie and sanctifie , and as much the one as the other . V. Also these things presented in the Spirit , as aforesaid , and in and thereby applied to the Soul , become very strong and forcible motives unto it to war against sin universally , and the Spirit thereof , to the utter killing and destroying of it , seeing it is the greatest enemy of that tender Life of Christ , which suffered so much on this account , even to the mortifying of the Soul unto sin , and saving it therefrom , so that if the Soul do not diligently apply it self unto a total mortification of sin , it doth nothing answer unto that love and good-will of Christ , in his sufferings , nor to the end thereof . They are also of the same force to move the Soul to follow after Holiness , till it attain unto it , so as to be pure and holy , as Christ its Beloved and Spouse , who gave himself for her , that she might be holy , and to present her unto God , without spot or wrinkle , or any such thing , Eph. 5.27 . Also how can the Soul but be moved to press after Holiness , seeing it inwardly feels , that the Righteous Life of Christ is as much eased and refreshed , and delighted in its becoming Holy , as ever it was formerly Grieved and Burthened with its Iniquities ? VI. Our Blessed Lord in his outward coming , Life , and Way of Conversation , Doctrine , Sufferings , and Death , &c. is a most noble and perfect example unto us , even the best that ever outwardly was , is , or shall be , that we might imitate his Vertues , and follow his Steps , in all Godliness , Temperance , and Righteousness , who taught us most excellent Documents and Instructions of a Holy Life , both in Doctrine and Example , and sealed the same with his most Holy and Blessed Sufferings , who knew no sin , yet so willingly suffered Death for Sin , gave us a most convincing Example , that we should Die unto it , and suffer it no more to live in us . Now it is to be observed and remembred , that in all these Steps , the Sufferings and Death of Christ , &c. have these Influences upon us , not as they are presented unto us barely in our own Spirit , or as we do bring them to our remembrance thereby , and so make a working upon our selves , in our own thoughts and motions , for in so doing we shall never profit our own Souls , either in Dying unto Sin , or Living in Holiness unto God. Indeed we may thereby raise sparks of our own kindling , in the affectionate part , and work some effect in our hearts , which may be a shadow or likeness of these things , but can never be the things themselves , but as they are inwardly presented to the Soul in the Light , Life , and Spirit of Christ Iesus , and applied thereby , and that instantly and continually . For it is his Light , Life , and Spirit alone , which both gives the true Understanding of the Vse and End of these things , and also gives unto the Soul the living sense and feeling of them , and in a living and effectual way doth only , and can apply them unto the Soul , and whole Powers thereof , for the Working such suitable Effects and Impressions , as are proper thereunto . But some may say , Seeing the outward Coming , Sufferings and Death , &c. of the Lord Iesus Christ , as it is known and improved by the Soul is so effectual to work Faith and Love in it towards God , and for its Mortification unto Sin and living in Holiness unto God , would it not therefore seem that the knowledg of the outward Coming , Sufferings and Death of Christ , as aforesaid , is of absolute necessity unto every one , for the attainment of these things ? For how can a Soul believe that God will be Gracious unto it , or is reconcileable with it , but as it looks upon that Testimony of his Mercy and Love , in sending his Beloved Son outwardly into the World , to Suffer and Die for our Sins , in order unto our Reconciliation and Peace with God ? Also how can it love God with that Purity and Fervency of Love , which is according to the Gospel , but as it regards and considers that Testimony of his Love , in the Coming , Sufferings and Death of Christ in the outward ? ANSW . Indeed the knowledg of this outward Coming , Sufferings and Death , is of very blessed use and advantage , and all who have it , should be very thankful unto God , who hath given us this Testimony of his Love , Good-will , Long-suffering and Power , in the outward coming of Jesus Christ , for the more abundant helping and enabling us to believe in him and love him . Yet this I say , though express knowledg of his outward Coming , Sufferings and Death , is very profitable to beget Faith and Love in men towards God , as aforesaid , and ought to be highly valued in its place ; nevertheless this express knowledg is not of absolute necessity unto Faith and Love , forasmuch as the outward Coming , Sufferings and Death of Christ may have , and hath a real and true Influence upon them , who know it not expresly . For , seeing he hath tasted death for every man , and given his Life a Ransom for all , it cannot be but that it should have an Influence upon all . Yea the Apostle expresly mentions what it is , Rom. 5.18 , 19. how that by the Righteousness and Obedience of Christ the Free Gift is come upon all , to Iustification of Life . Look then , as many of Adam's Posterity suffer disadvantage by his disobedience , who never knew it expresly , so why may not many receive an advantage by Christ the Second Adam's obedience , even in the outward , who never knew it expresly ? Yea , certainly they have , for how many Thousands have been Saved before Christ's coming in the outward ; who knew it not expresly ? And many , who knew something of it , it was but very darkly and under Vails and Figures : yea , the very Disciples did not for a good time know of his Death , so that when he told them of it , they were astonished , and yet they had both Faith and Love in some measure : seeing then that some had Faith and Love to God , and were saved , without the express knowledg thereof , before he came outwardly , why not also after his coming , where his coming outwardly hath not been preached nor revealed ? Yea has not God a way of saving Infants , and the Dumb and Deaf , who have not that express knowledg ? For now Christ is inwardly come in a Seed of Life ▪ and Light in all , which is the Word of Reconciliation , by which men may be Reconciled with God , as they joyn and apply their minds thereunto : and in this the Lord God doth give a sufficient testimony of his love , mercy , good-will Long suffering , and Power unto every man , for his Salvation , whereby it is possible for him to attain unto the true Faith in God , and the true Love towards him , even according to the Gospel . And in this Holy Seed the Sufferings of Christ , and how he bore the Iniquities of the Soul , and makes Intercession or Attonement unto God , may be learned in some measure , with many other things concerning Christ , in relation to him and his doings and sufferings in the outward , which was an outward and visible Testimony of his inward doings and sufferings in all ages in men and women in the Holy Seed . And indeed we find , that this is only the true and effectual way of knowing the use and work of his Coming , and Sufferings , and Death in the outward , by turning , and having our minds turned inwards unto himself near and in our hearts in the Holy Seed , to know by an inward feeling and good experience his doings and sufferings in us , by being made conformable thereunto . In which Holy Seed as it ariseth in us , such a clear Light shineth forth in our hearts , as giveth unto us the true knowledg of the Vse of his inward Doings and Sufferings , hence also such a precious , sweet , and powerful Life springeth up from and in the same Holy Seed , which doth with much sweetness and comfort , enable us to follow his example in the outward , in Faith , in Obedience , in Love , in Purity , in Patience , in Godliness , in Righteousness and Temperance , and all other things , wherein we are required to imitate him . And this is the great loss we find people at generally , who seek to know the Vertue and Vse of his Coming , Doings , and Sufferings in the outward , by what they can outwardly hear or read of him , while as they remain estranged from his Light , Life , and Spirit , in the Holy Seed in their hearts ; and yet they can never know the same but in this . And , Oh! at what great pains have many poor Souls been to imitate Christ in his Heavenly Vertues , by setting him as their Example before him , but meerly as the Letter or History declares of him ? By which way yet they can never attain unto the true imitation or following of him , for there is required an inward Spring and Power of the same Life of Christ , by which he did these things , to enable them to follow his Example , and all imitation , without the Soul attain to be endued with this Life ( which it attaineth unto , through the arising of the Holy Seed in it ) is , as if a man would , by much pains , set himself to mount up towards Heaven , and fly through the midst of it , like an Eagle , or Bird of the Air , which were impossible for him to do , even so as impossible is it for him to follow Christ in his Heavenly Vertues , Doings and Sufferings , but by being endued with a measure of his Heavenly Life and the Powers thereof , which are as Wings , whereby the Soul may indeed mount up as an Eagle , and follow Christ , flying with him through the midst of Heaven , yea , walking with him , and that without wearying , and running without fainting . And therefore this is the true method and order , which we have found greatly blessed of God , which the Lord hath taught us to hold forth unto people , whereby they attain unto Holiness , to a being made conformable unto the Holy Life of Iesus Christ , and come to know the true and great End and Vse of his outward Coming , viz. In the first place , to point and turn their minds unto the Light of Iesus Christ , who hath inlightened them , and Every One , and hath sown a Seed of his Light , Life and Spirit in every one , unto which Seed they should give the most inward of their Hearts , as a Ground for it to grow and spring up in , abondoning and forsaking all those things , which hinder its arising : whence then in due time such a measure of Light and Life ariseth therein , as gives them both truly to know Christ and to follow him . GEORGE KEITH . How to discern the CONVICTIONS , that proceed from the LIGHT of Faith , or Divine Principle in us , from those , that proceed from the Light of Nature , or meer Natural and Humane Reason , assisted by Arguments drawn from Scripture . THis question I find weighty on my heart to answer , for the sake of some , whose minds , through the subtle workings of the Enemy , may be perplexed with the same , as my mind was , for a considerable time , after I was in great measure convinced of the Truth . The Enemy of my Soul did exceedingly work in me , to cause me to believe , that I was still , but where formerly I had been , to wit , that , although I had changed my judgment concerning many things , yet the principle , that swayed my judgment , was still but the natural principle , helped with Scripture Arguments , and so my Faith , touching these things , was but meerly Humane and Natural , not Divine and Supernatural , and consequently was nothing but opinion still , and that I was still but a natural man , and no true believer , and that , though I should join with the People of God , who have the true Divine Faith , and should do the things that they do , I could not be accepted of God , my Obedience not proceeding from the true Divine Faith , which is the effect of the true Divine Light , nor having received the true Divine Call. This Objection did so trouble , perplex , and disquiet me , through the working of Satan , as it were , under ground , and hiding himself and his design from me , that none , but the Lord alone , did , or could , know the great anguish of my Soul ; and , had not the Lord , in his wonderful Mercy , broken this snare , I had been held in it , unto this very day , and perhaps had died in that sad and lamentable condition . And I do certainly know , the Enemy doth assault many in this day , and doth prevail over them by the same tentation , who are truly convinced of Truth by the Divine Light , and Principle of God in their Hearts , which Divine Conviction is a sufficient Divine Call , being alwaies accompanied with a secret Divine drawing , to give Obedience unto God , in all things , whereof they are convinced . The sense now of such Souls condition being brought upon me , my Bowels are moved in great tenderness towards them , and my Heart is opened by the Lord , to say somewhat unto them , that may be of service , to whose hands it may be ordered to come . And the breathing of my Soul , in the Spirit of Lif●●●s , that God Almighty may bless it 〈…〉 , and make it effectual . The 〈…〉 between these two Principles , and their respective operations in the Soul , doth not proceed from this , that they are not in their own nature , widely distinct or discernable to be so , by them , who have the true eye of discerning opened in them , and are come to a clear inward sense and feeling , through a living growth in the Truth , for indeed no things in the whole Universe do more clearly appear to be of a differing nature , unto those , who have the Spiritual Senses raised and opened in them , than the two aforesaid Principles , or Lights , which differ as widely , as Heaven and Earth : for the one is of the Earth , Earthly ; the other is of Heaven , Heavenly ; the one is of the first Adam , the other is of the second Adam ; Iesus Christ : yea , the one is meerly Humane and Natural , the other is purely Divine and Supernatural . The cause then of the great difficulty to discern betwixt these two Principles , and their respective Operations , is that Darkness and Confusion , that is over the Hearts and Vnderstandings of those , who are but first convinced of the Truth , and not as yet really so converted unto it , as to be leavened by the Power of it , and transformed into its nature . Yea , after some beginnings of true Conversion , wrought in the Soul , the difficulty doth , in some measure , still remain , but not so great , as formerly . The greatest difficulty therefore belongeth unto those only , who are but beginners , and beginning to travel out of Egypt and Babylon , and Sodom , into the Holy Land , the Land of the Living , and the Holy Hill of Zion , with their faces thitherwards . To whom also it is a great difficulty how to distinguish not only betwixt the Natural● Vnderstanding , and the Divine Light of Faith in them , but to distinguish betwixt the true Divine Light , and Satan transforming himself into the similitude of an Angel of Light , in all which notwithstanding the difficulty is not so great , as the Enemy of the Soul doth represent it to be . Now to help any distressed or perplexed Soul , that may be in doubt concerning this thing . To such I say , Since thou art really convinced that God hath given a measure of the true Divine Light , of his Son Christ Jesus , unto every Man and Woman , and consequently unto thee ( for to such only at present do I write , who are convinced of this Truth , but do question the nature of their Convincement ) why shouldst thou question that thy Convincement doth only proceed from the Natural Light and meer Natural Vnderstanding of thy Soul , as influenced by Scripture Arguments , and other outward helps , and not also from the Divine Principle of the Light , Life and Spirit of Christ Jesus ? For certainly this Divine Principle , which is in thee , is not altogether idle , or without Operation , it is of a most active or operative Nature , even as Fire and Light in the outward . Can the outward Sun shine , and inlighten the Earth , and have no operation , nor influence upon it ? or , can the Fire burn and have no operation , or influence upon what is next unto it ? Nay surely . And therefore no more can this Divine Principle and Light be in any Soul , but it must certainly and infallibly have some Influence and Operation upon that Soul , in whom it is , and that in order to Salvation , whose day of Visitation is not expired . And the most proper operation of it in the first place is to convince the Soul of Truth , I mean of somewhat of the Truth , of somewhat of God , and of his mind and will , of what he doth accept , and is well pleased with , and what he doth reject and abhor . The Word of God ( said the Apostle , Heb. 4.12 . ) is Living and Powerful , or operative , and sharper than any two edged Sword , piercing even to the dividing asunder of Soul and Spirit , and of the Ioynts and Marrow , and is a Discerner ( Judge , or Reprover ) of the Thoughts and Intents of the Heart . And this Word is in all , even in the mouth and in the heart of every man , and is that Word of Faith , as Paul did expound it , Rom. 10.8 . Now , if it be the Word of Faith , it is also the Light of Faith , for in that Word is Life , and the Life is the Light of men , and this is the true Light that doth lighten every man , that cometh into the World , as Iohn declared , 1.9 . Now mark the word [ lighten ] which doth import its active and operative Influence and Vertue in all men , in some measure or degree , really to convince them . And , although there be great darkness over the Hearts and Souls of all Unconverted Men and Women , that they are said to be darkness , yet as Iohn hath declared , the Light shineth in Darkness , although the Darkness comprehends it not , 1.5 . so the Light not only is in the darkness , but it shineth in the darkness , and worketh against the darkness to reveal it , and remove it , even as the darkness doth work in the Soul , to hide and obscure the Light , and as it were , to extinguish and quench it in the Soul. And it is a most absurd thing to acknowledg that the natural Principle hath its operation in the Soul , and is not without its influence and force to move and act the Soul , as also that the principle of darkness , to wit , the Diabolical or Hellish Principle , even the very Spirit of Satan hath its operation and influence in all men , in whom it is , and yet to deny that this Divine Principle , that is in Nature more powerful , and more operative , than either of the other two , hath any influence or operation in them at all . And this I would have thee also to consider , that it pleaseth God in his great condescension many times , together with his Divine Light and Spirit in thy Soul , to make use of the Scriptures , and arguments drawn therefrom , making them of Service in the Hand of the Divine Light and Spirit , as also to make use of thy own natural understanding , and the natural principle or light by shining upon it , and raising up in it pure and holy convictions and openings of Truth , together with pure and holy desires in the Soul , which as they are entertained , become a true beginning of Conversion in that Soul. But the way of the Lord is not one and the same alwaies to the Soul in this State , for sometimes as is said , he maketh use of the natural principle it self , to wit , the natural understanding , and reason of man ( by shining upon it ) in a more active way and manner , so as it may seem to be nothing else , but the natural principle it self , helped with Scripture Arguments and Reasons , or some outward helps , that doth convince the Soul of those things , which it is forced to acknowledg to be true , while yet it is Divine Light working in the Soul more secretly and hiddenly , that hath the main stroak and hand in the business . At other times the Divine Light appeareth more immediately in the Soul , and more openly , and scarcely at all maketh use of the natural principle or understanding ; further than in a passive way , as when the Eye looketh towards an object , or as the Ear heareth a voice or sound , wherein the Soul is rather passive than active . And sometimes all the natural powers of the Soul are drawn into a deep silence , by the mighty , and yet secret working of the Power of the Divine Principle and Light , so that the Soul by none of its natural or humane powers or faculties doth apprehend what is inwardly revealed in it by the Divine Light , but they all being silenced , bound , locked up , and as it were , made asleep ( both imagination and Reason , or whatever else can be called a natural or humane faculty of the Soul being wholly suspended and laid by , as of no present use ) and the Soul , as it were , wholly dead for that present time unto them all , as so many dead Members , the Divine Light and Spirit doth raise up , and awaken , in that Soul , a new Sense and power of discerning , of which it formerly had no experience , or at lest made no reflexion upon the same , which is the Spiritual sensation of God and Divine things , as inwardly revealed by the Divine Light. But this kind of experience is more rare to new beginners , and to whom it is given , is a most singular and choice mercy and favour of God , which yet is most ordinary to all those , who in any considerable measure , are truly converted unto the Truth , and leavened into the nature of it . And if it shall please God at any time to give thee such an experience , who art not yet so considerably converted unto the Truth , thou art to receive it , as a singular favor and Grace of God , but , if it be denied at present unto thee , God not judging thee worthy of so high a favour , thou ough●st to be content with that other way . And such a convincement is a true Divine and Spiritual convincement , proceeding originally and principally from the true Divine Light and Spirit of Faith , and there is vertue sufficient in that , which doth thus convince thee , to enable thee to believe and joyn unto it , and to obey its requirings , according to the present measure , and that is a true sufficient Divine call for the present , which if thou dost slight or neglect , in expectation of a greater , or more clear , thou dost tempt the Lord , and provoke his Holy Spirit . Moreover , I would have thee to know , that thou oughtst not to expect that measure or degree of clearness , or clear and distinct discerning , as perhaps thy own mind doth judge to be requisite . God is wiser than thou , and doth better know , what is fittest for thee , than thou dost . And indeed this is no small engine of the Enemy , to keep thee in a state of Unbelief and Disobedience , under a pretence that thou art not so fully and sufficiently clear as is requisite : and , if the Enemy can prevail with thee here , he will continually keep thee in it from day to day , yea from one Week , Month , and Year , to another , until thou lose the pretious opportunity and day of thy visitation , to end thy miserable life in this sad estate of Unbelief and Disobedience : and so , in place of getting more clearness and more distinct and clear discerning of the true Divine Light , and Divine Voice and Call , thou wilt come to have less , until what thou once hadst be altogether taken from thee , and thou left in great darkness , and deadness , and hardness of Heart . Therefore thou oughtst to improve that small clearness , which thou hast , and not to despise the day of small things , Zach. 4.10 . nor overlook and contemn the little small grain of the Kingdom of God in thee , which is as a Mustard Seed , the least of all Seeds . The least measure of the true Light , that shineth in the darkness in thee , is a most precious treasure , even when it is but as the light of a Star , that shineth in a dark night . Some people travel with the help of Star light , till the Moon arise , and after the Moon is risen , they travel on , until the day dawn , and the clear day appear , and the Sun rise up , and then they have great comfort , and see much more clearly than before , and many things are clearly discovered unto them , far and near , which they saw nothing of formerly , or but very dimly and obscurely . But he is certainly a very unwise Traveller , who , having a great Journey before him , which he must accomplish in one day , or else suffer an unexpressible and irrecoverable loss , resolves in himself to lie still in Bed till the Sun be up , and that he hath not time enough to accomplish his Journey : on the contrary the discreet and diligent Traveller gets up betimes , and even while it is yet night , sets forth on his Journey , and contenting him with the morning or Star light , goes on , inexpectation of the approaching day , when the Sun will arise upon him , and then his Travel will be the more comfortable , easie , and pleasant to him . As it is then in the outward , so ought it also to be in the inward , or rather much more ; for thou hast a great and long Journey before thee , ere thou arriv'st at everlasting Salvation , and thy time is but short , thou hast but one day , or rather , piece of a day , to travel it in . For all men spend a great part of their day in other Travels , yea in Travelling the contrary way , which must be all Travelled back again , and therefore when thou , whoever thou art , beginst to see and turn thy face to thy Journeys end , thou hadst need gird up thy Loyns , and Travel with all thy might , with all circumspection , making use of every help , thy Guide affords thee , for , if thou dost not accomplish it within this one day , or the remaining part thereof , I mean the day of thy Visitation , thou art undone for ever . Herein only lies the difference 'twixt these two Travellers , in the outward , and in the inward . That in the outward , when one hath mispent , slept , trifled , or rioted away his time , how deeply soever he become affected with his mistake , he is past all remedy of getting to his Journeys end in that small pittance of time left him . But in the inward 't is quite otherwise , when the Lord , by his pure Judgments manifested in the Soul , awakens her , shewing her that she is even at the brink of the pit of misery , ready , as it were , to drop in , and yet would , did not his Mercy prevent : I say , if the Soul in a deep sense of her error turn to the Lord , flee unto him , lamenting her by past strayings and present miserable state , void of all capacity of helping her self , expecting from him his Power and Assistance , to carry her through to ●her Journeys end . Behold ! she will find Iesus , that Mighty Saviour ( who is able to save unto the uttermost all , that come unto him , Heb. 7.25 . ) at her right hand to uphold and carry her through . And as the Soul comes diligently to wait upon him , in the Light , in the true self-denial , forsaking every evil way , and taking up his daily Cross , in all things , his Light , Life , Power and Vertue will break forth in the Soul , and cut short the work in righteousness , and so the Soul , in and by , and with his Power , and strength , will redeem the Time lost . For which cause it was that Christ said , Work while ye have to day , the night cometh , wherein no man can work , Joh. 9.4 . & 12.35 . But if any man will neglect the small measure of Light , that Jesus hath imparted to him , in the night state , and refuseth to follow and obey it , but saith , in himself , I will stay untill the Sun arise , he provoketh the Lord against him , instead of giving him more Light , to take that from him which he hath already received : for the promises of more Light and Grace are only to those , who improve what is already given , in how little measure so ever . And now , in what I am further to say unto thee , take heed unto it , and observe it , for it is from the Lord , and by the opening and moving of his Spirit , Light , and Life in my heart , I declare it unto thee , which is this . The Divine Light of God , and of his Son Jesus Christ , which is in thee , hath a true and innate clearness in it , and a self-evidencing power and vertue , whereby it can and doth sufficiently discover it self to be what indeed it is , namely to be a Divine Light given of God to guide and lead the Soul in the way of Life and Salvation . And it doth at times and seasons sufficiently appear in every Soul of man and woman , upon the face of the Earth , with a sufficient clearness and self-evidence in some measure more or less , according to the good pleasure of God , whereby to convince every Soul , that it proceeds from God and leads unto God : by the innate clearness and self-evidencing Power of which Light and Grace , Seed or Principle , all men ( Fools or Idiots , and Infants excepted , in whom yet this Divine Principle is , tho they do not actually understand it , with whom therefore how the Lord dealeth , in order to the Salvation of their Souls , he alone best knoweth , nor is it for us curiously to enquire ) by this Divine Principle , I say , all men shall be left without excuse , who have not believed therein , nor obeyed it . Nor shall their pretence of wanting clearness and evidence sufficient avail them in the day , when God shall call them to an account , for he will then bring to their remembrance the particular times and places , when and where he caused his Divine Light to shine in their hearts , in such manner and measure as was sufficient to enable them to know , whence it was , what was its tendency , and wherefore it was given them . If then thou be but diligent in thy mind to observe , and give attendance to the inward Operations , Motions , and Shinings of the Divine Light in thee , and Breathings of the Divine Life , in the silence and quietness of thy Soul , out of the many wanderings , vain thoughts , and imaginations of thy mind , thou wilt certainly come to a true measure of clear discerning of the true Divine Principle , Life , and Light , and of the operations thereof , so as to distinguish it from all that , which is but Natural and Carnal , as also from all that is of Satan in his cunning transformings . And although in the beginning it will be very hard to thee to attain to that perfect , and absolute inward silence of mind , from all thy own thoughts and imaginations ( which will afterwards become easie and familiar unto thee , as thou dost experience any considerable growth in the Truth ) yet , as thou pressest after it , thou wilt find they self helped by the Lord , to come into some measure of true silence . And although thou canst not say , that all vain foolish thoughts , and idle imaginations , are put out of thy mind , yet , if a considerable part of them be gone , and evanished , so that thy mind is somewhat more cool , and quiet and still , and empty of such things , than it 's wont to be , here thou wilt find thy self at some advantage , and in some capacity to discern the Divine Light , and working thereof , even , as it were , in this imperfect state of Silence , or half Silence , as we may call it . To help thee then a little further in this inquiry and search , that thou mayst come to know , discern , and be acquainted with the true Divine Light , and working thereof in thee , which is indeed a very necessary knowledg , and without which thou art liable to sit down in a false rest , and build upon a false foundation , as many do at this day , taking the Natural Light and Principle for the Divine and Supernatural . And so what the Socinians and Pelagians , are in profession ( who profess no higher Principle , in them necessary , than the Natural ) these Men ▪ are ( whatever they profess of the necessity of having and being illuminated and led by the Spirit ) really in practice . Therefore that thou mayst avoid this snare , and come to the true knowledg of the Divine Light and Principle of God in thee . I shall briefly point at some distinguishing marks and characters , whereby the Divine and Supernatural Principle , is truly distinguishable from that , which is but Humane and Natural . As 1. The light , influence , and operation of the Humane and Natural Principle is cold , saint , and dead ; but that of the Divine and Supernatural warm , living , and powerful , and the warmth , power , and life thereof , reacheth not only the Brain or Head , or the animal part , and affections ( which the natural can do , and often doth ) but it reacheth also the heart , and most inward parts , even the most inward affections of the Soul , and is of a Heavenly and Divine Nature , as the Principle is , of which it proceedeth . It is said of Christ , when he preached outwardly , he spake with Authority or Power , and not as the Scribes , Matth. 7.29 . and he said himself , The words that I speak unto you , are Spirit and Life : It is the Spirit that quickeneth , the Flesh profiteth nothing , Joh. 6.63 . And thus it is in the inward : what Christ speaketh in the Soul or Heart of any Man , or Woman , is with Power , even with a Heavenly Power and Authority , that raiseth an awe and reverence in the Heart , by which the Soul is convinced , that it is indeed the Voice or Word of God , and not of Man , by reason of that innate Majesty and Glory , that is in it , as it is said in Psalm 29.4 . The Voice of the Lord is Glorious , the Voice of the Lord is full of Majesty , &c. And , although many Souls be so dark , blind , deaf , and stupid , that many times they have no sense of any Divine Power , or Principle , yet , when it pleaseth God to speak in the most deaf and stupid Soul , he causeth it to hear , and raiseth up some small sense of the same in it , at that present time , although , soon after , darkness and death doth prevail over them again , and they forget any such experience , as if they had never had it . How did God speak unto Cain , and expostulate with him ? We read not that it was by an outward Voice , nor is there any need to suppose , that , when God reproved him for his anger against his Brother , it was by an outward Voice , and not rather by the Spirit of God inwardly in his Heart and Conscience , as he doth reprove men at this day , and as he did strive in man , before the deluge , and did judge and reprove him for sin , Gen. 6.3 . My Spirit shall not alwaies strive ( or contend ) in Man , for so the words should be translated ; and Christ promised that he would send the Comforter unto his Disciples , to wit , the Holy Spirit , and he should reprove the World of sin , Joh. 16.8 . Now , although a man by his own reasonings may reprove himself for sin , yet there is a great difference betwixt man's reproving himself , and God's reproving him by his Spirit and Divine Principle , in his Heart , that of Man being saint , cold , and dead , as is said , but the inward reproof of the Spirit of Truth , powerful , hot , and living , which goeth to a man's heart , and pricketh him to the quick , woundeth him deeply ; and of this no man but hath some experience , at times , especially before sin be come to such an heighth , and hath power in the Soul , that it is become past feeling . Now that some are so become , doth plainly imply , that once they had a feeling . Again , when a man reproves himself , he doth it too partially , although he will be ready to judg himself , in the general , a great sinner , yet there are many times many particular sins , whereof he is guilty , that he will not reprove himself for , by any reasonings whatsoever , or Arguments drawn from Scripture , but will rather justifie and defend himself : for the natural light and natural understanding is exceedingly corrupted by the fall , and therefore it cannot impartially witness against sin , but is most ready to call many sins , vertues , and to call many vertues , sins , and so to put light for darkness , and darkness for light , and call good , evil , and evil good , Isa. 5.20 . Yea , the Natural Light or Understanding is so dim and dark , that it is no where in all Scripture called Light ; but I find that unconverted men are ealled darkness , in Scripture , and that by reason of the darkness of their understandings . It is said in Scripture , the carnal mind is enmity against God , and the wisdom from below is carnal , earthly , and devilish . All the natural powers of man's Soul are so corrupted by sin , that he is but dark , foolish , blind , and deceived in his most sublime and refined reasonings in Spiritual matters . But the inward Conviction , Judgment , and reproof of the Spirit of Truth , and Divine Principle , is wholly impartial , and is a most Faithful Witness , in man's Heart and Conscience , against all manner of Sin , reproving and condemning those Sins in man , which man himself by his corrupt reasonings doth excuse and justifie . 2. The operation of the Natural Principle in man , as concerning God and Divine things , consists only in bare Speculation and Notion , and mostly , if not wholly , in tedious and laborious Reasonings by drawing Conclusions from Premises , which weary the Soul , even as a long and tedious Travel doth weary the Body . Hence Ratiocination is not unfitly called Discourse , whereby the Soul runneth through many things from one to another , before it can come to any certain determination , or conclusion . Hence they that go about to prove that there is a God , by the light of Nature , or a Natural Principle , how many tedious Syllogisms and Argumentations are they forced to make use of , especially against an Atheist , if he be of a cunning and subtle Wit ? And when a man is inwardly pursued with Atheistical Thoughts , and tempted in his heart , to think that there is no God , if he go to reason the matter , and essay to overcome that tentation by his meer natural reasonings , he will find the Devil a stroug Adversary and Disputant against him , he will suggest unto him ●any subtle and crafty answers , to the most cunning reasonings , he can invent . Not that I judg that it cannot be truly and convincingly demonstrated by reason , that there is a GOD , but I say , such a conviction and knowledg of God by meer reason , and the hammering and working of the meer natural Principle is still but a bare and naked Theory or Notion , it hath no life in it , it giveth the Soul no true sense or feeling of God , no intuitive knowledg of him , but only that which is abstractive and notional , even as the knowledg is , which a blind man hath of Colours , or which a deaf man hath of Musick and pleasant Sounds . Whereas the operation of the Divine Principle , the Divine Spirit and Light in man's heart exciteth and begeteth in him a true living sense and feeling of God , and of his Goodness , Love , Mercy , Power , Holiness , Purity and Justice : and this is more effectual , than all demonstration of Reason , or of the Natural Principle , for I cannot doubt of the being of that , which I have a real sense of , which I see , taste , and feel ; nor do I need any exercise of my Reason , to perswade me of its true real existence . And although unconverted Souls feel little , or have little sense or tast of the Lord's Love , Goodness , and Mercy , by reason of their great sins , that do so distemper and corrupt the true capacity or faculty in them , which can have a true sense and feeling of the same , even as a Feaver doth corrupt the natural tast of the Mouth , that it cannot tr●●ly rellish the sweetness of Wine , or Honey , but it seemeth unpleasant . Yet , in the Unconverted and Corrupt State , men are truly sensible of the inward work and operation and appearance of God in the Divine Principle of his Light , Life and Spirit , in Judgment , and Wrath , and Terror , so that they can feel the Word of Life in them , as it pricketh and woundeth them in their hearts , and is as a Hammer , an Ax , a two-edged Sword , and Fire , in their most inward parts , against not only all manner of actual Transgression , but against the very habits and habitual Inclinations of Sin , laying the Ax to the Root of the Tree , and striking at the very nature and being of sin in the heart . Blessed is the Soul , that , being truly sensible of this inward work of judgment , hath a true love unto the same , and doth patiently lie under the judgment , the pricking , the hammering , the wounding and bruising , and breaking in pieces , vea , the killing and burning , and , as it were , utterly consuming , and destroying the Soul , until the life and nature of sin be slain therein , and the Soul be throughly cleansed and redeemed thereby ? Now whatever Soul hath the least experience of this kind , it may certainly conclude , it is the true and infallible effect of the Divine Light and Principle , and not of the Natural and Humane , for even as the light of the Moon has no heat , nor can burn any thing , though never so combustible , but is sensibly cold , even so the Natural Principle in its utmost extent , has no true heat , to tender or melt the Soul , can kindle no true Fire in it , to purifie or refine it from sin , or consume truly the least sin hence . 3. The Operation of the Divine Principle , in its very first appearance , by an innate purity and perfect contrariety to sin , doth work in the Soul against all sin , and the nature of it , and hath a wonderful antipathy against it , even as good Physick doth work in the Body against a Disease , and this contrariety is most sensibly felt in the Soul , and , as it is entertained , causeth powerful and unusual motions to seize upon the Soul , and sometimes on the Body also , until Sin be utterly vanquished and overcome . But the Natural Principle hath no such perfect contrariety to Sin , as being it self exceedingly corrupted and defiled therewith . 4. The Divine Principle worketh most powerfully and sensibly , when the mind is silent , and doth rest from its own meer natural workings , and especially from its soaring imaginations and lofty reasonings . And , although in the unconverted state it seldom , or never , is perfectly silent , yet , at sometimes , it is more silent , quiet and calm , than at other times ( for even the Sea doth not alwaies rage , although it alwaies have some motion . ) 5. The Divine Principle never worketh at , or in , the will of man , but only in the will of God. Whereas the corrupt and depraved will of man can set the Natural Principle on work , when and how it pleaseth . 6. There is somewhat , that is unexpressible , and cannot be named in words , but can be inwardly felt , both in the Divine Principle , and all its Operations , whereby , through an innate self-evidencing Power and Authority , it doth really distinguish it self , and may be really discerned , as distinct from the natural and humane principle , and all its workings , as also from the more subtle and cunning transformings of the Enemy , if the Soul be but diligent and watchful to observe the same , and have a true desire to understand the difference , and clearly to distinguish the one from the other . And indeed , this innate self-evidencing Power of the Divine Principle , is that principally , whereby it can be discerned from the Humane and Natural ; for , although it is truly distinguishable also by its effects , as Christ said , Ye shall know the Tree by its Fruits , yet the question at present relates to the state of those who are but newly convinced , and so have but little experience of its effects in them . Also seeing there are counterfeit effects , as a counterfeit Holiness , Purity , Humility , &c. The true effects cannot be infallibly discerned from the counterfeit , which proceed only from the meer Natural Principle , or together with the same from Satans transformings , but as there is a regard unto the Principle , from whence the effects do proceed , for the true Divine Principle , as the mind is duly applied thereunto , doth infallibly discover its own effects , and also the counterfeit workings and effects of the Enemy . And therefore all outward rules do fail , and come short , to give an infallible discerning betwixt these two Principles , where the inward living discerning , which the true Divine Principle begeteth , is not attained . But where this inward living discerning is attained and kept unto , in any measure , outward rules may be useful in their place , but they only , who have this discerning , that proceedeth from the Principle it self , can sufficiently make a due application of any outward rules , or other outward helps , that can be given in the case . GEORGE KEITH . FINIS . ERRATA . IN the Preface , Page 6. line 20. after made dele any ; p. 8. l. 18. r. into some ; l. 28. r. I do ; l. 29. r. kinds ; p. 12 l. 20. f. or r. and. In the Book , p. 26. l. 18. f. an r. and ; p. 30. l. 27. f. souls r. soul ; f. it r. its ; p. 32. l. 26. f. of r. oft ; p. 39. l. 15. after perform r. them ; p. 44. l. 6. f. excesses r. exercises ; p. 45. l. 22. after here r. also ; p. 48. l. 22 f. beginning r. beginneth ; p. 50. l. 18. f. saith r. said ; l. 31. f. p. r. cap ; p. 66. l. 25. f. or r. for ; p. 69. l. 7. f. with r. of ; l. 30. f. begets r. beget ; p. 70. l. 20. f. though r. through ; l. 22. after weaken r. it ; p. 75. l. 12. f. object r. objective ; p. 85. l. 7. f. unto r. in ; p. 90. f. the r. thy ; p. 103. l. 8. after all dele and ; l. 14. f. live r. alive ; p. 105. l. 4. f. works r. words ; p. 108. l. 29. r. the other ; p. 109. l. 7. f. or . r. and ; l 16. f. powers r. power ; p. 112. l. 9. f. things r. thing ; p. 113. l. 5. r. diligently ; p. 116. l. 4. f. bring r. bringeth ; p 121. l. 17. r. and how and ; p. 134. l. 26. f. and uinon r. an union ; p. 142. l. 21. f. but r. that . The CONTENTS . CHAP. I. CErtain Doctrinal Principles of the Truth , whereof a man being convinced by the Spirit of God , it contributes much to his making a right entrance into the way of Holiness , Pag. 1 CHAP. II. That the Soul converting it self unto GOD in the Divine Seed within its self , through the Influence of the Divine Power upon it , for that effect , is the very first thing , that is requisite unto it , in order to its entring into the way of Holiness , 10 CHAP. III. How the Soul ought to persist and continue in its conversion towards God and Christ : and of the effects , which follow at first thereupon : as also of the Inward trials and troubles it usually meeteth with therein , 19 CHAP. IV. How the Soul , after its converting unto GOD and Jesus Christ , in the Divine Seed , must , in its persisting and continuance therein , stand in great passiveness , stilness and quietness , bearing and forbearing , before it enter upon its operative exercises , 36 CHAP. V. How the Soul after its Conversion unto GOD , and continuance therein , in passiveness and forbearance , for some small time , becometh a partaker of the Holy and Divine Life , and the Powers thereof in some measure , through some beginnings of a Spiritual Death and Regeneration , by which it attaineth unto some measure of union with God and Christ , and thereby is put in some capacity for operative exercises of Holiness , unto which it ought to apply ; and that any other way of entring upon these exercises is but feigned and hypocritical . 47 CHAP. VI. Wherein divers things , needful to be known by them , who do , or would , enter into the way of Holiness , in relation to the nature of Conversion , Regeneration , of the Life and Power of Holiness , and of Vnion with God , are opened , and the gross mistake of most Professors , touching these things , discovered and cleared , 60 CHAP. VII . How the Soul is to reflect upon it self , and enter into a trial and examination of it self , whether it hath truly passed through the aforesaid steps of Conversion , and continuance therein , in passiveness and forbearance : and whether it hath attained unto any beginnings of the Divine and Holy Life , and the Powers thereof , before it enter upon other operative Exercises , and how , or by what rule or touch-stone it may infallibly know the same 71 CHAP. VIII . Wherein divers Advertisements and Cautions are given unto the Soul , in relation unto its applying it self unto Works , or operative Exercises , inward or outward , through the Holy Life and the Powers thereof , 85 CHAP. IX . How that , though Works can have no influence upon the very first beginnings of a Holy Life , that being only received through a receptive Faith , yet they do greatly conduce unto the growth and continuance thereof ; also unto the killing and mortification of the sinful and unholy Life with its Powers , more and more , till it be utterly slain : where also the distinction of a two fold property of Faith , viz. Receptive and Operative , is somewhat opened . 114 CHAP. X. Of the great influence , that the Coming of our Lord Iesus Christ in the outward , in his birth , life , doctrine , works , sufferings , death , resurrection , ascension , glorification , &c. hath upon our mortification to sin , and regeneration unto holiness , even unto perfection : and how , and after what manner we should improve the same effectually , in order thereunto . 121 How to discern the CONVICTIONS , that proceed from the Light of Faith , or Divine Principle in us , from those , that proceed from the Light of Nature , or meer Natural and Humane Reason , assisted by Arguments drawn from Scripture , 158 BOOKS Printed and Sold by the Assigns of J. Sowle , at the Bible in George Yard , in o Linbard-Street . A Brief Account of the Rise and Progress of the People called Quakers , in which their Fundamental Principle , Doctrines , Worship , Ministry and Discipline , are plainly declared , to prevent the Mistakes and Perversions that Ignorance and Prejudice may make to Abuse the Credulous . With a Summary Relation of the former Dispensations of God in the World , by way of Introduction . By W. Penn. Price Bound 1 s. The Christian-Quaker , and his divine Testimony , stated and vindicated , from Scripture , Reason and Authority . By W. Penn. Price Bound 2 s. Primitive Christianity Revived , in the Faith and Practice of the People called Quakers . Written in Testimony to the present Dispensation of God , through them to the World ; that Prejudices may be removed , the Simple informed , the Well-inclined encouraged , and the Truth and its innocent Friends rightly represented . By W. Penn. Price Bound 1 s. 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A47197	----	The way cast up, and the stumbling-blocks removed from before the feet of those who are seeking the way to Zion, with their faces thitherward containing an answere to a postcript, printed at the end of Sam Rutherford's letters, third edition, by a nameless author, indeed not without cause, considering the many lyes and falshoods therein, against the people, called Quakers, which are here disproved, and refuted / by George Keith ... Keith, George, 1639?-1716. 1677 Approx. 352 KB of XML-encoded text transcribed from 126 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A47197 Wing K233 ESTC R19568 12289865 ocm 12289865 58863 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47197) Transcribed from: (Early English Books Online ; image set 58863) Images scanned from microfilm: (Early English books, 1641-1700 ; 921:1) The way cast up, and the stumbling-blocks removed from before the feet of those who are seeking the way to Zion, with their faces thitherward containing an answere to a postcript, printed at the end of Sam Rutherford's letters, third edition, by a nameless author, indeed not without cause, considering the many lyes and falshoods therein, against the people, called Quakers, which are here disproved, and refuted / by George Keith ... Keith, George, 1639?-1716. Rutherford, Samuel, 1600?-1661. [22], 215 p. s.n.], [S.l. : 1677. Reproduction of original in Huntington Library. Preface and postscript signed: Alexander Skein. Publication date taken from colophon. 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Presbyterianism. 2003-01 TCP Assigned for keying and markup 2003-02 Aptara Keyed and coded from ProQuest page images 2003-03 Olivia Bottum Sampled and proofread 2003-03 Olivia Bottum Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion The Way Cast up , And the Stumbling-blockes removed from before the feet of those , who are seeking the way to ZION , with their faces thitherward CONTAINING An Answere to a POSTSCRIPT Printed at the end of SAMUEL RUTHERFORDS Letters , third Edition by a namelesse Author , indeed not without cause , considering the many lyes and falshoods therein , against the people , called Quakers , which are here disproved , and refuted and the truth of what we hold touching those Particulars faithfully declared , according to the SCRIPTVRES . By GEORGE KEITH , Prisoner in the Tolbooth of Aberdeen , with many 〈…〉 have joyfully suffered the spoiling of our goods , 〈…〉 sonement of our bodys for the precious Name 〈…〉 Lord JESUS CHRIST , and for the 〈…〉 who hath said , forsake not the assembling 〈…〉 together . Written in the Spirit of love and 〈…〉 Soule traveling for the everlasting 〈…〉 Souls of all men , but especially of them , called 〈…〉 to whom this Answere is particularly directed . Exodus . 23 : 1. Thou shalt not raise a false report ; 〈…〉 wicked to be an unrighteous witnesse . Prov. 14 : 25. A true witnesse delivereth souls , 〈…〉 speaketh lyes . Math. 5 : 11. Blessed are yee when men shall revile 〈…〉 shall say all manner of evil against 〈…〉 The PREFACE To the READER . Having seen a Postscript added to the third edition of Samuel Rutherfords Letters , upon occasion of a Letter wrot by him , doubtlesse out of zeal , to some persons in Aberdeen , at the time when they were endeavouring to separat themselvs from the communion of profane and scandalous People , reckoned commonly for Membe●s of the Chu●ch of Scotland ; and also withdrawing from under the yoak of impos●ing Presbyterial government ( for which he was a sufferer , by confinement in Aberdeen , in the time of the former Prela●s ) from which Letter the Author of this Postscript hath taken occasion to vent and vomit forth more malice and bitter prejudice against the despised witnesses of the Lord ( called Quakers ) then ever the Scribes and Pharisees did against our Lord Jesus Christ , when he was among them , in his bodily appearance , I have judged fit to desire all sober People , that professe the name of Christians , and have any knowledge of us , or our principles , that they would seriously consider , if we or our principles deserve such characters , as this man hath put upon us ; seing we are known to many to be an innocent , harmlesse and blamelesse people in all our behaviour and conversation , makeing conscience of our duty towards God in purity of worship and tenderness of owning the same , notwithstanding any threats , punishments , fines or imprisonments for our faithfulness therein , and our real endeavours to obey all his holy commands , in which we shall never decline to be tryed by the testimony of the holy and precious Scripturs of Truth . Nor are we less known to all neighbours , relations and acquaintances , to be just and righteous in our dealings towards men . Next as to our principles , they are so often and upon so many different occasions holden forth to the world in all places , where we live ; that none can pretend ignorance thereof , unless it be wilfull . Wherefore I shall not enter upon this here , being unsutable to a Preface , and that so many of our Friends , both in our own Nation and in England , have performed this task ▪ in clearing them from all the malicious and grosse misrepresentations , which opposers have laboured to asperse them with , so that none needs remaine ignorant of them , but such as love to continue so , through wilfull prejudice , or lazyness at least . Wherefore when I perceive from what a height of malice and spleen this Author has vented himself against us , by which any may see that the Iewes , Turks and Heathens had never more against Christians , nor the malice and cruelty of the Papists and Popish Inquisitors in Spain , or Italy , was ever greater against dissenters from them , whom they judged Hereticks ; I cannot in the least doubt , but , if this man had power to influence the Civil Magistrate to exercise his power against us , he would not onely parallel the cruelty of Heathens and Turks , but equal , if not exceed , the inquisition of Spaine , yea those cruel and bloody persecuters in New England , who cutt off the ears , scourged and tormented severall of our Friends , till their flesh was like a Gelly , banished divers , and hanged three men , and a woman , 1659 , ●660 . for no other cause , but this very thing , that they owned the Testimony of that Truth which we profess , and for which we are sufferers this day : which may serve abundantly to scare any sober people , that profess to owne the meek and lowly Spirit of Jesus , yea to cause them to abhorre to keep company , or converse with men of such spirits . And if any have not yet seen the prejudice to all Civil Interests , that flowes from persecution for Conscience , I shall referr them to the severall books , that have been published thereanent in this age . But when I consider the great rage , that appears in this man , and many of his brethren against us , I can not impute it to any thing like zeal for the interest of the Gospel , as they would willingly have people believe , it being to me most cleare , that their chief quarrel is , becaus , we , of all the people that ever appeared , are they that have most discovered their pride , ambition , greedynesse and cove●ousness , malice and the rest of their deceits , we asserting , and they denying Immedia● Revelation , or that God by his Spirit hath any immediat converse with the Souls and hearts of his people , by which he doth most clearely make known his will to them , and gives the most effectuall call to the Ministry , which they have put mostly into the hands of men , and made to depend upon an humane ordination . Yea some of them derive a succession from the Pope of Rome , and hence practically claime a power to be Lords over the faith of Gods people , imposing their glosses on the Scripture to be no lesse believed then the Scripture it self , and so all that are not of their perswasion , must be hereticall and heterodoxe , though they lay no claime to be led by an infallible Spirit themselves . Again : The Lord hath brought us to witnesse the spirituality of worship , in preaching , praying and praising , knowing that God will accept of none but what flowes immediately from the Life of his own Spirit , moving in the heart : whereas this man and his brethren are for performing all those dutys , whether they have this immediate assistance of Gods holy Spirit , or not . For they have learned by art to supply that defect with their natural and acquired parts , else many times they would sit silent in their pulpits ; whereas now they have layd and do lay a necessity upon themselves , and their followers to goe about those dutys at their appoynted times , whatever be their temper or condition at the present . And according to our principle , other besides them , may performe these dutys in publick , as they find themselves moved and furnished by the Lord , whereby their trade and traffick in the matters of the Worship of God , would readily be quite spoyled , and they be necessitated to betake themselves to other callings to gaine a livelyhood to themselves and familys , seing there would be no use for studyed sermons and their rhetoricall conn'd discourses , by which they have laboured to tickle the ears and please the fancys of their hearers , and have done all , their art or eloquence could , to reach the natural affections of people . But now the Lords chosen people that are taught by the true Shepherd Jesus Christ , have learned to know his voyce , from the voyce of a stranger , and to feel more of the true Life of Jesus Christ , raised up in their hearts , by a few words spoken from that Life , though it be but in a homely way , by a Trades-man , or a poor handmaid , then ever they sensibly felt by the most eloquent and meer artificial Preachers , that are strangers to this Life : and therefore it is but little wonder , though these men stretch forth , and employ the most of their Rhetorick and parts to declare against us both in pulpit and print . For they homologate that word , which Erasmus spake concerning Luther , that it was a hardtask he had taken in hand , seing the Popes mi●re and the Monk● bellys stood in the way . So it is with the Lords Witnesses in this day , their work would be easier in promoting the true Reformation of Gods worship and people , if the pride & greedyness of the Clergy , their esteeme with , & power over the people , their stipends & set rents were not concerned : for they walk no further by Scripture rule ( though they call it their onely rule ) then the Scripturs do stand with their interests . Hence though there be no warrand to admitt of any to be members of the Christian Church , but true Believers , that know upon what ground they owne the Christian Faith , yet they will have all the Subjects of the Nation ( whether they have any evidence of Faith , or not ) to be members of their Church , that their power may be of as large extent , as that of the Civil Magistrate : yea without any Scripture warrant , they take Infants to be members , by sprinkling them : & though they have no better warrand , for joyning men and women in marriage together , then a Popish Canon ; yet such is their love to have a hand in all the concernments of the people , that they must needs be the instruments , against which , with many more of this nature , we beare our Testimony , and therefore no wonder they rage so much against us . Now there being no formall charge in all the said bitter postscript , set down against us ; but that false one , that we put a false Christ in stead of the true Iesus , deny Christ to be the second Person of the Trinity , & Iesus the son of Mary to be the true Christ alone , &c. as he goes on in that pag 553. without any proof , it shall here suffice to say ( those things being so fully answered in this following Treatise , and also in other books of our Friends ) The Lord knoweth we are shamelesly traduced & slaundered in this matter , as in most of other things charged upon us , by our adversarys , and it can not be but strange to me , that any who pretend to be Christians , or Gospel-Ministers should be so impudent , or otherwise so grossely ignorant ( if not malicious ) in their calumnys , seing it hath so often been published both by word and writ , and in print that we owne no other Saviour , but Iesus Christ borne of the Virgin Mary and crucifyed at Ierusalem , and that the Lords People never had , have or ever shall have remission of sins , but through the meri●s and vertue of that precious blood and sufferings , which our Lord Iesus the Onely begotten Son of God did undergoe and shed at Jerusalem , that He is true God and Man , yea what ever the holy Scripturs of Truth do witness concerning him that we dearely owne with our souls and hearts , avouching with a firme faith , that the same Christ hath given a measure of Light to every man , Joh. 1 : 9. Tit. 2 : 11. which is of a Divine , Supernatural , Substantial being ; a beame and ray of his Blessed Spirit to convince the world of sin and duty , sufficient to bring all men to Salvation , being joyned unto , and rightly improven , according to the testimony of many places of holy Scripture , which call him the Light of the world , and a Light to inlighten the Gentiles , the true Light that enlightens every man that cometh into the world ; and that the Grace of God that brings Salvation hath appeared unto all men , teaching us that denying ungodlynesse and worldly lusts , &c. This is the free Gift which Christ hath purchased , Rom. 5 : 18. and therefore ought to be taken heed to , and believed in , as Iohn 12 : 36. For Christ is given to be a Leader to his people , and hath promised to be with them to the end of the world , and this is by his spirituall and inward appearance in the Hearts of men . And , becaus we beare our Testimony to this appearance of Christ in us , shall we be therefore thus malitiously traduced by such prejudicated men ? I shall wish no worse to him , or them , but the Lord forgive them , and open their eyes ; seing I know some that have been little inferiour to them in prejudice , in a day , to whom God hath shewed mercy , and therefore my bowels are moved for such . This man also chargeth us , that we are greater enemys to none , then to the faithfull Ministers and eminent labourers in the Gospel , as he doth expatiate at large in the beginning of that page 556 in the Postscript . To which I reply ( passing by his ungodly and unchristian expressions and Epithetes ) that we have ever had a reverent esteeme of all faithfull ministers , that in simplicity and sincerity of Heart have endeavoured to preach the Gospel ; though in many things short of these blessed discoverys God hath manifested to us , and we do remember them , that were such , with that due respect , that becomes , as having been faithfull according to their measure in their day , and were blessed to be instruments in Gods hand to the good of many , that in singlness and sincerity of heart , did heare them . But it is not the duty of any Christian to stand still , and shut out any further discovery then they attained unto : for as all the degrees of the Apostasy came not at once , nor with the first or second trumpet , Rev. 8. so neither is the Reformation to be compleated by the first or second vial , Rev. 16. And therefore though they studyed Sermons , yet many of them at times spake , as the Lord gave it them : witnesse Iohn Knox , who told the Queen of Scotland when she was threatning him ( as Alexander Petry , in his History of the Kirk ▪ sheweth , Pag. 236. ) that in the preaching place he was not master of his own tongue , but behoved to speak as God commmanded him , &c. So many good men , after the Reformation from Popery , could be instanced , who have born testimony against studyed sermons , and leaning to their Notes , and limiting the Holy Spirit . I shall for this give but one clear instance , amongst the first Reformers , for all . Franciscus Lambertus Avinionensis in his book de literâ & Spiritu . 5 Tractat. fol. 84. Printed 1526. His words are these , Summè autem de vita , ne sequaris morem hypocritarum , qui ferme de verbo ad verbum quicquid dicturi sunt , scripserunt , & quasi recitaturi aliquot versus in the atro cum tragoedis totam concionem didicerunt : & postea cùm sunt in prophetandi loco , or ant Dominum , ut linguam eorum dirigat , sed interim claudentes viam Spiritui Sancto , definiunt se nihildicturos , praeter id quod scripserunt . O infelix prophetarum genus , imò vere maledictum , quod à suis scriptis aut meditatione , non à Dei Spiritu pendet ! Quid pseudo-propheta or as Dominium , ut Spiritum det , quo loquaris utilia , & interim Spiritum repellis ? Cur praefers tuam meditationem aut studium Spiritui Dei ? alioqui cur ipsi Spiritui non te committis ? Fol. 85. He adds , Sed tu quisquis es , si verè Propheta Dei es , docebit te Spiritus Domini , quod sanè prophetes . Which Englished is thus : But chiefly be thou aware that tho●u follow not the way of Hypocrits , that have writen down almost word by word whatever they are to declare , and even as stage-players , that are to repeat some verses upon a theatre , they have learned and got by heart their whole sermon , and when they are in their pulpits , pray that the Lord would order or direct their tongues , but in the mean time shutting up the way to the Holy Spirit , determine to say nothing but that which they have written . O unhappy kind of Preachers ! yea really accursed , that depend upon their own writings or meditation , and not upon the Spirit of God. Thou false prophet , why prayest thou to the Lord , that he would give thee his Spirit , by whose assistance thou mayest preach profitably , and yet in the mean time rejectest the Spirit , why preferrest thou thy meditation , or study to the Spirit of God ? Otherwise why dost thou not give up thy self to the Holy Spirit ? But thou , whoever thou be , if thou art a true Prophet of God , the spirit of the Lord will teach thee what thou ought safely tò preach . I have set down this at large , that all sober people may observe whether the National Preachers , or these call●d in derision Quake●s , are in greatest unity with the fi●st Reformers . To this pu●pose I might add that of Calvin against the Papists , in his I●stitut . Lib. 3 cap. 2. sect . 39. and severall other Godly men since his time , which for brevity I omitt . But seing God has promised a compleat deliverance from Babylon and all Anti-christian idolatry and superstition , it is sad , that they , who profess to pray for it , and expect it , should oppose it , because it comes not in that way and manner , as they desi●e it . Thus that in Isay 53 : 1 , 2 , 3. which was spoken of Christs coming in the flesh outwardly , is fulfilled at this time in his inward appearance , for it is said , He shall grow up before him as a tender Plant and Root out of a dry ground , having no forme nor comeliness , when we shall see him , there is no beauty that we should desire him . He is despised and rejected of men , &c. Because the discoverys of the Truths of God , which he hath revealed to these despised people , called Quakers , are not come out with the authority , which a General Assembly , &c. had , and they are a ridiculous people in the carnal eye , therefore they are all stigmatized by the wisdom of this world , as blasphemys and heresys , and so can not be received by many , who have been educated and brought up other wayes , even as Christ said , Luk 5 : 39. No man having drunk old wine straightway desireth new , for he saith the old is better . And as upon this account many rejected Christ and his doctrine , that were educated under the Mosaical ceremonys ; so many now adays reject us and our testimony , because we are not a people in power and authority in this world , and bring new things , as to the worlds observation , which agree not with their education : and it is upon this account and the like , that we have been misrepresented by many , as the most odious and abominable people , that ever appeared . But God will vindicat his own truth in his own good time , and wipe away our reproach , and get us praise and fame in every land , where we have been shamefully used , Zeph. 3 : 19. and in the living hope and expectation of the Lords glorious and gracious appearance for us , we are content to suffer , and beare the most ignominious and disgracefull epithets and characters , this Author with many of his brethren hath put upon us , such as his calling Quakerism an abyss of all abominations . Satans slime , and the botch of bell . pure devilism . monstrous brood swallowing down the dung of all desperat and soul-destroying heresys , hatched in hell by the Father of falshoods and ●yes . and whatsoever is any of these heresys most dreadfull and damnable , that is to them their darling , a piece of the black art ▪ peculiar to that tribe , dishing up the dung of hell : the stink of hell . blasphemys against God , Christ , his Spirit , his VVord , &c. a most odious vermin of black locusts , that ever croked upon the face of the earth . the sound of their blasphemous belchings is to be fled , as the very sibilation of the old serpent . doctrins of devils , as if in this one shape and size of enemies to the Gospel , were gathered together and cemented all the severall partys , that ever Abaddon and Apollyon comanded in his severall expeditions against the Prince Michaël . matters void of the whole Gospel of the Grace of God , and of all that blessed contrivance of salvation by the Son of God as a slain Saviour . Satans sole trustees and his only janizarys , with a multitud of such like characters , which were tedious here to relat . Against which I shall take up no railing accusation , but as the Angel rebuked the devil , The Lord rebuke thee , Satan . It was for the sake of some sober people in this City and Countrey , that I wrot this , upon the first sight of this Postscript , which was in the 4 moneth , called Iun last , 1676. And now seing my dear Friend G. K. hath since answered it more largely , and hath discovered the folly , malice , mistakes and partialitys of the Author , I have yeelded to let it be set down as a Preface to the Reader , as my testimony to the precious Truth , which the Lord is manifesting in this day ▪ wherein he is about to discover the heels , and make bare the skirts of all that have transgressed by their iniquitys , Ier. 13 : 22. And if G. K. in this following Answer hath dealth more plainly then will be pleasing to the Author of this Postscript , for which he may blame himself ( for the Truth of God will not want witnesses ) yet I hope these , that are not byassed with prejudice and malice against us , will find he hath said nothing but the Truth , and vindicated our Principles by solide arguments from Scripture , and from the unjust aspersions , t●at the Author of the Postscript would fix upon us . As for those that are prepossess'd with prejudice , what their tohughts will be , I shall leave them to the Lord , for , as one saith , Periit judicium , ubires transiit in affectum , where the affection is forestalled , the judgment will never be just . but I wish all may be so charitable to their own Souls , as to make an impartial and diligent search after Truth , and not relie upon the testimony of man , especially of that kind of men that any have in most of their controversys against us , been found such gross and palpable slaunderers and calumniators , that it may seeme strange , that ever such impostors should be any more hearkened unto , when they have been so often discovered in their bold and impudent lyes , even to the conviction of many , that are ready to receive all that comes from them as Truth . But the cause is the Lords , and in his good time he will vindicat his people , and his own Truth , no less now , then in former ages . Blessed are they that are not offendded in Christ , who has been a stone of stumbling and rock of offence to the wise professing Iewes , and foolishness to the ignorant & vain Gentiles . However this may be constructed , it is my real desire to the Lord , that all testimonys , that come from any of us , whether by word , or writ , may tend to nothing but the true conviction and conversion of the opposers , and edification of all the upright in heart , that love the prosperity of the kingdom of Jesus Christ on earth : this is the sincere desire of him , who is A real Friend and wel-wisher to the souls of all men . ALEXANDER SKEIN . From the Tolbooth of Aberdeen , where I am prisoner for the true liberty of all Christians : the 20 of the 12 moneth , called February . 1676 / 77. SECTION 1. 1. Separation from the Nationall Presbyterian Church no provoking sin why God , should give them up , who did so separat , to the delusions of Sathan . 2. But a further step of reformation . 3. The inconsistency of this Presbyterians high commendations of S. R. and of his Epistles with the Presbyterians doctrin , that Immediat Revelation is ceased since the Apostles dayes . 4. Other Book● more wort●y of Commendation . 5. That Immediat Revelation is not ceased . 6. A deceitfull distinction , of some Presbyterian Teachers , refuted . IN my answer to this Postscript I shall not repeat all his words , for that is needless , the book being current in the hands of Professors , but onely mark the most remarkable , and he that will , may be at the paines , to read the passages at more length , in the book it self . Pag. 1. lin . 7. Thou art desired to take notice t● what dreadfull and strong delusions such who were ring-leaders in this separation &c. Answer He meaneth some persons at Aberdeen , who some years agoe did separat from the Nationall Church , in the time of the Presbyteriall government ( so called ) onely as to the use of these externall signes of bread and wine , being so burdened in their Consciences , even in that dy , to partak with such and eat with them , at that they judged to be the Table of the Lord , many of whom were openly known to be scandalous , and these passed under the name of Independents , or of the Congregationall way . Now this so small a separation , this nameless Author doth ●o aggravat , as if it were the main and greatest provocation why the Lord , as he judgeth ▪ did give them up to the ●trong delusions of Quakerism . But why may we nor much rather conclude that the Lord regarding their sincerity , and tenderness of Conscience , in making that separation , such as it was , did reward them with a further discovery and sight of some precious truths formerly hid from them , which though this Author calls strong delusions , we know are no delusions at all , but most , usefull & comfortable Truths ? But if falling into Quakerism be such a proper and peculiar punishment for them who separated from Presbytery , so called , how is it that so few of that separation , I mean of them called Independents , have joyned with the way of Quakerism in England , but have been so great persecuters of it , that in new England , the Independents [ being gone from their first tenderness and sincerity ] did put four persons called Quakers to death [ for no other cause , but that they were of that profession , and returned to that place after they had banished them , for worshiping God , as the● were perswaded in their consciences ] a crime more barbarous and cruell , then I have heard of committed by any called Prote●tants upwards of some scores of years ? also how cometh , it that so many in this Nation , are become Quakers so called , who were Presbyteriants , and immediatly out of the Presbyterian way , came to be Quakers ? and some , who were once of the Episcopall way left it , and became Presbyterians , and afterward Quakers ? and some from the Episcopall way have immediatly become Quakers ? but is this a just ground for them of the Episcopall way to conclude , that their ●eparation from Episcopacy to Presbytery was such a hainous sin , that it provoked the Lord at last to give them up to the strong delusions of the Quakers ? I am sure the Episcopall men have as good reason to make such a conclusion against the Presbyterians on this bare account of separation : yea and the Papists against Protestants , for some , who are now Quakers , were once Papists , and afterwards became presbyterians , befor they became Quakers . Have the Papists therfor just ground to conclude , that the separation of those persons from Popery to Presbytery , was the sin that provoked God to give them up to the strong delusions of Quakerism ? I know the● will be as ready to make such a conclusion , as the Presbyterians can be , but indeed who will view the matter with a spirituall eye , will see the wonderfull goodness of God , in his leading , on the soules of them , who most love him , out of Babylon , by those various steps of separation , one degree after another , till he hath brought them to Zion . 2. These are they who follow the Lamb whithersoever he goeth , and some of these , whom he calleth the ring-leaders of this separation , after they had walked faithfully and religiously in that way called in derision Quakerism [ wich is nothing elce but pure Christianity restored again , unto the world by the mighty operation of the power and Spirit of God , after so long and so dark a night of Apostasy ] have finished their course in that way , and are now at rest with the Lord in the heavenly mansions , who , both at their death , and many times before , gave powerfull and living testimonyes of Gods accepting them , and giving them more manyfest and sensible enjoyments of himself , and blessing them more abundantly , with the fruits of holyness & righteousness and victory over corruption , in that despised way , then formerly they ever witnessed , although their experience of any things , that were true , among them called presbyterians , was not short of many , if not of the most of them even in that day . Pag. 1. l. 18. That which this great Seer [ much upon his Masters secrets , because he had frequent access , to lean his head upon his breast who come ou● of the Father's bosom ] foresaw would follow upon this turning aside , and fall upon the head of such forsakers of a Church so often honoured , by receiving signall testimonys of the great Bridgroom's love towards her as his Spouse , &c. Answer . 3. I wonder how this man hath the confidence to call this Author a great Seer , and to tell us of his being much upon his Master's secrets , becaus he had frequent access to lean his head upon his breast , who came out of the Father's bosom , for these and such like expressions do plainly imply Immediat Revelation , and that S. R. was a prophet , and had the Spirit of Prophecy , in the same sense , as any of the Prophets , who were Pen-men of the holy Scripturs , for what higher elogies could be given to any of the most eminent Prophets , then these here and elsewhere given by him to this Author ? And here I shall set down some other expressions parallel to these in the Postscript , or rather surmounting them , to be found in the Epistle to the Reader , whether one man hath writ that Epist●e , and the Postscript is not materiall to inquire , seing doubtless they are both of one profession , if differing persons , and he that writes the Postscript , ownes the Epistle to the Reader . In the beginning of that Epistle , he tells us , Considering how little need Master Rutherford [ as he calls him ] his Letters have of any mans Epistle commendatory , his great Master , whom he served with his Spirit in the Gospell of his Son , having given them one , written by his own hand on the hearts of every one , who is become his Epistle , &c. This is the very same commendation , that the Spirit of God giveth to Paul , who was not behind the chiefest of the Apostles , as you may read , 2. Cor. 3 : 1 , 2 verses . And indeed this is the greatest ground why we believe the Scripturs to be divinely inspired , becaus the inward Testimony of the Spirit of God , which is the Epistle commendatory written by Gods own hand , upon the hearts of believers , is the Seal of confirmation unto the Scripturs , as being divinely inspired And seing GOD doth give the same Seal , as this writer plainly affirmeth , to S. R. his Epistles , that he doth to the Epistles of Paul : will it not prove that S. R. his Epistles are as really divinely inspired , as Paul's Epistles were , and then why may not S. R. his Epistles be put into the Bible , with Paul's Epistles ? This question is the more pertinently put to this man , and these of his profession , becaus they do so argue against us , the People called Quakers , that if any of our words or writings be divinley inspired , then we equal our writings to the Scripturs . For this cons●quence , if it hath any weight at all , doth as much fall upon their heads , as upon ours , and if they do still make a difference betwixt the one and the other , although both divinely in●pired , can not we do the same ? But he proceedeth in his admirable commendation of this book , thus , as being a piece ( the holy Scripturs being set aside ) equall to any the world hath yet seen , or this day can shew , in respect of the spiritualness of it . A friendly testimony indeed ! I remember the Presbyterians had wont to commend Calvin's Institutions above any book in the world , next to the Scripturs , according to these Latine verses , made on them , Praeter Apostolicas post Christi tempor a chartas , Huic peperere librum secula nulla parem . And I have heard an eminent Presbyterian Preacher in his pulpit commend the Confession of Faith , with the Larger and Shorter Catechism , set out by them , called the Assembly of Divines at Westminster above all books in the world , except the Scriptur . But now both Calvin's Institutions and the Confession of Faith , must give place to S. R. his Epistles , yea and most books in the world besides . I write not this to lessen any due worth , that belongs to S. R. his Epistles , for I acknowledg , having read them all over once , and many of them severall times , I find many savoury expressions in them , that savour of that blessed life of Christ revealed of God in my heart , yet I must needs say , I find also very many unsound and unsavoury expressions in them , that the life and Spirit of Christ doth not onely not beare witness for , but against , as I may afterwards shew . 4. & I do really believe that there are divers books in the world , besids the Scripturs ( nor shall I bring into the compari●on , our Friends books , lest any say , I am partial ) more sound , and more spirituall , then this book is , and which are more profitable to direct the minds of them , who are strangers to Christ , where , or how to find him , little or nothing of which I can find in all this book of S. R. onely somewhat of his own experience , but I can not find in him any certain and clear directions , certainly and in●allibly directing strangers how to attain to the least true spirituall experience , nor can I find the least hint or shaddow of a testimony in all his book to the saving power and efficacy of that universall Light of Christ , wherewith Christ hath inlightened every man that cometh into the world , which blessed , heavenly , divine testimony I find in many of the Ancients , for which cause a few lines of them are of more value to me , and all who love Gods Vniversall Gift , then this whol book of S. Rs. And I question not but many , having as much of a spirituall tast and discerning , as any Presbyterian , will affirme , that the writings of not onely Augustin , and the like Ancients , but of later writers in darker times , as of Bernard , Thaulerus , Thomas a Kempis , and that little booke called The Dutch or German Theology , are fully as ●pirituall , though I am farr from justifying any errours in these books , as neither do I the errours in S. R. his Epistles . And although I know the Presbyterians , some of them as have seen and read the Dutch Theology account it a most dangerous book and full of bla●phemyes , as I. L. did call it expresly to I. S. whereof both B. F. & I were witnesses in Holland , yet Luther doth commend it as one of the best books he had met with , next to the Scripturs and Augustin , and teaching more sound Divinity , then all the Divines in Germany or any where else in that time , and he wrot an Epistle commendatory of it , which is prefixed to it in some Editions , a printed coppy whereof is by me , but of all this mans commendations , this is the most high and admirable , that followeth in his Epistle aforesaid , where he saith , So that in respect of us , this Angel of the Church speaks , as one standing already in the quire of Angels , or as an Angel come down from heaven among men , to give us some account of what they are doing above . These words import not onely immediat new revelations , ( I do not say , of new Evangelicall Truths , not declared in the Scripturs , for I acknowledg none such ) but also great abundance of them . And yet if we will believe the Presbyterian Confession of Faith , published by the assembly at Westminster , where S. R. himself was a Member , Those former wayes of Gods revealing his will unto his people are now ceased , see Chap. 1. sect . 1. And sect . 6. They exclude all new revelations of the Spirit , and they tell us , the whole counsell of God concerning all things necessary for his own glory , mans salvation , faith and life , are set down in Scripture . 5. And amongst other Scripture Testimonyes they abuse , to favour this corrupt doctrin , they cite Heb. 1. 1 , 2. God who at sundry times and in divers manners spake in times past unto the Fathers by the prophets , hath in these last days spoken to us by his Son , &c. And their scope in this place , is to prove from these words , that there are no prophets , that is to say , no men divinely inspired or immediatly taught of God in our days , but I have shewed in my book of Immediat Revelation , that this Scriptur doth not prove that prophecy or prophets ( that is to say , men divinely inspired , who preach and teach by divine inspiration , and as they are moved of the holy Ghost ) are ceased in our days , more then in the days of the Apostles . For if it could prove such a dispensation to be ceased now , it would prove it to be ceased then , even in the days of the Apostles , and that the Epistle to the Hebrews was not divinely inspired , which is absurd , yea this Scripture rather proveth mor clear revelation then formerly under the Law , God now speaking to 〈◊〉 by his Son , or in his Son Christ Iesus , who is in his people , and liveth and walketh in them , and also speaketh in them . But now if the Presbyterians think , that this place doth prove that Prophets are ceased , how comes it that they think S. R. not onely a Prophet , but a great Prophet , for he that is a great See● , is a great Prophet , for the Prophets are called Seers , in Scripture ? And for a further proof that the Presbyterians think that men do not speak in our days by divine inspiration , see Iames Dur●am in his Exposition on the Revelation , pag. 1. where he telleth us , that the words of the Revelation are the last words , which God hath spoken unto his Church . Sad tidings ! that for above this sixteen hundred years , God hath spoken no words to his Church , or hath had no Prophets since Iohn , who wrot the Revelation but Iohn himself was not of that mind , nor belief , for he prophecyed of two witnesses , that should prophecy a thousand two hundred and sixty days , even all the time of the Apostasy : also Iohn heard many voyces , coming out of heaven , long after him , and he telleth us not onely of the presence of the Son of man in the midst of the golden candlesticks , but also of his voyce , which was the sound of many waters , also he saw the new Ierusalem coming down from God out of heaven , and that the● of this city should see his face , and not need t●e light of a candle , nor of the sun , becaus the Lord God shall inlighten them , which divers Protestants understand of a Church upon Earth , p●rticularly Thomas Brightman , who doth expresly affirm , that the goodness of God shall shine forth in ● greater manner , then can be ascribed to any means so that men shall appear Divinely inspired . But if God hath spoken no words to his Church , since Iohn's days , his words being the last , how comes it , that this Presbyterian threatens us with S. R. his predictions , or of what he did foresee , would fall upon the heads of the forsakers of the Presbyterian Church ? For if this prediction of his , be not from the LORD , we have no cause to fear , yea we know by blessed experience , it was not from the Lord , for since we left that corrupt way of the Presbyterian worship , and their corruptions in Doctrin and Disciplin , we have found the more abundant blessings of God from heaven to fall upon us , and we have enjoyed more of the presence of Christ , since our separation from such a corrupt Church , then ever formerly we knew , yea many of us that knew nothing , before our separation , what the enjoyment of Christs presence was , are now come to know it , since we were separat from them , as a National Church , although we are not , nor ever were , in spririt separated , from these few scattered ones , amongst them , that fear , or love the Lord in the least measure , these are our little sister , that we pray unto God for often , and we have unity with them in every good thing , that is in them , and are only separated from the evil where ever it is , in our selves , and in all persons every where . And the Lord hath let us see in his divine Light that the nationall Presbyterian Church , at her best , was never a purely constitut Church , nor ever had the pure forme of the Gospell Church , according to the pattern in the Mount , nor was the doctrin of the Gospell purely taught among them , onely some things they taught , but they did not know the Truth , in some of the most Weighty doctrines of the Gospell . And when the Lord raised up a sinceer Ministry , directing to a more pure way of worship , and preaching the doctrin of the Gospell more purely , then any of the Presbyterian Preachers did , I mean some of our brethren , whom the Lord sent among them , faithfull labourers indeed , divers of whom since have put of the Earthly Tabernacle , and their soules are at rest with the Lord , I say , when these came among them they opposed them , and stirred up the people against them , and such of the people who received them , and their testimony , they excommunicated in the west of Scotland , and none were more active and industrious , in stiring up both people and Rulers in that day to banish imprison , and persecute the true Servants and Prophets of the most high God then the Presbyterian Ministry , so sadly were they de●erted of God , both in England and Scotland , and the common objection that both Teachers and People made against our Friends in those dayes , was this ; who gave yo● a call to come and preach among us ? and when they saw that many of them were unlettered men , as to the Languages and Heathenish Philosophy , they cryed out against them , as not being fitt to teach : and when our Friends answered they mere taught of God immediatly , by the divine i●spiration of his Spirit ; and by that also they were called . Then they cryed out blasphemy , and delusion . There are no Prophets , or men divinely inspired , or immediatly taught and called since the Apostles days , divine inspiration , and immediat teaching and revelation ceased with the Apostles . And yet now they are not ashamed to alledge , as if some of themselves were great Prophets and Seers . 6. But I remember a dec●itfull distinction , that Iames Dur●am hath in his exposition on the Revelation , that prophecy , as it is taken for an immediat revealing of Gospell truths is now ceased ; but he acknowledgeth that God may in an extraordinary way indue some with a Spirit of Prophecy to foretell things to come● and he mentioneth some , of our Nation that had the Spirit of prophecy in former times . This I say is a most dec●itfull distinction , and altogether without any reall ground from Scripture , as if God would reveal himself to his Church , by immediat revelation as to things of a lesser moment , and not reveal himself theirunto , as to things of greater , yea of the greatest moment , such as the truths of the Gospell are● but we plead not for any immediat revelation of new Gospell truths not formerly revealed to others , or not declared sufficiently in the Scriptures : but we say , it cannot suffice unto us , that the truths of the Gospell have been immediatly revealed unto others , and from , or by them at second hand declared or reported of unto us , but we need to have the same truths of the Gospell , especially such as belong to the inward testimony , experiences and feelings of life , as immediatly revealed unto us , as they were unto them , otherwise our faith and knowledge should be meerly humane , traditionall , historicall , and but after the letter . And although what belongs to the historicall part of the Scripture , and particularly concerning Christ his outward comminginto the world , his outward birth , life , sufferings , miracles , death , return to Judgment , be indeed made known unto us , by the Scripturs Testimony , yet it is the blessed ●●fe and Spirit of Christ Iesus immediatly revealed in our hearts , and the shining of his heavenly and divine Light in our inward parts , that both enclines us , to beleive the reports which the Scripturs give us , of things , to be true , and also opens our understandings to know , and see unto the great and blessed advantage of them , and unto the Spirituall intent and signification of the things that belong unto the history itself . SECTION II. 1. Presbyterian Teachers assume the title of Master , and yet give it not to the Apostles . 2. S. R. his alledged prophecy against those in Aberdeen who seperat from the Nationall Presbyterian Church , of no Weight . 3. Divers remarkable instances of S. R. his declining from that good condition , he was once in , and also from his own principles . 4. S. R. His Prophecy inconsistent with the Presbyterian doctrin of once in grace and ever in grace . 5. As also with his own judgment that some Independents were gracious men . But whereas this Writer threatens us with a prophecy of this great Seer ( whom he cals master Rutherford , ) [ but why should he call him Master Rutherford , seing that I can not find that he , or his Brethren gave this title of Master to any of the Prophets , or Apostles ? I wonder wherefore they are so angry at the title of Lord Bishop and yet so allow the title of Mr. unto their own teachers , seing Christ did as expressly forbid the one , as the other . ] 2. Let us examin what Weight is in that alledged prophecy , he told them who had gone from the Presbyterian way towards the Independents , they would not stand or remain there , and this , saith this Post-scribe , is fullfilled , for they are proceeding now to joyne with the people called Quakers . But if this be any prophecy , it may be such an one , as to this particular , as was that of Cajaphas the high priest , who said , it was expedient that one should dye for the people : but he understood not his own prophecy , so nor hath S. R. for he meant , that they would goe into more errors , whereas the truth is , they onely were advanced further into more clear discoveryes of Truth , supposed by him and his Brethren to be errors ; and that S. R. as to this particular , was as blind and dark as Cajaphas was , as touching Christ , I have not the least question , and indeed , if we will consider the particular time wherein S. R. wrot this Epistle to these well meaning people in Aberdeen , it will much help to clear it unto the impartial , how much he was then in the dark himself . Know therefor Reader , that when S. R. wrot this Epistle to them in Aberdeen , it was not in the time that he had these fresh and lively enjoyments of Gods presence , and power , which he had formerly in his more pure times , wherein he both experienced , and declared of Immediat Revelation and the Spirits immediat teachings , as his Epistles abundantly witnesse , and as I intend to show in its proper place , but it was after he had in a manner altogether lost those blessed injoyments , and was become exceeding dark , and barren , which thing ●ay plainly appear by the straine of his Epistles , writt in his later years , which to him , that hath the true Spirituall discerning , and can savour words , as the mouth savours meat , do as farr come short and faill ( as in respect of life ) of his Epistles he wrote in his best times , as a dark night falls short of a bright day , or as a cold Winter of a warm and fruitfull Summer . But let us hear himself , giving an account , of his inward condition , in his later times , in the 2. part of his Epistles , Ep. 49. he saith , but I am at a low ebbe , as to any sensible communion with Christ , yea as low as any soule can be , and do scarce know , where I am , and do now make it a question , if any can goe to him , who dwelleth in Light inaccessible , through nothing , but darknesse . And a little after , but what shall I say , either this is the Lord making grace a new creation , where there is pure nothing , and sinfull nothing to work upon , or I am gone , I should count my soule ingaged to your self , and others there , with you , if yee would but carry to Christ for me a letter of cyphers , and non-sense ( for I know not how to make language of my condition ) onely showing that I have need of his love . Againe in the 3. part Ep. 56. he saith but for me , I neither know what he is , nor his Sons name , nor where he dwells . I hear a report of Christ great enough , and that is all . O what is nearness to him ? And in this Epistle he not onely acknowledgeth his own great deadness and dryness , but that it is a generall thing over professors . O ( saith he ) where are the some times quickening breathings and influences from heaven , that have refreshed his hidden ones ? The causes of his withdrawings are unknown to us . Yet afterwards he pointeth , truly at the causes , saying , no doubt we have marred his influences , and have not seconded nor smiled upon his actings upon us . But let none mistake me , as if I judged that none of the faithfull servants of the Lord did , or could , feell at times , withdrawings of sensible refreshment , or could not be under great heavyness at times , yea and sense of deadness , for that I most readily acknowledge : but then such times , are not of long continuance , where faithfullness is kept unto , but the Lord quickly returneth unto them , and visiteth them againe with rich and plenteous visitations of his love and life , so that they can give frequent testimonies , of his living , and powerfull appearance in their soules , raising them up frequently over all heavyness , and though they have sometimes more and some times lesse of life , yet they have always some , are always in some sense of life , unless unfaithfulnes cause the removall of it from them : whereas it is manifest that the generall ●raine of S. R. his Epistles in his later years holds forth ●uch a generall , and constant complaining and ●nguishing , as doth , without all controversy , ●emonstrate an exceeding great change in his inward condition , from better to worse , and that not onely , for an hour , or a day , or some days , but throughout . All which do plainly speak forth to me , that this sad and lamentable withdrawing of the Lord's presence from him , and this so dark a cloud , that he was brought under , happened unto him , as the effects of his unfaithfulness to the Lord , and as a reall judgment , or chastisement upon him , becaus of his not following on to know the Lord more fully , but sitting down by the way , and opposing further discoveryes , and breakings forth of Light in others , yea turning back again , and declining from what he once witnessed , of this I shall give ●ome manifest Instances . 3. First : Notwithstanding so many clear and evident testimonys , to be found in his former epistles , to God his immediat revelations and teaching● in himself , yet after all this , he joyned with the Assembly of them , called Divines ( though they may rather be called Dry-vines , and blind Diviners ) ● Westminster , to oppose all immediat revelation , and to cry down the former ways of Gods revealing himself to his people , as wholly ceased , since the Apostles dayes , affirming that the whole counsell of Go● was committed to writing . Whereas in his forme● Epistles , he plainly declareth , that he had the counsell and mind of God , in some things , not to be found 〈◊〉 Scripture , as I may shew afterwards . Secondly . Although in his former years , as his Epistles declare , he was exceeding zealous for privat meetings , see Ep. 2. part 2. Yet afterwards , he complyed with the members of the Generall Assembly at Aberdeen 1640 to make an act , against all privat meetings , which did exceedingly gratify the profane , and sadned the hearts of the sober , and , as I heard , S. R. himself was displeased with the act , yet did cowardly comply to gratify the humor of his Brethren , without giving any publick protest to the contrary , to which I may add : Thirdly : His so fervent and hot opposing of further discoverys of God in both them called Independents , and others , whom they invidiously brande with the name of Sectaryes , as also upon the other hand : Fourthly : Although he complaineth sadly of the Prelats their persecuting him , for his Conscience , yet after , when Presbytery got up , he joyned very keenly , with those , who persecuted the Prelats , and banished them out of the Nation , whereas he was onely confined , for some time at Aberdeen , where he was very kindly received by divers , and this was the greatest persecution he did undergoe by the Prelats , of whom he complained sadly . And in his Ep. 24 : part 2 ▪ he regreteth his persecution , thus , Our learned Prelat ( said he ) becaus we can not see with his eyes , so farr in a milstone , as his Ligh● doth , will not follow his Master meek Iesus , who waited upon the wearied , and short-breathed in the way to heaven , and where all see not alike , and some are weaker , he carryeth the Lambs in his bosome , and leadeth gently those that are with young . But we must either see all the evil of ●eremonys , to be but as indifferent straws , or suffer no less then to be cast out of the Lords inheritance . Who seeth not , that what strength is in this reasoning ( as indeed it is strong ) was as fit against the Prelats being persecuted by S. R. as it was against his being persecuted by them ? If the Prelats could not see with the Presbyterians eyes , so farr in a milstone , as their light doth , ( to apply S. R. his words against himself ) should he therefore persecut them , or 〈◊〉 up persecution against them , as he did , and wrote most bitterly against toleration for Conscience sake ? And Lastly ; addunto all this , that notwithstanding in the time , when Presbyterians were low , and under sufferings , he wrote thus , to a great man , Ep. 17 part 1. I am not of that mind , that Tumults or Armes is the way to put Christ on his throne : yet afterwards , how much both he and his Brethren came to be of that mind , and to preach up fighting and armes as the way to reforme , many thousands yet living do wel know yea that they carryed on their league and covenant by force of armes , rather then by that meek way , l●●d down by Christ. Again it followeth in that Epistle , Or that Christ will be served and Truth vindicated onely with the arme of flesh and blood : nay , Christ doth his turne with less dinn , then with garments rolled in blood . But how the word [ onely ] cometh into the former sentence , I do not understand , for it marreth the sense of the discourse altogether . I never heard of any professing Christ , that Truth was to be vindicated onely with the arme of flesh and blood , nay , the grosse●t sort of Papists will not say so , for they will acknowledg , that preaching and writing are ways also , whereby Truth is to be vindicated : if this be not an errour in the printing , it seemeth to be fraudulently put in , by the Publisher , to excuse the Presbyterians so much using the arme of flesh and blood , to carry on that , which they judged a reformation . And how much garments were rolled in blood , by the instigation of Presbyterian Teachers , the whole Nation was a witness ; so that many thousands were made widows , and fatherless , by that warr , they stirred up the people unto , expressly contrary to the nature of the Gospell . These Instances show that S. R. his testimony , especially against any further discoverys of Truth , has no wieght , he being so dark himself , and having so palpably contradicted himself , in divers things of great weight : nor should any think it ●trange , that S. R. should misjudge them at Aberdeen , to whom he wrot that Epistle : he never looked on himself , as infallible , nor do I think that his Brethren judg all his sayings infallible truths , or divine oracles , otherwise they may be bound up with Pauls Epistles . But let us hear himself , Ep. 52. 2 : part ; The Saints are not Christ , there is no misjudging in him , there is much in us , and a doubt it is , if we shall have fully one heart , till we have one heaven : our star-light hideth us from our selves , and hideth us one from another , and Christ from us all , but he will not be hidd●n from us .. It is no wonder to me , that S. R. found it so dark a time , to him , when he wrot this , for he was then at London , carrying on that dark work , the Westminster Confession and Catechism , which crieth down all new revelations of the Spirit , and crieth up sinn for terme of life : and in that large description , they give of GOD , out of the Scripture , and of CHRIST , they altogether omitt these two most excellent and significative , that God is Light , and in him is no darkness at all : and that Christ is the true Light , that enlighteneth every man , that cometh into the world . It ●eemeth verily , the true Light had small place in their hearts , that they did so altogether forget it . However it is wel , that S. R. confesseth , there is much misjudging in himself , and his Bretbren . It is possible then , that he misjudged these sober people at Aberdeen , as they wel know he did , for whereas he threatned , that if they did forsake the National Presbyterian Church , Christ would forsake them , ( but S. R. is not Christ , nor are all his sayings Christ's ) these people have found more of Christ , since that time , then before , and they may on good ground , better believe their own experience , then his rash uncharitable judgings . I write not these things in the least out of prejudice to S. R. his memory , or as if I did conclude , that he has not found mercy with the Lord , God forbid I should harbour any such uncharitable thought , onely becaus the Author of the Postscript brings in his testimony , against those people at Aberdeen , and layeth such weight upon it , I found my self more concerned in the love and zeal of God , to take some pains , to remove this stumbling block , out of the way of the simple , as becaus such a good man as S. R. judged so , of such a people , and of such a way , therefor it is bad ; which yet will have no more weight with those , that are truely judicious , then when the Papists tell us , of their eminent Saints , who had such holy lives , and witnessed so much of spirituall communion with God , and yet opposed the Waldenses , as great Hereticks , and cried up the Church of Rome , as the onely true Church , will have weight with us , either to believe the one , or the other . And I do not question it , but Bernard , who lived in the darkest times of Popery , was as holy a man , and had as much , or rather more spirituall experience , as S. R. as his writings do declare to any , who have the true spirituall discerning , and shall compare Bernard's with those of S. R. and yet the same Bernard was a most vehement opposer of the Waldenses , who were a good people , and bore a true and faithfull testimony in their day , according to the discovery , given them of God , against the idolatry and superstition of the Church of Rome . 4. But before I leave this particular , I shall take notice of another thing , that will serve not a little to discover , how weak S. R. his authority is , as to his peremptory conclusion , he made , concerning those few sober people at Aberdeen , which was no less , then this , that if they did forsake the Nationall Church , Christ would forsake them : which threatning the Author of the Postscript looketh upon , to be a divine prediction , confirmed by their since turning to Quakeri●in , which he calls the abyss of all abominations . But I ask this Author of the Postscript , Can any divine prediction contradict an article of Faith ? If he say , nay , then I query again , Is it not an article of the Presbyterian faith , that none truely gracious in the least measure , can totally fall away from grace , or be totally forsaken of God ? This is their express doctrine ; whereupon it will follow , that none truely gracious can fall into Quakerism , which he calls the abyss of all abominations , the ●otch of hell , yea pure hellism , and devilism , again seing their falling into Independency , was the sinn , that provoked God ( as this Author would have it ) to suffer them to fall thus , it is clear , that according to S. R. none truely gracious can turn Independent , seing to turn Independent , is to be forsaken of Christ , as he doth positively threaten in his Letter , and yet in the same Letter , he telleth them of their work of faith , and labour of love and patience of hop● in our Lord Iesus , as also he tells them , of their being sealed unto the day of redemption , and having received the Spirit by the hearing of Faith. All which plainly import their being in a state of Grace , and if either he , or the Author of the Postscript , think that after all this , they could fall away , so as to be forsaken of Christ , they contradict their own principle . If he reply , that S. R. judged them to be Saints , onely in a judgment of charity : I Answer , by inquiring , whether this his judgment of charity was true , or false ? from his own spirit , or from the Spirit of God ? for there is no midst . If he say , it was false , and from his own spirit , and not fro● the Spirit of God , then surely these People , whom he so threatned , had no cause to fear , or look upon him , as a Prophet , or divinely inspired , in the writing of this Letter , seing he begins with a false judgment , that is confessed to be from his own spirit , and not from the Spirit of the Lord. And seing the Author of the Postscript will allow him to have been greatly mistaken , in his judging them to be Saints , we may with as much ground , in all reason , judg him to be mistaken , when he did so threaten them , that Christ would forsake them : but if they never had Christ , how could he forsake them ? 5. We need not feare such predictions , as carry in their bosome flat contradictions , but S. R. did not think Independency inconsistent with the Grace of God , for Ep : 53 : part 3. he giveth an express testimony of some Independents , particularly Thomas Godwyn Ieremiah Burroughs , that they were gracious men , so he telleth that he conceived of them : which abundantly proves , he thought men might be truly gracious , and yet Independents , and mighty opposits to Presbyteriall government , as his words in that Epistle shew . SECTION III. 1. The Presbyterian Reformation not a matter to make so great a boast of , as the Author doth . 2. That S. R. said in Presbytry , the letter onely was reformed , and scarce that , and that God will not build his Zion on that skin of reformation . 3. Many thousands of the Presbyterian Church not fit to be members of a wel ordered humane society . 4. A precious life stirring among many Presbyterians , especially in the West , 40 years ago , and upwards . 5. The Presbyterians did not goe foreward , but backward , and so provoked the Lord. 6. The body , or generality of the Presbyterian Church full of ignorance , and guilty of swearing , drinking drunk , and other gross sins . 7. Some , among the Presbyterians , that belong to the true Church of God. 8. A National Church , as National , can not be a Church of Christ. 9. The Presbyterian Church deeply tinctured with the great sins of persecution and hypocrisy , 10. Other Churches , beyond the Presbyterian , since the primitive times . Now let us proceed to hear further , what this Author saith , pag. 1. lin . 22. Forsakers of a Church , so often honoured by receiving signall testimonys of the Bridegrooms love towards her , as his spouse , in rejoycing over her , with singing , and so frequently helped to give him testimonys of her endeared affection to him , as her Head , Husband , supreme Lord and-Governour . In this we may through Grace humbly boast , nay despise or envy who will , we can not do less , without being guilty of the basest ingratitude , that we have not been inferior to ( O blessed be his Grace , to whom we ow it , and it is for the commendation of his glorious goodness , we mention it ) whatever we were beyond , any Church we know upon the Earth . Answer . 1. That this is not an humble boast through Grace , as the Author would have it , but a proud boast through flesh , I hope by the Grace of God , to make appear . The Apostle saith 1 Tim. 3. That in the last days perilous times shall come , for men shall be lovers of their own selves , covetous , boasters , proud , blasphemers , &c. having a forme of godlyness , but denying the power thereof , from such turn away . That the reformation of the Church of Scotland was not a matter to make so great a boast of , as this Author doth , I need goe no further , for a proof , then to S. R. himself , who was so great a S●e● , in this man's account . 3. Let us then hear , what S. R. saith , of the Presby●erian Reformation , Ep. 32. part . 2. and this in the year 1640. When Presbytery was up most over the whole Nation , and the Bishops were all excommunicated , and fled . It is true ( saith he , in his Ep● to Iohn Fennick ) in a great part , what ye write of this Kirk , that the letter of Religion onely is reformed , and scarce that ; I do not believe our Lord will build his Zion in this Land , upon this skin of reformation , so long as our scumm remaineth , and our heart-idols are kept , this work must be at a stand . And therefor our Lord must yet sift this Land , and search us with candles , &c. This is a notable testimony , and it appears plainly unto me , that this Iohn Fennick , to whom he wrot , had a true sight of the defectivness of the Presbyterian reformation , of which he wrot in a letter to S. R. and which S. R. did as freely acknowledg . In which Testimony note these particulars . 1. That he saith , it is true in great part , that the Letter in Religion onely is reformed where take notice of the word [ onely . ] 2. That even scarcely the Letter is reformed , so that the Presbyterian reformation , was but as the skin of a mans body , wanting flesh , bones , and sinews . 3. That the Presbyterian National Church was not come to the true fundation of a Gospell Church ; which his words clearly hold forth . I do not believe ( said he ) our Lord will build his Zion upon this skin of reformation : therefor , not the skin , but some better foundation , not yet discovered to the Presbyterians , must be that on which God will build his Church , according to S. R. And indeed this abundantly proveth , that the Presbyterians began too hastily to build their Church , and did not follow Gods method , so that the Presbyterian Church could not say unto the Lord , as Iob said , chap. 10 : vers 10. Hast thou not poured me out as milk , and curdled me like cheese , thou hast cloathed me with skin and flesh , and hast fenced me with bones and sinews ; thou hast granted me life and favour , and thy visitation hath preserved my spirit . But the National Presbyterian Church being onely letter and skin , having neither flesh nor bones , not sinews , how can it be a true Church of Christ ? how can it have life and spirit ? And surely that 's a great defect , for as the bare skin of a man , can not be called a man , so nor can the bare skin of a Church be called a Church . But 4. he telleth them of the remaining of their scum , and heart-idols , this sheweth they were no true spouse of Christ , for he will marry himself to none , who keep idols in their hearts . And 5. he tells , that the Land must be sifted , and searched with candles ; and surely that was very needfull , for the Presbyterian reformation was but as a wide riddle , that did let through much more cha●● and straw , then true corn . I mean chaffy and strawy Professors , to be members of the Church . 3. Many thousands of them really not deserving to be members of a wel ordered humane society , becaus of the grossness and scandalousness of their conversation ; farr less of such a Divine fellowship , & common wealth , as the true Church of Christ is . I do not in the least doubt of it , but the Lord had in that day , as I believe he now hath , many , that were precious untohim , among them , called Presbyterians ; and did , and do belong to the Catholick and universall Church , even as I believe , God hath many such , not onely among them , called Independents , and Baptists , but also among Lutherans , Episcopalians , and Papists . 4. Moreover that about 40 years ago and upwards , there was a very precious life appearing , and breaking forth among them called Presbyterians , in some corners in this Nation , especially in some places in the West , I do not question , yea it is abundantly sealed in my heart , that it was truely so : and happy had they been , if they had kept faithfull unto that ; for a precious tenderness there was , and a precious sense of life , and feeling of Gods blessed power among them ; especially at their privat meetings . And also , this life and power did in a blessed measure attend some Preachers , in those days , in so much as divers particulars were wonderfully reached & changed in some parts , & a good simplicity was in divers , so that I am fully perswaded it was a time of love , wherein the Lord allured them , and led them into the wilderness , and spake comfortably unto them , or spake unto their hearts , as the words of the Scriptur are . ( Hosea , 2. ) And God remembred their simplicity and tenderness , and this first love and kindness of their youth was very dear unto him , although even in that day , there were many errors and weaknesses among them yet the Lord winked at these things , pittying them , for his Seeds sake , and with a regard to that honest simplicity and love that was among them ; who had they continued faithfull , to that manifestation , which was as the dawning of the morning , no doubt the day of the Lord would have arisen among them and the true Light would have shined in that brightness , as to have discovered unto them , those errors they should have forsaken , and these Truths they should have embraced . 5. But alas ! this glory of God did not long continue to appear among that handfull , who in measure saw it , and tasted of the sweetness of it , but they not following the Lord , in his further requirings , and leadings , but standing still , and in divers things going back again ( as I have shewed in divers particulars , in my book called Help in time of need , printed in the year , 1665. ) the Lord was provoked to withdraw 〈…〉 presence by degrees , from them , till at last 〈◊〉 ●ecame opposers and persecuters of the sa●e appearance of God in others , rising up in more power and glory . But the greatest power and glory , that ever shined in this Nation , in the purest and best times , since the first reformation from Popery , reached onely some few particular meetings , and persons ; by which they came to have a sense of life , and feeling of Gods power in their meetings . 6. Whereas still the body of the National Church continued full of thick darkness , knowing nothing of the power of God , and for most part extreamly ignorant of the very first Doctrinal principls of Chri●●ianity , as also they still continue at this day . Nor was the strong current , and stream of profanity , ordinary cursing and swearing by the blessed Name of God , drinking drunk , and other such scandalous practices , utterly inconsistent with the least measur of true Christianity , ever stopt from running through the body of this Nation : but exceedingly abounded ●n most places of the Nation , even when the Presbyterian doctrin worship , disciplin , and government had most sway . Of the truth of this there are thousands of witnesses yet alive , but especially these ●wo abominable sins of ordinary swearing , and pro●aning the Name of God , and drinking drunk still ●emained among the plurality of their Church ●embers , among which , those called the Com●ons , had their kind of swearing , and these , called ●he Gentry , had theirs ; so that the ordinary way ●f swearing would not serve their turn ; but as they ●xceeded the Commons in outward greatness , so 〈◊〉 thought it a property , to exceed them , in ●●earing more great and terrible oaths , and these 〈◊〉 called , Gentl-man-oaths , which two fearfull 〈◊〉 of later years , with many more , especially for●●cation and adultery are much increased , and ●●ily increasing in that , called , the National Church , ●●ich , if not prevented with repentance , the ●●rd will certainly punish , with great and sore judg●ents . 7. So that although I do freely acknowledg , that the Lord had , and hath among the Presbyterians some who belong to his true Church , yet I cannot , i● the least , acknowledg , that ever the National Presbyterian Church was a true Church . And that no● onely by reason of the gross and scandalous lives o● the farr greatest number of their Church-members utterly inconsistent with true piety ; but also by reason of their constitution , way of worship , disciplin , and government . 8. Which makes it impossible , that ever any National Church can be a true Church of Christ , I mea● their sense of a National Church , that is to say , 〈◊〉 National , so that simply , becaus men are natives and living in the Nation , they and all their posteri●● must be members of the Church ; and if they be 〈◊〉 willing unto it , they must be compelled . This is utterly inconsistent with the way , th● Christ , and the Apostles took to build the 〈◊〉 Church , which began ( I mean , the primiti●● Church in th● days of the Apostles ) in particul●● persons and familys , and so spread more and mo●● yet never did take in , the whole body of a Natio●● as such . It were indeed greatly to be wished , 〈◊〉 not onely this Nation , but all Nations of the 〈◊〉 were the true Church of Christ , but men should 〈◊〉 make such preposterous hast , to make Nation● Churches , by meer humane law and power ; 〈◊〉 they should wait on the Lord , and joyn with 〈◊〉 ●o do it in his way , & by his power . For it is the power of the Lord , that is to make the Nations a willing people , and to bow them to a true subjection to the S●●pter , and dominion of Christ Iesus . Bare humane laws , and edicts , and decrees will never do it , for indeed this hath been the ground and rise of all the persecutions , that have been in Christendom , first in the times of the Arian and Eutychian Emperors , and next , when Popery prevailed , and Popish Emperors and Kings made compulsive Laws , and decrees , that all should joyn to the Popish Churches every where , which were National : so that this form of a National Church under the Gospel , is not from Christ , and the Apostles ; for all the primitive Churches were Congregational , and not National , upwards of the first three hundred years . Yea I see no National Church set up in the world , till after Constantin , and though Constantin gave great encouragment to all , to become Christians , yet I find not , that he forced any , to take on the profession of Christianity . But these , that will have a National Church , they will have all others to bow to them , and joyn with them , and this giveth a natural and most necessary rise to persecution : so that all those , whom she can not perswade to take on her yoak , and become her members , the onely remedy in the next place , is to force and compell them , if she can ; otherwise her project is spoyl'd , & she will not be National . And as the National Church is always a persecuting Church ( it is her very nature ) so it must always be exceeding Hypocriticall , seing it begeteth thousands to be its children and members , by the meer will and power of man , which onely makes hypocrits , for the true Children of God ( who are the true children of the true Church of God , Ierusalem from above , who is free with all her Children ) are born , not of the will of the flesh , nor of man , but of GOD : so that all , that are born of the will and power of man , are but bastards , and not true Children of GOD , nor yet of the true Church . 9. And indeed that the National Presbyterian Church was deeply tinctured with these two great sins of Pers●c●tion and Hypocrisy , we need seek no other Instances , but what most men now living , in the Nation , have seen with their eyes . They did not onely persecut the Bishops , who did wel foreesee before hand , the cruel usage , they might expe●● from them , and therefore generally fled out of the Nation , before they had opportunity to lay hands on them . But some of their party , that they got hol● of , they made them feel the dint , as namely , Bishop Wishart , who then was not a Bishop , but onely of their party , this man they imprisoned , in the Tolbooth of Edinburgh , and used so hardly and unkindly , that he could hardly get any , to minister to his outward necessitys , but had almost perished with want of necessary things for his body . And the Lord Cremond , ( who was no Clergy man , but onely a favourer of Bishops , being then an Advocat ) becaus he would not bow to their wills , was constrained to flee the Nation . Not to mention the fineings , and other oppressions , that many endured on that account , and the Papists also , some of whom had almost their all swept away , and many fled . Besides some few scattered ones , whom they called Sectarys , they grievously persecuted , and threatned , as namely Iohn Garden of Tillifroskie a Baptist , whom they imprisoned in Edinburgh , for a long time , and reduced to so great outward necessitys , that no body durst wel minister to him , what he wanted . But was the Presbyterian National Church any more favourable to their lawfull Prince ? Did they not also extend their power to the utmost against him , to compell him ? And what the sad effects were , which this produced , I am loath to mention ; so that none were spared , but all , Great and small , must fall down , and worship this beast , as it was in the darkest times of Popery : otherwise they knew what they were to expect . And it would saden a mans heart , to think , to what perplexity many simple-hearted men were brought , while things were carryed thus : on the one hand the Kirk issued forth her acts , that people should do so and so ; and on the other hand the Lawfull Magistrat issued forth acts to the contrary ; and so the body of the Nation was divided , some following the one , some the other , untill they ceased not to make the three Nations a field of blood . And all this happened by that persecuting and compelling spirit in the Presbyterian Church , that is the very life of such a Church , without which it can not subsist , as such . Next , as to her Hypocrisy , we need go no further , then the various changes of the farr greatest number of her Church-members , and especiaily her Teachers , one while Episcopal ; again Presbyterian , and to wheel round again , Episcopal : and these changes all falling within a short time , even upon the self same persons , they who were zealous for Episcopacy , and cryed it up yesterday , the next day zealous against it , crying it as much down , and then up again : one while preaching against festivall days , and set forms of Worship , then for them , then against them , then lastly for them again . All this bewrayes horrible and detestable Hypoorisy , especially in the Teachers , who pretend to preach the Word of GOD , and the Truth of Christ. Whereas the Word of the Lord is One forever , and the Truth is the same always , and is not yea and nay . And it is a thing , as manifest , as the light of the day , that the Teachers , even of the Presbyterian Church , have been generally and for the most part , Self-seeking , worldly minded and covetous men , who loved pleasures and riches , more then God. And this the M●gistrat did wel know , and saw the best way to prevail with them , was to bribe them , with augmentations and benefices , as they did in the year 1649 , and at divers other times , as they saw occasion . And in the time of great burdens upon the Land of Cesses and Taxations , that many honest familys were redacted to great straits , by reason of these publick burdens , yet the Presbyterian Preachers table was as full as ever , his cup did overflow with outward abundance , he must bear no part of the publick burden , but the burdens of the people must be augmented to give him augmentations . But alas ! This Presbyterian kingdom is now faln , and great is the fall of it , especially it falleth heavy upon such , as the Author of the Postscript ; who want those golden days , of gathering up their stipends and augmentations , but are fain to be at their purchase , or conform : which some have so much sense of shame still remaining in them , as suffereth them not to do , yet they fume and rage , and the honest , harmeless people , called , Quakers must be the main butt and object of their wrath : but such paper bullets and darts that contain nothing ●olid , as this Postscript , being full of horrid lyes and false accusations , will make little execution against us , but certainly return upon their heads , with shame and loss . 10. All this sheweth that the Presbyterian Church was not so glorious a Church , as she did take her self to be : And many in the Island , and elsewhere , on the one hand did judg the Congregational Churches farr beyond her : And those , called Baptists , I mean the more sober kind of them , beyond both : yea the Lutheran Church , and the Church of England , at lest as to divers particulars in doctrin , is really beyond her . But what shall I say , concerning the Waldenses , who had all what the Presbyterian Church had , that was commendable , and divers other things● that they want , and wherein they do not imitat them , although they boast to be their successors ? For the Preachers of the Waldenses , were Lay-men most of them , and wrought with their hands , as the Teachers of the primitive Church did , and had no s●t stipends or salarys , but preached freely , yea Peter Wal●● , the first , a most famous Preacher of that People , was a meer Lay-man , and had not Philosophy , but was a Merchant in the Town of Lyons in France , whose labour the Lord did wonderfully bless , and the labour of such honest , plain , simple men , as he was . SECTION IV. 1. That some good men have been in the Presbyterian Church , proves not , that she was a true Church . 2. In the darkest times of Popery , God raised up some good men , and Prophets in the Popish Church , yet the Popish Church no true Church of Christ. 3. Few Sects but have had some good men among them . 4. The Presbyterians in our days shamefully are declined from the footsteps and spirit of th●se antient good men , that were among them . 5. The Presbyterian Church guilty of treacherous practices . 6. Christians should not make warr against the Magistrat . 7. Presbyterians sufferings not pure and cleanly . 8. The Episcopal Church had its Sufferers and Martyrs also . 9. The Presbyterian Church , especially their Teachers have much blood-guiltiness upon them . 10. If the house of God under the Law , was not to be built by men of blood , farr less under the Gospell . 11. GOD will not honour the Presbyterian party to build his Zion , or Gospell-Church in this Land. 12. Yet he will make use of many among them , after he hath ●●ashed them from such bloody , Anti-christian and unsound principles and practices . 13. Of this they were warned , eleven years ago , in my book , called Help in time of need , printed in the year 1665. 14. The Presbyterian Church of Scotland guilty of Apostasy and spirituall adultery , proved fully out of S. R. his Epistles . 15. S. R. his Faith uncertain , and he doubtfull in his later days , concerning the Covenant , its being made an instrument of Reformation . 16. Some other testimonys of Great Presbyterian Teachers , that God had forsaken the Presbyterian Church of Scotland . 1. But if the Author of the Posts●ript think to get a fame to the Presbyterian Church , becaus of some noted men for piety , that have been among them ; It is easily answered , that they did not ow this piety to the Presbyterian Church , but to the Grace of God , which is Vniversall , For the Grace of God , that bringeth Salvation , hath shined in All ( so Beza translates it ) Tit : 2 : 10 , 11. and this Grace teacheth to deny ungodlyness , and worldly lusts , and to live righteously , and soberly , and godlily in this present world . And whoever in any age or place of the world joyned their hearts unto this Grace , and did believe and obey its teachings , it made them good and pious men , so that they did excell others , in many good things ; although by reason of the darkness and corruption of the ages and places , where they lived , the prejudice of education and custom prevailed so farr , that they also were dark and ignorant in many things . Yet the Lord regarding their sincerity , winked at their ignorance in those things . And thus the Apostle Paul takes notice of some among the Gentils in the time of Heathenism , who were a Law unto themselvs , and did by Natur ( to wit , the Divine Nature of the Word ingrafted in them , Iames 1. or by their own nature , restored and repaired by the Grace of God ( as Augustin expounded that place ) the things contained in the Law , & such was Socrates among the Gracians , whom Iustin Martyr in one of his Apologys , did expressly call a Christian , and classeth him with Abraham , &c. 2. Also all along the dark times of popery , the Lord raised up some even in the very heart of the popish Church , that excelled others in vertue and piety , and were as Lights shining in a dark place , and witnesses to the truth , some in some things and some in others ; and yet even these men lived still in the Popish Church , and in too many things were carryed away , and tinctured with divers corruptions , and superstitions . Of this Illyricus in his Catologus ●estium veritatis , giveth an account ; And the Author of Fasciculus temporum , with divers other Historians ; And particularly our country-man Alexander Petry , in his Church History from the year 600 unto the year 1600 , as in the seventh Century , Gregory , called the Great : and Isidorus in the eighth Century : Iohn Damascen , and Aponius in the ninth century : Claudius Turinensis Bishop of Turin , and Rabanus Maurus , in the tenth Century , ( a very dark age . ) Theophilact Arch-bishop of Bulgaria and Smaragdus a Benedictin Abbot in the eleventh Century : Berno and Fulbert Bishop of Carnatum in the twelfth Century : Hugo de S. Victore and Bernard of Clarevall in the thirteenth age : Gulielmus Bishop of Paris , and Ioachim Abbot of Calabria , in the fourteenth age or Century : Dante 's Aligerius and Robertus Gallus ; this Robertus Gallus was a Franciscan Frier , and had propheticall visions , which were interpreted to him , by the Spirit of God , there is a Treatise under his name , printed together with the Prophecyes of Hildegardis , a Woman prophetesse in the Church of Rome , of both whose Prophecyes , Fox takes speciall notice , in his Martyrology . And in the fifteenth Century Vincentius a Venetian , who also prophecyed against the Clergy , and Theodorick Vrias : There was also another Theodorick Bishop of Croatia , that prophecyed in this same age , that the Church of Rome should be brought to nought , and that Iustice which hath been shut up in darkness , shall come into Light , and the true Church shall flourish in Godlyness , more then she hath done . In this age also lived Iohn Huss , a pious and vertuous man , whom the Papists burnt , as an heretick , and yet the same good Man retained divers Popish opinions . Now in the sixteenth century , the reformation from the grossness of Popery began by Luther , in Germany , and the Lord raised up divers other instruments , in other nations , as in France , in England and also in Scotland , and many worthy men dyed martyrs , and sea●ed to the truth with their blood , before the Presbyterian Reformation , yea some that were Bishops in England , dyed martyrs , for the truth , as Cranmer , Ridly , Latim●r . Therefor , albeit I grant , that ther hath been divers pious men , among the Presbyterians , & some who enjoyed communion with God in Spirit , and some also who had a Propheti●all Spirit , and were accompanyed with the power of God , in their ministry , 40 years ago , & upwards ; and were made blessed instruments of God , to many soules , in that day , to whom the Lord gave signall Testimonys of his love and of his admitting them at times , unto near communion with him : among whom were chiefly , Iohn Welsh , Robert Bruce , Davidson and Patrick Simpson , and divers others , concerning whom , the Author of the fullfilling of the Scripturs , gives an account . And I do verily believe , they were pious men , and had precious feelings of the life , and power of God , which did at times accompany them , in their ministry , whereby many soules were reached , and converted unto God. And as touching some things , related by the Author , concerning these men , I may afterwards in its due place , take notice , which will not a little make for the present testimony of the people , called Quakers . But all this will not in the least prove , that the Presbyterian Natio●all Church was the true Church of Christ , and needeth no further Reformation from many thing● then it will prove , that the Popish Church was the true Church of Christ , which ( as I have already mentioned ) had pious and vertuous men , and some of them indued with the Propheticall Spirit . Also the Episcopall English Church , in the dayes of Q. Ma●● had very excellent men , that were Bishops , and some of them were burned for the truth , yet thi● proveth not that the English Church was sufficiently reformed , or that those called Puritans , who would not conforme to her , did sin , or were guilty of Schisme . And I suppose the Presbyterians will no● deny , but Luther for piety and zeal , may be compared with any of these in Scotland , and yet Luther was no Presbyterian , and the Lutherans have had since Luther , divers excellent men , of whom I ca● not forbear to mention Iohannes Arnd , who hath writt a more Spirituall treatise of Spritual doctrin , containing more spiritual and profitable Doctrin , then any book , that ever I could see , writt by any Presbyterian , and yet the Luther●ns differr fa●● from Presbyterians . Nor should the Presbyterians in Scotland so exalt themselves , above all other Churches , becaus some in their Church were indued with a Prophetical Spirit , for as I have already mentioned , divers in the Popish Church had the Spirit of Prophecy , as Fox , in his Martyrology doth bear witness , & ● I must needs say , that as for Spiritual doctrin , some Mysticks among the Papists , hav exceeded any P●esbyterian Writer , that ever I could yet see . And to speak freely , that one little book De imitation● Christ● , said to be written , by Thomas a Kempis a Popish Monck , is really to me , a more usefull book , for spirituall doctrin , then all the Presbyterian books in the world , that ever I saw ; and I believe hath fewer errors in it . I except the last book , concerning the Sacrament of the Altar , becaus , for good reasons , it is judged not to be his , but a spurious birth of some other Writer , and it is not to be found in some of the most ancient coppys . This little book of Thomas a Kempis hath had an exceeding great reception among Protestants of all sorts , onely some peevish , narrow-spirited Presbyterians can not endure to hear it commended , becaus , writ by one , that lived in the Church of Rome , in a dark time ; and yet the doctrin of it excell●th that of their most spirituall Preachers . It is a most unreasonable thing , to cry up a faction , or party , or particular Church , becaus of some excellent men , that have been among them , and perhaps zealous for that way . 3. For indeed few Professions , or Sects in Christianity , but have had some excellent men in them . The Baptists in Holland have had some , also they had faithfull and zealous men , that dyed Martyrs , and were put to death , by Papists . And both Independents and Baptists in England , had some excellent men among them , whose labours no doubt the Lord did bless with his presence . Few hills so barren , but some exc●llent medicinal herbs grow upon them , and in their bowells there are some mines of gold and silver , and some deserts yeeld Diamonds , and precious stones . So I shall most willingly grant , there have been holy and spirituall men , in the Presbyterian Church , that have known ●ommunion with God in spirit , in a blessed measure , and were faithfull in the talents given them of God ▪ And I believe , their soules are entered into everlasting rest , and their memory is as a box of precious oyntment , among others of the Lord● Witnesses in other professions and places of the world . And though they have been h●noured by receiving signal testimonys of ●he Great Bridegroomes love , towards them , as his spouse , in re●oycing over them with singing , and frequently helped to giv● him testimonys of their endeared affection to him , ● Head , Husband , Supreme Lord and Governour ; yet I altogether deny , that such high commendation doth belong to the National Presbyterian Church , in the heap , or indeed to any considerable part o● her , for they , who had any measure of true piet● among them , did certainly beare as small proportion unto the body of the Nation , as the white of the eyes , and teeth in an Ethiopian , or Black mor , doth unto the rest of his body . 4. But alas ! The Presbyterians in our days , both Teachers and People are sh●mefully declined from the footsteps and spirit of those antient good men , and this generation now living is no more of the true faith and spirit of these Worthy men , then the Iewes , that put Christ to death , were of the faith and spirit of Abraham . 5. But that the Presbyterian Church deserveth ●o such commendation , as this Author gives her , as ●eing so frequently helped to give him testimonys of ●er endeared affection to him , as her head , husband , ●upream Lord , and Governour , we need goe no ●urther to bring witnesses , to confute this , then 〈◊〉 own treacherous practices , upon every occasion , 〈◊〉 had to shew her infidelity . For although she ●●yed up the Presbyterian goverenment , as being 〈◊〉 a Divine right , and the onely government esta●●●shed by Christ in the Church , yet at two seve●ll times , the National Presbyterian Church , when ●●elacy was imposed by the supreame Magistrat , 〈◊〉 received it , and at lest in outward appearance , ●●atever she was in her heart , turned Prelatical ; 〈◊〉 most shamefully conformed to that , which 〈◊〉 hath often called Anti-Christian . The first time was , when King Iames the Sixth ●ught in Prelacy , which lasted about 28 years . And the second time , when it was again introduced of late years , and is at this present day remaining . And I can not think , that the Author of the Postscript thinketh the National Church of Scotland , at this present time Presbyterian , otherwise she is a great Hypocrit , seing she doth outwardl● conforme to Episcopacy : so that whereas there ar● reckoned to be in this Nation , about a thousan● Parishes , yet , so farr as I can understand , or learn● there is not One parish in all the Nation , that 〈◊〉 k●ept it self intirely free from conformity . And it 〈◊〉 welknown , that the body of the Nation is conformed to Episcopacy , and the farr greatest number● the Presbyterian Teachers , conformed also ; 〈◊〉 some of them , who were zealous for presbyteri●● government , are become Bishops . And inde●● they , who have not conformed , beare little or 〈◊〉 proportion considerable to them who have : 〈◊〉 the Presbyterian Non - conformist Teachers have g●●nerally manifested base and unchristian cowardi●● in running away from their flocks , through fear suffering , and exposing them , to those , they 〈◊〉 to be Wolves , and some of them are fled beyo●● Sea , Others lurk in corners here and there , 〈◊〉 keep privat conventicles , where many times 〈◊〉 preach Sedition against their L●wfull Prince , instigation of whom , that insurrection happ●●ed 1666. 6. And some of them have printed books , in defence of the lawfulness of making wa●r against the Suprem Magistrat , in order to reestablish the Presbyterian Government , a way flat contradictory to the nature of the Gospel , to the express commands of Christ , and also to the practice of the primitive Christians , to make any carnal or military resistence , so much as in their own defence , which lasted for hundreds of years , so that it is but of later times , that any professing the Name of Christianity , did offer to defend themselvs by carnal weapons , against their Lawfull Magistrats . During the ten persecutions , not so much as a shaddow of any such thing , is to be found in Church history . And yet , as Tertullian gives an account , who lived in the heart of those persecutions , it was not for want of number , or strength , that they did not oppose themselves in their own defence , but onely becaus they were Christians . 7. And although suffering be a thing greatly commended , and also commanded under the Gospell , and is as S. R. calles it , in one of his Epistles , a great part of the Ministry , yet I know not if the Presbyterians can instance one single person of them all , since the late revolution , that have suffered , or do at present suffer , for Conscience sake , in a pure and cleanly way : I mean for matters purely Evangelical , and out of pure Conscience ; for such of them , who did suffer , had not keept their hands clean , from too much incroaching upon affairs of the Stat , and power of the Magistrat , so that they had little cause to glory in those sufferings . 8. And if the Presbyterians think , they have had any Martyrs for Presbyterian government , yet this will not commend their Church above the Episcopal , which hath had its Sufferers also , who have suffered unto death ; and whose Sufferings were as much matters of Conscience unto them , as the Presbyterians was unto them . Yea the Episcopal Church gloryeth , that she had one of the most religious Kings , that either then was , or had been in the world for many ages , a Martyr for her , whose life was worth many thousands of others . 9. And in very truth , the Presbyterian Church will never be able to purge her self of the iniquity of the killing of many thousands , in the three Nations , by the occasion of a most bloody warr , raised up through the instigation of the Presbyterian Teachers . I am fully perswaded of it , that the Presbyterian Church hath as much blood-guiltiness lieing on her head , unwashed off , as any People , called a Church , that I know of in the world , next unto the bloody Church of Rome . And as she hath drunk the blood of many , so blood hath been given her to drink , and it is to be feared , that more will be given to her , as a just judgment from the hand of God , except she repent , and condemn that blood-thirsty spirit , that hath too much led and influenced her . And I am wel ass●red of it , that a bloody Church is no●rue Church of Christ , for the true Church of Christ is washed by the blood of Christ , f●om all lust or desire to shed blood : Sh● can suffer her blood to be shed , for Christ ; but she is white and pure from the blood of others . 10. The Lord would not have David to build his house , becaus he had been a man of warr , and had shed much bl●●d . O! that the Presbyterians could read the spiritual signification of this ! If the house of God under the Law , was not to be built by a man of blood , ( although in the sheding of the blood of the Lords enemies , he was allowed ) shall the house of God under the Gospel be built by men of blood ; And who have shed so much of the blood of their very Brethren , of the same profession , both as Christians and as Protestants ; onely differing from them , as to some small circumstances , and worldly matters ? Surely Nay . 11. And if there were no more , this one consideration might be enough , to peswad any man , that believes the Scripture testimony , and hath the least ●rue understanding of the nature of a Gospel Church , that God will never honour the Presbyteri●n party to build his Zion , or Gospel Church , in ●his Land : nay , from the Lord God I have seen , and do see her rejected , from having any part , or portion in this honourable work . 12. Although I do believe , the L'ord will make use of many among that people , but it will be after he has washed them , and purged from them the spirit of blood , and of much other filthyness , by his Spirit of iudgment a●d of burning , that he will make them as stones of his building . But I know it from the Lord God , by his Spirit in me , and from the same I declare it , that the Presbyterian Church ▪ as such , and as holding such bloody and Anti-Christian , and otherwayes unsound principles and doctrines , shall never be honoured of the Lord , to build his true Zion in this Land ; it is the Word of the Lord God in my heart , and the mouth of the Lord hath spoken it , and sealed it again and again in me ; and their labouring to doe such a thing , shall be but as men labouring in the fire , and like unto them , who essayed again to build Ier●cho . 13. And this I warned them of from the Lord , about eleven years agoe , in my book , called Hel● in time of Need , printed in the year 1655 , whic● was a year before their insurrection in the West . Yet I most assuredly know , that the Lord will buil● unto himself a glorious Church in this Land , and therein I aggree with S. R. What he writs in divers Epistles , as Ep. 7. part 1. , a dry wind upo● Scotland , but neither to fan , nor cleanse ; but out of all question , when the Lord hath cut down his forrest , the after-growth of Lebanon shall flourish , they shall plant vines in our mountains , and a cloud shall yet fill the Temple . Again , Ep. 55. part 1. there shall be a fair green young garden , for Christ in this Land , &c. Again Ep. 70. I believe our Lord once again shall water with his dew , the withered hill of mount Zion in Scotland , and come down , and make a new marriage again ; as he did long since . ( he addes ) Remember our Covenant . See also Ep. 34. and 2 : part Ep. 56 , and 57. and part 3 : Ep. 13. 14. But what means the matter ? These words of S. R. hold forth a great back sliding and apostasy of the Presbyterian Church , according to this great Seer S. R. Otherwise what nee●d of a new marriage : but let us hear him express his mind more distinctly , concerning this so highly commended Presbyterian Church . part I : Ep. 34. he saith , We , wo , wo be to apostat Scotland : there is wrath , and a cup of the red wine of the wrath of God Almighty in the Lords hand , that they shall drink , and spue , and fall , aud not rise again . and part 1. Ep. 43. But this Nation hath forsaken the fountain of living Waters . And part 1. Ep. 54. This is a black day , a day of clouds and darkness , for the roof-tree of my Lord Iesus his fair temple is faln , and Christ's back is towards Scotland . and part 1. Ep : 1. yet more distinctly , My heart is 〈◊〉 indeed for my mother Church , that hath played the barlot with many lovers , her husband hath a mind to sell her , for her horrible transgressions , and heavy will the hand of the Lord he upon this back-sliding Nation . All this , and much more might be cited out of his Epistles , do prove , that S. R. had no such thoughts of the Presbyterian Ch●rch , which he calleth his mother Church , in the time he wrot those Epistles , which was at Aberdeen , the best time he ever knew , and had great nearness unto the Lord. 15. And whatever faith S. R. had of the Lord his appearing again , to reforme the Land , by the Covenant ; yet we find , that in his later days , his faith was very wavering and uncertain , touching the Covenant its being made an instrument of reformation : for thus he writs , Ep. 70. part 2. I believe he comes quickly , who will remove our darkness , and will shine gloriously in the Isle of Britan , as a crowned King , either in a formally sworn Covenant , or in his own : glorious way ; which I leave to the determination of his infinit Wisdom and Goodness . It seemeth he had some other way in his view , as possible , if not probable , which God would take to reforme the Church , then the Covenant , ( that instrument of so much blood ) Hower this is certain , his faith was very uncertain about the matter now in his dyeing days : and he speaks not at all as any true Prophet of the Lord , in this matter . Albeit the Presbyterians generally are still so blind , and darke , that they positively judg , that the covenant will be a main thing , that God will make use of , to reforme the Land , and that both Covenant and Presbytery will up again , where as S. R. is unclear in the matter . 16. And I could tell them of one of themselves , whom they judge no lesse then a martyr for the cause , that published his mind in print , before his death , some years , that God had forsaken their Nationall Church , and was not like to return to her again : and he answereth all the common reasons from Sciptur , or the Covenant , that seemed to prove , that the Lord would return unto them , and plainly sheweth the weakness and invalidity of them . The book is in the hands of many which I have read , and I had it from the mouth of an honest faithfull man , that he heard Iohn Livingston , say , in prayer , Lord since Dumbar , thou hast spit in our face , and since that never looked over thy shoulder to us again . This is he , whom the Author of the Postscript , calls that great man of God , and this prayer he had in a certain family in Aberdeen . And this is that Church , that was such an apostat , and whom the Lord had so forsaken by the confession of their chief Seers , and who indeed was never a true Gospell Church , that we the people called Quakers have forsaken , and we are resolved by Gods grace never to return unto her , for the Lord hath said unto us , let them come unto you , but goe not ye unto them , the Lord hath added divers , who were among them , and under that profession unto us , and will add many more , yea thousands in due time , for the Lord hath a precious seed to gather out from among them . And there are many among them , I know , who have true breathings after the Lord , and these in due time the Lord will regard , and bring them to his Zion , which he has begun to build in great glory , even in , and among the people , called in Scorne Quakers . SECTION V. 1. What is said against the Presbyterian Church in general , as national and as being so guilty of persecution and blood , is not understood of all that goe under that name , many among them being free of such crimes , and of a more sober Spirit and principles . 2. An Apology , why I frequently use the word [ Presbyterian . ] 3. Presbytery too good a name for them , unless with this addition Pseudo-Presbytery , that is Pr●sbytery falsely so called . 4. The Presbyterian Church guilty of denying the true Christ , who would exclud him out of the very Saints . 5. The Presbyterian Church a foolish builder , and guilty of very bad and Vnchristian Doctrins . 6. The Presbyterian Church , although she pretend to be more for a spritual way of preaching , and worshiping , then the Papal , or Episcopal , yet upon the matter , she is not one jot more for the same , then they are , proved by divers Instances . 7. Two Questions put to the Presbyterians . 8. A list of the r●viling , false acousations and railing speeches of the Author of the Postscript , against the people , called Quakers . 9. Presbyterian teachers have not that credit now with many people , as to make them believe , whatever they say , with an implicit faith , as formerly they too much had . 1. ANd as to what I have said in generall against the Presbyterian Church , as Nationall , and as being so guilty of persecution and blood , I understand it , not of all that goe under that name , for I doe believe many among them are altogether free of having a hand in such things , and are of a more sober Spirit , and of more sober principles : but I understand it of a great faction and party of them , that did most prevail , and carryed away many simple wel-meaning people along with them , what by deceitfull perswasions , and what by fears : And I know many that were so carryed away , are now come to see the evil of these practices , and are resolved never to concurre in , or countenance the like of them again . But especially the Presbyterian Clergy and priesthood had the main hand and stroak in these disorders , and all to uphold their kingdom , and gratify their lust , and ambition . 2. And that I have so frequently used the word [ Presbyterian ] or may afterwards use it , is onely for distinction's sake , becaus I know not how otherwise to designe them , yet I am farr from judging them to be true Presbyterians , or that their Classicall judicatorys were true Presbyterys , such as were in the primitive times . And therefore Presbytery is too good a name to give them , unless with this addition Pseudo-Presbyter● , that is to say , Presbytery falsly so called , seing they have so positively denyed that which gives the very life , and being , either to any true Church , or Presbytery , viz , the immediat Revelation , and 〈◊〉 teachings and leadings of the Spirit of Christ in every member ; so that as of old , there were , who called themselvs , Iewes , and Apostles and were not , so these Presbyterians call themselves true Pre●●●●erys , but are no more so , then a dead image of a man is a true man. And indeed who ever hath a true knowledge of either the Gospell , or a true Gospell Church , will see , that with good reason , and good ground , we have forsaken the Presbyterian and Nationall Church , and that not only becaus of her bad practices , but also for her bad , anti-Christian and unsound Doctrins in many things , she denying the real in-being and reve●ation of Ies●● Christ in any of her Members , or indeed in any men in those days . 4. And although she falsly accuse us , as denying the true Christ , yet I hope to make it apparent , that she , and not we , are the denyers of him , who would exclud him out of the very Saints , and altogether confine him to some particular place : but this I intend to reserve till afterwards . 5. Also she discovereth her self to be a very foolish builder , who maketh her foundation so narrow , and her building so wide , for no less , then the whole Nation , she would take into her building ; yea all Nations , if she could . And yet the true and saving Power , and Grace of Christ Iesus , which ●elongs to the very foundation of the Church , she ●ill onely have it extended but to a small number of ●er members , and that the greatest part have neither ●eceived this Grace , nor ever shall ; but are exclud●d inevitably from it , without their own consent , ●y Gods absolut decree , that barreth them out from 〈◊〉 possibility of Salvation , before they ever came 〈◊〉 the world . Surely this is too narrow a foundaion for so wide a building ; and it is but a small ●avour to so many thousands of her members , than ●hey are not so much as under any possibility of Salvation : yea it seems they are rather the worse , then the better , for being her Church members , seing , to the boot , they shall be more guilty of condemnation , then the Heathen , who never heard the Gospel outwardly preached , and yet neve● a whit the more near unto Salvation . These ar● sad tidings , she preacheth to her Church members Again , her most eminent Saints , she leaveth the● still in the dirt , and mire of sin , for term of life and tells them , they can never be free from sin , i● this life ; but sin , and can not but sin daily , in though● word , and deed , Surely , such un-Christian Doctrins , with many more could be named , an ground enough for any man , whose eyes are true● opened to leave her , and come out of her . 6. And though she pretend to be more for a sp●ritual way of preaching , and worship , then eithe● Papists , or these , called the Episcopal ; yet reall● upon the matter , she is not one jot more for th● same , then they are ; but doth fully aggre wit● them , in those principls , that in their very natur●● oppose all spirituall preaching and praying . For 〈◊〉 they say , that true Grace or ptety is not essential to 〈◊〉 Minister of Christ ? She saith the same . Do the● say , that men may preach and pray , without the spe●cial and immediat movings of the Spi●it of God , an● while they thus preach and pray , they ought to b● heard , if having an outward call from the Church She saith the same . Do they say , that immediat calls are not needfull to Preachers ? She saith the same . And in a word , I know not in the least , wherein she is any more a friend to the Spirit of Christ ▪ and to preaching and praying by the same , or wherein she is not fully as great an enemy , yea rather upon the matter , she is greater ; for I believe there shall hardly be found any Council Provincial , or General among the Papists themselvs , that have so expressly and directly denyed and judged out , all new revelations and immediat teachings of the Spirit , as the Presbyterian Church have done in their assembly at Westminster : and indeed all praying by the real movings of the Spirit of Christ , being once denyed , and a Worship without the Spirit being set up , it is a meer circum●tance , whether it be in a set forme of words , yea 〈◊〉 or nay ; onely that which is for a set forme of words and a stinted Liturgy ( the Spirit being once exclud●ed by both partys ) seemeth to be less sinfull , and al●o less scandalous , for he that prayeth by his set ●orme , is out of all hazard to use words of non-sense ●nd blasphemy , providing the set forme contain ●othing but sound words : whereas he , that pray●th onely out of his imagination , ( for out of what else ●oth he pray , seing he doth not so much as pretend to ●eceive his words from the Spirit ? ) is really in this 〈◊〉 And it is wel known , how oft some have really spok non-sense and blasphemy , who had no 〈…〉 better guid , then their own roaving imagination , when they said their prayers ; and many times the people , in stead of being moved to seriousness by such prayers , were moved to laugh at the ignoran●● and folly of such Speakers : and certainly of two evils it is the lesser , to have a Liturgy or stinte● forme , then to suffer such abuses , as have bee● committed by some both Presbyterian and Episcopal Preachers in their Pulpits , in their Pray●ers . 7. And indeed there are two Questions I coul● never get resolved by any Presbyterian . 1. W●● their Preachers study their Sermons before hand left they should speak non-sense to the People , a●● yet study not their Prayers before hand , but 〈◊〉 them forth ex tempore ? 2. Why they think Lawfull to sing by a book , and yet think it unlavfull to pray by a book ? And these two questi●● I leave with this Author of the Postscript to answe● and shall proceed to take notice of his other 〈◊〉 , wherein I intend to be more brief , ha●ing no arguments to answer , and the Author havi●● brought none against us , nor indeed any Testimo●nys to prove the Quakers guilty of any such 〈◊〉 as he accuseth them of , but spendeth most of all 〈◊〉 paper , in most horrible , bitter revilings , and 〈◊〉 accusations , Some of which I shall here insert , 〈◊〉 give the Reader a trial of the bitterness of this mans spirit , and that he has not the least true ground for any such revilings , in the next place I intend to shew . 8. Let us then stand still a little , a●nd heare his rai●ings , and rai●ing revilings and uncharitable speeches he soameth out against us , even as a troubled Sea casteth out foam and dirt : — this abyss of all abominations , de●perat Quakerism , root of bit●erness , this ditch and deep pit , pernicious ways , Soul-murthering delusions , spreading contagion , ●equally loathsome and hatefull to their Soules with 〈◊〉 bell ; Sathans slime , botch of hell , pure Devilism , 〈◊〉 the dung of all these desperat , soul-destroying heresys , ● videlicēt of Popery , Arminianism , Erastiamsm , ●Socinianism , Arianism , Petagianism , Familism , ●Antinomianism , Heathenism , and Atheism ; 〈◊〉 ●having a speciall power and influence over and 〈◊〉 〈◊〉 the bodys and spirits of not a few of that monstrous 〈◊〉 , dung of hell dished up with a piece of the black ●Art , peculiar to that Tribe ; the very stink of hell , which cometh forth at their impure and po●●u●ed ●mouths in blasphemys against God , his Christ , his ●Spirit , his Word , his precious and pure Ordinances , 〈◊〉 purchase of the blood of Christ , and the means 〈◊〉 fellowship with the Father , and with his Son Iesus ●hrist : most odious vermin , and black locusts , that 〈◊〉 crawled out of the infernal lake , or croked upon the face of the Earth , blasphemous belchings , 〈◊〉 the very sibilation of the Old Serpent . What name or notion can be faln upon , or found fit to unfold the nature of that doctrin , comprehensive of all these doctrins of Devils : whereby the Gospel hath been from the beginning opposed through Satans black art and utmost malice , as if this one shape and size of enemy● to the Gospel , were gathered together and ceme●ed all the severall partys , that ever Abaddon an● Apollyon commanded in his severall expedition● against the Prince Michaël . And thus Reader I have set before thee , som● part of this Presbyterian mans Rhetorick , for●●trial , and if thou hast the least measure of true di●cerning , so that thy ear can try words , as 〈◊〉 mouth tasteth meat , it will be easy for thee to judg● whence such bitter and unchristian revilings pro●ceed , and what spirit hath taught him to utter 〈◊〉 many gross lyes and slaunders against an innoce● People , and none can expect that I will be at th● pains to refu●e such stuff , it containing nothing 〈◊〉 argument nor proof , that we are guilty of 〈◊〉 things , but onely bare affirmations . 9. And though in former times , the Presbyt●rian Teachers had such great esteeme ( throug● the great blindness , that was over the Nation ) 〈◊〉 the minds of most people ; that their bare saying 〈◊〉 were like Divine Oracles , yet the times are now 〈◊〉 a great measure changed , that what they say will not be believed so easily ; nay will not at all be believed by thousands , unless they bring good and sufficient proof for the truth of what they say : for there is an eye opening in many in this Nation , that is seeing clearly , how these deceitfull men had too great power over them , to impose upon their faith : and they are now resolved not to be so abused by them , as formerly : and therefore I am perswaded , such bare affirmations without the least shaddow of a proof , will have weight with none , but such as yet give up themselvs blindly and implicitly to be led by these blind guids , and for such there is no remedy , untill it please the Lord to open their eyes , which is my earnest desire . SECTION VI. 1. The Scripturs no warrant for peopls refusing converse with the People , called Quakers . 2. They bring no doctrin contrary to the Scripturs . 3. The Author and his Brethren guilty of horrid injustice against them , in condemning them , whom they neither know , nor their principls . 4. Many of them with a blind and mad zeal refuse all means of Information . 5. The Presbyterian Teachers in labouring to perswad people , not to converse with us , nor read our books , practise that usuall policy of the Popish Church , that forbids to read Protestants books , or converse with them . 6. Many are the more moved to read them , and seek occasion of their converse . 7. Finding them grossly and falsly accused . 8. John Livingston his unchristian carriage to some of their profession at Rotterdam . 9. The people called Quakers , not Here●icks , nor their principls heretical , but truely C●●●sstian and Apostolick . 10. Presbyterians in great confusion and contradiction in comparing some of themselvs to the greatest Prophets , and yet denying Immediat Revelation and Spirit of Prophecy . 11. A cowardly Spirit in many of the Presbyterian Teachers . A question put to the Author of the Postscript . Pag 5. ad sinem . And here by the way , let me set before thee , the practice of that Great man of GOD [ Master John Livingston ] ( of whom without vanity , or being judged to hold mens p●nsons in admira●ion for advantage , I fear not to say , that in the day he was taken up from us , I knew not so great an Ambassadour for Christ left behind upon the Earth . O to see some , on whom this Elijah's mantle is faln ! ) as a fit patt●rn for thy in●itation , &c. 1. Answer : The Author of the Postscript hath been giving some perswasions , why People should deny all converse with the People , called Quakers , from the exampls of the Apostles , Paul and Iohn , and lastly from the example of Master Iohn Livingston , as he calls him . ( behold the Presbyterians pride , that will honour one another with the title of Master , whereas when they speake of the Apostles , they give them no such titles , but bare Iohn , Paul , Peter . But to say Iohn Livingston , and Samuel Rutherford , withholding the proud title of Master , which Christ did expressly forbid , doth greatly offend Presbyterian ears ) But first I must tell the Author of the Postscript : As to the exampls of Paul and John , the case doth no ways meet , for the people called Quakers are of the same spirit , and hold the same principls , and have the same life and conversation , which the Christians had , whom Paul and John loved , and were kindly affected unto , even as parents unto children . They are neither like seducing Elymas ( a title more aggreable to this Author ) nor like Hymeneus and Alexander , whom Paul delivered unto Satan : nor have they the least affinity with such , as John forbad the Disciples to receive into their house , or give them a friendly salutation , for such were they , who brought another doctrin unto them , then John preached . See 2 Ep : Ioh : ver : 10. 2. Whereas the Quakers bring no other Doctrin , but the very same doctrin of Christ , which Christ himself , and both John and all the Apostles preached . And this , upon trial , we are assured by the Grace of God , that we can make good against this Author and all his Brethren ; as likewise that we can prove that he and his Brethren are the men , that bring a contrary doctrin . For whereas Christ preached himself to be the Light of the world , and John preached him to be that true Light , that lighteneth every man , that cometh into the world , that all through him might believe . And the Apostle Iohn said , This is the message , that we have heard of him , that God is Light , and in him is no darkness at all● I● we walk in the Light , as he is in the Light , we ha● fellowship one with another , &c. The Presbyterian Teachers can not endure to hear the same doctrin preached by the Quakers , and they are ready to g●ash with their very teeth at us , when we preach GOD to be the LIGHT , and CHRIST to be that TRUE LIGHT , that inlighteneth EVERY Man , that cometh into the World. And both Christ and the Apostles preached God and Christ in men , as wel as Christ his coming in the flesh , or God made manifest in flesh , in that prepared body , which was crucified at Ierusalem , and afterwards raised up again , and glorified . And this same doctrin the Quakers preach , whereas the Presbyterians are no● for Christ his being in a true and real sense no not in the very Saints . 3. Surely this Author and his brethren have committed an horrid injustice against the people called , Quakers , in condemning them , whom neither he nor his brethren do know , nor what principls they hold , whereas they believe lyeing reports , that malicious men have invented against that people , and there is a mind in them , that is too ready to give ear to such lyes , and foment yea augment them . 4. And yet I have really such charity to this man and many of his brethren , that it is through ignorance that they thus condemn us , and speake evil of us , and therefor is their sin the more pardonable , were it not that with a blind and mad zeall , they refuse all means of information , whereby to be instructed , either what we are , or what principles we hold , otherwise it were impossible they could be so ignorant concerning us , as really they are ; for thousands in this land know that we are not guilty of these horrid things , which this man layeth to our charge . 5. And certainly this is a great sin in them , and near bordering with that sin that shall never be forgiven , that they refuse to be informed of us , and are willingly ignorant themselvs , and seek by all means to keep people in ignorance concerning us , that they may not converse with us , nor read our books , an usuall policy of the Popish Anti-Christian Church , who cry out against all di●●enters from them , as damnable Hereticks , not to be conversed with , nor their books to be read , upon pain of the Popes curse , and surely those groundless threa●● of these Presbyterian priests , have as small weight with ingenuons people , and their curses or excommunications we value as little , as the Popes ; being both from one Spirit , and we know the more the● curse , the Lord will the more bless us , as we are faithfull in our Testimony to him . 6. And it is observable , that the more these me● disswad people from reading our books , and conversing with us , many have been the more moved to read them , and seek occasion of our converse , who upon an impartial search , have found that we have been most grossly abused , and belyed by these men . 7. Which hath raised in them a love to us , and an indignation against those mens deceit , who did so injuriously and basely traduce us , and thus also by degrees , their understandings have been opened ▪ and their hearts inclined by the Lord to joyne with us in the same Testimony . 8. Now as concerning Iohn Livingston , whose exemple this Author commendeth to be imitated , who , when a certain per●on of that Profession , being his former acquaintance , came in love to visit him , and also to give him true information concerning that people , if ther had been place in him to receive it , did in a most rude , and Unchristian way , refuse him accesse into his house , yet having nothing justly wherewith to charge him , and when he inquired of him , what was the reason of his carrying so towards him , he told him , that he had joyned with a people , that held blasphemous principles ; and when he again inquired , what these blasphemous principles were , he would not give an instance in one particular ; but found fault with him for speaking the plain Scripture language of Thee and Thou , which Christ and the Apostles used to one person ▪ and of this rencounter B. F. a merchant in Rotterdam , and I my self were both eye and ear-witnesses , then present in company with the said person , and it is a certain truth , that this was the first time that Iohn Livingston spake with the said person , after he was of that profession , and yet he rejected him , plain contrary to the Apostle , ( upon supposition that he had been an heretick , as he was not ) an heretick , after the first and second admonition reject . And wherein also he dealt contrary to many of his own brethren , who have judged it their duty to speake with such , and conferre with us , and the Apostle willed that in meekness we should instruct them , that oppose themselvs , if peradventure God may give them repentance . 9. But our great defence is , that we are not Hereticks , nor our principles hereti●all , but truly Christian and Apostolick , and it is the height of injustice to condemn us , before we get a fair hearing and opportunity , as often as need is , to clear our selvs ; which neither this Author , nor I. L. have ever given us . And therefor I leave it with all sober people to consider whether this practice of I. L. doth not more resemble the Pope , who forbids to converse with Protestants , or read their bookes , as being in his sense damnable Hereticks , then either Paul or Iohn , or Christ who often reasoned with the Srciber and Pharisees his greatest enemies , and Paul disputed with the Iewes , and Greek Philosophers , that opposed themselves to the truth , and bid reject none ▪ but such as were self-codemned , which neither 〈◊〉 Author nor I. L. could justly say of any , called : Quaker . 10. And here again , I cannot cease to wonde● how this Author cryeth up Iohn Livingston , and giveth him no less tittle , then if he were another Elijah , while he falleth out into such an exclamation , ● ( saith he ) to see some , on whom this Elijahs mantl● is faln , & c ! Which words plainly import , that I. L. was a Prophet and had the same Spirit of Prophesy , that Eli●ah had , which is enough to make a mans teeth to water , to perceive their pride and insolency on the one hand , and there confusion and self-contradiction on the other , while they plainly teach , as I have already observed , that the Spirit of Pr●phecy and immediat revelation , and teachings of the Spirit are generally ceassed , since the Apostles dayes ; as for I. L. himself , whatever he was in former times , sure I am , in his latter dayes he was much in the dark , otherwise he could not have so mistaken and misjudged us , as he hath done , if his habitation had been in the Light , he would have seen and known better what wee had been . But to passe this , it doth not a little discover him to have been but a weak and cowardly man , that at the meer will and command of men , went over sea and subscribed his sentence of banishment with his own hand , as others likewise did , which the Author of Ius Populi doth plainly acknowledge . I challenge the Author of the Postscript to shew me , where any of the true Prophets of God , or Ambassadours of Christ did such a thing , surely this was no Propheticall act , but rather a renuncing of all true obedience unto God , not only to desert his ●lock , but promise never to return to them , nor to his native countrey on paine of death , without leave of men . Now put the case that God had commanded him by immediat revelation , or given him an immediat message to return , as he had wont to give immediat messages to Elijah , did he not here bind himself up not to goe , or else to make himself a transgressour , guilty of death by his own hand-writting ? And if it ●e said , there are no such immediat messages to be expected in our dayes ; then for shame let them forbear comparing him to Elijah , or telling us of I. L. 〈◊〉 mantle . 11. Surely it appears to me , his mantle was ● cowardly Spirit , which hath fallen upon many of them , that they are runn away from their ●locks , for they were not sent prisoners over sea , but went away to shun greater sufferings , and I. L. in his letter , to his parishoners a little before his death , is so ingenuons as to confess , he failed in his duty in not bearing a faithfull Testimony before them who sentenced him , and yet I find not that he ever mended this fault , although he lived many years afterwards ; however he is now before his Judge , and far be it from me , to conclud he has not found mer●y with God , nor should I have med-led with him , if the great inju●tice of the Author of the Postscript had not constrained me , and put me on a necessity so to doe . But what if the Author of the Postscript knew no● so great an Ambassadour left behind upon Earth ? Surely there are many greater and more true Ambassadours then ever he knew , and how did he know that he was a true Ambassadour , I suppose he wi●● not deny his words to imply that I. L. was a very holy man. 12. Now I ask him how doth he know this , what is his rule in this case ? Not the Scripture ; for it 〈◊〉 nothing of such a man , and as for the markes of true holiness , how doth he know that they wer●●eally applicable to him , seing an 〈◊〉 goe ●he length of all outwards , and he can not know ●he inwards of a man without immediat revelation , ●ndowning the Spirit to be the rule contrary to the Confession of faith , and Catechism that say . The Scripture is the onely rule , and immediate revelation 〈◊〉 ceased . SECTION . VII . 1. An Account of all the particulars , upon which the Author of the Postscript layeth the whole stress of his accusations against us , being eight in number . 2. The first accusation false . 3. We own Christ to be true and perfect God , and true and perfect man. 4. His God-head is not his man-hood , yet the man Christ , is God , by reason of the most wonderfull union betwixt the two Natures . 5. The Christian Quakers free of the errors of Socinians , Manichees , Apollinarians , Nestorians , and other Here●icks Concerning Christ. 6. The second accusation a meere quible about the invented words of mans wisdom , but the truth of the mystery is owned by the Quakers . 7. Father , Word , ( or Sone ) and Ho●y Ghost , are three , otherwayes then in meere union , operation , or manifestion towards us onely , but not three substances . 8. Divers judged pious and learned men of the Ancients denyed and disputed against 3. hypostases , and 3. persons , as Jerom and Augustin . 9. The third accusation a quible , and false upon the matter . 10. Christ is a singular man. 11. Whatever excellency other men have , the heavenly Man Christ Iesus hath the same , and more also . 12. The man Christ Iesus hath a substantiall dignity , and excellency above all men in his manhood Nature . 13. The Christian Quakers , esteeme more highly of the man-hood of Christ Ies●● , then either Presbyterians or Papists . PAg. 9. to wards the beginning . And yet every Article of this , that they may for ever destroy the foundations of salvation , is by them oppugned and subverted ; They puting a false Christ in stead of the true Iesus the Son of David , our onely saviour , denying Christ to be the second person of the Trinity ; denying Christ to be a singular person , denying Iesus the Sone of Mary , to be the alone true Christ , but affirming Christ to be a common sort of thing , to be found in every man as it was in the Son of Mary , even the common Light to be found in the mind of every man in the world , affirming Iesus , the true Christ , the Sone of Mary , to be onely an ordinary vessell , which containeth this Light , as the Spirit of eve●y other 〈◊〉 man doth , and so not onely pulling down our exalted Prince from his throne of glory but putting their false Prophets in his place cloa●hing them with the glory of his proper titeles , as being Christ , as well as he , becaus containing the some Light with his ? 1. Answer . Because the Author of the Postscript layeth the whole stre●s of all his accusations , upon what he doth here lay down , as the principls of the people , called Quakers , and for which ( as supposing all these to be truely alledged , which ye● are extreamly false , ) he goeth on at an high rate in divers whole pages , both before and after these words of his already mentioned , alledging that we deny all the Articles of the Christian ●aith , strike at name & thing of Christian religion , thus robing us of the whole Gospell , and turning us over into pure Heathenism , shuts us out eternally from all access unto God , and makes our salvation for ever simply impossible . Therefore I have found it sit to sett down , word by word , these his particular charges , which are the alone foundation of his whole discourse . And allthough it may suffice to any sober man , simply to deny these charges as applicable to us , who are called Quakers , and to informe the ignorant that they are a meere bundle of lyes and falshoods upon the matter ; and that this is enough 〈◊〉 overturn the foundation of his discourse , and consequently the dis●ours it self , that is built on it , seing he doth not bring the least proof for what he alledgeth against us , from the words or writings of any of that people , but meer blind suppositions and false consequences , which doe no wayes follow from our principle , yet for the further satisfaction of the sober inquirer ● intend God willing , and assisting me by his grace , to goe through every one of these particulars , and in the simplicity and nakedness of truth , to give●●●ithfull accompt and declaration of our faith , touching every particular , which are eight in number The first whereof is , that we put a false Christ in ste●● of the true Iesus , the Sone of David , one onely 〈◊〉 . 2. This is a false accusation , for we acknowled● no other Christ , but the one onely and true Chri●● Iesus , the Sone of David , our onely saviour . 3. And that the soundnes and truth of our fait● may appear , in this particular , let the reader kno● that we do most faithfully believe and acknowled● Jesus Christ to be true and perfect God , and true and perfect man. 4. And that the nature and substance of his Go●-h●ad is not the nature and substance of his M●●-hood , his Man-hood is not his God●head , 〈◊〉 his God-head his Man-hood yet the Man 〈◊〉 God ▪ by reason o● that most wonderfull union 〈◊〉 the two naturs : so that , as the soule and body of a man , are but one man , by reason of 〈◊〉 union , that is betwixt them , although the soule be not the body , nor the body the ●oule : in like manner , but in a more wonderfull sort , the God-head and Man-hood of Christ are but one Christ without any confusion or transmutation of the God-head into the Man-hood , or of the Man-hood into the God-head . And the God-head of Christ is not any inferiour divinity , or deity , but the very same God-head of the Father ; so that Christ , as God , is equall with the Father , and one and the same God with him , of one nature and substance . Again the Man-hood of Christ is a true and perfect Man-hood , so that Christ as man hath a true and real soule distinct from the God-head , yet forever united with the same , in a most immediat and wonderfull manner of which union , no other soul or Spirit of men , or angels , ever were , or shall be partakers . As also he hath a true and reall body , so that whatever per●fection , the Man-hood of any other man hath , the Man Christ hath the same , and that much greater and more excellent , as may be afterwards shown . 5. And thus the soundnes and truth of our faith may appear , concerning the Lord Jesus Christ our ●lone faviour where wee agree with all that are 〈◊〉 and in the faith , against the Socinians who deny 〈◊〉 true God-head of Christ , and who also deny that Christ was before Mary : whereas we believe that Christ was , and is , before all , the First and the 〈◊〉 . As also against them who deny the true and reall man-hood of Christ some denying him to have a true and real body of the Virgin Mary , but onely ●antasticall , as is said of the Manichees : ot●ers denying him to have a true & reall soule , affirming that the naked God-head tooke flesh and suffered in that flesh , which is said to be the heresy of Apollinarius : as also against them , who affirme upon the matter , tha● there are two Christs , and two Sons of God , as if the eternall Word or Logos were the one Christ and Son of God , and the man Iesus , borne of the Virgi● Mary , the other Christ and Son of God , which i● said to be the heresy of Nestorius ; whereas the eternall Word and Man Jesus , are not two Christs , no● two Sons of God , but one and the same ; subsisting in two naturs , as the soule and body are one man according to what is already said , which example 〈◊〉 soule and body , the Ancients have much used to explaine this great Mystery , as also they have used another , to wit , of a red hot iron , the fire in the 〈◊〉 answering to the God-head or eternall Word , an● the iron it self burning and shining by the vertue an● power of the fire in it answering to the Man-hood 〈◊〉 Christ , both which examples I judge to be useful and pertinent , yet falling exceeding short of th● Mystery it self , which is so great that is passeth● 〈◊〉 understanding of men and Angels . The second particular is , that we deny Christ 〈◊〉 be the second person of the Trinity . 6. This is a meer quible about the invented words of mans wisdom , which we deny , albeit the truth of the thing it self we deny not , but faithfully believe , to wit , that Christ as God , is the second of the Three , that bear record in heaven , which three are , the Father , the Word , and the Spirit , and these three are One , as Iohn declared , and we believe that these three , that bear record in heaven , are not three distinct natures and substances , but the one in nature and substance : not three Gods , but One , onely God : not having three understadings , three wills , or three powers , but one only understanding , one only will , and one only power . 7. Yet they are three , otherwise then in meer name , operation , or manifestation towards us onely , being distinct in their relative modes or propertys , so that the Father is not the Word , nor is the Word or Son the Father [ allthough he be our Father ] nor is the Spirit that proceeds from the Father and the Son , either the Father , or the Son , the Father is uncreated and unbegotten , the Son or Word from everlasting is uncreated and yet begotten of the Father , the Spirit is neither created nor begotten , but proceedeth from the Father and the Son , from everlasting , the Father did not become flesh , nor was born , and crucified and rose , but the Son or Word , & yet the Father is in the Son & the Son in the Father , & the Spirit that proceedeth from them , is & was in them and with them from everlasting , and is unto everlasting , and whatever the Father doth , the Word and Spirit do the same , being one , as in nature , so in operation . This Father doth all things by the Word , and the Father and the word doe all things by the Spirit , and yet as they are distinct in the manner , or modes of being , so also in the manner or modes of operation . As the Father is first in the manner of his being so is he first in the manner of operation , as the Son is second in the manner of his being , so is he second in the manner of operation , and as the Spirit is third in the manner of his being , so is he third in the manner of operation . Yet this priority is not a priority of time , but of order , for they were three before time , even from everlasting , and they all cooperat and work together . And thus it may appear , that we are sound in the faith , as touching this great mystery , and that we differr not in the matter , or thing it self , but onely as to the manner of expression , which they themselvs grant , is not by words divinely inspired , as namely a Trinity of persons , or three distinct persons . Christ and the Apostles , who declared of this mystery , expressed it not in these termes , of three distinct persons , nor are these words recorded in Scriptures , therefor we are not bound to expresse our faith in these unscripturall termes , which the holy Ghost hath not taught , nor indeed is there any need of those termes , three distinct persons , but rather they darken then explain the mystery , which have occasioned , not onely some of the vulgar , but even some of them , called the learned , to erre grossely in their conceptions about the mystery it self , as if the Father , the Word , and the Spirit , were really three distinct substances , each having a distinct understanding , will and power , and as if the word or Son were inferiour in nature to the Father , and the Father greater then the Son , as Origen is thought by some to have taught , and as some do now teach , and such although they affirme , that the Word and the Spirit are di●tinct substances from the Father , and that the Father is greater then they , yet they do not acknowledg , that the Word and Spirit are created , or that they have their being from the Father , by way of creation , but only by way of emanation , and they affirme , that the Father is onely the most high God , and the Word and Spirit inferiour unto him , as being God onely by participation from , and union with the Father , and thus they think to defend themselvs , as not being guilty of the Arian heresy , whereas it was a branch of the Arian heresy , to say , that the Son or Word was not equall unto the Father . But whither or not they be guilty of the Arian ●eresy , sure I am they are in an error occasioned in great part , by these unsound and unscriptural terms of three Persons in the Trinity , for persons signify substances , and not the modes or propertys of one Substance . 8. And it is wel known , that these words of Three Persons , and 3 Hypostases have made great contention in former times , and divers , judged to be pious and learned men , have denyed them , and disputed against them , as namely Ierome against three hypostases , and Augustin disputeth solidely , lib. 5. & 7. de Trinitate , that the words [ Three Persons ] are not properly applicable to the Mystery it self ; although he doth not know , what other names to give them : and surely it is too great presumption and curiosity in any men , to dive further into this mystery , then what God hath pleased to reveal , or to give names unto it , which the Lord hath not given . And yet it is more presumption , and smelleth rankly of a persecuting spirit , to impose upon others these words , which the Spirit of God hath not taught , nor left upon record in the Scripture ; and yet , becaus we do not own these words of mans wisdom and spirit , to cry out against us , as blasphemers , and as denying the true Christ : whereas we believe in , and do own the true Christ , according both to his God-head and Man-hood , more according to the Truth , and Testimony of the Scripture , then our accusers do , as I hope in its due place to shew . The Third Particular , whereof he accuseth us , is , that we deny Christ to be a singular Person . 9. But this is another quible , like unto the former ; for I ask him , What doth he mean by the word [ Person ] whether the God-head , or both united ? If he place the personality upon the Godhead , it resolveth into the second particular already cleared ; but the Word , or Godhead of Christ is not properly a person , but an invisible Power and Life : if he place it upon the Manhood as united with the Godhead , this is contrary to their own doctrin , who teach , that the Word did assume the nature of Man , but not the person , otherwise he would be two persons , and thus they distinguish the personality from the nature of man : but this is a most foolish , and groundless distinction , that they have borrowed from the Popish School-men . The Scriptur telleth us nothing of this nicity , yet we do acknowledge the person of Christ. 10. And if by Person they understand his manhood , or the man Christ Iesus , we believe that Christ is man , and a singular man , that is to say , he is not two , or many men , but one onely man : as also he is singular for the excellency of his nature , even as Man. 11. So that , whatever excellency any other man ▪ hath in his nature , Christ hath the same , and also far greater , and more excellent in his , who is the heavenly Man , or Lord from heaven , the second Adam , that is a quickening Spirit , whereas other men , in comparison of him , yea Adam the first Man , is but of the Earth , Earthly . So that , as farr as the most high heavens do excell the base and low Earth , so farr doth Christ even as Man , excell all other men , and that not onely in accidents , as the Popish school-men , and the Presbyterian Teachers , following them , do teach : but in nature and Substance . And therefore , as the Heavens do influence the Earth , and make it fruitfull , by the virtue , that proceedeth therefrom , so the heavenly Man Christ Iesus doth influence all other men , by his Light and Life , that they may be fruitfull in holiness , and righteousuess : and who remaine unfruitfull , it is not for want of the Life and Spirit of the Heavenly Man , as not influencing them , but becaus that by unbeliefe they harden their hearts against his Heavenly breathings and influences . And this distinction betwixt the very nature of the Soul and Spirit of Christ as man , amd that of the soules of all other men , is clearly held forth by Paul , according to the wisdom given him of God , that whereas the Soul of any other , as namely the Soul of Adam , was made a living Soul , the second Adam is a quickening Spirit , who quickens both the Souls and bodys of other men , who in faith receive his quickening life and Spirit : and whatever virtue the Souls of any other holy men have to quicken others , they have it not of themselvs , nor yet immediatly of God the Father , but they derive it from the heavenly man , or second Adam Christ Jesus , who hath it immediatly of the Father , who is the Mediator between God and Man , even the Man Christ Iesu● . 12. And this doth manifestly hold forth a substantial dignity and excellency in the nature of the Man Christ Jesus , even as a man , above the nature of all other men and Angels , which the Papists and Presbyterian Teachers do both deny . 13. And thus it may appear , how much more we do esteeme of the Manhood of Christ Iesus , then either Papists or Presbyterians . SECTION VIII . 1. The fourth accusation is false , for we owne no other Iesus Christ , but him who was born of the Virgin Mary . 2. He was the true Christ of God before . 3. That the man Christ Iesus was from the beginning . 4. Some Scripturs brought and opened to prove this , as Eph : 3 : 9 ▪ Joh : 6 : 38. 1 Cor : 15 : 47 , 48. Joh : 3 : 13. Eph : 4 : 9. 1 Cor : 10 : 3 , 4. the same proved from 1 Tim : 2 : 5. and 1 Cor : 11 : 3. 5. Christ was anointed from the beginning , Prov : 8 : 23. Psal : 2 : 6. 6. The Man Christ before Abraham and John the Baptist. 7. Some more Scripturs opened , as Psal. 110 : 34. Amos 2 : 13. Heb. 6 : 6. Rev : 11 : 18. And some more Scripturs opened out of the Old Testament , to prove that the Man Christ was from the beginning , as Gen. 32 : 24. Gen. 19 : 24. 8. That the outward flesh and blood is not properly the Man , but the Soul or inward man. 9. More Scripturs opened out of the Old Testament , as Ezek. 1 : 26 , 27. Dan. 7 : 9. 10. Christ his Soul and heavenly flesh and blood from the beginning . 11. The Soul , Life , or Spirit of the Heavenly Man doth as far extend as his heavenly flesh and blood , even to all the Saints . 12. Though they have not the center or root of his Soul and Life in them , but onely a measure , ray or emanation of it . 13. The Scripture no where saith that Christ did take his Soul , but onely his outward flesh of the Virgin , and so according to the flesh he was onely the Son of Mary , David and Abraham by virtue of his outward conception and birth . The fourth Particular , whereof he accuseth us , is , that we deny Iesus the Son of Mary , to be the alone true Christ. 1. This is a false accusation ; We own no other Jesus Christ , but him , that was born of the Virgin Mary , who , as concerning the flesh is the Son of Mary , and the Son of David , and the Seed of Abraham . 2. And yet he was the true Christ of God , before he took flesh , and before he was the Son of Mary , or David , or of Abraham : for his being born of the Virgin Mary made him not to be Christ , as if he had not been Christ before , But he was Christ before , even from the beginning , as I shall prove clearly out of Scripture , Eph. 3 : 9. it is said expressly , that God created all things by Iesus Christ. Now if all things were created by Jesus Christ , then Jesus Christ was before all things ; for the cause is always before the effect , at least in order of nature . But to this they object , that by Iesus Christ is meant the Word onely in this place , whereas the Word onely is not properly the Christ , but the Word as cloathed with the Manhood , or the Man as united with the Word . And so I answer , that the Word onely is not properly the Christ without the Manhood ; but it is the Word made Flesh , or made Man , And therefore seing the Apostle by the Spirit of God hath declared that all things were created by Jesus Christ , and that Jesus Christ signifieth properly the Word made Flesh , or made Man , it is clear , that according unto the Apostle , the Word was mad flesh or Man , even from the beginning . 3. And this will yet more appear , by comparing this place with other places of Scripture , as Ioh. 6 : 38. For I came down from heaven , not to do mine own will , but the will of him that sent me . Now Christ spake this , not simply as the Word or as God , but as Man ; for as God he had no will of his own distinct from the will of the Father , for the Father and the Word have but one onely will : whereas the Man , or Manhood of Christ hath indeed a distinct will , which yet is always in union with the will of the Father . And seing Christ spake this as Man , it is clear from his own words , that as Man , he came down from heaven , and was Man before he descended to take part of our flesh in the Virgins womb , and therefore Paul calleth him the Second Adam , the Lord from heaven , and that heavenly Man 1 Cor : 15 : 47 , 48. Also it is clear , that Christ himself speaketh in the 6 of Iohn of his flesh and blood , that did come down from heaven , whereof men must eat and drink , to the end that they may live by Christ Iohn 6 : 51. I am that living bread , which came down from heaven , If any man eat of this bread , he shall live for ever . And the bread that I will give is my flesh . Now many understood not that saying in that day ( as many at this day do not understand it ) for they thought he had spoken of Earthly flesh and blood , and therefore they were offended , and ▪ said , How can this man give 〈◊〉 his flesh and blood to eat ? Whereas Jesus understood it of his heavenly flesh and blood : therefore he said unto them , Doth this offend you ? What if ye shall see the Son of Man ascend up where he was before ? So that Christ was the Son of Man , before he descended , that is to say , true Man ; for Son of man is a Syriack phrase signifying man. Compare with this , Iohn 3 : 13. No man ascendeth up to heaven , but he that came down from heaven , the Son of man which is in heaven ; see also Eph : 4 : 9 , 10. Now in that he ascended , what is it but that he also descended into the lowest parts of the Earth ? He that descended is the same that ascended farr above all heavens , that he might fill all things . And this will yet further appear , if we shall consider what Paul writes of this mystery , 1 Cor. 10 : 3 , 4. that the Fathers [ to wit , the people of Israel ] ( long before Christ came outwardly in the flesh ) did all eat the same spirituall meat , and did all drink the same spirituall drink , for they drank of the Spirituall Rock that followed them , and that Rock was Christ. Nor can it be said that it must be understood figuratively , to wit , the Rock signified Christ ; for we read no where in the Scriptur of any Rock that followed the people in the wilderness as outwardly , that was a figure or type of Christ ; but Christ himself was that Rock that followed them . And certainly if the Saints , before Christ came outwardly in the flesh , had ●ot eat of the flesh of Christ , and drunk of his blood , they could not have had life by him : but they had life by him , and therefore they did eat his flesh and drink his blood . And therefore Christ had flesh and blood , to wit , heavenly and spirituall , even from the beginning , on which the Saints in all ages did feed , even from the beginning , such as Adam and Evah , Abel , Henoch , Noah , Abraham , &c. And seing Christ had flesh & blood from the beginning , he was man from the beginning ; for as God simply , he can not have flesh and blood , For God is a Spirit ; therefore it is the flesh and blood of Christ as he is Man or the Son of Man , as Christ said unless ye eat the flesh of the Son of man , &c. 4. All which prove effectually that the Man Christ Jesus was from the beginning , and if the man Christ Jesus had not been from the beginning , it would follow that the Church all along from the beginning , had wanted a Mediator and Head , for it is the Man Christ Jesus united with the Godhead of the Logos , that is the Mediator betwixt God and man , as Paul declared 1 Tim. 2 : 5. and the Head of every man is Christ , and the head of Christ is God. By Christ , Paul in this place 1 Cor. 11 : 3. understandeth the Man Christ , which he placeth as a middle between God and men : so that God is the head of every man. But it is most absurd to suppose ; that the Church and Saints all along , untill Christ came outwardly in flesh , wanted a Mediator and Intercessor , or that they wanted a head ; for even as the naturall body can not live without its head , so nor can the Church , which is the body of Christ , live without its head , which is the Man Christ Jesus . 5. But let us descend more particularly into particular places of the Old Testament , and we shall see the same truth confirmed abundantly , Prov. 8 : 23. I was anoynted from the age , from the beginning , so the words should be translated , the Hebrew word nissakti signifyeth anoynted , and is so rendered by Buxtorf in his Lexicon , and also by the English Bible Psal. 2 : 6. in the margine , I have anoynted my King upon my holy hill of Zion ; the Hebrew root is the same in both places , and both places are to be understood of Christ , as is generally confessed . 6. Now Christ signifyeth Anoynted , and it is the Man Christ that is Anoynted with the Holy Spirit , and not the Word or Logos , which is God himself , for the Godhead anoynts not the Godhead , but it is the Godhead that doth anoynt the Manhood of Christ , which Manhood hath been Anoynted from the beginning , and therefore the Man Christ hath been from the beginning , who is Gods Anoynted King , and the Head of his Church in all Ages , the First and the Last , even the first-born of every creature , who said to the Jewes , Before Abraham was I am : and it was the Man Christ that said this to the Jewes : and of him John the Baptist thus declared , Iohn 1 : 30. there cometh after me a man that is preferred unto me , for he was before me , and this was the man Christ of whom he spake . Again let us consider Psal. 110 : 1 , 3 , 4. The Lord said unto my Lord , sit thou at my right hand , untill I make thine enemys thy footstool . and ver . 3. from the womb before the morning-star I have begotten thee , so the Septuagint and Vulgar Latin , which doth little differ from the Hebrew it self in this place . And vers . 4. Thou art a Priest forever after the order of Melchizedek . Now that Christ as man is here understood , and not simply the Logos or Word , I prove , First , becaus here are two Lords , The Lord said unto my Lord , the Father speaking unto the Man Christ , for indeed the Man Christ is a distinct Lord from the Father , as he is a distinct Being and Substance , as Man ; and as Man he is a Lord and King , who said All power in Heaven and Earth is given me of my Father : but the Word simply considere● is not a distinct Lord from the Father , becaus not a distinct Being or Substance . Secondly , it is the Man Christ that is Gods high Priest , and not the Word barely considered , for a Priest is one that prayeth unto God for the People , and mediats o● interceeds betwixt God and them ; but the Word barely considered can not doe this , becaus he is no● a distinct Substance or Being from the Father ▪ whereas the Man Christ is a distinct Being , although not divided or separated from him : and if he be ● Priest forever , then from the beginning , and consequently Man from the beginning , according to which the Apostle said Iesus Christ the same yesterday , to day and forever . Yesterday , that is , from the beginning ; to day , that is , at present ; and for ever , that is , in all time and ages to come . This is the promised Seed , which God promised to our Parents after the fall , and actually gave unto them , even the Seed of the Woman , that should bruise the head of the Serpent . And therefore though the outward comeing of the Man Christ was deferred according to his outward birth in the flesh , for many ages , yet from the beginning this Heavenly Man the promised Seed did inwardly come into the hearts of those that believed in him , and bruised the head of the Serpent , and destroyed him that had the power ●f death , that is the Devil , the stronger man entering 〈◊〉 house , and dispossessing the strong man , and casting 〈◊〉 out . And thus Christ is the Lamb that was slain ●rom the foundation of the World , namely in that 〈◊〉 the beginning , even as soon as our first Parents 〈◊〉 , the measure of the Life of the Lamb which 〈◊〉 in our first Parents in the innocent state , came as 〈◊〉 were to be slain in them by transgression , and to ●ndergoe sore and deep sufferings by reason of 〈◊〉 sin , even as the Seed Christ complained by the ●rophet Amos 3 : 13. Behold I am pressed under you 〈◊〉 cart is pressed that is full of sheavs : this must 〈◊〉 be understood of the Life of Christ as Man , for as God he can not suffer , nor be slain ; whereas the Life of Christ as man , is capable of suffering , and being crucified as unto us , ( although that Life still live in it self unto God ) namely , that Seed or measure of it graffed or imprinted in us , according to which the Apostle declareth , that they who fall away from Christ , do crucify again to themselvs the Son of God , Heb. 6 : 6. And Iohn saw that after Christ was outwardly crucifyed at Ierusalem , he should be again crucifyed in spiritual Sodom and Egypt , whic● is the Apostat Church , Rev. 11 : 8. And 〈◊〉 hath he been crucifyed by the Wicked , even fro● the beginning , and hath lived in all Saints , as 〈◊〉 before he came in the flesh , as to his outward birt● as since . So that as Paul said I live yet not I , but 〈◊〉 that liveth in me ▪ The same could Abraham 〈◊〉 Moses and all the Prophets say , that Christ the Heauenly Man and Second Adam lived in them , 〈◊〉 they lived by his living in them , as he said to 〈◊〉 Disciples becaus I live , therefore shall ye live 〈◊〉 But Christ as he is God liveth in all , and is altog●ther uncapable of the least suffering ; and althoug● as Man he may and doth suffer , yet in due time 〈◊〉 suffering Life will prevail , and be raised up over 〈◊〉 its Suffering in all men , where it suffers by 〈◊〉 of sin ; to the everlasting comfort of them that 〈◊〉 in him , and obey him ; but to the everlasti● torment of them that do not believe in him , 〈◊〉 give obedience unto him . 7. But yet more particularly to prove , that the Man Christ was from the beginning , see Gen. 32 : 24. Now when Iacob was left alone , there wrestled a man with him unto the breaking of the day : and that this was Christ , is clear from Hosea . 12 : 4. For it was such a man , as was also the LORD GOD of Hosts , to whom he prayed and made supplication ; whom Hosea calleth also the Angel. See also Gen. 18. where the Man Christ appeared unto Abraham with two Angels , that are called men , ver . 2. ( for Angels are a sort of Heavenly Men ) and one of these three men Abraham prayed unto , and therefore it was the Man Christ , who after he had talked with Abraham ascended , and did afterwards destroy Sodom and Gomorrah with fire and brimston . And Gen. 19 : 24. it is said The Lord rained from the Lord fire and brimston : therefore this was no other man , or Angel , but the Heavenly Man Christ Jesus , who at divers times appeared unto the Fathers in the true forme of a Man , yea even unto Kiug Nebuchadnezar together with the three children in the firy furnace ; and although it is commonly supposed , that it was onely God that appeared thus , in a fantastical forme and shape of a man , and not that it was really the Man Christ Jesus : yet this is by no means to be granted , otherwise we should give away the cause to the Manichees , and such who affirme that Christ was never a real and true Man , even when born of the Virgin Mary and crucifyed 〈◊〉 the cross , but onely that it was a phantasme or phantastical appearance of man. For indeed , seing he 〈◊〉 called as really Man , before his outward birth in the flesh , as afterwards , we have as good cause to believe him to be true and real Man , before his outward birth 〈◊〉 in the flesh , as after . 8. For it is not the outward flesh and blood that is the Man ( otherwise the Saints that have pu● off the outward body , should cease to be men , 〈◊〉 Christ should have ceased to be Man , betwixt 〈◊〉 death and his resurrection ) but it is the Soul or inward Man that dwelleth in the outward flesh or ●ody that is the Man most properly , such as Christ 〈◊〉 even from the beginning . 9. And this was the Man , even Christ , who● Ezekiel saw in his vision upon the throne above 〈◊〉 firmament , Ezek. 1 : 26 , 27. and whom 〈◊〉 saw , Dan. 7 : 9. and this was long before his outward birth in the flesh , and was as real a vision of the Man Christ Jesus , as that which John ●ad , Rev. 1 : from ver . 13 to 19. And this same Man the Lord Jesus Christ Isaiah did see , Isa. 6. sitting upon his heavenly Throne , so that his traine or skirts filled the Temple . The same also appeared unto Adam ▪ Gen. 3 : 8 , 9 , 10. nor will it prove that he whom Ezekiel saw ; was not the real Man Christ Jesus , becaus it is said that he saw as the similitude of a man , for even when Christ came outwardly in the flesh , he is said to be found in fashion or likeness as a Man , and yet he was a true Man , and did truely and really partake of our flesh and blood by his outward birth . 10. Yet before this , even from the beginning , he was the heavenly Man , and had his Soul and Heavenly flesh and blood , by which he reached unto the Saints in all ages , and did refresh and feed them unto eternall Life . And forasmuch as he gave them of his flesh and blood from heaven , he also gave them of his Life or Spirit , as he is the Heavenly Man , or Second Adam . 11. For the Life or Spirit of the Second Adam doth extend , as farr , as his heavenly flesh and blood . And thus the Word was made Flesh even from the beginning , and dwelt in us , as in all Ages ; and they beheld his glory , as the glory of the onely-Begotten of the Father , full of Grace and Truth , yet he dwelleth not onely in the Saints , but also without them , in himself , and did so from the beginning . 12. For the Saints can not contain Christ , even as Man ; they onely partake of some measure or ray , or emanation of him , they have not the Center or spring of his Soul and Life in them , but onely an emanation or stream of it : the Center and Spring it self was for most part in heaven , untill it descended and cloathed it self with the likeness of our 〈◊〉 flesh in the Virgins womb . 13. And ●herefore let all the Scripturs be searched , and it shall not be found that Christ became Man and tooke to himself the Soul of Man , at his conception in the womb of the Virgin Mary ; but onely that he took flesh , and was the Son of Mary , David and Abraham according to the flesh : but according to his Heavenly Nature , even as man , he was the Son of God , and was the Father and Lord of all the Faithfull in all Ages , therefore David in spirit called him LORD , whose Name is Wonderfull Counseller , the Mighty God , the Everlasting Father , aud Prince of Peace . SECTION . IX . 1. That Christ is in every man , yea in every Creature in a true sense proved from Scripture . 2. That it derogats no more from the honour of Christ then from the honour of God the Father that he is in all things . 3. Christ in the saints , proved from Scripture . 4. Yea in all men , even the wicked , proved from Scripture . 5. The God-head properly doth not suffer in men but the soule or life of Iesus Christ the heavenly man. 6. More Scripture to prove that Christ suffers in the wicked as Heb. 6. 6. Rev. 11. 8. 7. Paul preached Christ in the Corinthians and Galatians when unbelievers proved from 1 Cor. 2. 2. Gal. 1. 3. Eph. 3. 8. 1. Tim. 3. 16. 8. If Christ be in the Saints he must be in all men , proved from a most convincing reason , that otherwayes he would be divided from himself and in discontinued places . 9. Christ is otherwayes in all men then in the other inferior creaturs in regard of his operations . 10. And otherwise in the Saints , then in other men , not only in regard of operation but also in regard of union and communion . 11. How Christ is , and yet is not , in unbelievers in different respects , cleared by two manifest examples . 12. Christ is otherwise in the outward body and temple that suffered at Jerusalem then in the Saints . 13. The Saints union with God is but mediat through the heavenly man Christ whereas the union of Christ with God is immediat . 14. The Saints not Christ , but Christians , and receive all things from God by the Heavenly Man Christ Iesus : 15. How Christ hath given eternall life to all flesh or all mankind according to John 17. 2. which place of Scripture is falsly translated in our English Bible . THe fifth Particular whereof he accuseth us is , that we affirme Christ to be a common sort of thing , to be found in every man , as it was in the Son of Mary , even the common Light to be found in the mind of every man in the world . 1. Answer . That Christ is in every man , yea in every creature , we do boldly affirme , conforme to the Scripture , which saith , all things were created by him , even Iesus Christ the incarmate Word , or Word made flesh , and therefor he is in all things : and as Iohn said , he was in the world and the world was made by him ; for indeed it is impossible that the maker can be separated from the thing that is made , I say ; according to the Scripture that seeing all creaturs were made by Iesus Christ , therefore he is in them all , even as God is in all , giving them [ and upholding them ] their beings , and ministring unto every thing , what is needfull and fit , for it . 2. Doth it any more derogat from the honour and glory of Christ , that he is in all , then it derogats from the honour and glory of God the Father , who is in all , and through all , blessed in himself for ever more . For as God is a pure being and life , that nothing can defile , even so is Christ Jesus , an incorruptible and incontaminable life and being , & as God is Light , so Christ is Light , a Light that shineth every where , even in the darkness , as Iohn declared , but the darkness cannot comprehend it , nor can the darkness obscure and darken it , onely it can and doth obscure and darken the eyes , of them who are in darkness , that they cannot see nor behold the glory of the Light. But more particularly to come to the matter in hand , I shall first prove from Scripture , that Christ is in the Saints ; and secondly both from Scripture and good reason , that is grounded on Scripture , that he is in all men , in a true sense ; yea in all creatures . And thirdly I shall shew that in regard of his operations , he is otherwise in men , then in the other creaturs of an inferior degree . And fourthly that he is otherwise in the Saints , then in other men , and that not onely in regard of operation , but also in regard of union and communion . And fiftly , that he is otherwise in the vessell or temple , that suffered on the Crosse at Ierusalem , and is now glorifyed in heaven , then he is in any , or in all of the Saints , or in any other creaturs whatsoever howsoever excellent . 3. As to the first that Christ is in the Saints , see Ioh. 6 : 56. he that eateth my flesh and drinketh my blood , dwelleth in me and I in him , see also Iohn 17. 23. I in them and thou in me &c. see again , Rom. 8. 10. And if Christ be in you the body is dead , Eph. 3. 17. That Christ may dwell in your hearts by faith , Collos. 1. 27. Christ in you the hope of glory , 2 Cor. 13. 3. Seing that ye seek a proofe of Christ speaking in me , and verse 5. know ye not your own s●lv●s , how that Iesus Christ is in you , unless ye be reprobates . Many more Scriptures may be brought , but these shall suffice to shew that Christ is in the Saints , and Christ is Gods anointed King , Priest , and Prophet , and therefor by Christ is not to be understood the Word simply considered , as in God , but the incarnate or ingrafted Word , or the Word made flesh that dwelleth in the Saints , Ioh. 1. 14. for the Word simply considered as in God , is not the anointed , but the annointer , whereas Christ is Gods anointed . 4. Secondly that Christ is in all men , even in the wicked , see Amos 2. 13. Behold I am pressed under you , as a Cart is pressed that is full of sheaves . This cannot be understood of God , or the Word simply considered , that cannot be pressed or suffer any grief but it is well understood of the incarnat , or ingraft●d Word , to wit , the precious Seed of the life of Christ in us . that is exceeding tender and is capable of grief , and suffering , by mens sins . Psal. 95. 10. Fourty years long was I grieved in this generation , Isajah 63. 9 , 10. In all their affliction , he was aff●icted , and the Angel of his presence saved them , in his love and in his pity he redeemed them , and he bare them and caryed them all the days of old , but they rebelled and vexed his holy Spirit &c. 5. This is the holy Spirit of the heavenly man Christ Iesus , or the ingrafted or incarnat Word , that is capable of grief and suffering , whereas the Godhead is not capable of any suffering or grief , for all suffering and grief is a finite and temporall thing , whereas nothing can be in God but that which is infinit and eternall , otherwise God would not be in all respects , an infinite being which is absurd . 6. See again . Hebr. 6. 6. They who fall away from Christ are said to crucify to themselvs the Son of God afresh . Now they could not crucify him , if he were not in them , because he was not outwardly present with them , in his body of flesh : so that they could not crucify him outwardly : and Rev. 11. 8. our Lord is said to be crucified in Spirituall Sodom and Egypt , that is , the Apostat Church , Babylon , the Mother of fornications . 7. And when Paul first preached to the Corinthians , and Galathians , in the time of their heathenism ; he preached Christ crucified in them , see 1 Cor. 2. 1. Gal. 3. 1. The Words in both places according to the Greek , are crucified in you : And it was a great part of the mystery that Paul preached unto the Gentiles , to wit , Christ in the Gentiles , which Sathan and his ministers laboured to hide and obscure , as they do at this present , but Christ and his Ministers labour to make known . See Collos. 1. 27. To whom God would make known , what is the riches of the glory of this Mystery in the Gentiles . And Eph. 1. 8. he preached the unsearchable riches of Christ in the Gentiles . And 1 Tim. 3. 16. God manifest in the flesh preached in the Gentiles , so the Greek in all these places , but the Translaters of the Bible , not understanding this so blessed & comfortable a truth , have translated these places , among , and not in , whereas if Christ was among them , he was also in them , seeing he was not outwardly present among them , in his body of flesh . 8. And seeing that both they who are not Saints , as well as they who are Saints , are created by Jesus Christ , he must needs be as really in the one , as in the other . Also seing the Saints & the wicked in this world , walk up and down together , and are scattered , among one another , good and sound reason teacheth us , that if Christ be in the Saints , he must needs be in all men , yea in all this world , through which the Saints are scattered , otherwise Christ would be divided from himself , and be discontinued , and in discontinued places , which is impossible , as all men of sound reason must needs acknowledge . 9. Thirdly , all though Christ be in all the creaturs , yet he is otherwise in all men , then in the others creaturs , that are of an inferiour degree , unto mankind , in regard of operation , because he exerteth or putteth forth , more noble operations , in and upon men , then in other creaturs , men having immortall souls that are more noble principles and subjects of operation , then the inferiour creaturs have , so that all men , even the worst of men are capable of knowing and enjoying the blessed life of Christ , which the in●erior creaturs are not , and that which hinders them from this knowledge and enjoyment , is not the want of capacity ▪ as it is in the other creaturs , out sin , and especially the sin of unbelief ; that they will not come unto him , who is come unto them , that they may have life , as he complained against the Iewes . 10. Fourthly , Christ is otherwise in the Saints , then in other men , and that not only in regard of operation , but also in regard of union and communion , for the Saints are joyned unto him by living bonds , as the branches are unto the vine , and as the living members of the body are unto the head , and they are one Spirit , 1 Cor. 6. 17. Eph. 4. 15 , 16. Ioh. 15. 5. Ioh. 17. 23. Also they have communion , both with the Father and the Son , Christ Jesus , 1 Joh. 1. 3. and one with another in him , 1 Joh. 1. 7. and Christ dwelleth in the hearts of the Saints by Faith , Eph. 3. 17. And he is formed in them , Gal. 4. 19. So that they are his mother who bring him forth , by a Spirituall and divine birth , Matth. 12. 49. And thus the Church brought him forth , long after he was outwardly born , and crucified , and rose and ascended , Revel . 12. 5. And she brought forth a man-child who was to rule all Nations with a rod of iron , this is the hidden man of the heart , 1. Pet. 3. 4. which 〈◊〉 the heavenly ornament , not onely of all good Wom●n , but of all the Saints , whom they doe put on , Rom. 13. 14. who is the new man , Eph 24. And the heavenly man , or Lord from heaven , 1 Cor. 15. 47 , 48. So that having eat his flesh and drunk his blood , they are members of his body , of his flesh , and of his bones , Eph. 5. 30. whereas all other men , who are not Saints , they have no union nor communion with Christ , and he dwelleth not in them by faith , he is not formed in them , nor revealed , as he is in the Saints , as Paul declared he was in him , at his conversion , Gal. 1. 18. and then he preached him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Gentiles , to the end that he might be revealed in them , as he was in him , and thus the being of Christ in the Saints , is after a more speciall presence , then he is in others , whose understandings are darkened , being alienated from the life of God , through the ignorance that is in them , becaus of the blindness of their heart . Eph. 4. 18. And here observe , that he doth not say , becaus that the life of God is not in them , but becaus of their blindness and ignorance they were alienated and estranged from it , being past feeling : so that once they had a feeling of this Life , and therefore it was in them , which Life is C●rist . 11. Now becaus that Christ is not in Vnbeliever● according to that special presence and revelation , as he is in the Saints and Believers ; but is hid and unrevealed in them , therefore it is that sometimes Christ is said not to be in them , even as we commonly say , in a cloudy and dark night , when no Starres appear in the aire or Firmament , that they are not in it , whereas they are in it , even then , but they do not appear in it as when the air is clear . For Christ the Light shineth in the darkness , although the darkness comprehends him not , and this is the night state . But when men believe , he is said to rise ●n them , and therefore he was in them before , but 〈◊〉 arisen , even as the Sun is in the Firmament at ●●dnight as wel as at mid-day , but the dark shad●ow of the Earth hinders us from its Light : and ●hus the darkness of the Earthly mind hinders the ●oul of the Unbeliever to see the Sun of righteous●ess , who reacheth through all , and is in all , Col. 〈◊〉 11. and is that true Light that inlighteneth every ●an that cometh into the world , Joh. 1 : 9. 12. Fifthly : Christ Jesus he is otherwise in the 〈◊〉 , then he was , and is , in that vessel and temple 〈◊〉 suffered at Ierusalem , and is now glorifyed in 〈◊〉 Heavens ; for the Saints have not the Heavenly 〈◊〉 Christ Jesus , as it were , centrally and original●●● them , the Spring and Centre of his Soul , Life . 〈◊〉 Light is not in their vessells , but onely in that 〈◊〉 which was born of the Virgin Mary : they 〈◊〉 enjoy of his Life and Light , as it proceeds 〈◊〉 him by way of emanation and participation . 〈◊〉 that although the true Light be both in him , and 〈◊〉 ; yet it is otherwise in him then in us , as the 〈◊〉 of the Sun is otherwise in the body of the Sun , 〈◊〉 it is in other bodys into which it emanates : and 〈◊〉 Life is otherwise in the Principall part or parts 〈◊〉 the Natural bodys , then as it is in the other Mem●●● . And both these exampls have been used by 〈◊〉 Ancients , to shaddow forth this great Mystery 〈◊〉 they also are used in the Scripture it self , which calleth him the Head of the Body , and the Sun of Righteousness ; and it pleased the Father that in him all fulness should dwell , and out of his fulness we all receive and Grace for Grace , for in him dwelleth all the fulness of the Godhead bodily , see Coloss. 1 : 19. and 2 : 9. and Joh. 1 : 16. So that in all things he hath the preheminence , as the Apostle declared . And look , as the sap or moisture and living vertue is otherwise in the Root and Stock of the Tree , then it is in the Branches , although i● be really also in the branches : even thus it is as concerning Christ and the Saints , he is the Vine , they are the Branches , he is the Root that beareth them , and sendeth forth his Life conti●ually into them , to make the● fruitfull ; that they may bear living fruits of Life . Now he is the Root and Vine ( into which the Saints are grafted ) not simply as the Word , but as the Word Incarnate , and as dwelling in that most pure and most Wonderfull Vessell , that suffered at Ierusalem . 13. For becaus the fulness dwelt in him , and that he was immediately and most intimatly united with the Godhead , so as no men no● Angels are , but onely the Man Iesus , he is onely the true Christ. And becaus he it is alone , who in an immediate way , and originally , is Gods Anoynted , who hath anoynted him with his Holy Spirit ; and all other men ▪ even the most holy , but mediately united with God through him , and mediately by and through him receiving the Anoynting or Holy Spirit , therefore all other holy men are not Christ , but Christians , not being immediately anoynted of the Father , but by the means of Iesus Christ. 14. Nor are they otherwise partakers of the Anoynting , or of the Holy Ghost , but as they are partakers of Christ. And this the Name Christian doth plainly import , for it is a derivative name from Christ , holding forth that as we derive our name from him , so also we derive from him whatever Light or Life , Grace or Heavenly Virtus we do enjoy : The Father first giveth it unto him , and he ( even the Man Christ Jesus , that was born of the Virgin Mary , the Son of David and Abraham according to the Flesh ) doth give it unto us . 15. He it is , by whom Grace and Truth cometh unto Mankind , he it is to whom the Father hath gi●en power over all flesh ( as he himself declared , Ioh. 17 : 2. ) that whatever the Father hath giuen to ●im , he may give to them eternell life : for so the 〈◊〉 are according to the Greek , and so both ●rias Montanus , and the vulgar Latin and Dutch Translation render them . So that Christ hath given 〈◊〉 all flesh , that is , All mankind , eternall Life ; even 〈◊〉 hath received it of the Father , not that all 〈◊〉 do enjoy or possesse eternall Life , but yet the Seed or Principle of it is put in them , which is the Light of his Son Christ Iesus that lighteth every man that cometh into the World , and thereby All men may have Life ( as Christ himself said , I am come that ye may have Life ) and if they have it not , it is not becaus they can not , but becaus they will not have it ; for it is really tendered unto them by Christ Jesus , who , on this account , is the Saviour of all men , but especially of them that believe . SECTION X. 1. All true Christians do worship the Man Christ Jesus . 2. True Believers worshipped him upo● Earth in the days of his flesh . 3. The Wise-men from the East worshipped the child Jesus , but not Mary , thereby condemning the grosse idolatry of the church of Rome . 4. Many exampls out of Scripture to prove they worshipped the Man Chri●● Jesus . 5. Some Presbyterians have taught tha● the Man Christ Jesus was not to be worshipped , to the great dishonour of the Christian Religion 6. The Christian Quakers falsly accused that 〈◊〉 do not pray to the Man Iesus Christ. 7. We ofte● expressly mention the names JESUS CHRIST in our prayers , and when we do not mention thes● names , yet praying by the movings of his Life 〈◊〉 Spirit , we pray always unto Christ Iesus , who● the heavenly Man and God over all blessed for ever . 8. In what sort of expressions I have heard some of our Friends pray to Christ in our Meetings , and which I have also used in prayer to my great comfort . 9. That becaus all true Christians do worship the Man Christ Iesus , he , to wit , the Heavenly Man must needs be really present in and among them , in their meetings , and consequently every where ; but this is not meant of his externall person . 10. Who pray unto the Man Christ and do not believe him to be present , are real Idolaters , as this Author of the Postscript . 11. That distinction refuted , that he is present as God , not as Man. 12. That the Man Christ heareth our prayers , proveth that he is present every where . 13. That distinction refuted that the Man Christ Iesus knoweth our prayers and thoughts not by immediat perception , but by having them revealed to him by the Godhead , which is the Popish evasion for worshipping Saints and Angels . 14. Some places of Scripture opened , as Heb. 4 : 15 , 16. Psal. 18. 9 , 10. 15. That Christ did immediatly kow the thoughts of men , proved from divers Scripturs . 16. Omnipercipiency of the Soul of Christ proveth him as man to be Omnipresent . 1. ANd for these causes it is , that all true Christians do worship the Man Christ Jesus , and pray unto him , as they do unto the Father : so that he is a true and proper object of Divine adoration , as is the Father , yea it is in and through him that we can onely in a true and acceptable way worship the Father , and call upon him . 2. And even in the days of his flesh , they who saw his glory , and did truely know what he was , did both believe in him and pray unto him , and he bid his Disciples believe in him , Ye believe in God , believe also in me , said he , that is , in me , the Man Christ Jesus whom God hath sent . 3. And seing we are to believe in him , we are also to call upon him , for that which is the proper object of true Faith , is also the proper object of true Divine adoration , as accordingly we find , that they who had true faith in him , in the days of his flesh did also worship him and pray unto him , as the Wise men that came from the East did worship him , even when he was an Infant , Matth. 2 : 11. And when they were come into the house , they saw the young Child with Mary his mother , and fell down and worshipped him . And here observe , it is not said , they worshipped Mary his mother , no : they were more wise , although they did know that she was blessed above all Women , yet they did also know that she was not an object of Divine worship , as Christ was . Surely these men , although commonly accounted Heathens , had more sound understanding then all the wise men , so called , of the Popish Church , who worship Mary the mother of Jesus , and pray unto her , as they do also unto other Saints , which is gross idolatry . Again see Matth. 8 : 2. And behold there came a Leper , and worshiped him , saying , Lord if thou wilt thou canst make me clean , and this was the Man Jesus . 4. And many such examples are to be found in Scripture of those that worshipped him in the days of his flesh , see Matth. 9 : 18. and 14 : 33. and 15 : 25. And after his Resurrection the Disciples both Men and Women did worship him , see Matth. 28. 9. 17. as no doubt they did so before and after his Ascension the Disciples did call upon him , see Act. 7 : 59. And they stoned Stephen , calling and saying , Lord Iesus receive my Spirit . and Act. 9 : 21. the Disciples are said to be they that call on this Name , to wit , IESVS ; and Paul saluteth the Corinthians thus , 1 Cor. 1 : 3. Grace be unto you and peace from God our Father , and from our Lord Iesus Christ : and ver . 2. unto the Church of God which is at Corinth , to them that are sanctified in Christ Iesus called Saints , with all that in every place call upon the Name of Iesus Christ our Lord , both theirs and ●urs . And it is the will and command of the Father that at the Name of Iesus every knee should ●ow , and every tongue confess to the glory of God the Father . So that whatever honour or worship is given to the Man Christ Jesus , it redounds to the Father . He that honours the Son , honours the Father , and he that honours not the Son , honours not the Father . And Rev. 5 : 11 , 12 , 13 , 14. All the Saints and Angels and every creature are brought in not onely worshipping the Father , but the Lamb , that was slain , and this is the Man Christ Iesus , or Word incarnate ; for the Word or Logos simply considered never was nor can be slain . All which Scripturs and many more that could be mentioned , prove clearly that the Saints did worship the Man Christ Jesus , and did pray unto him . And they who believe not this doctrin , are more blind , then the poor blind man Bartimeus , who when Iesus of Nazareth passed by , saw him with the eyes of his Soul to be the Christ of God , and prayed unto him , saying , Iesus thou Son of David have mercy upon me ; Mark 10 : 46 , 47. Also the Canaanitish woman , that was not a Jew , but in the Jewes account an Heathen , she believed in him with a great and marvelous faith , and also prayed unto him ; and when he seemed to have refused her , yet she continued in prayer , saying Lord help me . 5. I have been the more full and express in this Particular , for three weighty reasons . First . Becaus I know that divers Presbyteria● Teachers in this Nation have openly professed , and some have taught it in the Pulpit , that Christ as Mediator , or the Man Christ , is not to be worshipped , or prayed unto , which occasioned a great contention in their Synods and Presbyterys in some places , of late years ; to the great dishonour of the Christian Religion , and of that Worthy Name , whereby we are called . 6. Secondly : Becaus that some have ignorantly accused us , that we did not pray to the Man Iesus , nor call upon the Father in the Name of Iesus Christ ; which is a gross calumny . 7. For many times have I both heard others , and also I my self have called upon that Blessed Name , expressly naming the words IESVS CHRIST ; although when we express not these words , yet if we pray by the moving of his Life and Spirit , we pray in the Name of Jesus , and also to Jesus the Heavenly Man , that is glorified with that glory he had with the Father before the world was . 8. Yea I have heard expressly such petitions put up in our Prayers , at our Meetings , unto Christ as Jesus , Son of David have mercy upon us , O thou Blessed Lord Iesus , that wert crucified , and dyed for our sins , and shed thy precious blood for us , be gracious unto us . Thou that in the days of thy flesh wert tempted of Satan , afflicted , bore our sins on the cross , felt our infirmitys , and wert touched with them . O thou our Mercifull High Pr●est , whose tender bowels of compassion are not more straitened since thy Ascension , but rather more enlarged , and whose love and kindness is the same towards thy Servants in our days , as it was of old ; help us , and strengthen us : and by the power of thy Divine Life and Spirit raise us up over all tentations , and indue us with a measure of the same patience and resignation that dwel● so fully in thee , and which thou didst so abundantly manifest in all thy sufferings , in the days of thy flesh . Thou art the same that thou wert , thy heart is the same towards thy Servants , as when thou wert outwardly present with them in the flesh . Thou art our Advocat and Mediator in Heaven with the Father : our Mercifull High Priest , who is not untouched with the feeling of our infirmitys . Thou , even Thou , Blessed Iesus , thou knowest our most secret desires and breathings , which we offer up unto thee , in the enablings of thy blessed Life and Spirit , that thou mayest present them unto thy Father and our Father , that in thee , we may be accepted , and our services also , and for thy sake our defects and short comings , our sins and transgressions that we have committed , may be forgiven us . These and such like expressions frequently used by us in prayer , both in secret , and also in publick , in our Assemblys , plainly demonstrate , that we worship and pray unto the Mediator betwixt God and Man , the Man Christ Jesus , the anoynted King , Priest and Prophet of his People , who also is God over all bessed forever . For he is that Mighty One , upon whom the Father hath laid help , so that although the Father himself loveth us , and is most willing and ready to help us in all our necessitys , yet we can no otherwayes receive his help , but as it comes to us by the conveyance of the Man Christ Jesus , our alone Mediator . 9. Thirdly : My third reason , ( which is mainly for my present purpose , and which alone is enough to conclude ) is , because it demonstrats this great & blessed Truth , to wit ; that the Man Christ Jesus is really present in and among us [ and consequently every where ) I do not mean by his externall or outward person , for that is ascended into Heaven , but in virtue of his Divine Life and Spirit , or Soul extended into us in his Divine Seed and Body , which is his Heavenly flesh and blood , wherewith he feedeth the Souls of them that believe in him . I say Our worshipping the Man Jesus and praying unto him , doth plainly demonstrate , that he is really present in and among us , and with us , as his Name Immanuel doth signify , not onely as God , but as Man ; for it were a most absurd thing to worship an object that is altogether absent , as the Manhood of Christ is , according unto these Presbyterian Teachers . We know how the Prophet Elijah mocked Baals worshippers with a Godly zeal and indignation , on this account , as supposing him in their account as an absent God. Cry aloud , said he , for perhaps he is asleep , or hath taken a journey . As for us God forbid that we should worship an absent Christ , or call upon a Saviour to help us , in whom we do not believe as really present . 10. Sure I am they who pray unto him , and yet do not believe him to be present , and have not some sense of his presence , are real Idolaters ; for they pretend to worship an object , which wanteth a property altogether essential to an object of Divine worship , that is , real presence . 11. Nor is it enough for them to say , he is present as God , but not as man , for if the Man be not present , he is not to be worshipped , and if he be to be worshipped , as most certainly he is , then he is present , for this is one of the great motives of worship and prayer , that he whom we worship and call upon , is present to help us , as David called him ● present help in time of trouble : and we are commanded to come and worship before his presence . 12. But again , Our praying to the Man Jesus doth imply , that he doth really heare our Prayers , and is really sensible and perceptive of them , and that not onely when we use vocal prayers , but also when we pray onely in our most secret thoughts . Now it is impossi●le that he could hear us , and be sensible of our prayers , and especially of our thoughts , if he were not immediatly present in us , and with us ; For , to say that his God-head doth reveal our prayers and thoughts unto the Man-hood , doth no wise answere the strength of this reason ; for hearing and perception , are immediate acts of the soul , and reach unto the objects immediately , or the objects unto them , but what is made known by revelation simply , doth not so reach , and that cannot be properly called hearing our prayers , or being sensible of them . As suppose that God should reveal immediatly to a man , in Persia , or China , that I am praying here at such a distance , that man could not be said , to hear me praying or be sensible of the very breathings of my soul , as when the Lord revealed to Ananias , that Saul , who after was called Paul , did pray , yet who will say that Ananias heard Paul pray at that time ? Surely this is such a slender and deceitfull evasion & answer , as the Papists use commonly to give , when we bring this reason against their praying unto Saints and Angells , to wit , that they do not , nor cannot , hear our prayers every where , becaus they are not every where present nor can be , becaus of their limited capacity , they tell us , that they read ou● prayers , in the mirrour or looking glasse of the Deity , or have them revealed unto them immediatly by God , which answer the Protestants , most deservedly reject , for that is not properly to hear . 14. And indeed none is fit to be a Mediator , but he that immediatly heareth our prayers , and hath a sense of the breathings and yearnings of our souls towards God , and is touched with the feeling of our infirmitys , as Christ Iesus our high Priest really is , for [ said the Apostle Hebr. 4. 15 , 16. ] we have not ●n high Priest , which cannot be touchea with the feeling of our infirmitys , but was in all points tempted like 〈…〉 , yet without sin , let us therefore come boldly unto the 〈◊〉 of grace , that we may obtaine 〈◊〉 , and find grace to help in time of need . Here observ , how he makes this the reason , why we should come 〈◊〉 ●nto the throne of grace , even becaus 〈◊〉 have an high Preist , that is not of so A damantine a nature , nor yet so remo●e from us , as that he cannot be touched with the feeling of our infirmitys , and therefore he hath a real feeling of them , which is more 〈…〉 the Prophets mantle fell , and this was a figure of this great mystery , for Christ the greatest of all Prophets , when he ascended , he let fall his mantle upon his disciples , to wit , a plenteous emanation of his spirituall and divine Body and Life , the proper vehicles and conduit of the Holy Ghost , and of God himself , so that they came to be wonderfully indued with the Holy Ghost , and indeed that which Jesus Christ hath left with us of his Divine Body , and Life , is Gods Throne of Grace , or Heavenly Throne , on which God sitteth , and to which we have access , while we are here upon Earth , that is of the same nature with that above , and one intire being with it , the Altar , the mercy seat . The Cherub on which God rideth , as it is Psal. 18. 9 , 10. He bowed the heavens also and came down , and darkness was under his feet , and he rode upon a Cherub , 〈◊〉 did flee , yea he did flee upon the Spirit ▪ so the Hebrew . This Cherub is the Man Christ Iesus , the heavenly rayes of whose Spirit , Light and Life , are his wings , on which the most glorious and most High God doth ride , and bring speedy deliverance to his afflicted Saints , in all ages . And Christ also is 〈◊〉 heavens that God boweth , to wit , the Heavenly Man , that most willingly boweth , and obey●●● the Fathers commands in all things , who is the Man of Gods right hand , by whom he doth all things 〈◊〉 heaven and Earth , he bel●g his most immediat and most universall instrument , and organ of operation , in all things , in heaven or Earth , or under the Earth , and therefore to him must every 〈◊〉 bow , whether in heaven , or earth or below the earth . 15. But I shall more particularly prove that 〈◊〉 Man Jesus , even in the dayes of his flesh , did kno● the thoughts of men , from express testimonies 〈◊〉 Scripture . Math. 12. 25. and Iesus knew their though● see also Luk. 6. 8. and John 2. 24 , 25. But 〈◊〉 did not committ himself unto them , becaus he 〈◊〉 all men , and needed not that any should testify 〈◊〉 Man , for he knew what was in man. And sure●● John understood this of Christ , as man , for he 〈◊〉 here speaking of the Man Christ , even Jesus 〈◊〉 was borne of Mary , but to say that he knew 〈◊〉 thoughts , not immediatly , but by revelation , 〈◊〉 to contradict the express words of this Scriptur● which saith that he needed not that any should testify●● man , & so needed not divine revelation to know 〈◊〉 thoughts or hearts of men . And Peter said unto 〈◊〉 Man Christ Jesus , Lord thou that knowest all 〈◊〉 knowest that I love thee : all which prove that 〈◊〉 Man Christ Iesus , to wit , his soul hath a reall 〈◊〉 , and is really omnipercipient and 〈◊〉 , of all things , present and past , if not of 〈◊〉 things to come , for as things to come he may 〈◊〉 know them by divine revelation from his Father but he cannot properly be percipient of them , 〈◊〉 sense & perception require alwayes a present object . 16. And if Christ as Man be omnipercipient , he is also omnipresent , not onely becaus omnipercipiency is as great , or rather a greater propriety and priviledge , but also becaus omnipercipiency doth really imply and involve in it , omnipresence ; for how that which is so altogether absent from us , can be sensible of our affairs and thoughts , is altogether unconceiveable , and puts our understanding as much upon the rack as the Popish doctrin of transubstantiation , and the Lutheran of Consubstantiation , whereas in the way as I have expressed it , the thing ●s easy to be understood . SECTION . XI . 1. An objection answered that I seeme to agree with the Lutheran doctrin , of the ubiquity of the Man Christ. 2. That the externall Person and body of Christ is not every where , nor his Soul wholly in every place , by a certain multiplication of ubications , as the Lutherans commonly , but falsly teach . 3. The Center , Spring or Fountain of his Soul , Life or Spirit , as he is the Heavenly Man , is onely in that body that was crucifyed outwardly at Jerusalem , and is now glorifyed in the Heavens . 4. And is extended unto us by way of emanation . 5. Some examples given to illustrat this Truth . 6. As we agree with Luther in the generall , so we differ from him in the particular manner of the ubiquity of the Man Christ Iesus , which in their way is inexplicable and repugnant to Scripture 〈◊〉 the certain instincts and dictats of Reason , but 〈◊〉 our way most r●tional and agreeable to Scripture . 7. The great comfort of this Doctrin , that we ha●● the Man Christ Iesus so near unto us in virtue of his Divine Life and Soul in his Divine Seed an● Body extended unto us . 8. That the most glor●●ous Angels can not see God , but in the Man 〈◊〉 Iesus ; to wit , in his Spirit , Life and Light r●vealed in them . 9. How the words of Jame● concerning the Word Ingrafted , are to be understood : and the words of John concerning the Wor● made Flesh. 10. That Scripture Heb. 9 : 1● opened . 11. A Saying of Hermes Trismegist●● concerning God his being a Circle , whose Center is every where , and is no where circum●cri●ed . 12. The Man Christ Iesus a real a● proper middle betwixt God and us . ANd if it be objected , that I seeme to agre● with the Lutheran doctrin , as concernin● the ubiquity of the Man Christ. 1. I answer , that I do indeed agree wit● them in the general ; but differ from them as to 〈◊〉 manner in great and weighty circumstances . For they say , the externall person & body of Christ that suffered on the Cross , is every where , even the whole in every place . 2. I say Nay : his externall Person is arisen , and ascended , and is not here ; as the Angel said , sur●●exit , non est hîc , he is risen , he is not here : meaning his outward body , for that was it they were seeking ; and it is impossible that one and the same 〈◊〉 body can be in many places , at once . 2. They say , the whole Soul of Christ is in every 〈◊〉 , and in every thing , not by an extention , but a ●ertain multiplication of its ubication ; but this is as ●●possible and unconceivable as the former . 3. But I say , The whole Soul or Spirit of Christ ●not in every place , nor in every man ; for the ●enter and Spring or Fountain of it is onely in that ●ody that was crucified on the Cross at Jerusalem , ●nd is now ascended and glorified in Heaven ; which ●emaineth the same in Substance , that it was on ●arth , although it be wonderfully changed as to the 〈◊〉 and manner of its being : it being no more a ●ody of flesh , blood and bones , but a pure , ethereal 〈◊〉 heavenly body , like unto which the bodys of the ●aints are to be at the resurrection . For Earth●● and Heavenly are not so differing , but that re●aining one in Substance : they may be changed ●e into another , so that as one and the same 〈◊〉 Soul may by the operation of the Mighty Power of God , be changed , so as to be made heavenly and pure ; even so one and the same Earthly body may by the same Power be made Heavenly , and thus in different respects they are one and the same , and yet not the same : one in Substance , and not one , but another , in the manner of being . 4. And the Center or Spring of Christs Soul remaining in that glorifyed body , it extends its precious Life Spirit and Light into the Saints , and 〈◊〉 some manner into all men . 5. Even as the Light of the Sun , that is centra●●● in the body of the Sun , and yet emanats and 〈◊〉 forth its Light in most abundant streams and rays●● to all the world . And as the Soul of any ordin●●● man hath its center in one principal part of the body , as some think the Head , but others the Hea● and sendeth forth its Life and vital Rays into 〈◊〉 whole body , and therefore the Soul is sensible● whatever affects any part or member in the who●● body . Even thus our blessed Lord and Saviour ●●sus Christ is sensible of whatever affects or moves 〈◊〉 Church , which is also his body , by the real 〈◊〉 of his Divine Life , Soul and Spirit in the Divi●● Seed extended into the same . 6. And thus indeed as we agree with Luther an● his followers in the general , so we differ from the● as to the particular manner and way of the real pr●●sence and ubiquity of the Manhood of Christ , 〈◊〉 in their way is inexplicable , and repugnant to the most certain instincts and dictats of Reason , that God has indued us with , as Rational creaturs . Whereas the way as I have expressed it , is most rational , and will be found to be most true and solid , by all , that shall seriously ponder the matter , and weigh the reasons and arguments I have given for it , and may yet further give from Testimonys of Scripture , and experience of the Saints ; that no reason can contradict , but doth highly favour . 7. And surely it is no lesse a comfortable , then 〈◊〉 is a true doctrin , that we have the Man Iesus Christ 〈◊〉 near unto us , in virtue of his Divine Life and Soul , in his Divine Seed and Body extended into us : and thus he is the Incarnat Word , or Word made flesh , ●welling in our flesh , and is made like unto us ; for as we are flesh , so he is flesh also , but of a more excellent make or creation . And thus he is the Bride●room and Husband of our Souls , to whom we may approach , and whom we may kiss and imbrace , and handle with the hands of our Soul , and whose glory we may behold ; even the glory of the Word made flesh , and dwelling in us . Whereas the glory of the Word as it was in God , before it became flesh , or cloathed it self with the heavenly Manhood , no eye of Angel or Saint ever could or can behold : for the Glory of the Word simply considered , in God , out of the Manhood of Christ , is God himself , without any middle or Mediator . 8. And this none hath ever seen , or can see , no not the most glorious Angels ; but it is the Word made flesh , or God made manifest in flesh , to wit , in the Heavenly Flesh or Manhood of Christ , that is the alone proper and adequat object of the contemplation and enjoyment of the most glorious Angels as wel as of the most Holy Souls , as Paul declared ; Great is the mystery of Godlyness , God manifest in th● flesh , &c. seen of Angels . Observe here , it is not God simply , but God manifest in flesh , that is seen of Angels , and is believed on in the world ; although he was both seen of Angels , and believed on in the world , long before he was manifest in that outward body of Flesh , which was also a most glorious manifestation , and excelleth in glory all the outward manifestations , that ever were , or shall be ; but the Angels and Saints did really see him , before that nanifestation in outward flesh ; and the Saints do now really see him , although his outward body and external person be not now present for us to behold . 9. Yet the Word Incarnate , or made flesh , and called by Iames the Ingrafted Word , we do really see , for it 〈◊〉 in us : and unlesse it were made flesh , or incarnate , it could not be ingrafted into us , for all ingrafting or implanting requireth some simili●ude or analogy of nature and substance ; therefore we can not graffe an apple or cherry-graffe upon stone ; or iron , or bare earth ; by reason of the great unlikenesse and distance of their natures : and yet the Word simply and nakedly considered in God , before it was made flesh , is more unlike unto us , and in nature more remote from us , then an apple is from stone , or iron . Therefore to the end that the Word may be ingrafted into us , and we again ingrafted into it , the Word must be incarnate , or become flesh , as we are ; for all men are a sort of flesh , and so called in Scripture , in comparison of God that is purely a Spirit ; and though the Souls of men 〈◊〉 Spirits , yet comparatively as unto God , they are as it were flesh . And thus the Word is become flesh , that is to say , hath advanced a step , or degree nearer unto us , then as it was in God before any thing was made : and the Word was first of all made flesh , to be the Root and Foundation of all other created beings , and for which they are created . 10. For it is a more noble creation then all things else ; and is 〈◊〉 this creation , as the Apostle declared expressly ( Heb. 9 : 11. ) the words [ not of this 〈◊〉 ] should be translated [ not of his creation ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and therefore some think fit , rather to call it an emanation from God , then a creation , to speak strictly , which I shall not dispute about ; for it rather is a strife about words , then in the thing it self . Now when I say that the Light , Life and Spirit of the Heavenly Man , Christ Jesus , is not in us , as in respect of its Fountain and Center , or Spring , but onely by way of emanation or participation , we deriving it from that Central Light , and Life , that was in him , that was born of the Virgin Mary . 11. I do by no means acknowledg , or understand , that the Deity had onely its Center , in that Man , and from him doth ray into us ; for the most Blessed and Glorious Deity properly hath no center , and rays distinct , by way of emanation ; but rather is all Center , according to that noted saying of Hermes Trismegist ; God is a Circle , whose cent●● is every where , and is no where circumscribed . And therefore the Blessed Deity is as centrally and essentially in us , as in the Man Christ Iesus 12. But still as in respect of union , manifestation and operation , and also in respect ●f communion , and fellowship , the Man Christ Jesus , or Word Incarnate , is the onely and proper middle and Mediator betwixt God and us , so that where●● God is immediatly united with the Man Christ Jesus , no other men or Angels have , or indeed are capable to have an immediat union with God ; their union is onely mediat with God , and so their communion and fellowship with him is but mediat also , by the means of Christ Jesus , although in respect of other means , it is immediat . And of this I found needfull once for all to acquaint the Reader , to prevent his mis●●ke . SECTION XII . 1. How much more truely we own aud esteeme the Manhood of Christ , then the Author of the Postscript , or his Brethren . 2. A testimony of Luther , for the Man Christ his being every where . 3. Another Testimony from those , who imbraced the Aungustane Confession in that Treatise , called Liber Concordiae , that Christ as Man is really present with the Saints on Earth . 4. The Lutherans grosse errour in the manner of this presence , hath given occasion to many to deny the Truth it self , becaus they could not understand the manner . 5. The manner offered in this Treatise most consonant both to Scripture and Reason , and almost to Sense . 6. How Iohn saw the Son of Man in the midst of the golden candlesticks after his Ascersion . 8. How Christ 〈◊〉 the ladder , by which we ascend unto God. 8. The Nephesch and Neschamah of Christs Soul distin●guished . 9. Christ his spirituall coming in his Saints as the Son of Man , Ma●th . c : 16 : ver : 28. 10. A Testimony of Calvin , that Christ as Man , doth sanctify us and give us Grace . 11. Some testimonys from S. R. his Epistles , that Christ is in the Saints , not onely by his Gra●es , but by himself . 12. Another Testimony of Calvin . 13. That S. R. speaketh of the Man Christ his being in the Saints . 14. Many call that h●rrid blasphemy in us , which they commend in S. R. and others of their own Teachers , which is great injustice and partiality . 15. Christ his knowing the heart of the Samaritan Woman , and curing the woman of Canaan of her issue of blood , proveth the extension of his Soul , and Life or Spirit aforesaid , as he is the Heavenly Man. 1. ANd thus it may appear , how much more truely ( according to the Scripture , and our own blessed experience , agreeing most exactly with the experience of the Saints of old ) we own and esteeme of the Manho●● of Christ Iesus , above whatever the Author of the Postscript , or his Brethren did acknowledg ; who would exclude the Heavenly Man or Second Adam Iesus Christ altogether out of the very Saints : whereas the Second Adam is the quickening Spirit , that raiseth up both Soul and body into Life , as Paul declared . 2. And indeed Luther did conceive a most just indignation and zeal against them ( such as this Presbyterian is ) who exclude the Manhood of Christ out of the Saints , and confine it to one place . For thus he writeth in his Larger Confession of the Supper of the Lord. Absit autem , ut ego talem Deum agnoscam aut colam , ex his enim consequeretur quod locus & spatium possent duas natur as separare , & personam Christi dividere , quam tamen neque mors , neque omnes diaboli dividere aut separare potuere . Et quanti tandem obsecro pretii esset talis Christus , qui unico tantum loco simul divina & human● person● esset , in omnibus voro locis dun●axat & quidem separatus Deus , aut divina persona esset sine assumptâ suâ humanitate ? In English thus : Far be it from me , that I should acknowledg , or worship such a God , for hence it should follow , that place and space could separat the two naturs , and divide the person of Christ , which neither death , nor all the devils could ever doe . And I pray , of what worth were such a Christ , who ●n one onely place should be both a divine and humane person together , but in all other places should be God separat , or a divine person without his assumed humanity . 3. And also those , who embraced the Augustan confession in that Treatise , called Liber Concor●●a ; where they give a new declaration of some articles in that confession , upon the head concerning the person of Christ , speak their mind very notably , in these following words , which expresse the very something upon the matter , as to the generall , that 〈◊〉 plead for . Quare perniciosum error om esse judicamus , quando Christo juxta humanitatem , Majestas illa derogatur ; Christianis enim eâ ratione summa illa consolatio eripitur , quam è promissionibus paulò antè commemoratis de presentiâ & inhabitatione capitis , Regis , & summi sui Pontificis , haurire poterant . Is enim promisi● non modò nudam suam divinitatem ipsis praesto futuram ( quae nobis miseris peccatoribus est tanquam ignis consumens arridissimas stipulas ) se● ille ipse , homo ille , qui cum discipulis loquutu● est , qui omnis generis tribulation●s in assumpt● suâ humanâ naturâ gustavit , qui eâ de causâ nobis ( ut & hominibus & fratribus suis ) cond●lere potest , se in omnibus angustiis nostris nobiscum futurum promisit , secundum eam eciam naturam , juxta quam ille Frater noster es● , ● nos caro de carne ejus sumus . In English thus : Wherefore ( say they ) we iudge it to be a hurtful● error , when that majesty is derogated from Christ , according to his manhood , for by that means , th● most great consolation is robbed from Christians , which they could have drawn from the promises , a little before mentioned , concerning the presence and ●ndwelling of their head , King and high Priest. For he promised that not onely his Godhead should be present with them ( which to us miserable sinners , is as a fire consuming most dry stubble ) but the same , that man , who spake with his disciples , who tasted all kind of tribulations in his assumed manhood ; who for that cause can be grieved with us ( being also men , and his brethren ) did promise that he would be with us in all our afflictions , also according to that nature , by which he is our Brother , and we are flesh of his flesh . 4. But the Lutherans conceit , that the externall person of Christ , not onely virtually , but formally , is in every place ; yea the wole in the whole , and the whole of it in every part ; is so absurd and repugnant unto rational perception ; that from this many have taken occasion , unjustly to deny the Truth it self , becaus they did not see how this manner of the Lutherans of the ubiquity of the man Christ could consist with Reason . 5. Whereas the manner offered by me , is most consonant both to Scripture and Reason , yea and almost to Sense it self ; for there are sensible examples , by which we may illustrate the manner of it , as namely , that of the stream of Light , that floweth from the candle , and filleth the whole house , while as the body of the candle it selfe is but in one place . 6. And what doth that firy streame or river signify , that issued and came forth from the Ancient of days , but the extension of the Life and Spirit of Christ , as he is the Heavenly Man ? And as John Rev. 1. describeth him is a wonderfully Great man , even that Son of man , whom Iohn saw , after his ascension , in the midst of the golden candlsticks , even he that liveth and was dead , ver . 18. to shew that it was the Man Christ , and he had in his right hand seven star●● which are expounded to be the seven Angels or Pastors of the seven churches . This showeth it is not his externall person , or outward body that is here described , for it is impossible to conceive , how he can hold a number of men in the right hand of his externall person . Therefore by his right hand is signified his power , as he is the great Heavenly Man , which can wel hold all the men that ever were in the world . 7. Also this wonderfull extension of the Spirit of Christ as Man in his Divine body and Seed , is most clearly described hy Christ himself , Iohn 1 : 51. Verily , verily I say unto you , hereafter ye shall see heaven opened , and the Angels of God ascending and descending upon the Son of Man : This is the Great and Heavenly Man Christ Iesus , who is that Ladder which Iacob saw in his vision ; the top whereof reached unto Heaven , and the foot of it reached the Earth . But this can not be the externall Person of Christ , and therefore it is the Spirit of Christ , as he is Man , or his Soul that is extended into us here upon Earth , in his Heavenly body that he giveth us to feed upon , by means of this Heavenly Ladder . 8. But when I say , the Soul or Spirit of Christ ● Man is extended into us , I do not understand the Nephesch of his Soul , but the Neschamah or Nisch●ah , even that Divine Spirit of Life , that God breathed into Adam , and is that which Solomon calls the Candle of the Lord searching all the inward parts of the belly ; and Iames the Ingrafted Word , and Iohn the Word mad flesh , or Incarnate Word , that dwelleth in us . By the Nephesch I understand that of the Soul of Christ common to him with the Souls of other men , as namely , the Root and Life of the Animal Senses , and discursive parts . By the Neschamah or Nischmath I understand , that substantial dignity and excellency of the Soul of Christ , that it hath in its nature ( being a Divine Nature , so to speake ) above and beyond the Souls of all other men , and Spirits of the most excellent and holy Angels . But whether his Nephe●ch and Neschamah be two principles really distinct , or two facultys and powers of one onely principle , I shall not in this place determine , nor is it material to the thing in hand to inquire . 9. Again , Christ himself hath taught us , that 〈◊〉 spiritual coming in his Saints , is as the Son of Man , Matth. 16 : 28. Verily I say unto you , there are some standing here , that shall not ●ast ●f death , till they see the Son of man coming in his kingdom . This can not be meant of his Last coming at the day of judgment , else it would inferr that some that hear him speake these words , have not as yet tasted 〈◊〉 death , nor shall , unto the Last Day , which is absu●● Therefore this coming of the Son of Man must 〈◊〉 his inward and spiritual coming into his 〈◊〉 Again , he said himself , that the Father had 〈◊〉 him authority to execut judgment , as he is the 〈◊〉 Man , and that the hour should come , wherein 〈◊〉 that are in the gravesshall hear his voyce . And 〈◊〉 told them , that time was in part come already , 〈◊〉 must be understood spiritually and inwardly , at 〈◊〉 in great part , Iohn 5 : 25 , 26 , 27 , 28. 10. And according to this I find a very obse●vable saying in Calvin , on the Epistle to the 〈◊〉 upon these words , For he who 〈◊〉 , and 〈◊〉 who are sanctified are all of One. His words are the 〈◊〉 following : Neq●e enim , tantùm q●atenus Deus 〈◊〉 nos 〈◊〉 , &c. For ne●ther ●oth he sanctify 〈◊〉 onely as God , but also the vertue or power of his sanct●fying is in his manhood , ( or , humane nature ) 〈◊〉 that is hath it from it self , but that God hath poure● forth a solid fulness of Holyness into it , that fro● thence we may all draw , to which pertaineth tha● sa●ing , I for their cause do sanct●fy my self , theref 〈◊〉 if we be profane and unclean , the remedy is not to 〈◊〉 sought afar off , which is offered to us in our flesh● Thus Calvin . Now if he doth sanctify us as man● it is certain , as man be must he in us : for a cause 〈◊〉 〈◊〉 at a distance , but by some medium or middle ; 〈◊〉 there can be no middle , but the man Christ him●●lf , his Life or Soul extended unto us : for it were a ●ost absurd thing to think , that the Manhood of ●hrist doth operate upon the Deity , and through 〈◊〉 Deity upon us , for the Deity is altogether an ●●passible being , by reason of his most infinite perfe●●on . And seing he faith the Remedy is not to be ●●ght afa●r off , which is offered to us in our flesh , I 〈◊〉 not how this can be understood of his externall 〈◊〉 , for indeed that is at a great distance from . I know Calvin hath a conception that the 〈◊〉 do partake of the flesh or body of the exter●● person of Christ , which yet is hardly intelligible , 〈◊〉 we should conceive , that it doth send forth 〈◊〉 exceeding subtile influence upon us : but if it 〈◊〉 so , the argument will hold stronger , that if ●●ody of Christ can influence us at such a distance , 〈◊〉 more the Soul , seing the Soul is more capable 〈◊〉 vast an extension , then the body , but flesh of Christ , that the Saints feed upon , is 〈◊〉 that divine body , the substance of which is 〈◊〉 another kind , then the outward body , 〈◊〉 much soever made glorious , or spiritual : but body can not sanctify us , without the Soul of 〈◊〉 extended into it , for it is rather the Soul , o● 〈◊〉 that is the man , then the body ; and holy● can not be properly inherent in any meer body , being the property of an intellectual being , and therefor it can not convey holiness into another , simply by itself , but onely as it is the instrument of the Soul , which is the onely proper and immediat subject of holyness . 11. And thus having given an account , not onely from Luther , and those who embrace the Augustan confession , but also from Calvin himself , ( for whom the Presbyterians have so great an esteeme ) of the wonderfull power and influence , that the Manhod of Christ hath in and upon the Saints , and of his being so near unto them . Let us now see , what their great Seer S. R. , as the Author of the Postscript calleth him , saith to the matter . Almost all his Epistles , especially the First part , are so full of expressions , concerning that nearness of Christ to himself , and of his enjoying his Love , and hungering more and more after the enjoyment of it , that it is needless to cite any particular Testimonys out of the book for the same : yet for the satisfaction of those that have not read his book of Epistles , I shall cite some particular places , holding forth that wonderfull nearness of Christ , that I plead for , and that Christ himself is present with and in his People , and that he giveth them not onely his comforts and Graces , but himself to be enjoyed by them , even in this life . See 1 part , Ep. 120. If joy and comforts ( saith he ) came singly and alone without Christ himself , I would send them back again , the gate they came , and not make them welcome , But when the Kings train cometh and the King in the midst of the company , O how am I overjoyed with floods of love ? This is such a plaine testimony , that it quite destroyeth that deceitfull distinction , that the Presbyterian Teachers have , when they tell us , Christ is in us by his Graces , gifts , and operations , but not by himself . For are not his joy and comforts , his gifts , or graces and operations ? and yet S. R. saith , If these came singly and alone without Christ himself , he would send them back again the gate they came , and not make them welcome . And indeed Christ can not be separat from his Graces , no more then the Soul can be separat from the love , and joy , that is in it , and emanates from it ; or then the Sun can be from his beames , or the fire from its heat . Again , see 1 part , Ep. 29. I can neither speake nor write feeling nor tasting , nor smelling , come feel , and smell , and tast Christ , and his love , and ye shall ●all it more then can be spoken : To write how sweet the honey-comb is , is not so lovely as to eat and suck the honey-comb , one nights rest in a bed of love with Christ , will say more then heart can think , or tongue can utter . Surely these words hold forth an immediat presence of Christ , for we can not tast , nor feel that which is not really present . Again , see Ep. 191. There is nothing will make you a Christian indeed , but a tast of the sweetness of Christ , come and see , will speake best to your Soul. This plainly implyeth that Christ is present , even to them who are not Christians indeed , seing to tast of the sweetness of Christ is that onely , which makes one who is not a Christian indeed , to be a Christian. But beside all this , I shall cite some express testimonys for Christ his being in the Saints . See 1 part . Ep. 43. It 's not for nothing that it 's said Coloss. 1 : 27. Christ in you the hope of glory : I will be content of no pawn of heaven , but Christ himself . And 2 part . Ep. 1. I have good confidence , Madam , that Christ Iesus , whom your Soul throug forrests and mountains is seeking , is within you . Many more testimonys may be cited , but these may suffice , to prove that this great Seer , in the Presbyterians account , did believe that not onely the Graces and Comforts of Christ are in the Saints , which are as it were his train and attendants , but that he himself is in the midst of them . And if it be replyed , that by Christ his being in the Saints , he meant is God , not as Man , as we understand it . 12. To this I answer 1. God , or the Word or Logos singly considered , is not Christ , but the Word incarnate , or the Word made flesh , and planted in us . For Christ signifyeth [ Anoynted , ] and it is the Man Christ , that is Gods Anoynted : and indeed we can not see , nor tast , nor smell , nor feel , of the naked Deity of Christ , nor converse with Christ simply as God , but as God-Man , or the Word incarnate ; and the Presbyterians commonly teach , that there is no accesse to God , nor communion with him , but through the Mediator Christ Jesus , as Calvin himself teacheth , for thus he writeth on the Hebrews , cap. 1 : ver . 2. That God is no otherwise revealed to us then in Christ , for there is so great a brightness in the essence of God , that it blindeth our eyes , till it shine upon us in Christ. Whence it followeth , that we are as blind men to the Light of God , unless it shine to us in Christ. By this it is clear , that Christ importeth somewhat beside the essence of God , which is his Manhood , or as he is the Word incarnate . But 2. The Presbyterians now adays would not onely exclude Christ as Man , but even as God , out of his Saints , for they are greatly offended at Iohn Owen , an Independent Teacher , who in his book on the Perseverance of the Saints , hath affirmed , that the Holy Ghost himself doth really indwell in the Saints , so that not onely the graces and gifts of the Holy Ghost , but he himself is an indweller in them , and is united unto them , and they to him : and for this Caudry , a Presbyterian hath found fault with him . And 3. I shall produce some of S. R. his own words , and leave them to the Reader , whether they do not hold forth somewhat of the truth of that , which I plead for , although I believe he had not a distinct and explicite understanding of it . See 2 part , Ep. 38. I know ( said he ) God is casten ( if I may so speak ) in a sweet mould and lovely image , in the person of that heavens-Iewel the Man Christ , and that the steps of that s●eep ascent and stair to the Godhead , is the flesh of Christ , the new and living way . Surely these words import no lesse , but that Christ as Man , although not as to his external person , yet in some other mysterious way , is present with the Saints on Earth , seing they can not see God , as in himself , but as he is to be seen in that lovely image of the Man Christ , whose flesh is the steps and stair to the Godhead . And therefore we must have that flesh in us , else we can not ascend to any true communion with him in our hearts . 13. But again , see a more express testimony , that the Man Christ is in the Saints , & buddeth forth blossometh and beareth fruit in them part 3. Ep. 13. But the Plant of Renown , the Man whose Name is the BRANCH , will budd forth again , and blossome as the rose , and there shall be fair white flourishes again , with most pleasant fruits upon that Tree of Life , a fair season may he have , Grace , Grace be upon that blessed and beautifull tree , under whose shaddow we shall sit● , and his fruit shall be sweet to our tast Again , see 3 part . ep . 8. Iesus that flower of Jesse , set without hands , getteth many a blast , & yet withers not , becaus he is his Fathers ●oble Rose , casting a sweet smell through Heaven and Earth , and must grow ; and in the same garden with him , grow the Saints . Now I would ask the Author of the Postcript , Do these words of S. R. hold forth a false Christ , or another Jesus , then the 〈◊〉 Jesus , the Son of Mary ? If they do not , then why doth he accuse the Quakers , as holding another Christ , onely becaus they speak of Christ in them , as formed in them , budding and growing , and bringing forth fruit of Life , who is the Plant of Re●own , the BRANCH , the Tree of Life , the incorrup●ible Root , the Seed , and Word Ingrafted . And surely it is impossible to understand how the Man Christ Jesus casts a sweet smell through Heaven and Earth , if he is not present both in Heaven and Earth . Again , see 1 part . Ep. 127. If Christ b●d and grow green , and blossome , and bear seed again in Scotland , and his Father send him two summers again , in one year , and bless his crop . O what cause ●ave we to rejoyce in the free salvation of our Lord , and to set up our banners , in the Name of our God! I have cited these passages the rather , becaus many Presbyterian Teachers , as wel as others , when they hear , or read such words as proceeding from us , namely , that Christ is a Seed or Plant of Life in us , growing , sprouting , budding , blossoming and bearing fruit , and that this Heavenly Seed and Plant , is a tender Plant , as he is so called in Scripture , that is bruised and wounded by mens sins , and hindered to bring forth fruit in them , that give place to sin , but groweth strong , and becometh exceeding fruitfull , in all them , that joyn to it , and love it , and deny those things that are contrary to its nature , such as all kinds of sin are ; then they cry out , horrid blasphemy , this is to deny the true Christ of God , the Son of Mary . 14. But if these expressions be found & orthodox in S. R. I hope they are not blasphemous in us , seing we hold forth no other Christ Jesus , but the same that all the Saints believed in , and was of Mary and David , according to the flesh , and before them , and the Father and Lord of them , according to the Spirit , who is the Saints hiding-place in all ages , as it is written Isaiah 32 : 2. And the man ( to wit , the Man Christ ) shall be as an hiding-place from the wind and a covert from the tempest , as rivers of wat●r in a dry place , as the shaddow of a great Rock in a weary land . Surely this is a Great and Mighty Man , so that we may justly say , as these did of old , what manner of Man is this , whom the ●●inds and sea obey ? For indeed he commands the winds and the sea ▪ and all the creaturs , to whom all power is given in heaven and earth : and though he hath his Deputys and Servants under him , yet they can doe nothing without him . 15. And therefore he himself is every where present , and knoweth , seeth and perceiveth all things . He knoweth the most secret thoughts and actions of all men , both good and ; he told the woman of Samaria , who had been a bad and evil woman , all that ever she did , even the Man Christ Jesus , as she her self did acknowledge , and went and preached him to others , Come , said she , and see a man , that told me all that ever I did , is not this the Christ ? But to say , he told this as knowing it by revelation from the Father , and not as the Man Christ Jesus ▪ is to equall other Prophets unto him , who knew the thoughts of men by revelation , and indeed to weaken the argument , that she brought , to prove , that he was the Christ , becaus this man told her all : but seing this Man knew all her deeds and thoughts immediatly , and needed not Divine revelation , to know them , therefore he was indeed the true Christ , for no other man had such a priviledg , and certainly he told her much more inwardly , then outwardly , and therefore he was in her , to wit , by his Life , Light and Spirit . And how could the woman , that was cured of her bloody-issue , by touching the hem of his garment , have touched him , Luk 8. if his Spirit and Soul or Life had not extended into her , for her touch was not a bare outward touch , nor did she touch his body , but onely the hem of his garment , and although many touched him beside , in the great presse of people , yet he felt her touch , that was another sort , then all the other touches ; even a spiritual touch , so that her spirit reached unto his Spirit , and drew from it , out of his body , and he feeling this , said , who touched me ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; albeit it was a woman , that touched him , and he did ask the question in the masculine article ; and indeed a masculine and vigorous touch it was ; her spirit being raised by faith , into a masculine and Heavenly vigour , touched his Spirit , and drew vertue from him , and therefore his Spirit reached unto her , that did both so draw forth her Spirit towards him , and also did convey unto her that healing vertue . And surely many thousands have as really touched him , as she did , by the spiritual touch of faith , who never had his outward body , or external person present to touch it , and have drawn virtue from him , whereby their Souls have been cured , and some also have found their bodys cured and restored to health . SECTION XIII . 1. If by [ common ] be understood , that Christ is Gods free Gift , we acknowledg him so [ common . ] 2. The Life and Light otherwise in the Son of Mary , then in us . 3. Christ 〈◊〉 truely Mediator , in the Saints , as without them , in heaven , proved out of John 17 : 23. and Rom. 8. 4. The Seed of regeneration is sown by Christ the Son of Man. 5. God the Father is greater then Christ as M●n . 6. The Omnipresence of the Manhood of Christ in all creaturs doth not confound his Godhead with his Manhood . 7. That Scripture Luk 2 : 49. opened . 8. The 6 , 7 , and 8 ▪ charges utterly false . 9. The Presbyterian Teachers make the Devil greater , and of a larger extent then the Heavenly Manhood of Christ , to the great dishonour of our Blessed Saviour . 10. The Quakers put not their Prophets and Teachers in Christs roome , but acknowledg him exalted above all creatures , more then the Presbyterians . 11. The blindness and darkness of the Author of the Postscript , that denyeth the Saints to have any measure of that Light that was , or is in Christ. 12. How furr the Author of the Postscript hath outshot himself , in denying Christ to be in the Saints . ANd thus having by many Scripture testimonys , and arguments builded thereupon , together also with the testimonys of others , and some of the Presbyterians own Prophets , so fully proved , that Christ is in the Saints , yea and in a true sense , in all men , and in all things , as God is . Before I close this particular head , I shall a little more narrowly consider the Author of the Postscript his words in in the 5 charge . He saith , we affirme Christ to be a common sort of thing . His designe is easily to be seen here , as if we undervalued Christ , but it is no undervaluing of him , to call him a thing , seing the Angel called him that holy thing , Luk 1 : 35. That holy thing which shall be born of thee , shall be called the Son of God. And this holy thing we say is in all men . 1. But if by common he mean , either that it is of mens nature , or that all men have the enjoyment of it , in that sense I deny that it is common , for it is not of men , but it is in the nature of it , a most rare , divine , and singular thing ; and though it be in all , yet it can be enjoyed by none , but them who are Saints . But to understand by common , that it is the free Gift of God unto all , whereby all may be saved , in that sense we do not deny it to be common : nor doth its being common derogate any thing from its excellency , for , bonum quo communius , co melius , a good thing the more common it be , the better it is . Is not God a common Creator , and yet he is not the less good or exce●lent ; so nor is Christ the less good or excellent , that he is a common Saviour , in so farr that he doth put Life and Salvation within the reach of every man in a day of visitation , that they may be saved . 2. But the summe or substance of this his 5 charge is false , namely that we affirme , that Christ is in every man , as he was in the Son of Mary , for we say . The Son of Mary is Christ himself , and though his Light and Life , and Spirit or Soul be in ●s and in all men , yet not so as in the Son of Mary , for it is in him in the fulness , and in us onely by emanation from him . It is he , the Son of Mary , that giveth us this living water , who is th Fountain and Spring of it : whereas the stream of it is but in us , and God who is Light is otherwise in the Son of Mary , or Man-Christ , then in us , or any other men , for he is in him by an immediate union and communion : whereas he is in us but by the Man Christ , as in regard of union and communion ; so that our union and communion with God is but mediat through him . 3. And this wonderfull mystery Christ himself doth clearly hold forth , Ioh. 17. verse 23. I in them and thou in me , that they may be made perfect in one . Observe here , an excellent order ; Christ in the Saints and God in Christ , So that as in respect of union God is not immediately in us , nor immediatly united with us , nor we with him , but God is in Christ and Christ is in us . And so God through Christ is in us , and thus Christ doth declare himself to be the Mediator betwixt God and Man , as he is in them , Thou in me and I in them , here Christ is the midle-man or Mediator as being in the Saints , which confuts the gross and most comfortless doctrin of the Prebyterians and others , who affirme that Christ as Mediator is only without us , in heaven , and is not Mediator in us , whereas he himself in this place hath declared the contrary , thou in me and I in them , that they may be made perfect in one ; So that of all things visible and invisible , Christ is next unto God , and most near unto him , as in regard of union and communion , and then the Saints by their union with Christ are united also unto God , and he unto them . And if Christ be mediator in the Saints , then he is Man , or the Word incarnate , in them , for the Word or Logos simply considered , is not mediator , becaushe is of a nature as remote from us , as the Father , being one essence or substance with him , and indeed it is the Man Christ , that spoke these words in prayer unto his Father , for the Logos simply considered is God himself , and cannot be supposed to pray unto God , for that to which one prayeth is greater then he that doth pray : and it is the Man Christ , or Word incarnate , who said , my Father is greater then I , so that Christ as Man is inferiour to God , & this is the same Spirit of Christ , as Man , that prayeth and maketh intercession unto God in the Saints , Rom 8. and hath done so from the beginning , and by whom the children of men in all ages have received grace from God. 4. For the seed of Gods Grace , which is the true ●●●d of regeneration that hath been sowne in all ages of the world , as well before as since Christ did outwardly come in the flesh , was sown by the Son of Man , to wit , the Man Christ Jesus , as he hath expressly taught himself , Math. 13. 37. He that soweth the good seed , is the Son of Man , who is the good and friendly Man , and therefore he hath been in all ages and places of the world , becaus he hath sown his seed in the world , and not in some corner of it onely ; and the seed which he hath sowen is the i●grafted Word , even a measure of the same divine and Heavenly Nature , Light & Life that is in himself , as he is the Heavenly Man , or Lord from Heaven . 5. Whose nature as Man , is Heavenly and Divine , all though it be inferiour to the God head , for he said , my Father is greater then I , nor will his ●mnipresence and omnipercipiency prove , that , as Man , he is as great as the Father for the whole universe of created beings of Heaven and Earth , visible and invisible , are as the dust of the ballance , and drop of the bucket , in comparison of God. 6. And therefore that the Heavenly Man Christ Jesus , his Spirit , Light and Life , doth every where extend it self into all things , will not prove that Christ , as Man , is equall unto God ; nor yet confound his God-head and Man-hood , it only proveth that the Man Christ Jesus is a great and mighty and most excellent being , farre above all , and excelling all men and Angells , and all other angelicall and heavenly powers , and principallitys ; which is a most certain truth , and therefore do all the Angels worship him ▪ as they are commanded . 7. And this universall presence of his in all things he declared himself , when Mary his Mother according to the flesh , with her husband Ioseph did seek , him ; among the multitude , why did yee seek me ( said he ) did yee not know that I must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the things of my Father . Luk ▪ 2. 49. and verse 50. They understood not that saing which he spake unto them , and indeed many at this day do not understand it , which place of Scripture Dionysius of Alexandria , brought against Paulus Samosatenus to prove , that Christ was before Mary , and if Christ was before Mary , he was not only God , but Man , for it is the Man or Word incarnate , that is the Christ , or Anointed of the Father and not the Word or God-head simply considered . His 6 , 7 , and 8 , charges are , that we affirme Iesus , the true Christ the Son of Mary , to be onley an ordinary vessell , which containeth ●his Light , as the Spirit of every other Holy Man doth , and so not only pulling down our exalted Prince from his Throne of Glory , but putting our false Prophets ( as he calls them ) in his place , cloathing them with the glory of his proper titles , as being Christ as wel as he , becaus containing the same Light with his . 8. Answ. That these charges are exceeding false and unjustly layd upon us will abundantly appear , from what is already said , in answer to the former , and therefore I need say the lesse , onely to let the Reader know that we are so farre , from affirming Jesus the true Christ , the Son of Mary to be onely an ordinary vessell &c. that we both believe and affirme him to be a most Wonderfull and extraordinary Vessel , and that both in respect of his Soul and body , as having the Center and Spring of that Divine Light , Life and Nature , whereof we have but the ray and streame . And though the Vessels of other men have the Light in them , yet they contain it not , but it rather contains them , for the greater is not contained in the lesser , but the lesser in the great●r . And thus we do not pull down our exalted Prince from his Throne of glory , but acknowledge ●im more exalted , then our adversarys do , who ●ould confine and limit him to one place , and ●●ltogether exclude him , as Man , from having any ●●rone in the hearts of his people : whereas they do ●●knowledge that the Devil is in all wicked men , 〈◊〉 and good men also , and yet they will not ac●nowledge Christ to be in all , nay not in any , good ●en upon Earth . 6. And thus they make the Devil greater then 〈◊〉 , which is no small dishonour to our Blessed Sa●iour : and they who deny him to be in men , even 〈◊〉 the Saints , seing he is really in them ( conforme 〈◊〉 to the testimony of Scripture and the experience of them who know and witness him revealed in them ) are denyers of him , as really as they who denyed him when he came in the flesh . 10. Again , that we put our Prophets ( whom he falsly calleth false Prophets ) in the place of Christ , cloathing them with the glory of his proper titles , as being Christ , as wel as he , becaus containing the same Light with his , is such a grosse and manifest lye and forgery , that a greater can not be invented , for we do exalt him both with our hearts and mouths , above , not onely , all men of our own profession , but above all men and Angels , and that beyond all comparison ; yea we exalt him more then this our acc●ser , or any of his brethren , even as Man , as having a substantiall dignity and excellency , belonging to him as Man , above all men and Angels whatsomever : nor will it in the least follow from our principles , that becaus we have a measure of his Light and Life in us , that therefore we put our selves in his place , or roome , as is already cleared : for he has it in the fulnesse , in whom the fulnesse of the Godhead dwelleth bodily ; and GOD gave not the Spirit unto him by measure ; whereas whatever Light , or Life , Vertue or excellency we or any Saints , or Angels have , is derived from him , and is but a measure of his fulnesse : and God the Father dwelleth in him immediately , but in us ●mediately through him , as is above declared and opened , from Iohn 17 : 23. 11. And what a blind and dark man is this , that will not acknowledge that the Saints have any thing of that Light in them , which Christ hath in himself ! Let him tell us , and prove it from Scripture , if he can , that Christ putteth any other Light , or Spirit in his people then that which is in himself . But the contrary is manifest from Scripture , that it is one and the same Spirit , Light and Life , both in him , and in them . But if some , more sober then this Author , will acknowledge , that Christ is really in the Saints ; albeit they do not understand how he is in all men ; to such I say , viz , who affirme Christ to be in the Saints , that , by this mans argument , to ●it , the Author of the Postscript , they deny the true Christ , the Son of David , and Mary , and set up the Saints in the place of Christ , as being Christ , as well as he , becaus , as he saith , containing the same Light. 12. Let them consider how farre the Author of the Postscript hath outshot himself in this particular , and in stead of pleading for the true Christ , hath in effect denyed him , and robbed all the Saints of God , of having him in them , expresse contrary to the Scripturs . And I have often wondered how ●hese men will so freely acknowledge , and plead for ●he devil his being in all wicked men , and yet de●y that Christ is in all good men : yea seing they ●lead , that all good men , while they live on earth , have sin , and sin daily in thought , word and deed ; yea continually : they must also acknowledg , that in so farre as sin is in them , the devil is in them , who is the father of all sin : and yet they will not have Christ to be in all , no not in the Saints ; which sheweth them to be extreamely blind and inconsiderate . And I would ask them this one question , Do they think that the Devil is a Spirit of a larger and greater extension , then the Soul or Spirit of Christ as Man ? If they say , nay : then Christ is in all men . If they say , that the Devil is a greater Spirit , then the Spirit of Christ , as Man ; then they plainly declare , that the Devil is greater then Christ , which is horrid and detestable blasphemy . SECTION XIV . 1. That the Presbyterian Teachers set themselvs in the place of Christ. 2. They goe back to the church of Rome , and her Popes , to prove their call . 3. They labour to turn people from Christ in th●mselv●s . 4. T●at they may keep up their trade and gain . 5. Who love to hear Christ in themselves , love to hear him in others . 6. The Author of the Postscript his blasphemy against the true Christ of God in mens hearts . 7. He is better skilled in the art of railing , then in the way of disputing . 8. The Christian Quakers love and honour all true Ministers of Christ Iesus . 9. An old policy of Satan , to call the ministers of Anti-Christ , ministers of Christ , as among Papists and Presbyterians . 10. Why we cannot joyn with Presbyterian Teachers . 1. ANd whereas he falsly accuseth us , as puting any of our Prophets in the place of Christ ; This may be justly retorted back upon him and his brethren , who deny the immediate presence , and immediate revelation , and teachings of Christ in his people ; and so they set themselves indeed in the place of Christ , crying up the necessity of mens teachings , and crying down the necessity of the teachings of Christ in peoples ●earts . And they tell the people , that they must heare them , and learn of them , else they can not be saved , and if any refuse to heare them , and learn of them , they accurse them . 2. And yet they can not give any sufficient account of their call from Christ to preach , but do generally in these days goe back to the Apostate Church of Rome , and her Popes and Bishops , whom they have so often called Babylon and Anti-Christ , to derive their call , as even Iames Durham a great Presbyterian Teacher hath done in his book on the Revelation . But if people come to hearken to the t●achings of Christ in them , and believe in the same , hey turne desperate enemys against them , and do all they can to stirre up the Magistrate , to persecute them ; as indeed it is the Presbyterian Teachers , especially the mongrell sort of them , that are the great occasion of our present persecution . And in effect , this is their language upon the matter , heare us , and learn of us , but heare not Christ within you , learn not of him , as he teaches you in your hear●s , as the Quakers tell you ye ought to do , for there is no true Christ in you at all : that which reproves you for sin in your hearts , is not the true Christ , but a false , nor is it the least measure of that Light , which was in him , that shineth in your hearts , and lets you see your sins ▪ this Light in you can not teach you the saving knowledg of God , nor lead you unto God , although ye should follow it never so faithfully , but we can teach you the true and saving knowledge of God , and if ye doe what we ●id you doe , ye shall certainly be saved , we can pawn our soules for you , therefore heare us , and ye shall be saved . 3. But if ye heare not us , ye can not expect Salvation , we are the alone Ambassadours , that God hath sent unto you to teach you , and lead you into the Kingdom of GOD ; you need no other immediate Teacher , or Preacher , nay , ye need not that Christ should be in you at all , you need no immediate teachings of Christ or of God at all : immediate revelations are ceased since the Apostles dayes , and there is no use of them , means are so plentifull . I appeal to all sober and impartial men , if this be not to set up themselvs in the place of Christ. 4. And what 's the cause that these men are so great enemys to the immediate teachings of Christ in the hearts of people , but that they feare that if people come to receive the teachings of Christ in their hearts , they will deny them as false Teachers , and so their trade and gain will down . 5. But all true Preachers , they preach not themselvs , but Christ Jesus , as the Apostles did , and they preach him not onely ascended into Heaven , and as being in heaven , but they preach him also as being in the hearts of people , saying , The Word is near thee , in thy mouth and in thy heart , Rom. 10 : Deut. 30. And all true Preachers are glad , that people come to know Christ , and learn of him in their hearts : and they are assured that they who are come to learne of Christ immediately , will never despise or reject the ministry of those whom Christ doth send , and in whom he speaks , for the sheep of Christ hear his voyce , wherever it soundeth , and they who love to heare Christ in themselvs , love also to heare him in others , and receive the Word , not as the Word of Men , but as it is indeed the Word of God. And thus I have gone through the eight particular Charges , wherewith he hath so falsly charged us ; and in plainness and simplicity of heart , declared our beliefe concerning them , and how that we owne the true Christ , as true and perfect God , and as true and perfect Man , who , as concerning the flesh , was the Son of David , and of Mary , but yet was before Mary and David , and all men ; who is the Son of God , blessed for evermore . 6. And seing these 8 false charges are the onely foundation , on which the Author of the Postscript builds all his other calumnys , and his whole discourse , his sandy foundation being removed , his building falls with shame upon his own head : and I wish his eyes may be opened by that Light , he hath so maliciously reproached , that he may see , what that Spirit is , that hath led him so to blaspheme the true Christ of God in mens hearts : for certainly it is not the Spirit of Christ , but of Satan , seing no man speaking by the Spirit of God calleth Iesus accursed , as Paul declared . O that he may be made to looke upon him whom he hath pierced ( in his tender Life , and Seed in his own heart , by such malitious and envious speeches ) and mourn bitterly for so doing , and doe so no more , that he may find mercy of the Lord ! 7. It were a needless labour to follow him ▪ in all the rest of his discourse , or to give a particular reply to every sentence , the whole containing no arguments , to prove us guilty of such things ; he had done more as a man , and as a Christian , to have charged us with some things that we did truely hold , and if he did suppose them to be errours , to have endeavoured to refute them with solid arguments , brought from Scripture and sound Reason ; nothing of which he hath done , but raileth on from the beginning to the end . It seemeth verily that he is better skilled in the art of railing ( which is a black art , to be sure , too familiar to the tribe of black-coats ) then in the way of disputing . But I shall take notice of one thing before I leave him , as where he saith . Pag. 12. from line 15. As the ministers of Iesus Christ are the men in the world , against whom they have the most pure and perfect hatred , so it is against those ministers more particular●y , who are most tender and ●difying , and by whose labouring among the people , their Lord and Master who sent them , sees of the travel of his Soul , and is satisfied , that they as the ministers of Satan set themselvs , very fit messengers are they , if any were caught up to the third heaven , to b●ffe● him , I appeall in this matter to the experience and observation of all , who take notice of their way , and how little they trouble others , their Master fearing little , or finding little dammage to his dominion and kingdom , by these lazy lie-byes , and idle loyterers . 8 ▪ Answ. This is like the rest of his false accusations : we hate no mens persons , but their vices , and farre be it from us , to oppose any of the true ministers of Iesus Christ , nay , we love them , and honour them , for their works sake , and we judge ourselvs bound in conscience , at all occasions to heare them , and countenance them , but such men as call themselvs the ministers of Christ , and after triall , are found not to be his ministers , or sent of him , we find ourselvs called of God to deny them , and witness against them , as Christ did against the Pharisees of old , and as the Prophets did against the false prophets , who taught for gain and rewards . 9. This hath been an old policy of Satan , which many have used in former times , to call themselvs with such splendid names , as Ministers of Christ , and of the Gospel , when they have been rather ministers of Satan , and of Anti-Christ . The Popish priests and bishops doe the same , and the Pope calleth himself Servus servorum Dei , a servant of the servants of God. And indeed this is one of the great stumbling-blocks , that the Popish Clergy and priests lay in the way of the people , to keep them in blindness and superstition , and beget a prejudice in them , against the Protestants , and dissenters from the Popish Church . Oh! say they , these men are abominable hereticks , who deny our holy mother Church , and her holy priests and bishops , and our holy father the Pope , whom Christ hath appoynted , and set up as his Vicar upon Earth . And then they reckon up so many holy priests , and bishops , and so many holy Fathers , as have been , and are in their Church . And thus they seek to deceive the people , and to speake freely , I do not question it , but there have been some in the Popish Church , who had as great pretences to holyness , and looked as like holy men , as any to be found of the Presbyterian Teachers . And I judge , the Presbyterians themselvs will not generally conclude , that for these many hundreds of years , there have been no holy men in the Church of Rome , which yet hath been an Apostate Church , for many hundred years , and yet all this will not prove , that we ought to joyne to the Church of Rome , becaus of some men that have lived in it , or may as yet be in it , that may be really as holy , and of as good a life and conversation , as any the Presbyterians can name among themselvs . And the like may be said of the Lutheran Church , and Church of England , which is Episcopal , I suppose this Author and his brethren will not be so uncharitable , as to conclude there are no holy men in the Episcopal Church , or that no Bishop is a holy man : and I question not , but they can instance some among Lutherans and Papists also , that have taken and do take as great pains to preach , as any Presbyterian Preacher ever did , and greater also . Some of the Popish priests have travell'd into the remotest parts of the world , to preach , and they alledge they have preached Christ , as much as the Presbyterians alledge they preach him at home . Xaverius a Papist preached to the Chineses , and was at greater pains , then any Presbyterian that ever I heard of , for they commonly nest themselves at home , and enjoy as much bodily ease and pleasure , as other men , they seldom preach out of their own parishes : but I never heard of any of them goe and preach to heathens , where the Name of Christ hath not outwardly been mentioned , as many in the Popish Church have done . Nor will it solve the matter to say , that though there have been some holy Preachers in the Popish Church , yet they preached many errors with some truths , and therefore since the Light is broke up more clearely , they are now to be turned away from , although in these dark times it might have pleased God to make some of them instruments of salvation to peoples souls , which may as yet be , where a further manifestation is not given of God. For the same answer will as wel serve us against the Presbyterians , as it will serve them against the Papists . Admitt then that there may be some holy men among the Presbyterian Teachers , and that at times the Spirit of God hath breathed through them ( when they did little notice it , and had not that care to attend his breathings , and movings , so as onely to speak by them ) and that when the Spirit thus breathed through them , they have been instrumentall to the Salvation of some souls ; yet becaus these men did also preach many errours , and did not regard the inward call and movings of the Spirit of God , as they should have done , but spake more frequently without them , then with them ; and in their own will , beginning and ending with the houre-glasse : as also becaus they laid too great weight on the bare outward call of men , and on meer natural and acquired abili●ys , and have affirmed , that Grace or piety is not essentiall to a minister of Christ , and have not preached the pure Truth , as it is in Iesus , but for most part , grosse errours , as namely , that Gods Grace is not Vniversal , that Immediat Revelation is ceased , that we must sin for terme of Life , that men may committ murder and adultery , and yet be in a justifyed state , and perfectly justifyed at that instant . 10. I say , for these and many others causes , we can not owne them , as ministers of Christ according to the pure order of a Gospell Ministry , and especially because they take hire and wages , as much as any , they are hirelings . Yet we do really make a difference , betwixt those who are more tender and conscientious , and others ; and are glad to meet with any such , for they are very thin scattered at this day . And if we take more paines on such , then upon others , & some times give them a sound thresh , it is in love to them , and in hope to find corn among them , which we expect less to find among the profane , whom he calleth lazy lie-byes , and idle loyteres , and yet such men were the farre greaters part of the Presbyterian Ministry in its most flourishing time . SECTION . XV. 1. Many unsound and unsavory expressions in S. R. his Epistles . 2. Yet he both experienced and declared of Immediat Revelation , and the Spirits immediat teachings . 3. He confessed there was a gate of finding Christ , that he had never lighted upon . 4. The Christian Quakers know this gate , which is to wait upon him in the shinings of his Divine Light in their hearts , being retired unto the same in pure silence . 5. Silent wayting proved from many Scriptures . 6. An observable confession of S. R. that the Presbyterians have stinted a measure of so many ounce weights upon holynes , and no more . 7. Some very observable Testimonys out of the book called , The fullfilling of the Scripturs ( highly commended by the Presbyterians ) to some of the chief and main principles , experiences and practices of the people , called , Quakers . 8. A great out-leting of the Spirit in the West of Scotland about the year 1625. 9. Called by the profane rabble the Stewarton Sicknes : That caused a strange unusuall motion on the hearers , that some were made to fall over in the place and were carryed out . 10. The same Life and Power of God , and out-letting of his Spirit , but more clearly , is now among the Christian Quakers . 11. Many Presbyterians now joyn with the profane rabble , to call these unusuall motions ( the reall effects of Gods Spirit among us ) the signs of some diabolicall possession . 12. The Author of the Postscript guilty of this impiety . 13. Many Presbyterians , like the Scribes and Pharisees , who profeffed to owne the Spirit of God in Moses and the Prophets and denyed the same Spirit in Christ and the Apostles . 14. That glory that s●ined forth among them , disappeared , when they turned persecuters of others . 15. An objection answered . 16. The Author of the fullfilling of the Scripturs affirmeth , that there was an Apostolick Spirit lett out upon the first Reformers , which is inconsistent with their doctrine that immediat revelation is ●eased . 17. That Robert Bruce had an extraordinary call to the Ministry . 18. That he keeped silence for a considerable time before he preached , as the Preachers among the Christian Quakers do . 19. He had the Spirit of discerning to know when a man preached not by the Spirit of God , and when he did , which is our experience also . 20. The Author confesseth it is something else to be a Minister of Iesus Christ , then to be a knowing and eloquent Preacher , which is contrary to the Presbyterian doctrine now , and according to the doctrine of the Christian Quakers . 21. Robert Bruce , his Prophecy , that the Ministry of Scotland would prove the greatest persecuters , that the Gospell ●ad , fullfilled . 22. A wonderfull influence that Robert Bruce his prayer had not only upon those present but on some absent , that heard not his words . 23. The said Author confesseth , that the Presbyterians , are grossely mistaken concerning some Scripture truthes , and promises , that after shall be made clear . This we know fullfilled . 24. A loving exhortation to professors . 25. He doth acknowledge Immediat Teachings . 26. He calls their own prayers many times a peice of invention rather then a matter of earnest with the Lord. 27. He commendeth it in Robert Bruce , that he would not goe to preach without the Lord , which is contrary to the Presbyterian doctrine in our dayes . 28. He commends many things in th●se men that Presbyterians now condemn and reproach under the name of Quakerism . HAving in my answer to the Postscript refered unto some places in S. R. his Epistles , and also unto that other book , called the fullfilling of the Scripturs : I shall in this last Section , cite some passages that do sufficiently answer unto those referrs . 1. In my first Section , I say , that I doe find very many unsound and unsavoury expressions in S. R. his Epistles , that the Life and Spirit of Christ in my heart doth not only not bear witness for , but against , and indeed the Scripture also doth beare witnesse against them . Of this sort I shall cite a few of many , 1 part . Ep. 12. The Bible beguiled the Pharisees . Surely this is a very unsound and unwary expression , and I dare say , had such an expression dropt from the penn of any called a Qua●er , it would have been called blasphemy . The Pharisees beguiled themselves , in wre●ting and misunderstanding the Scriptures , as the Priests do in our days ; but the Bible , or Scripture is altogether innocent of this . Again , 1 part . Ep. 88 I am sure Christ hath by his death and blood ●asten the knot so fast , that the fingers of Devils and hell-fulls of sins can not loose it . This is expressly contrary to the Scripturs testimony , that saith , your iniquitys have separated betwixt me and you . Surely such sin-pleasing doctrine , although it be sweet in the mouths of Professors , yet it is most unwholesom for their Souls , as sweet poyson : why did the Lord threaten the Romans , the Ephesians , the Laodiceans , to cutt them off , remove their candle●ick , and spue them out of his mouth , for their sins ▪ if this mans doctrine be true , that hell-fulls of sins ●an not loose the knot ? Is not this to embolden people in all manner of sin , to tell them that hellfulls of sins can not separate them from Christ ? If he had said , Those that are come to witnesse the indissolvible bond , or knot , betwixt Christ and them , are preserved pure , and free from all great and grosse ●ins , at least ; he had said more according to the truth , and the Scripturs testimony , which saith , he that abideth in Christ , sinneth not . And , if the righteous man turn from righteousnesse , it shall be forgotten . Again , 1 part . Ep. 181. We have need of a Saviour to pardon the very diseases and faul●s and weaknesses of the New man , and to take away ( to say so ) out godly sins , or the sins of our sanctification , the dross● and scumme of spirituall love . This is very un●ound to charge sin and filthynesse upon the work of the Spirit of God in the hearts of his people : whereas the Scripture saith , his work is perfect . And indeed how can any impure thing proceed from the Spirit of God , that is altogether a most pure and holy Spirit ? Again , 2 part . Ep. 7. He who is woer and suiter , should not be an house-hold-man with you , till ye and he come up to his Fathers house together . This is contrary to the Scripture , which saith , I will dwell in them , and walk in them . And if any man will keep my commandments , my Father and I will come and make our abode with him . Hence the Saints on Earth are called Gods Temple and house . Again , 2 part . Ep. 48. The fruits that grow here , are all seasoned and salted with sin . A grosse , unsavoury expression ! are the fruits of the Spirit , aslove , ioy , peace , gentlenesse , goodnesse , faith , long-suffering , meeknesse , temperance , &c. all salted and seasoned with sin ? How then could the Lord relish and accept them ? Again , 3 part . Ep. 9. Howb●it we be but half-hungered of Christ here . This is contrary to the promises of the Lord , and experience of the Saints : Did not David say , My cup overfloweth ? And is it not said in the Song , Eat , O friends , drink abundantly , O beloved ? And is it not promised in the New Convenant , they shall not hunger and thirst , & c. ? And said Paul , that ye may be filled with the fulnesse of God. And of Barnabas it is said , he was a good man , and full of the holy Ghost . It 's true all that is received in this life , is but as a first-fruits , and earnest of that to come ; yet there is a very blessed and large enjoyment of Christ to be attained here , so that the faithfull can say , they want no good thing , and although they hunger , yet it is not for famine or want , but to sharpen their appetite . Yea in contradiction to himself he ●aith , 1 part . Ep. 128. Pray for me his prisoner , that he would be pleased to bring me among you again , full of Christ , &c. And 1 part . Ep. 140. O thirsty love , wilt thou set Christ the well of Life to thy head , and drink thy fill , drink and spare not , drink love , and be drunken with Christ. But doth this agree with his former expression of being half-hungered of Christ here in this life ? Again , 1 part . Ep. 62. he saith [ Reprobats are not formally guilty of contempt of God , and misbelief , becaus they apply not Christ , and the promises of the Gospell to themselvs in particular , for so they should be guilty becaus they believe not a lye , which God never oblieged them to believe . ] But this is to make God guilty of hypocrisy , that reproveth the world of unbelief , and offereth faith and Salvation unto all ; nor doth God obliege them to believe a lye , becaus Christ hath given himself a ransome for all , and dyed for all , as the Scriptures expressly declare . Again , see 1 part . Ep. 3. Except a man mar●yr and slay the body of sin , in sanctifyed self-denyall , they shall never be Christs martyrs and faithfull witnesses . And yet in contradiction , he saith within 20 lines in the same Epistle , Howbeit we can not attain to this denyall of me and mine , that we can say , I am not my self , my self is not my self , mine own is no longer mine own , yet our aiming at this in all we doe shall be accepted . This is another sin-pleasing doctrine , plaine contrary to the Scripture , which faith , unlesse a man deny himself , &c. it doth not say , if he aime at it , he shall be accepted . Surely this is to ●ue pillows under mens arme-holes , and to embolden them in sin ; for who will not say , they aime at self-deniall , although they attaine not unto it ? Again , see 1 part . Ep. 14. Some are partakers of the holy Ghost , and tast of the good Word of God , and of the powers of the life to come , and ye● have no part in Christ at all : cit●ing Heb. 6 : 4. But this is a grosse contradiction , seing none are partakers of the holy Ghost , but by Christ. But these mentioned Heb. 6 : 4. are such as having a part in Christ , may fall from him . Again , see 1 part . Ep. 50. The best regenerate have their defilements , and ( if I may speak so ) their draff-pack , that will clogg behind them all their days , and wash as they will , there will be fil●h in their bosome . A most unfavoury and unsound expression ! contrary to the promises of God , and the experience of many that witnessed a cleansing from all filthinesse and sin . Again , 1 part . Ep. 27. All Christs good bairns goe to heaven with a broken brow , and with a crooked legge . Contrary to Scripture , which faith , Thou shalt walk in the way safely , and thy feet shall not stumble , Prov. ● : 23. And Christ is a perfect Physician , who , as he cured the lame bodys of those that believed in him , perfectly , so doth he cure the lame ●ouls of all his people , even perfectly ; for no imperfect thing can enter into heaven . Again , see 1 part . Ep. 20. We are fools to be browden , and fond of a pawn in the loof of our hand , living on trust by faith , may wel content us . This he speaks as reproving such , who seek after spirituall feelings , and sensible enjoyments of Christ , which is according to his brethrens doctrine , that teach We should not seek to live by sense , ( to wit , spirituall sense ) but by faith ; a grosse and unsound doctrine ! as if faith and sense spirituall were opposite : whereas faith doth always , in some measure , imply some one spirituall sense or other , for unlesse we spiritually heare , or feel Christ in some measure , we can not believe in him , faith cometh by hearing , saith the Apostle ; and is not faith a laying hold on Christ with the hands of our Soul ? and how can we doe this , without all sense or feeling of him in a spirituall way ? Surely the natural and outward senses are no more necessary for the preservation of the naturall life , then the inward and spiritual senses are necessary for the preservation of the Spiritual Life of the Soul. Also he hath frequently in his Epistles , too airy and frothy expressions , no wise beseeming the weight of the matter those expressions relate unto , as 1 part . Ep. 120. Christ see●eth to leave heaven ( to say so ) and his Court , and come down to laugh and play with a daft bairne . Again , 1 part . Ep. 91. Will not a Father take his little dated Davie in his armes , and carry him over a ditch or a mire ? Again , 1 part . Ep. 121. O if I could dote ( if I may make use of that word in this place ) as much upon himself , as I do upon his love . This is a hint of some of these many unworthy , unsound and stumbling expressions , which are to be ●ound in his Epistles , which I had not medled with to discover , but becaus many , and especially the Publisher , do so idolize this book of S. R. his Epistles , as if there were none beyond it , except the BIBLE . 2. In my second Section I say that S. R. in his more pure times both experienced and declared of Immediate Revelation , and the Spirits immediate teachings , as his Epistles abundantly witnesse : also that he plainly declareth , he had the counsell and mind of God in some things not to be found in Scripture . See for this , besides the testimonys I have already cited in the answer , these following , 1 part . Ep. 2. It was not without [ God 's special direction ] that the first sentence , that ever my mouth uttered to you , was that of John 9 : 39. Again , 1 part . Ep. 9. It is little to see Christ in a book , as men do the World in a card , 〈…〉 of Christ by the book and the tongue , and no more ; but to come nigh Christ , and hausse him , and imbrace him , is another thing . Again 1 part . Ep. 9. O his perfumed face , his fair face , his lovely and kindly kisses have made me a poor prisoner see there is more to be had of Christ in this Life , then I believed , we think all is but a little earnest , a four-houres , a small tasting we have , or is to be had in this life ( which is true compared with the inheritance ) but yet I know it is more , it is the kingdom of God within us . Again , 2 part . Ep. 2. O blessed Soul , that can leap over a man , and look above a pulpit up to Christ , who can preach home to the heart , howbeit we are all dead and rotten . Again , 2 part . Ep. 8. And sure I am it is better to be sick , providing Christ come to the bed-side , and draw by the curtains , and say , courage , I am thy Salvation , then to enioy health being lusty and strong , and never to be visited of God. Again , 1 part . Ep. 35. But at other times he will be messenger himself , and I get the cup of Salvation out of his own hand . Again , O how sweet is a fresh ●isse from his holy mouth , his breathing , that goeth before a ●isse upon my poor Soul , is swe●t , and hath no fault , but that it is too short . But that he ●aith , ●hat Christ drinketh to him , is a froathy and un●avoury expression , used by him in that same Epistle . And 3 part . Ep. 22. anent his transplanting he ●aith , what God saith to me in the ●ussinesse ▪ I resolve 〈…〉 doe . And 1 part . Ep. 85. Now and then my silence burneth up my Spi●t , but Christ hath said , Thy stipend is running up with interest in heaven , as if thou 〈◊〉 preaching , and this from a Kings mouth rejoyceth my heart . And , 3 part . Ep. 37. Christ hath said to me , mercy , Grace and peace for Marjon 〈◊〉 . Again , 1 part . Ep. 154. We but stand beside Christ , we goe not unto him , to take our fill of him , but if ●e should doe 〈◊〉 things , 1. draw the curtains and make bare his holy face , and then 2. clear our dim and bleared eyes to see his beauty and glory , he should find many lovers . This place is remarkable , for it holdeth forth both immediat subjective and objective revelation , according as the nationall teachers do themselvs define it , and indeed his words in all these testimonyes import no less . Again . 1. part . Ep. 201. O that ●e would strick out windowes and fair and great Lights in this old house , this fallen down soul , and then sett the soul near hand Christ , that the rayes and beames of Light and the Soul delighting glances of the face , fair God-head might shine in at the windowes and fill the house . Again . 1. part . ep . 32. now he is pleased to feast a poor prisoner , and to refresh me with joy unspeakeable and glorious , so as the Holy Spirit is witness , that my sufferings are for Christs truth , and God forbid I should deny the ●estimony of the Holy Spirit , and make him a false witness . Again . 1. par . ep . 120. Lord let me never be a false witness to den● that I saw Christ take the p●n in his hand and subscribe my writs . And part . 3. ep . 27. In privat , on the 17 and 18 of August , I got a full answer of my Lord to be a graced minister , and chosen arrow hidden in his own quiver but know this assurance is not keaped but by watching and prayer . These are but a small part of much more might be cited out of his Epistles , as testimonys to immediate revelation and the immediat teachings of the Spirit , yea to new revelations not to be found in Scripture , and yet , as I have above observed , after all this he joyned with the assembly at Westminster to cry down all such immediat revelation , and to affirme that God had committed his Counsell wholly to writing . 3. And although many of those called Presbyterians cry up S. R. as a man of so great experience in the things of God , yet I find himself ingenuously confess . 1. part . ep . 46. that there is a gate yet of finding out Christ , that he hath never lighted upon , and saith he , O if I could find it out ! 4. Now this gate ( blessed be the Name of the Lord , and to his eternall praise we can declare it ) many thousands in this day do know , and by it they find Christ and do enjoy his living presence dayly , who is the bridegroome and husband of their souls , and this gate is , to wait upon him , in the shinings of his divine Light in their hearts , being retired and gathered unto the same , out of all their own thoughts , words and works , all their own willings and runnings in the self-will , all selfish motions , desires and inclinations of self , in pure silence and stillness of mind , waiting to feel his heavenly breathings and movings , which do rai●e up in us the true desire , and prayer that we may find him , and enjoy him , and as we have sought him by this gate , or after this manner , we have never missed in some measure , more or less , to find him . 5. This silent waiting to enjoy the presence of the Lord , is a mystery , and as a sealed book to Professors generally , and seemes to have been little or nothing known to this great Seer , as the Author of the Postscript doth call him , for I find nothing of it in his Epistles , and yet it is one of the most needfull and most profitable lessons and instructions for people to be instructed in , and the Scripturs Testimony is plain and clear concerning it , even of silent waiting . Lament . cap. 3. 26 , 27 , 28. It is good that a man should both hope and quietly ( or in silence ) wait for the salvation of the Lord. It is good for a man ●hat he beare the yoke in his youth , he sitteth alone and keepeth silence , because he hath borne it upon him . Psal. 46. 10. Be still ( or silent ) and know that I am God , Psal. 62. 1. Truly my soul is silent unto God , from him cometh my salvation . Eccles. 5. 2. Be not 〈◊〉 with thy mouth , and let not thine heart be hasty 〈◊〉 utter any thing before the Lord. Zach. 2. 3. Be si●ent O all flesh before the Lord. And many more ●cripturs may be brought to prove this so needfull and profitable instruction . As also here are manifest ●xamples of this silent waiting in Scripture , both together and apart , Ezekiell 3 : 15. The Prophet 〈◊〉 with them of the captivity seven dayes , and then 〈◊〉 Word of the Lord came unto him . And Esdras sat silent with the people untill the evening sacrifice : Esdra 9 : 3 , 4 , 5. And the Prophet Elijah sat in a si●ent posture alone upon the top of mount Carmell waiting for the Word of the Lord , and the accomplishment thereof , casting himself downe upon the earth , and putting his face betwixt his knees . King. 18 : 42. This is such a posture that if a man should use it in our dayes , people would say , he were mad , or possessed with the Devill , such is their ignorance of the way and work of God. And again . 1 King. 19. verse 2. The Lord appeared unto Elijah neither in the wind , nor earth-Quake , nor fire , but in the still or silent small voice , to wit , that is heard in the stillness or silence , of the Soul. 6. There is one particular more that I find in S. R. that I cannot omit to take notice of , in the same epistle 46. which I have above mentioned , either I know not ( saith he ) what Christianity is , or we have stinted a measure of so many o●nce weights , and no more , upon holynes and there we are at a stay . It were good for the Professors to consider this and be convinced of their error ; whereas they say the holyest Man on earth doth sin dayly in thought word , and deed , yea every moment and cannot but sin continually ; Is not this to stint a measure of so many ounce weights , or rather of a few grains upon holyness , yea altogether to annihilate it ? For I know not how that can be called holyness , which cannot keep the soul one moment from sinning . However S. R. although here convinced of this errour , yet afterwards did fall foully into it , when he joyned with the divines , so called , at Westmunster , in that unchristian assertion that no man by any grace given of God , can perfectly keep the commandements of God , but doth dayly break them in thought , word & deed . This is a bold & presumptuons stinting & limiting the power and powerfull grace of God , in the hearts of his children , without all ground from Scripture , yea contrary to it , which saith , his commandements are not grievous , and his yoke is easy , and his burden Light. 7. Moreover , in my fourth Section , I referred to some thing related by the Author of The fullfilling of the Scripturs , concerning Iohn Welsh , Robert Bruce , and some others in those dayes , which I said , will not a little make for the present Testimony of the people cald Quakers . Now for proof of this , I shall give a few instances out of many more , which may be brought out of the said book . 8. First . The said Author telleth us ( pag. 416. 2 edition ) of a very solemne and extraordinary outletting of the Spirit in the West of Scotland , about the year 1625. and there after , which began in the parish of Stewarton ( whiles the persecution was hat from the Prelatick party . ) 9. Which by the prophane Rabble of that time , was called the Stewarton Sickness , and spread through much of that countrey particularly at Irvin , through the Ministry of David Dickson ; of which he writes that few Sabbaths ( meaning first dayes ) did passe without some evidently converted , and some convincing proofs of the power of God accompanying his Word , yea that many were so choaked and taken by the heart , that through terrour , the Spirit in such a measure convincing them of sin , in hearing of the Word , they have been made to fall over , and thus carryed out of the Church , who after proved most solid and lively Christians . And says he , this great spring-tide of the Gospell was not of a short time , but for some years continuance , yea thus like a spreading Mooreburne , the power of godlyness did advance from one place to another , which put a marvellous Lustre on these parts of the country , the savour wherof brought many from other parts of the land to see the truth of the same . Again he telleth pag. 417. at the Kirk of the shots 20 of June 1630. that there was so convincing an appearance of God and down pouring of the Spirit ; even in an extraordinary way , especially at that sermon , Juny 21. the day after their communion , with a strange unusuall motion on the hearers , who in a great multitude were there conveened of diverse ranks , that it was known ( which he saith he can speake on sure ground ) near five hundred had at that time a discernible change wrought on them , of whom most , proved lively Christians afterwards . Now that there was a true and reall appearance of God , and breaking forth of his power and out letting of his Spirit , upon many at that time , I veryly believe , and my soul hath unity with the testimony hereof , and diver other testimonys of this nature in the said book . 10. And certainly this was an immediat sensible appearance and revelation of the power and presence of God , accompanying the Ministry of that time , which produced such effects , and in truth the very same power and presence of God , with the very same and the like effects , is now again broken forth in our day , among the despised people called , Quakers , and that in much greater clearness , so that more sound principles are made known unto us , and many things , which were letts and snares unto them , are discovered unto us from the Lord. 11. And yet is it not a most sad and lamentable thing that Professors who cry up the appearance of God in that time , will not owne the same appearance of God in the nature and kind of it , although more clear , and glorious as to the measure , among us now : but joyn with the profane rabble , to call those unusuall motions , which are the reall effects of Gods power and Spirit powerfully seazing upon both souls and bodys of many among us , in great trembling , cryes and tears , the signes of some Diabolicall Possession , whereas the same persons , by sobriety of life and conversation , and by a walk as Christian-like as any of these a fore mentioned , & in many things exceeding them , and also by the savor of the life of Christ in them , have evidenced that they were led by the Spirit of God. 12. Yea the Author of ●he Postscript is not affraid to impute these unusuall and extraordinary motions that some times appear in the bodyes of some of our friends , to a possession of Sathan , which if he did as knowingly as maliciously , might truely be called a blaspheming against the Holy Ghost . But they are judged here by some of their owne prophets , for seing it was the Spirit of God that raised these unusuall motions in them abovementioned , why should the like now be imputed to the Devill ? 13. O how like is this generation of hypocriticall professors to the Scribes , and Pharisees and Iewes of old , who professed to owne the Spirit of God in Moses and the prophets , and yet rejected and resisted the same Spirit in Christ and the Apostles ? 14. And it is observable , that this glory of God that appeared among them at that time , which was a time of persecution , although it continued for some years , yet afterwards when the Presbyterians got into the sadle themselvs , and turned persecuters of others that dissented from them , this glory did disappear , and in stead thereof , great complaining of deadness , as it is at this day , among them who have most ingenuity . This doth plainly show that they did not follow the Lord in his further leadings , but rather went back , otherwise this glory would not have departed , b●t continued , yea and increased among them . And if some obiect , that this glory appeareing unto that people at a communion , to wit ; at that ; called the Sacrament of the Supper , it seemeth to be no small argument to prove that God did owne that externall action , as his ordinance , although the people called Quakers deny it to be a standing ordinance to the world and doe not practise it . 15. To this I answer , that it is observable that by the Authors own account the greatest outleting of the Spirit was not on their communion day , but on the day after , but that God did at times of that externall action of breaking bread , condescend unto them ; regarding their sincerity , and gave manifestations of himself , will not prove that he commanded that thing unto them , or that their minds were not in an error , in laying too great weight upon that externall action , which was but a figure of the true communion ; for the same Author doth acknowledge that the Spirit of God did also wonderfully accompany Luther in his Ministry , and yet Luther did most grossely erre ; as in other things , so in the matter of the Sacrament , teaching that the body of Christ was consubstantiat with the bread and that the o●●ward mouth receiveth the body of Christ. And I believe , such as are sober and ingenuous of the Presbyterians will not deny , but that the Lord did pour out of his Spirit , upon those Bishops in England that dyed martyrs , that were both for Episcopacy and the Service-book ; yet this proveth not , that God did owne these things , as his ordinances . It is the sincerity and earnest desires of mens souls after God , that he regardeth , although they be in error in some things which he winketh at , but doth not owne . Yea did not Christ wonderfully appear to Saul , while he was going to Damascus , to obtain an order to persecute the Saints , a very unl●wfull action , but this proveth not that God allowed 〈◊〉 in the same . Many other instances could be given to shew the weakness of that objection , and certainly in the darkest times of Popery , God raised up some to be ministers of his Spirit that yet continued to hold many Popish errors ; as not only Bernard and Thauler , but even Iohn Huss who dis●ented little from the Papists in matter of doctrine , but mostly blamed their ungodly life . 16. A second instance I shall bring out of the afore-said Author , is , pag. 422. where he giveth as a sixt witness , &c. the convincing appearance of an extraordinary and Apostolick Spirit on some of these instruments , whom the Lord raised up in these last times , who as he saith had speciall revelations from the Lord of his mind anent things to come , &c. But how doth this agree with their confession of Faith , that saith , the former wayes of Gods revealing himself to his people are ceased since the Apostles dayes , and that there are no new revelations of the Spirit , but that God hath committed his counsell wholly to writing ? And of such speciall revelations he mentioneth divers , which I refer the Reader to find in the said book . 17. A Third instance shall be that which the Author mentioneth of Robert Bruce , where I take notice of divers weighty particulars , as 1. that his call was extraordinary pag. 429. to wit , by an inward motion and pressing of the Spirit , and such a call I confess is extraordinary , as in respect of the greatest part of those , called Teachers , which yet is most ordinary , yea and most necessary to every true teacher and minister of Christ. 18. 2. He tells pag. 431. that it was the manner of Robert Bruce , for a considerable time to keep 〈◊〉 before he preached . And yet how do the Professors now blame our silence , when even such among us as the Lord hath given a true ministry unto , do find it at times their place to be silent a considerable time before they speak , and sometimes for a whole diet to be silent , as Ezekiel was of old ? Now I besech them to consider what did this silence of R. B. mean , or what was his intent in being si●ent so long ? was it not he waited to receive , ●hat he was to speak from the Lord ? Or at least to 〈◊〉 the Spirit and power of the Lord to assist him in what perhaps was in his heart to speak ? and truely this is the very cause of our silence also , for we know that no preaching nor praying can availe to quicken or reach the soules of men , or profit either speaker or hearers , but that which is in the immediat moving and assistance of the Spirit of God. 19. 3. He telleth plainly pag. 431. that he had the Spirit of discerning in a great measure in so much that having heard a sermon preached by Robert Blair ( it being the first he had preached ) and he being desired by the said Robert Blair to give his judgment concerning the same , did give it , in these words I found , said he , your ●ermon very polished and disgested , but there is one thing I did misse in it , to vvit , the Spirit of God , I found not that ; This ( as the Author saith ) took a deep impression upon him and helped him to see , it was something else to be a minister of Jesus Christ , then to be a knowing and eloquent preacher . Pag. 453. But the professors generally in this day , deny any such Spirit of ●iscerning , as whereby one knoweth ; supposing him to be never so spirituall , when he heareth another preach , whether he doth preach by the Spirit of God , or no : & when we affirm that the Lord hath given such a discerning unto us they cry out many of them , as if it were blasphemy to assert any such thing . Again , whereas this Author saith , it is some vvhat else to be a minister of Iesus Christ , then to be a knovving and eloquent preacher : we say the same . But how farr doth this contradict the Presbyterians doctrine that grace or piety is not essentiall or necessary to the being of a minister of Christ , as Iames Durham expressly affirmeth in his book on the Revelation ? 21. 4. The Author telleth us that the said Robert Bruce was deeply affected with the naughtiness and profanity of many ministers then in the Church , and the unsuitable carriage of others to so great a calling , and did express much his fear that the Ministers of Scotland would prove the greatest persecuters , that the Gospell had ; And so in this we have found his words to be true , for the said Ministry of Scotland , even Presbyterian as wel as Episcopall are the greatest persecuters of the Gospell in this day , as formerly . And their doctrine , that Grace or piety is not essentiall to a Minister of Christ , nor an inward call by the Spirit , opens a door to such a naughty and profane Ministry . 22. Pag. 432. 5. He tells that on a certain time when Robert Bruce was at prayer in his chamber in Edinburgh , there was such an extraordinary motion on all present , so sensible a down-pouring of the Spirit , that they could hardly contain themselves , yea which was most strange , even some unusuall motion on those , who were in other parts of the house , not knowing the cause at that very instant : and one being occasionally present , when he went away said ; O how strange a man is this ? for he knocked down the Spirit of God upon us all ; this he said , becaus R. B. did divers times knock with his fingers on the table And yet when such motions and effects are now witnessed , when the Servants of the Lord pray in our meetings , they will not believe , but in the same Pharisa●call , Anti-Christian spirit , as the Jewes said of Christ , they say of us , that we have a devil , for which I heartily wish that the Lord may forgive them , and open their hearts to understand and receive the Truth . Many more observable passages might be cited out of the same book , to convince Professors , how these men , whom they have such an esteeme of , did both in principle , practice and experience , in many things agree with us , the People called Quakers , against themselvs , who boast to be their Successors and children , as the Iewes boasted , that they were the children of Abraham . But surely seing the Professors of this day , stop their ears at the inward voyce of Gods Spirit in their own consciences , and also at so many plain and clear testimonys of the Holy Scripture , that make so abundantly for the Testimony of Truth owned by us . I little expect that the testimonys of these men will prevail with many of them , yea although even they should come from the dead , and witnesse for the Truth , against them , as Christ said in the 〈◊〉 , If they will not believe Moses and the Prophets , neither will they believe , if one should be raised from the dead . Yet for the sake of many others among them , of whom I have hope that God will in due time effectually reach them and open their eyes , I have found my heart moved and drawn by the Lord to be at this paines , for the good of whose soules I could willingly by the Grace of God endure much labour , suffering and affliction both inwardly and outwardly , that they might see and owne the glorious work and appearance of God among us , and be brought to enjoy the same with us . 23. And here in the close of all , I shall cite a passage of this Author himself , which may be of service to some who are willing to understand , how that the Presbyterians , even the most knowing and experienced of them , did not know all that was afterwards to be revealed . Page 35. He saith , We wait and believe the further accomplishment of this promise ( to wit , the words , Dan. last : ver . 4. Many shall runne to and fro , and knowledg shall be increased ) to the Church , beyond all we have yet seen , that many Scripture truths now dark and abstruse , shall be made so clear , as shall even cause us to wonder at the grosse m●stakes we once had thereof , yea that after generations shall have a discovery and uptaking of some prophecys now ob●cure , which shall as farr exceed us , as this time goeth beyond former ages , which comparatively we must say were very dark . 24. Now I earnestly obtest and beseech such among them , as have any measure of true tendernesse and ingenuity , and do believe these words of this Author , to consider in the cool of their minds if possibly these principles and doctrins among us , which they have called grosse errours and delusions of Satan , may not be these Scripture truths , whereof the Author speaketh , and that their condemning such principles were but their gros●e mistakes , yea surely we know it to be so , and many of us that were formerly Presbyterians , are now made to wonder at our grosse mistakes , which we then had . But this I understand of such as are really owned by us , not of those which they do falsly alledge and impose upon us . I shall cite one or two passages more of this Author , and then leave it to the impartial and ingenuous judge , if they do not arrive , upon the matter at the same , which many of his Brethren reproach and nick-name with the Profane rabble under the termes of Enthusiasme and Quakerism . 25. Pag. 112. He saith — There is a demonstration within , which goeth further then the judgment , and passeth naturall understanding , whence we feel , we tast , we enjoy , yea his voyce is heard in the Soul , which we surely know to be his . This is a plain testimony to inmedtat Revelation , which is our main principle , and is so greatly opposed in this day , by Presbyterians , as much as others . Again , pag. 229. He speaketh of an immediate teaching of the Spirit , and of a mighty power of God that can witnesse ( in many young ones ) ere they can wel speak , or exercise Reason , the power of Religion . Again , pag. 120. speaking of Prayer , he saith , It may seeme strange , how easily we can step out from the world and the noyse thereof , in before the Lord , without the least pause or time interveening . 26. And again , he saith , Alas ! It 's sad , this seemes rather a piece of invention many times , then a matter of earnest with the Lord. ● to what a classe can such a piece of Atheisme be reduced , as appears ( saith he ) in our nearest approaches unto God ? 27. And lastly , as concerning preaching , he commendeth it in the said Robert Bruce , that at a certain time wrestling earnestly with the Lord by prayer , before he came into the assembly , he was heard say in his prayer , Vnto the Lord , I protest I will not goe , except thou goe with me . How farre are the Presbyterian Teachers now gone from this , that say , Grace is not absolutely necessary to a minister of Christ , and plead both for preaching and praying without the Spirit ) and after that , be went forth and preached in such evidence and demonstration of the Spirit , that by the shining of his face , & that showr of divine influence that the word spoken was accompanyed with , it was easy for the hearer to perceive that he had been in the Mount with God , and that he had indeed brought that God , whom he had met with in privat , into his mothers house , and into the chambers of her that conceived him . Pag. 444. 28. These and many other passages in that book can not but force an acknowledgment from any , that read it , & are ingenuous , that it doth greatly commend and Justify that , which Presbyterians now greatly condemn , under the termeof QVAKERISM . FINIS . A POSTSCRIPT . To my beloved Relations , Friends and Acquaintances in the Shire and City of Aberdeen , ALEXANDER SKEIN wisheth all happinesse , and the sound and saving knowledge of the Truth , as it is in IESVS . IT is no small matter of regrete , that so many persons of all ranks and conditions are so little concerned with the publike work of God , and the matters of his Kingdom at this time . If their own affairs goe wel , they matter little how it goe with Religion . It was a great ground of the Prophets complaint , Ier. 5. 1. That there were none that sought the Truth , or were valiant for the Truth on Earth , Ier. 9. 3. This is not onely the guilt of the body of the Nation , but also the sin of these that pretend to a piece of more seriousnesse : but they should know , the eyes of the Lord are upon the Truth , Ier. 5. 3. And the neglect of it ●ath occasioned great wrath , upon a people , and a hand from the Lord , ver . 3. Whereupon the Prophet said , ver . 4. Surely these are poor , they are foolish , for they know not the way of the Lord , nor the judgment of their God. This very thing hath with weight come near my heart , when I have observed such an indifferency amongst many , that they have been at little or no pains to search for the mind of the Lord amidst all the disputes and debats anent his Truth in their day , and being thus exercised , the Lord hath in a measure manifested this to me , that there are some speciall obstructions that stand in the way , why people have not a desire to search after the Truth . 1. One is , that Truth is mostly the object of reproach and scorn to the multitude of the world , & the owners of it are hated , despised and persecuted , and upon this account many are content to be without the conviction of it , yea to hearken rather to anything that may strengthen them to stand out against it , then that which would incline them to come under subjection to the yoake thereof . Wherefore it was upon good ground that Christ said ; If any man will be my Disciple he must deny himself , and take up his cross dayly and follow me : this is a necessary condition and qualification of a Disciple they may as well renounce to be a Christian , as refuse to take up the cross which is entailed on all that will be followers of Christ , for if any love Father or Mother , husband or Wife , houses or lands , &c. better then Christ he is not worthy of me , saith Christ , there must be a compleat resignation of all that is nearest and dearest to us in the world if we mind to be reall Christians , and to encourage all to make this choyce there want , not many sweet and precious promises of rewards both in time and eternity , though few believe them . A 2. obstruction is that people have a perswasion , they may be eternally saved , whether they embrace the Truth or not , seing it is acknowledged upon all hands , that many have been saved that have lived and dyed in the same Profession they stand in ; and upon this ground they suppose they need not embrace any thing that will disquiet their rest , or interrupt their ease and render them obnoxious to the crosse . But if this have any weight in it , it might have as wel excused the Scribes and Pharisees & unbelieving Iewes , for refuseing the Gospell , and the doctrine of Christ and his Apostles , that taught them to forbeare circumcision and the Ceremonys of the Law , becaus Moses and the Prophets , and all the godly for many generations walked in the way of their profesion , yea this might have excused the Papists at the reformation to have rejected the Light the Lord held forth to them , becaus it is acknowledged that the sincere and single hearted amongst them in preceeding generations were saved . But who amongst the Protestants will say that this was a sufficient ground to remain still in Popery ? for had any of them that walked up rightly in the way of the Mosaïcall Ceremonys been living when these things became deadly , and had opposed the Light of the Gospell , which repealled them they could not have been safe . Neither any professing Popery that had occasion to embrace the Light of reformation , and yet in opposition to that Light would needs continue to defend that idolatry & superstition , & refuse to receive that Light , after these waters were turned into blood , Rev. 16. 3. So it is now , though they believe that many good Men , that were faithfull ●o what they knew , & walked uprightly acording to their measure in former times ; yet if they shall upon that pretence presume to resist , reject , or refuse , the Light that the Lord is further manifesting at this day , such cannot have any ground to expect salvation . See Io● . 15. 22. If I had not come and spoken unto them they ▪ had not had sin , but now they have nocloake for their sin ; But may expect to be numbred amongst the enemys of Gods Work. It was the commendation of good Men in all ages , that they walked sutably to the dispensation of the Lord in their day , and this is the great duty the Lord calls for from his people , to follow the Lamb wh●thersoever he 〈◊〉 , this will be their commendation before the Lord , as Rev. 14. 4. When the life , Light and power of God removeth from one dispensation to another , to be alwayes a follower of that which is our duty , for it is not to be expected that Moses or David , if they were alive now would looke to find that life in their sacrifices and externall rites which they found , when they were upon Earth , no this is only to be waited for in the spirituall way of the Gospell worship . And to come nearer , if Cranmer , Hooker and Ridly who were Martyrs for the Protestant faith in beareing witness against the Idolatry of the Masse , & thought it no small mercy to have the use of a common prayer booke in English , & no doubt in that day might feel life in it ; yet when the Light of reformation encreased , it discovered that to be a limiting of the Spirit of God in Prayer , and consequently had in it self a tendency to deaden the heart by remaining in that formality . If they were living now , the Lord would require of them to seek after a more Spirituall Way of worship , where the pure life of Christ was more to be found and felt then in read prayers . Even so now when the Lord is poynting forth a more spirituall way , which is by following the pure motions of the Spirit of life in an immediat way upon the heart in all religious dutys , the Lord will have all his people to owne that way both in practice and profession , and they that will reject this , or refuse or oppose it . He will no less reckon them as his enemys now , then these , that have been refusers , or opposers of his work in former generations . A 3 Obstruction is , Truth hath been for most part loaded by its opposers with many heavy slaunders , calumnys and lyes , and traduced with the nick-names of errour , Heresy , blasphemy and delusion , yea called devilisme , and what else malice can invent , so Pauls religion was called heresy ; Acts. 24. 14. and Christians were a sect every where spoken against , Acts 23. 22. Yea Christ himself was said to have a Devil , Ioh. 8. 48 , 53. And what wonder then that the opposers of Truth in this day speake so of Truth , as it is now manifested ? The Professors thereof are said to deny Jesus Christ that was borne of the virgin Mary , where as they have often testifyed they owne no other Christ , but him to be the Saviour of the world , that was crucifyed at Ierusalem , and this we can say in the uprightness of our hearts , as in his sight , that searches hearts . Our opposers say wee deny the Scriptures of Truth ▪ whereas we owne all things therein ( being rightly translated ) to be the dictate of the Holy Spirit and that they containe all the substantialls of true religion , and whatsoever is contrary to them , to be but delusion ; yea we are content to have all poynts of controversy betwixt us and our opposers to be determined by the Scriptures of Truth . We are said to deny the Ministry and ordinances of the Gospell ; whereas we owne all the true and faithfull Ministers , that are called of God , and that function and are not meerely men-made Ministers , that are made to be Ministers in the meere will of men , only endued with some measure of natural and acquired parts , and feel not the power and vertue of the life of Jesus Christ dwelling in their hearts , without any sense of which power and life they can pray and preach . But we owne all Spirituall and living preaching and prayer . As for the ordinances called Sacraments we own them only according to Scripture sense , viz. that Baptisme which is by the Holy Ghost , for Iohn Baptised with water , but Christs Baptisme is with the Holy Ghost and with fire , Math. 3. 11. Act. 1. 4. This is that one baptisme , Eph. 4. 5. The Bread and Wine that is Elementary we deny , as being but a carnal ordinance , which are all repealed at the time of reformation under the Gospell , Heb. 9. 10. as all rites are , which stand in meats and drinks , washings , or Baptismes , as the Greek hath it . But we owne the Communion of Christs body and blood according to Luk. 6. 53. compared with verse 63. Our opposers say we lay the whole stresse of justification and remission of sins upon our own righteousness , and we declare we owne no meritorious cause of the remission of sins , but the righteousness , blood and sufferings of Jesus Christ , that was crucified at Ierusalem , and as it was done and performed by the Man Christ , born of the virgin Mary , and yet we profess none are justified , but such as are in a measure sanctified , and actually cleansed from sin , so as none are justified in their sins . These and many more of the like slaunders asserted with boldness and impudence by malicious opposers , are no small obstruction to many simple-hearted people , who are but too ready to take things , of this nature , upon trust , without tryall and proofe , especially if the assertors be in any repute for a piece of seriousness , as the Scribes and Pharisees & high Priests , who were in great authority and esteem with the people , and thereby did influence their slender followers to preferre Barrabas a murderer and a robber , to Christ Iesus . A 4 Obstruction is , that Truth , when it comes first abroad , is at severall great disadvantages in the eyes of the world , as first , it seldom hath the countenance of Civil authority , but mostly is persecuted , and laws and statutes made in opposition to it , this is universally known in all ages , and throughout these Nations , where it first appeared . Secondly , it hath the opposition of the Nationall Clergy , so called , and of the most learned of that sort of men , who have the greatest advantages of authority to influence the body of the Nation ; see Ioh. 9. 22. For the Iews had agreed already , that if any men did confess that he was Christ , he should he put out of the Synagogue . Thirdly , Truth being a witness against the abuse and superstitions which have through length of time and long custome , been rooted and strengthned so in a Nation , that it needs no less the the power of God to extirpate , people can hardly admit to hearken to any testimony against these things whether they be personal or national customes , see Mark. 7. 9. and he said unto them , full wel ye reject the commandement of God , that ye may keepe your own tradition . It 's not an easie thing to forsake old Customes , this hath been a cause , why men in all ages have stumbled at the simplicity of truth , becaus it was not decked with the trimmings and ornaments of the whore . I need not enlarge on this , the application is so plaine . Fourthly , education and breeding in wrong glosses and mistakes of Scripture proofes , hath been none of the least hinderances of the progress of truth , or of its reception , and for this let the many divers reasonings of the Iewes against Christ in his descent , doctrine and miracles be considered , and men may then as in a glass see the image of that spirit , that is in opposition to truth in this day : and for this I referr the sober inquirer after Truth , to Isaac Pennington his book , ( called The outward Iew a looking glass for Professors ) this is such a person , that none acquainted with his writings , but will allow him a good character , if he be not a prejudicated opposer . 5. Another great Obstruction , which keeps people from the search after Truth , is a light and 〈◊〉 mind , which predominats in the most of Men and Women in the world . This hinders Truth in the very power and life of it , and permits none to be serious in the search of it : it is not the conviction of judgement in matters of truths , that the Lord calls for only , or that his faithfull servants endeavour , as if it were satisfaction to them to see many owning it , or professing the forme thereof , these are but at best like the stony or thorny ground , that receive the seed with joy , and yet in a day of the heat of persecution , turn from it , and so may become a discredit to the Truth . 't Is only these that labour not only to know the Truth , and espouse it in their understandings , but also endeavour to feel the power and life of it reach their hearts , and this not only for a touch at a time , but to live and feed upon that life & power , which flowes forth from the fountain & spring of it , I say these only it is , that will be true witnesses of the Truth . Hence Christ spake many parables to this purpose , as that of the wise merchant that sold all & bought the pearle : & the treasure that was hid in the ground , &c. Let all persons that are of this light and airy spirit , consider their danger ; how uncapable they are not only to come to the knowledge of the Truth of God in their day and generation ; but also utterly unfitted for being heires of the kingdom , when time shall be no more . If they did mind the care of their precioussoules , and consider their mortality , how uncertaine their time is , and of what concernment it is to them to be truely serious , they would not make too light of the matters of God and of the Truth , which concern their everlasting salvation , but would find them of farre greater moment , then these temporall pleasures , profits and recreations , wherewith they are so intentively taken up . Wherefore , my desire to all , is that they would seriously consider these few obstructions mentioned , and apply their mind , to search after the wayes of the Lord , and beware to take matters of so great concernment upon trust from any Man , or company of men ; but impartially weigh and ponder by the Light of the Lord in their own hearts , what is Truth , and what is errour by what doctrine the free Grace of God will be most esteemed , and the pride of Man most abased , beware of an implicit faith , for t●e just shall live by his faith . Hab. 2. 4. And not by the faith of another . They are most to be suspected as deceivers , that do most hinder inquiry and triall , as many Preachers at this time are doing . It is a known Popish imposition to forbid searching , and is now renounced , and abominated by all sound Protestants , therefore they are yet drunk with the Whores Cup , that would obtrude their doctrine to be beleived without triall , or to hinder from trying the Spirits , and from trying all things , that what is best may be kept to . If any object that word Prov. 19. 27. Coase to heare the instruction that causeth to erre from the words of knowledge . I answer this presupposeth a cleare and wel grounded faith , of the Truth , from an inward principle , which few ordinary Professors can lay claime to , otherwayes this might have excused the Iewes in not harkening to Christ and his Apostles , in saying , we know God ●pake to Moses , but for this fellow we know not whence 〈◊〉 is . Joh. 9. v. 26. Yea we and our predecessors should have remained in Popery without triall . Wherefore friends , if ye will truely joyne and be united to the power and life , which the Lord is ready to reveal in your hearts , it will not only help you to discerne Truth from errour , but to overcome your lusts , and get victory over your idols that stand up to make distance & seperation betwix● Gods peace and favour , and your soules . That place is considerable , Rom. 12. verse 2. be not conformed to this world , but be ye transformed by the renewing of your mind that ye may prove what is that good and acceptable and perfect will of God , and thereby ye shall come to get your hearts established in the love of God and get all these straying● and wandrings in your hearts reformed , by w●●ch your best dutys are corrupted and defiled , ●hich is the earnest desire and travell of my soul , that all my beloved 〈◊〉 and acquaintances every where may , truely and sensibly come unto . A real lover of your eternall wel-fare and Peace . ALEXANDER SKEIN . From the Tolbooth of Aberdeen the 1 of the 5 Moneth 1676. where I am a prisoner for my testimony . Printed in the Year 1677. 
A47193	----	The universall free grace of the Gospell asserted, or, The light of the glorious Gospell of Jesus Christ, shining forth universally, and enlightning every man that coms [sic] into the world, and therby giving unto every man, a day of visitation wherin it is possible for him to be saved, which is glad tydings unto all people, being witnessed and testifyed unto, by us the people called in derision Quakers : and in opposition to all denyers of it, of one sort and another proved by many infallible arguments, in the evidence and demonstration of the spirit of truth, according to Scripture testimonies and sound reason : with the objections of any seeming weight against it, answered it, answered / by George Keith. Keith, George, 1639?-1716. 1671 Approx. 382 KB of XML-encoded text transcribed from 70 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A47193 Wing K228 ESTC R13258 12033631 ocm 12033631 52823 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47193) Transcribed from: (Early English Books Online ; image set 52823) Images scanned from microfilm: (Early English books, 1641-1700 ; 569:1) The universall free grace of the Gospell asserted, or, The light of the glorious Gospell of Jesus Christ, shining forth universally, and enlightning every man that coms [sic] into the world, and therby giving unto every man, a day of visitation wherin it is possible for him to be saved, which is glad tydings unto all people, being witnessed and testifyed unto, by us the people called in derision Quakers : and in opposition to all denyers of it, of one sort and another proved by many infallible arguments, in the evidence and demonstration of the spirit of truth, according to Scripture testimonies and sound reason : with the objections of any seeming weight against it, answered it, answered / by George Keith. Keith, George, 1639?-1716. Furly, Benjamin, 1636-1714. 136 p. s.n.], [London : 1671. Errata: p. 136. Signed: G. Keith, B. Furly. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- Doctrines. 2003-01 TCP Assigned for keying and markup 2003-02 Apex CoVantage Keyed and coded from ProQuest page images 2003-03 Emma (Leeson) Huber Sampled and proofread 2003-03 Emma (Leeson) Huber Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion THE Universall free grace of the Gospell asserted OR THE LIGHT Of the Glorious Gospell of JESUS CHRIST , Shining forth universally , and enlightning every Man that coms into the World , and therby giving unto every Man , a day of visitation , wherin it is possible for him to be saved . Which is glad tydings unto all People . BEING Witnessed and Testifyed unto , by us the People called in derision Quakers . And in opposition to all Denyers of it , of one sort and another proved by many infallible arguments , in the evidence and demonstration of the Spirit of Truth , according to Scripture Testimonies and sound Reason . With the objections of any seeming weight against it , answered BY GEORGE KEITH . Printed in the Year , 1671. THE PREFACE . THER be two maine and principall things held forth by us , which are as it wer the two hinges and fundamentall principles , upon which all other things relating either to Doctrins or Practises affirmed by us , doe hang , and depend . The first is , that ther is no saving knowledge of God , or the things of his Kingdome attainable , but by the Immediate revelation of Iesus Christ , who is the Image , Word and Light of the invisible God , in which alone , he can be manifest , unto the Salvation of men . The second is , that this Image , Word and Light , which is Jesus Christ , the Son of the Fathers love , doth shine forth in some measure universally , and enlighten every man that coms into the World , and therby giveth unto him , a day of visitation wherin it is possible for him to be saved . Both which 〈◊〉 they are indeed in the truth , are generally denyed , but affirmed by us , which two not withstanding , I may truly say , as they are indeed known and witnessed in the truth , ar the cheife and principall veins , and arteries , which convey the very Blood , Life and Spirit of the Christian Religion , into the true members of that body , wherof Jesus Christ is the head . And the Lord hath made me plainly to see , why the whole body of every Sect professing the Christian Religion , up and downe the world is so leane , barren , dead and emptie of that Life , and Spirit , which becoms the true Church to have , and which the true Church had , in the Primitive times , even becaus of their ignorance of , and opposition unto these two blessed testimonies of truth ; and I may boldly say it , never any society of people did flourish , or ever shall , or can , with excellent induements of either piety , or knowledge , which denyeth these two testimonies of truth , seing they are the very principall means , and Ordinances of God , which hee hath appointed , as through conduits , to convey both Pi●…y and knowledge , and all other hevenly gifts , and blessings unto men , and seeing these are denyed , the blessed effect , which would follow , upon the using of them , cannot but be much wanting , as where there is an obstruction , or stop in the principall veins , arteries , and nervs of the naturall body , that body cannot flourish , but must needs be a very sick Paralitick diseased body , and near unto death . And for this cause it is , that the whole body of Christendom so called , is in a most lam●…table condition , and death reigns in it , and a thick cloud of darknes fills it , and very few there be , who know by sensible experience , the life , kernell , and substance of the Christian Religion , among all the many professions in it , and that small remnant , who doe know any thing thereof , it is very weakly and faintly , and their sight of the things of God , is but like the poor blind mans halfe sight , after Christ had a little cured him , who saw men , walking as trees , the Reason of all this , has beene the ignorance of , and opposition unto these two testimonies aforsaid , for the ignorance of the true manner of receiving either Piety or pious and Godly wisedome , which is by way of immediat Revelation , from the Father by Jesus Christ , through the holy Spirit , this hath hindred and stopped the growth and encrease of holines and piety , and the Wisedome and knowledge there unto appertaining as to the Intension , i. e. measur or degree of it in the particular , which otherwise by this time , might have been like the waters of the Sanctuary , at a great height ; and againe , the ignorance of that other blessed testimony of truth , ( concerning the universality of the Light , word , Grace , and spirit of God , towards , and upon all , in a day of visitation , for the saving , and endueing them , with holines and holy knowlegd and wisedom ) hath been a most mischeivous hindrance and lett , unto the Extension , or spreading of tru piety , and knowledg abroad among people in the world . The ignorance of the One I say hath hindred the Intension of it , and the ignorance of the other , its Extension : as may be manifest to any , who will consider these things , wer it , but with halfe an eye . For what can tend so much to the universall gathering of all the nations , Kingdoms , languages and kinreds of the earth , as to hold forth this universall principle unto them all , the Light , which lighteth all and every one of them ; and to informe them , that therby and therthrough salvation is attainable by every one and peace & reconciliation with God , in their beleife of the light , and obedience therunto ? And what can more hinder this universall gathering , then that particular , narrow , straitning , limiting , principle , of men , of a pettish narrow heart , and spirit , who say , that salvation never was , is , nor shall be possible unto the most part of men . That God by an eternall decree hath wholly passed them by , and left them in darknes , without any light to shine in their darknes , that can possibly at any time , lead them out of it . Doth not this discourage people , and rather lay a block in the way of their Faith , then to point , ordirect them , unto a pillar and ground of it ? Yea doth not this Doctrine , that other being added to it , viz. that immediate Revelation is ceased , lay a much more probable foundation , for any mans unbeleif , and distrust in the Lords mercy and willingnes to save him , then for his faith therupon ? For when any man comes with a call unto them , to beleiv that they may be saved , and therwithall tells them , that God hath left most men , without providing them any power , by which it is possible for them to beleiv may not all begin to doubt , or question , with more ground , then to beleive , whether they be the persons , that are thus passed by , of the Lord , yea , or nay ? When the Lord said but to his disciples , one of you , shall betray me , they wer exceeding sorrowfull , all of them , and began 〈◊〉 Question , Master is it , I. How much more then occasion have they to be sorrowfull , and to question the very mercy of God , for their salvation , if it be told them , that this mercy is denyed not only to a few , but most of men , and to many under the visible profession , of the Christian Religion . And for asmuch as they say , immediate Revelation is ceased , this shuts out all , from receiving any knowledge from God himselfe , whether they belong to that number , that is absolutely rejected , yea , or nay : Weigh , and consider these things : Oh all people , and be awakened and roused up , out of your slumberings , in which , your teachers , have lulled you , that you may once at last perceive these blind guides , who deny the Light , that is universall , and whether they are leading you , even into a very pitt of darknes , and impiety , while they tell you , God hath not given , to every one of you , nay , nor to any one of you , who may be in a naturall state , any thing through which it is possible for you , to come out of that darknes , and death , in which you lye : sure when you shall come to any Nobility of understanding , you will find , that though your teachers say , the Quakers teach pernicions principles unto the Nation , that indeed wee bring glad tydings unto it . Whose principles in the twofold testimony aforsaid , as they come to be received and beleived by the Nation , will make it a happy and blessed Nation , which is now miserable , becaus of that ignorance and iniquity that abounds in it . By the true faith and beleif of these two principles , the nation that is now as a barren wildernes , as to fruits of righteousnes , would become as the garden and Paradice of God. The glory of Lebanon , and excellency of Carmell would be given unto it , and it would become a married land and nation unto the Lord , and so would all other nations , through the true beleif and faith of this twofold testimony , which hath long beene suppressed , and warred against , and the few witnesses there of , by the Dragon and his followers , so that the two witnesses have been slain for three long dayes , and a half , in asmuch as ( beside other accounts ) that this twofold testimony hath not lived and flourished in , and among them , but hath been always knocked down , and slain , through the deceit and violenc of earthly minded men , who have hated the tru life of Christ , and yet for their earthly and selfish ends , have made use of the form and words of it , which without the life and spirit of Christ is but a dead carcas , and as it wer the dead bodies of the slain witnesses , which have lain in the streets of Sodom and Egypt , spiritually so called , that is to say , of the fals and Antichristian Sinagogue , Babylon , the Mother of fornications with her daughters , as all th●…se are , howmuch soever pretending to a Reformation , who are not yet come to witnes the true Light , Power and spirit of the Gospell to work in them , both the will , and the deed . Now these Marchants of Babylon , and bloody Butchers , and Murderers of the two witnesses , and testimonies of God , have traded and made their merchandise of these dead bodies , viz. the words and forms of truth , after they had slain the life that appeared therein ( and murdered Gods faithfull Saints , who held forth the living testimony of truth ) and sold them , in the streets , or market places , of the false Church , as ever the Butchers , doe their flesh in the shambles , in the streets of market Towns , Cities and Villages . Well! the judgement of this great whore is com , and is truly begun . The spirit of life from God is entred into the two slain witnesses , and shall yet more abundantly enter , to the affrighting and allaruming all that dwell upon the earth : and truly in nothing more can wee rickon , upon the raising of the witnesses , then in that the Lord God almighty hath raised this twofold testimony ( that hath been so much opposed and resisted , even by them , who made a trade of the words , which witnesse ther unto . ) and made it to appear , and shine forth in great Glory , Power and Beauty , and raised up many to witnes therefor , and thereunto , which no deceit , nor violence of men , or principalities and powers of darknes shall ever any more be able to prevail against . This twofold testimony , and the witnesses theirof , shall prophocy , and that not in sackcloth and weaknes , as formerly , but in their beautifull garments , in power , glory , and dominion , to the staining the glory of all flesh , and bringing down the pride thereof , that the Lord alone , and his truth may be exalted . Now unto the one of these two testimonies , Viz. that of immediate Revelation , a large testimony from the Lord , hath been given me to bear , and somewhat is published on that Subject , for the generall service of truth . And also as to this other I find it with me to give testimony thereunto , and with others of my Dear Freinds in the truth , to leave a publick standing Record and testimony , unto the truth hereof , in opposion to all denyers of it . And becaus that many of our adversaries , som through ignorance , and others through malice & prejudice alledge that this our principle concerning the Light , &c. it s being universally saving , as to its nature , is the very same , which the Papists and Arminians hold who maintaine universall grace , therfor I find it fitt to clear this matter for the undeceiving the simple , for indeed , though the Arminians and Papists also , speake of universall grace as given and offred unto all , yet the thing is self , which is the universall grace , as to what it is indeed , and in truth , and in true manner and way of its operation , they both deny and oppose it , for asmuch as they both deny , that the universall light , which is given unto all , it the light evangelicall , or a light for the faith of the Gospell to rest in , therfor they doe not hold it forth , as the immediat object of the Christian saith . Secondly they deny the way and manner of its operation to be by immediate Revelation . Thirdly they say , this light coms from Christ , but Christ himselfe is not in man , in the true seed of Regeneration , yea and the tru and reall indwelling of Christ in the divine seed , and birth in the very , Saints , they generally deny as also , that this divine seed and birth is a reall substance , or that the divine life is substantiall , or subsisteth in any substantiall principle of its owne nature , and so I say truly that both Arminians and Papists , deny the true universall grace , as to what it is indeed , and as to the true way of its operation , and therfor may be justly putt in the roll with others , as unskilfull Physicians , through their ignorance of , and opposition unto this universall medicine and cure , which hath truly the vertu to cure all men , and all diseases of men , and is administred of the Lord unto all , wherby it is possible for them to be cured . But not withstanding the great cloud of darknes and ignorance , which hath been generally over the understandings of people , it is to be acknowledged that through the infinite mercy of God som , among one and another both Papists and Protestants so called , have received som tasts therof , and been partakers of its vertu , wherby their souls have lived unto God , in som measur , but under much weaknes and leannes , yet so , as who have been truly single towards him , have been accepted . For the times of this ignorance , God winked at , but now commandeth all men every where to repent . The night is far spent , and the day is at band , yea it is already dawned , and the tru light shineth out of the darknes , which shall run , and spread , and cover the face of the whole earth , with its glory , as an overflowing stream . Amen . A few words concerning the state of the controversy , and the explication of the Terms . 1. WHEN wee speak of the Light , as given unto all men that they may be saved , and as being sufficient unto all for salvation : by Light wee doe not simply understand a thing , that hath but this one Property or Quality , of enlightning , or manifesting , as only to give a true understanding of things , and to work out ignorance and error from out of the minds of men , but this light hath life in it , and an universall vertue and power to reach unto the whole man , not only to cure the blindnes of his understanding , but the perversnes of his Will , and the depravednes of his affections , it hath not only an enlighting property , but it hath all these other properties as to quicken , to sanctify , to purify , to heal , to mortify , &c. For it being the image of God , it hath its perfections answerable unto those which are in God : so that as in God , there is Light , Life , Love , Goodnes , Mercy , Righteousnes , Wisdome , Power , &c. So in this light , which cometh from him , there are all these things , by way of participation , or communication . 2. Wee doe not understand this Light and Grace , or Gift of God , and Iesus Christ , as separate from God , or Christ , for that it is as impossible as to separate the beams from the Sun , for God and Christ are one with the light that coms from them forever . Yea as the Father , and the Son are inseparable , so is the light which cometh from them , inseparable from both . And accordingly as wee say , there is a saving light from the Father of lights and from Iesus Christ communicated unto all men , and which is in all men , so God and Christ are together with this light in all men , present with it , and in it cooperating therewith ; for as Christ said , I can doe nothing of my selfe , and my Father worketh hitherto , and I work , so the light which cometh from the Father and the Son , cannot doe the work alone , but the Father and the Son , doe cooperate therwith , and therein , hence in Scripture every good thing or Motion in any man , is ascribed unto God himselfe , as immediatly present , the immediat Author and Worker of it . It is God that worketh in you , said Paul , and no man can come unto me said Christ , unlesse the Father draw him , and said Christ concerning himselfe , without me yee can doe nothing , I am the way , the truth , and the life , no man cometh unto the Father , but by me , and also the whole work of mans salvation is ascribed unto the Holy Ghost , the quickner and Comforter . So that this heavenly seed of grace , needeth the continuall influence and presence of God and Christ , together with the Holy Spirit to raise it and forme it , and concurre with it , in the renewing and regenerating of man. But besides this presence and inbeing of God and Christ , which is in all men , unto salvation , in a day of the gracious visitation of God unto them . There is a more speeciall way of the inbeing of God and Christ in men , which is proper only unto the Saints and children of God , who both have God in them , and are again in God by Union , and Christ is formed in them , and so they have Christ in them , and they are in Christ , through a heavenly and spirituall birth in which they are one with God and Christ. And of this sort , or manner of in-being , which is by Union , and Christ formed within , the scripture speaketh frequently . And doth hold it forth as only belonging unto the Saints , but as concerning this particular , how God and Christ is in all men unto salvation , within a day of the visitation of the love of God unto them , and also how God and Christ is not in all , but only in the Saints and children of God according to a spirituall birth and Union , the third part of this treatise following , in which the objections are answered , doth more fully and largely give an account . 3. And for the better understanding of the matter in hand , how that the saving and Evangelicall light of Iesus Christ hath been communicated unto all men , in all ages and generations of the world , wee are to consider the words of the Apostle to this purpose , There are diversity of administrations said he , but one spirit , and diversity of administrations , but one Lord , which diversity of operations and administrations are reducoable unto these two , the law , and the Gospell , or the first covenant , and the second . Which two as they were very distinguishable among the Iewes , so were they also among the Gentiles . As concerning the Iewes , they had first , the law , which came by Moses , and secondly they had the grace and truth which came by Iesus Christ. The Righteousnes of the law , and the Righteousnes of faith , and these two , though they were distinguishable yet as they were administred of God , they were not separated , nor divided , but the Gospell lay hid within the law , as within a vail , which the outward Tabernacle did plainly figure , and hold forth . For what did the Holy of Holyes signify , within the outward court , and holy place ▪ but the Gospell , and the administration therof within the law , and its administration ? And thus Christ Iesus was in the law , and under it , but as within and under the vail and here the light shined in darknes , but the darknes did not comprehend it . The dispensation of the law was as darknes , in respect of the clear dispensation of the Gospell , yet even in this darknes , did Christ Iesus the true light shine . And also in , or among the Gentils universally , there was and is somewhat which by way of proportion , doth answer unto the law , and Gospell , first covenant and second , which was so distinctly held forth among the Iewes ; and , as among the Iewes , therwas Moses and the Prophets , in the letter , so universally in all men , both Iewes and Gentiles , there hath beene Moses and the Prophets in the spirit , and also Christ : else what can bee understood by these words , Death reigned over all from Adam unto Moses ? here is an Adam , which related unto all men , both Iewes and Gentiles , and here is also a Moses that related unto all , which certainly cannot be that individuall , or particular man Moses , but a dispensation of God unto men , answerable unto Moses , according to which , Christ said , as concerning men then alive upon earth , long after Moses and the Prophets were dead , they have Moses & the Prophets . And speaking of that universall law of righteousnes ; whatsoever yee would that men should doe unto you , doe yee also the same unto them . For this , said he , is the Law and the Prophets . So here is , first , Adam , Secondly Moses , Thirdly the Prophets , unto Iohn , who is a burning and shining light , and a Voice crying in the wildernes , prepare the way of the Lord. And Moses the Prophets and Iohn , or Elias , are the forerunners of the Lord in Spirit , who cometh after them , and yet is befor them all , and in them all , but as it wer vaild , even as Moses outwardly put a vail befor his face , becaus the people could not behold his Glory , so Christ Iesus , ( both when hee came outwardly into the World , and now when hee cometh inwardly in mens hearts ) in his first appearance , putteth on a vail , and his Flesh is called that vail , and as hee had his Flesh in the outward , which was a vail , so he hath his Flesh in the inward , which is a vail also ; The Word became Flesh , and dwelt in us , said Iohn . And this inward appearance of Christ in Flesh , is his appearance in Weaknes , as Naturall , and yet Spirituall , the Mystery hid within the vail of Flesh , or naturall Spirit . The Treasure hid in the field , the least of all Seeds . And this Christ doeth becaus of mens weaknes in the naturall state , they are naturall , their eye is naturall , their ear naturall , their understanding naturall . And how can that which is naturall apprehend or receive that which is spirituall , but as it appeareth in , or clotheth it selfe with a naturall medium ? For Unum quodque quod recipitur ad modum recipientis , i. e. Every thing that is received , is received according to the manner of the Recipient . And this is the body of Christ , that is indeed spirituall , but , for our cause , descendeth into a naturall forme , or appearance , and changing us , by and with it selfe , ascendeth againe into its spirituall appearance of glory . Thus it is sowne naturall , but is raised spirituall , and thus also wee become changed therby , both in the soul and body , so as being sowne naturall , we come to be raised spirituall . And indeed ther was no other way , that wee could be made spirituall who were naturall , but that Christ Iesus , who was and is spirituall , should become ( so to speak ) naturall . Hence hee is called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The word in-naturalised , or become naturall in us , which in it selfe is spirituall . This is for our weaknes , he must descend that wee may ascend . And according to this acceptation of the word [ naturall ] wee should not contend with those who call this inward divine light naturall if they did not call & judge it so naturall , as if it were only a meer naturall humane thing ; as a property or quality of mans corrupt nature , becaus of which their error , our controversy is just with them . The consideration of this twofold appearance of Christ even inwardly in men , should stirre all up , not to rest in the first , but to presse forward into the second , so as to know , a dying through his first appearance unto our naturall , which is the first Birth , and a putting on the spirituall , wherin the rising with Christ is witnessed , and a 〈◊〉 downe in him , in heavenly plases . This first appearance or ministration of Christ in men , is as a Law-giver , answerable unto Moses , which Law requireth of men obedience unto it , without letting them see , or propounding unto them , the Seed , wherin the ability is received to fulfill the Righteousnes of the Law. And indeed at first , Man hath no inclination to look after the Seed , which is the Elect and promised Seed . But he aspireth to doe what is required of him through the Seed and birth of his naturall being . But after al that hee so doth , or can doe , the Law , which is light discovers the emptynes and imperfection of it , it being not only a shining , but a burning light , and here man is sore discouraged , afflicted and grieved , under the sence and sight of his weaknes , vanity , misery and unrighteousnes . This divine and heavenly light in him doth not only discover his best Righteousnes , to be imperfect and an unclean thing , but it burneth as fire against it , to consume and destroy it . Therfor is a man to give up the first birth , and all the Righteousnes , wisdome , and glory of it , unto death , and burning , that this divine and heavenly fire may mortifie and burne it , to the end , that the second or new birth may be attained , by which also that which dyed , that was naturall and corrupt , cometh to be quickned and raised up , pure and spirituall . And this Christ himselfe taught expressly , that a man must deny himselfe , and take up his crosse daily , and follow him , if hee wold be his Disciple . And this Selfe , that hee is to deny , is his first birth whether of unrighteousnes , or righteousnes , the first birth , even with all its Glory , Wisdome , Righteousnes , hee must give up to the crosse , which crosse is the very light or life of Christ in him , even in its very first appearance , which crosseth the naturall birth with its Righteousnes , Will , and Wisdome , and is not given to cherish , and strengthen it , but indeed to weaken , kill and mortifie it , and then to raise it up againe , not any more bearing the image of the naturall and earthly but of the spirituall and heavenly . This denyall , and giving up of a mans selfe and the righteousnes thereof unto death is attained by Faith in the Light , Life , and Spirit of God and Christ : the Word and Spirit of Faith. 4. And as concerning the sufficiency of this light unto salvation , wee doe not understand it in opposition , to either the necessity or usefulnes of the outward coming of Christ , and his sufferings and death for our sins , nor in opposition unto the service and use of any teachings in the outward , that come from the Spirit of God , or any outward things to be done or practised , which his spirit leadeth unto , all which is more largely shewed in the third Section , which answereth the particular objections , wher diverse others things serviceable for clearing the state of the controversy are treated of . 5. Nor do we assert that by this light the will of all men , nor of any man , in his naturall state , at all times , is so posited , liberated or freed from the Power and Captivity of the Devill , whose Servant and Vassall man is become , in the fall and degenerate state , through a voluntary giving up of his members , as servants to iniquity ; as that he can , at all times , at his owne will and pleasure , avert himself from the service of the Devill , rescue himself from under his Power , and convert himself to , and seek God , so as to find him : but onely then , and at such speciall and particular times and seasons , as it pleaseth the Lord in the riches of mercy to touch , stir , and move him , by a visitation from on high , upon , in , and through this light , both enlightning his understanding & inclining his will , in the strength , power and vertue of which divine touch , the soule and will is so far liberated and freed , that it can follow that which draweth it , without which drawings of the Father , Christ saith , No man can come unto him . The which the Lord is no ways bound to continue for ever . 6. And therefore neither do we assert that men that have received this Light and Spirit of God , and have given themselvs up unto it , to obey it , and so are becom Servants of Righteousnes , doe receive at once , a full and sufficient measure , for the whole course of their Lives , but onely sufficient for the present state , condition , opportunity , and case , to preserve , protect and defend them from all evill , so that the Creature must be continually exercised in a perpetuall dependance and wayting upon the Lord , to receive the renewed and fresh influences of this divine Light and Life , according as its present State , Condition , and Necessity may require , there being no security of the soule out of this dependant , wayting , receiving frame . SECTION . I. Holding forth the Arguments according to Scripture Testimonies , and a vindication of them , from the corrupt Glosses of our Adversaries . Argument 2. from Ioh. 1. cap. v. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9 , &c. IN this Chapter wee have a full and clear Testimony both from Iohn the Evangelist and Apostle of our Lord Iesus Christ , and also from Iohn the Baptist his forerunnor , concerning this matter . Iohn the Evangelist saith , concerning him , that he was the Word which was in the beginning , and was with God , and was God , that all things were made by him , and without him was not any thing made , that was made , and that in him was life , and the life was the light of Men. In which words hee declareth two things , 1. That generall Relation hee hath towards all the Creaturs , that he is their Maker : All things were made by him . Secondly , that speciall Relation hee hath towards Men , in asmuch as hee is not only their Maker , as of other things , but hee is their light . In him was life , and the life was the light of Men : Which words doe import very plainly , that hee is the Saviour of Men , and given unto them , for the light of Salvation , to renew and restore them , out of their fallen condition , which is a State of death and of darknes ; and so Iohn here doeth the work of a true Evangelist , in preaching glad tydings to lost Men , they ar dead , but in him is life , they ar darkned through the fall , yea and Darknes , as it is Eph. 5. 8. But the life is the light of Men , and the light shineth in darknes . Now Christ was the Life and Light of Men , befor the fall , in a more near Relation then of any other visible Creatures , so as that hee lived in them , and shined in them , to give them the knowledge of the glory of God in his owne face , which is his image in which man was made , so hee was the life & light of Men , before men became darknes , and also he is the Light & Life of Men , which shineth in them while they are darknes , to bring them out of it , into his owne life and light : But now this darknes , doth not apprehend the light , doth not embrace it , nor enjoy it , hath not fellowship with it so much doth the word [ comprehend ] import , neverthelesse by the workings of the light in the darknes , men may be changed , from being darknes , to become light in the Lord. and many have witnessed this blessed charge , and so when men are become light , through the workings of the originall light in them , they can apprehend the light , and enjoy it . Light can apprehend light , though dark●…es cannot , by all which it may plainly appear , that Iohn , is in this place holding forth , Christ to be the Light and Life unto Men , more then simply according to naturall Illumination , for that had not been to doe the work of an Evangelist , or to preach the Gospell unto Men , simply and barely to tell them , that Christ doth enlighten them naturally , as with naturall Reason and understanding . The Gospell , wherof Iohn was a Minister , and of which this is a most comfortable declaration , holds forth Christ , to be the Life , the Word , and the Light , in a much more deep and comprehensive signification , not excluding the more inferiour kinds and degrees of life , communicated unto the Creatures , in their capacities , but superadding a more excellent degree of Light and Life , communicable unto Man from Christ , then that which is naturall unto him , simply as a naturall Man , for indeed every degree of life which Man hath , as 1. the Life of Vegetation , 2. of Sensation , 3. of Reason , 4. of Grace , is from Christ , the universall fountain and spring of Life , and hee is justly called the Life , in all these considerations . But now , to limit , this universall signification of Light and Life , to the 3 inferiour degrees of it , & exclude the fourth , which is the Supreame , doth plainly manifest a partiall spirit , which is prejudiced against the Truth . Let all the Scripturs be searched , and it will never be found , that Christ is called the Light and the Life simply and barely in Relation , to the naturall quickning and Illumination of the Creaturs , excluding the spirituall ; but rather that the spirituall quickning and enlightning is alwayes mostly pointed at , not excluding the other , as Joh. 11. 25. I am the Resurrection & the Life , hee that beleeveth in me though hee ●…r dead , yet shall hee Live , and Joh. 14. 6. I am the Way , the Truth , and the Life , no man cometh unto the Father but by me : in which places Christ is held forth principally in Relation , to his influence of spirituall Life , upon Men , and Joh. 8. 12. I am the Light of the world , hee th●…t followeth me , shall not walk in darknes , but shall have the Light of Life . Which cannot be understood thus , hee that followes me , as I enlighten naturally shall have the Light of Life , which is false , but thus , hee that followes me , as I enlighten spiritually , hee shall have the Light of Life . Againe in that hee is called the Light of Men , this is not to be understood particularly of some men , viz. beleevers , but of all men , both beleevers and unbeleevers , within the day of their visitation , 1. Becaus it is not said , the Life is the Light of some men , but of men , indefinitly ; now an indefinit term signifyeth mostly universally , and is alwayes so to be understood , where no sufficient reason , moveth to the contrary . 2. Becaus Iohn the Evangelist , and Iohn the Baptist much agree in their testimony , now Iohn Baptists testimonie was , that hee enlightneth every man. 3. Becaus this is not only the Light of Beleevers , that they may more and more believ , but hee is the Light of , or unto Unbeleevers , in a day of visitation , that they may become Beleevers , for , many Unbeleevers have become Beleevers . And how ? but by the Lighting , wherby the Light did lighten them , in their unbeleef ; for when the light first lighteth a man , it findeth him in unbeleef and darknes , and it lighteth him , that hee may beleev and come out of it , and so 4. If by men here , wer only understood Beleevers , then Iohn could not have said , the Light shineth in darknes , and the darknes apprehended it not ; for Beleevers are not darknes , but light , wheras Unbeleevers are darkned , and unbelief is darknes , now the Light shineth in this darknes , to change men , who are darknes , to be Light in the Lord. Now followeth Iohn Baptist his testimony of him , Ther was a man sent from God , whos name was Iohn , the same came for a witnes , to bear witnes of the Light , that ALL through him might beleiv , and this was his testimony that hee was the true Light , which lighteth every man that cometh into the world ; His words are such a plaine proof , that Christ enlightned every man , so as that hee might believ and so be saved , that no words could be desired , more plainly to evidence it , and yet what miserable evasions have men made , who are prejudiced against this precious Truth , to darken it by their corrupt Glosses . 1. Some will have it only to be understood of the light of nature , or a naturall light . And if we reply , the words speake of Christ , and Christ is not naturall but spirituall , they answer , its true , but yet Christ who is spirituall hath diverse manners of enlightnings , hee enlightneth some only naturally , say they , and others spiritually , to which I reply , Granting that hee doth enlighten after divers manners , as natural●…y and spiritually : but notwithstanding , all men whom hee doth lighten naturally , hee doth also lighten spiritually , for that , as is said , hee is called light in no place of scripture simply and Barely in Relation to a naturall inlightning , excluding the spirituall , I challenge the adversaries to produce one plaine and evident proof for it . And againe , this wer not to doe the work of an Evangelist to preach him to every man , as inlightning but naturally , wheras the Apostle received his Commission from Christ , to preach the Gospell to every Creature , ( i. e. every man ) But besides these reasons prosecuted above , Iohn the Baptists plaine words doe evince it , that hee enlightens every man spiritually , and so as that hee may beleve ; wherfor this is an inlightning of a saving , or salutiferous Nature : For Iohn came to bear witnes of him , that all through him might beleeve . Hence I thus argue , That enlightning , which hath a speciall Relation to beleeving , is of a spirituall and salutiferous or saving nature . But this enlightning here mentioned hath a speciall Relation to beleving . Therfor , &c. The first Proposition is manifest , becaus the enlightning which is but naturall , hath its speciall Relation , not to faith , but to naturall Reason . The second Proposition is proved from Iohns Testimony , who said , Hee cam to bear witnes of the Light , that all might beleeve through him ; Secondly I thus argue . That lightning by which all men might b●…leev , is of a spirituall and saving nature . But this lightning is such . Therefore , &c. The first Proposition is clear , becaus by no other inlightning , but that which is spirituall and saving CAN any beleev . The second Proposition is proved from Iohns words , Hee came to bear witnes of the light , that all through him MIGHT beleeve ; Therefor it was such an enlightning , that all through him MIGHT beleeve , and so I desire the Reader to take notice of the word MIGHT . Which Imports a Power or ability to beleeve , so , in somuch as Iohn said , all might beleev , its evident , its possible for all to beleev . Now to evade this ; some reply , that it s said , through him , to wit , Iohn , and not through Christ simply as hee enlightens them . To which I answer . 1. Supposing it were to be understood so , through Iohn , yet this doth not in the lest , prove that this enlightning of all men is only naturall , wherof I give this most evident Reason . Because by the most powerfull naturall enlightning , and Iohn both , neither all nor any man , are putt into a condition , that they might beleev ; for , no Ministry of the best of men , with a bare naturall inlightning concurring , is sufficient to put men into a condition , that they might beleev . But secondly , for them to say , that through him , is to be understood , through Iohn , is but a begging of the thing in Question , and it is more agreeable to the words to be understood of Christ , through whom all might beleeve without Iohn , but to understand it of Iohn would Imply , as if hee were an universall Instrument , so as none could beleev , but through him , wheras many have beleeved , both without the Ministry of Iohn , or any men on Earth . Others againe , finding the strength of these Arguments , which prove the enlightning here mentioned to be spirituall , and of a saving nature , betake themselvs to another evasion , but as groundles , and weak as the former . By every man , say they , is to be understood , not Singula generum , but Genera singulorum , i. e. not all particular men , but some of all sorts of men , for the words [ every and all ] doe sometimes so signify in Scripture . To which I answer . 1. That the words [ all and every ] doe somtimes signify so in Scripture , doth not prove , that they so signify here , unles they could prove that they doe alwayes so signify , which is so far otherways , that wher in one place they signify some of all sorts , in one hundred of places they signify al particulars . Now , would our Adversaries think it faire , to put this their Glosse upon these words , In Adam all die , i. e. not all particulars ; but some of all sorts ? But 2. according to that generall Maxime of understanding Scripture , which is , that Scripture words are to be understood in their whol Latitude and Extent , where no cogent Reason movs to the contrary . The words then [ all , and every ] are to be understood of every particular , becaus no cogent Reason movs to the contrary . It s true , our Adversaries pretend to divers cogent Reasons , the weaknes of which wee may come afterwards to shew . And 3. its evident they are to be understood of all particulars , becaus Iohn and other Ministers of the Gospell sent of God , preached to all particulars , as they had occasion , whose day of visitation was remaining ; and did not offer it unto some , and refuse it to others , which they should have done , if Christ had enlightned but some , and not others ; for how could they preach to them , wher there was no enlightning from Christ , to answer them , or the end of their Ministry ? As now , it wer a most ridiculous thing for any men , to offer the things of humane Reason , to Beasts , becaus there is no Rationall Capacity in them ; wherby they can receive them , so were it as ridiculous a thing for man to offer the things of faith and salvation to any men , where there is no illumination that is saving and spirituall , wherby they can receive them : And as the Principle of Reason , answers in men , to the things of Reason , so the principle of Faith , which is the Word of faith in men , answers to the things of Faith , and therfor the true Ministers of the Gospell , offer Faith unto all men , there being in all men , some measure of illumination , by which they are capable to receiv it . Now , Iohn saith further , hee was in the World , and the World was made by him , and the World knew him not ; by the World it is manifest hee understandeth Men , for that hee maks it , a culpable thing , that hee being in the World , yet the World did not know him , and so it cannot be understood of the outward frame of Heaven and Earth , which are not in a capacity to know him : Therefor according to Iohn , hee was in men , who knew him not , and so in them , who did not beleive in him , nor receive him ; He came to his owne , and his owne received him not . viz. Those who wer his owne , 1. by the Right of Creation , 2. by the Right of Donation , all men , yea and all things wer delivered unto him , of his Father , and they , to wit all men , wer given him , that hee might enlighten them , as hee is given unto them , for the same , and so distributeth unto them their severall Talents , that they might putt them to usury , and at his coming to Iudgement , might give an account of them . Now here some reply , That by these words in the 10. 11. vers . is understood , his coming outwardly in the land of Iudea , but I answer , as hee came there , and was a light in the outward , which shined gloriously , and yet they did neither know him , nor receive him , so hee did come in the inward , in some measure , both then , unto them , and to all others , yea and from the beginning forasmuch as hee hath ever beene the light of the world , enlightning every man that coms into it , therefore Iohn bears testimony unto him , not only in what hee was at present , but in what hee had been from the beginning , both what hee then was , and what hee was to be afterwards . So by his being in the world , and coming unto his owne , cannot be simply understood , his coming in the outward , excluding his inward coming . And b●…sides , his coming IN THE OUTWARD , excluding his inward coming could not so enlighten them , that they might beleev . But hee came , enlightening them so , that they might beleve . Therfore his coming outwardly is not simply , nor principally here understood ; For to his outward coming the following verses doe rather relate . Morover John bare testimony of him , saying , The Law was given by Moses , but Grace and Truth came by Iesus Christ , by which it is evident , that Iohn is here preaching Christ , as an universall Light unto all , not according to a naturall illumination , but according to that which is saving and spirituall . Grace and Truth , saith he cometh by Iesus Christ. And of his fulnes , said hee , have we all received , Grace for Grace . Now what ALL is this , only the Saints and Beleevers ? No ; for if Saints and Beleevers only received Grace from Christ , then no Unbeleevers could ever become Saints , and also no Saints ever were Unbeleivers , which is false . For now , when Grace first cometh unto men , from Christ , out of his fulnes , it findeth them Unbeleevers , and it is given them , while they are such , to the end , that they may be converted from their unbeleef . So then Unbeleevers receive Grace , that they may beleeve , and Beleevers receive it , that they may beleeve more and more ; yet now some yea many and most Unbeleevers suffer not this Grace , which they have received , to have its operation in them , which would change them , and make them Beleevers , but like the slothfull Servant , hide their Masters mony in the earth in a napkin ; therefore it doth not encrease , nor bring forth the fruits of Grace , which it doth in them , who yeeld & submitt unto its operation . But some may say , if they had received Grace , they had received him , and so they should have become the Sons of God , according to vers . 12. I answer , the Word [ receive ] hath divers significations , 1. If a thing be put in such a place , it is said to be received , as if Seed be sowne in barren earth . So the slothfull Servant , which hid his Masters mony in the earth , is said to have received it , Math 25. 24. But 2. a thing is said to be received , when it is suffered to have its due operation , in that , wher it is put , and if not , it is said to be rejected , so the Earth may be said not to receive the Seed , which though sowne in it ▪ yet it suffers it not to spring up ; and the Body which receivs good Physick into it , yet resisting the operation thereof , it may be said not to receive it , but reject it ; And thus many words in Scripture have divers significations , which in one is true , in another false ; and so all men , of his fulnes received Grace , but some recei●…e it , no otherwise , then the barren Earth or Womb receivs the Seed , or as the slothfull Servant his Talent , and so it proves their condemnation , even as the body , which receiving good Physick , resisting it , and working against it , is killed thereby ; Others receive it , so as to yeeld to its operation , and so they are as the good Ground which receiving the good Seed , bringeth forth fruit , some 30 , some 60 , and some 100 fold . Argument 2. From Ioh. 3. vers . 16. 17. &c. to 22. compared with Ioh. 8. 12. IN these words . Joh. 3. from v. 16. to 22. Our Lord and Saviour Iesus Christ , doth from his owne mouth , bear a large and plaine Testimony unto this Truth . God ( said he ) so loved the world , that hee gave his only begotten Son , that whosoever beleeveth in him , should not perish , but have everlasting life ; Wherby hee doth shew forth , the cause of mans perishing and misery , to be from mans owne selfe , and not from the Lord , for the Lord so loved men , that hee sent his Son to save them , but men did not beleeve in him , whom the Father had sent . Now , that this love of God is universall towards all men , and that the Son is come into all , to be a Saviour unto them , is manifest , in that hee saith , God so loved the World , that whosoever beleeved in him , should not perish . But here also , they have sought out an evasion , to darken and corrupt this clear Testimony ; by [ the World ] say they , hee means , not all men , but only the Elect. In opposition to which I say . 1. It s but a meer allegation without any ground , for they can shew us no place in all the Scripture , wher only the Elect are called the World. Indeed , evill men and unbelievers are oft called the World , and sometyms all men are called the World , but no wher the Elect alone . But 2. supposing the World wer sometyms understood to be only the Elect , yet it cannot be so understood here , for that it would render these words of our blessed Lord , void of sence , and nonsensicall , which were blasphemous to think ; For according to that acceptation , the words would run thus , God so loved the Elect , that whosoever of them ( Elect ) beleevs , should not perish , which is void of sence , forasmuch as none of the Elect , but must beleeve , and yet the Particle whosoever distributeth those who are understood here , by [ the World ] into Beleevers , and Unbeleevers , shewing that God so loved all , that hee gave an opportunity unto them to be saved , by beleeving , and if they did not beleeve , their perishing was not for want of the Love of God towards them , but because they did not beleev in him , whom God had sent . 3. In that he sayes , God sent not his Son , into the world , to condemne the world , but that the world through him might be saved ; And yet many are condemned , it is manifest that even these who are condemned , had an opportunity once to be saved , and so the Love of God reached once towards them , or elce , it might be said , God sent his Son , even mainly and principally to them , for their condemnation . Againe , in that hee sayes , This is the condemnation , that light is come into the world , and man loved darknes rather then the light ; These two things are plainly held forth , 1. that whoever are condemned , it is for loving the darknes , rather then the light . 2. That the light is come , and hath appeared unto them all who are condemned , for how can any be condemned , for not loving that which never came nor appeared unto them ? Againe it is plaine , that every evill Door , hath had the light appearing unto him , becaus hee is said to hate it . Now hee could not hate that , which never appeared nor was manifest , and that is the light which reproveth his evill deeds . Moreover it is also evident , that the light did come unto them , in a way , wherin they could have been saved , becaus , their condemnation , was , that they did not beleeve in his Name , but loved the darknes rather . But they could not be condemned , for not beleeving in that which coms not in a saving way . Againe , If every one who beleeveth not , is condemned , for unbelief then they have had a Law commanding them to beleev , for wher no Law , is , there is no transgression ; which Law , could be no other then the Law , according to the Grace of spirituall and saving Illumination , and not according to a meer Naturall enlightning , for no light of a mans owne nature , can ever give him a Law to beleeve . And farther , This Illumination can shew , if a mans work be wrought in God , therefor it is spirituall and sufficient to salvation . Againe Iohn . 8. 12. He hears a Testimony to the same Truth , I am , ( said hee ) the light of the World , he that followes me , shall not walk in darknes , but shall have the light of life . Now , that he is the light of the world , lighting it according to a spirituall and saving Illumination , is hence manifest , and not according to that which is but naturall onely : for hee alone that followes him , as hee doth spiritually and savingly enlighten , hath the Light of Life , or is saved . And as to their evasion , that by the [ World ] is meant only the Elect , that which is aforsaid , doth refute it , and besides Christ said to the Jewes , many of whom did perish , and so were Reprobats , While yee have , the light , beleev in it , that yee may be the children thereof . But that I may overturne the foundation of this evasion , I say , none are the Elect of God , but in relation , unto beleeving in the light and loving thereof , and none are Reprobate , but in Relation unto their unbelief , hating and rejecting it , for the Lord never reprobated , or rejected any , but who rejected the Gift of his Love offered unto them , so that whoever are elected , they are elected according to the foreknowledge of God , who did foreknow , or foresee , that they would beleev , and embrace the offer of his love , which is Iesus Christ , and whoever are Reprobated , are Reprobated according to the foreknowledge of God , who did foreknow , or foresee , that they would reject the offer , and not believe ; yet I doe not say , that either the Faith of the one , or the unbelief of the other , was the cause of Gods Eternall decree , which hath no cause without himself , but this I say , men beleeving , are the Object of Election , and men disbeleiving and rejecting Iesus Christ , are the Object of Reprobation , [ not the moving , but the terminating ] so that their unbelief is not the cause of Gods Decree , but the cause of their Condemnation and destruction , which is decreed . And so in Scripture this gift of the Fathers love , the Lord Iesus Christ , is said to be disallowed or rejected of men . Now , they could not have rejected him , if hee had not come a light unto them , and been truly offered , for none can reject , that which is not offered . And if hee was offered , hee could be offered , under no lesse Terms , then making salvation possible to them , for the offer of the Lord doth proceed from a true and reall willingnes , to give that which is offered ; & who-ever dare say the contrary , doe charge the Lord with hypocrisy and dissimulation , which is blasphemous ; but if the Lord hath a true and reall willingnes to give his Son , unto all , who reject him ; Then it was possible for them , at sometime to have received him , for the Lord willeth nothing , that is Impossible , and it is below that infinite Goodnes and Nobility of the Lord to offer unto poor men , that which it is Impossible for them to receive , as now it were below all Ingeunity and Humanity in us , to offer Alms unto a poor man , in such a way , as hee could not receive it ; as , if he were bound in fetters , and we should stand at a distance , and hold it forth unto him , but so as hee could not reach it . Argument 3. From Rom. 1. v. 18 , 19 , 20 , 21 , &c , compared with Col. 1. 23. THe Apostle Paul whose Ministry was mostly unto the Gentils and therfore is called the Apostle of the Gentils , doth in this Epistle hold forth many things concerning the Gentiles , both as touching the Priviledges which they had received from the Lord , and also the use that they made of them , some improved them to advantage , but others , and that for the most part did misimprove them , for which the Lord was provoked against them , to give them up to a Reprobate mind . And this hee doeth , according to the Wisdome given him of God , to make way for the more abundant Reception and spreading of the Faith among the Nations , which , becaus of the want of these outward Priviledges , that the Iewes had , wer looked upon by the Jewes , as out-casts , and rejected of God to whom the preaching of the Doctrine of Salvation , did not belong , which was even the error of Peter , and his brethren generally till the Lord convinced him thereof , by a vision from Heaven . Acts 10. Now , in this Epistle , among divers other things of importance , hee declareth these two things , 1. That though the Iewes had Priviledges , in the outward , above the Gentils , as the Law , and Circumcision , yet the Lord had not wholly passed by , the Gentils , and left them destitute of the Truth , or of what might he knowne of him , 2. That those of the Gentiles who improved what was given them inwardly from the Lord and kept the Law , inwardly delivered unto them , were more acceptable unto God , then the Iewes , who had the outward priviledges of the Law and Circumcision , and did not rightly use them , so that the Uncircumcision , was counted Circumcision , and the Circumcision , Uncircumcision , and hereby hee takes occasion to beat downe the Pride and conceitednes of the Iewes , as if they were the only people of God , and God were only their God , wheras the Apostle saith , is hee the God of the Iewes only , is hee not also the God of the Gentiles ? yea of the Gentiles also . 3. Rom. 29. And also by this means hee encourageth the Gentiles and preacheth Glad tydings among them , to take away all ground of despaire , or unbeliefe from them , as if the Lord had utterly rejected them , becaus of the want of these outward Priviledges bestowed upon the Iewes . With which glad tydings hee begins this Epistle ; shewing First , that hee had received Grace and Apostleship , to his Brethren , for obedience to the Faith among all nations , i. e. that all nations might give obedience to the Word of Faith , which hee preached , which imports a Call from God unto all nations to beleeve , Secondly hee sayeth that hee was a Debter , both to the Greeks and Barbarians , which holds sorth the obligation that was upon him , from the Lord , who had called him , to preach the Gospell unto them ; then he proceeds to declare , what the Gospell was , and what was revealed therein , both to beleevers and unbeleevers , to the just and to the unjust , whether Iewes or Gentiles ; as to them who believed it was the power of God unto Salvation , and therein was the righteousnes of God revealed unto the just , from Faith to Faith , but to them who believed not , but wer unrighteous , and held the Truth in unrighteousnes , therein was the wrath of God revealed against all their ungodlines and unrighteousnes . Now in the 19. verse hee answereth secretly an Objection , which is to this purpose , How is it Paul , that thou sayest , in the Gospell is revealed , the righteousnes of God from Faith to Faith , unto the just , and also that the wrath of God is from heaven revealed therein against the unrighteous , seing the Gentiles have not had the Gospell preached unto them , all this tyme by past in which they have lived in their ungodlines and unrighteousnes . To this Paul answers , That which might be knowne of God was manifest in them , for God had shewed it unto them , which is as much as to say , though the Gospell came not unto them outwardly , by the ministry of man , yet it came unto them inwardly by the ministry of God himselfe , becaus , That which may be knowne of God is manifest in them , for God hath shewed it unto them . So that it is manifest , that by this expression , That which may be knowne of God , and as it is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is understood the Gospell , which is a very significant way of expressing it , the Gospell is that which may be known of God , by men , being that which hee hath made manifest , and hath shewed unto them , The Word that was in the begining with God , in which was life , and the life is the light of men , which is the true light which ligteth every man that cometh into the world , that all through him might beleeve . This is that which may or can be knowne of God. and no more can be knowne of him , but what the Gospell , which is the Word of God , doth reveal ; and this Word is the Light of men , which lighteth every man that cometh into the world , which is not only the Power of God , unto Salvation unto every one that beleeveth , but is the Power of God unto every one , that they may beleeve , in the day of their visitation . Agreeable , unto this is that the same Apostle writeth unto the Colossians 1. cap. 23. that the Gospell has beene preached unto every creature , which is under heaven , but according to the Greek it is , which is preached in every creature under heaven , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in every creature i. e. in every man , as when Christ said to his Disciples , preach the Gospell to every creature , i. e. to every man , in which Gospell , has the righteousnes of God , beene revealed unto men , in all ages and Generations , even among the very Gentiles , both the just and the unjust : to the just , therein hath beene revealed from heaven , the righteousnes of God from Faith to Faith , to the unjust therein hath beene revealed the wrath of God from heaven , against all their ungodlines and unrighteousnes , who held the Truth in unrighteousnes , and this was a righteous thing with God so to doe , so that none of the Gentiles but have had the righteousnes of God revealed unto them , in rewarding the Just and Well-doers , and in punishing with wrath from heaven , the unrighteous and evill-doers , as it is Rom. 2. 9. 10. Tribulation and anguish upon every soule of man that doth evill , both Iew and Gentil , but glory , honour and peace to every man that worketh good , both to Iew and gentile also . But by this manifestation of God , in the Gentiles our Adversaries deny , that the Gospell , or any manifestation , that is of a saving nature is understood , and it hath passed generally among them , that it is but some naturall illumination which they have called the light of nature , and the Law of nature which flowes , from a mans owne mind and understanding , as a meer naturall man , which is woefull ignorance & darknes in them so to doe , as may appear from what is already said , If no more should be added to refute this their corrupt Glosse . Yet I find it with me to ad somethings further , for the clearing of this matter , and here I give notice to the Reader , that whatever this manifestation of God be , there is no question , or debate betwixt our adversaries and us , concerning the Universality of it , for they grant , that it is given to every man , only they deny , that it is Evangelicall , and of a saving and spirituall nature , which I prove it to be ; for 1. if it wer not Evangelicall , and the very Gospell it selfe , in an inward ministration , it would quite render the words of the Apostle , impertinent and contrary to the purpose hee treats of : for Paul is here shewing , what the Gospell was , and what was revealed in it , both to the just and the unjust , and becaus the unjust among all the Gentiles and Nations , had not the Gospell outwardly administred hee shewes , they had it inwardly ; God having shewed it unto them ; and this hee gives as the cause of what hee had affirmed of the Gospell . Now if Paul had understood this inward manifestation , to have beene only the naturall Illumination of mans owne understanding hee could not have given it as a cause of what hee affirmed , or desined the Gospell to be . For the naturall illumination is no part of the Gospell , nor doth reveal any part of it , and so cannot be given as a cause , of what hee affirmed of the Gospell . Let the Iudicious Reader weigh and ponder this ; in the true Ballance , and hee wil find it weighty . But 2. the naturall Illumination cannot reveale from heaven , the wrath of God , against all ungoodlines and unrighteousnes of men , But , the manifestation here spoken of , doth so , Therefore , this manifestation is not the naturall Illumination . The first Proposition is proved , from our Adversaries owne concession , who affirme that the naturall illumination which is in all mens doth not discover all sins , but some onely , & especially those against the second Table as unrighteousnes betwixt men and men , for if it did discover all sin , then it would discover all duty , becaus by the same , that I know such a thing to be sin , I know the contrary to be a duty , and if it did discover al duty , then it would things pertaining to the true Faith and Worship of God. Which the meer naturall Illumination cannot doe therefore I say , our Adversaries grant , that the naturall Illumination cannot discover all sin , and if it cannot discover all sin , then it cannot discover , the wrath of God , against all sin , for that which discovers the one , discovers the other , yea in so far is sin knowne to be sin , as the wrath of God is revealed against it . The second Proposition is proved from the Apostles words , for ( saith hee ) the wrath of God is revealed from heaven , against all ungodlines and unrighteousnes of men , now these two , all ungodlines and unrighteousnes , comprehends all sin . 3. This Manifestation is said to be a Revelation from heaven , Therefore it hath a higher rise , then mans owne naturall understanding . 4. This Manifestation is said to be that which may be knowne of God , which hee had shewed unto them ; Therefore it is of an Evangelick and saving nature ; for so is that , which may be knowne of God , wheras the naturall Illumination , is not that which may be knowne of God nether deservs it such a high name , for that which may be knowne of God , Imports all that can be knowne of him , for all that can be knowne of him , is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which may be knowne of him ; Now the naturall illumination , is but a very small discovery of him , and very darkly , so that in these words is plainly held forth , that whatever may be known of God , of his light , life , glory , goodnes , mercy , and saving power , is manifest in men , in a seed or principle , which as it is permitted to spring up , in them , gives them the knowledge of all that is needfull , or may be knowne of him , and so the words may be translated that which is needfull or ought to be knowne of God is manifest in them , Quod est cog●…osendum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but the naturall Illumination discovers neither that which may be knowne of him , or ought or is needfull , to be knowne of him , &c. 5. By this Manifestation here mentioned , they did clearly see the Invisible things of God , even his eternall Power , and Godhead , as it is said , therefor it was not the naturall manifestation or illumination , which givs not clearly to see the invisible things of God , but very dimly and darkly to apprehend them ; all the knowledge of mans naturall light or reason , concerning the invisible things of God , being but an abstractive knowledge gathered from things visible by Inferences and Deductions of the Reasoning Part which is farre from a clear seing of them , which is the Intuitive knowledge which the revelation of the Son only giveth . 6. By this Manifestation they were left without excuse , Therefore it was not a meer naturall illumination , I prove the Consequence , becaus a meer naturall illumination is not sufficient to render any man without excuse ; which I thus evince , That is only sufficient to render a man without excuse , which is sufficient , if it wer duly Improved , to render him excusable , and acceptable unto God. But the naturall illumination is not such , according to our Adversaries own confession . Therfor the first Proposition is manifest , to any of sound Judgment , for if it wer not hee should have an excuse , Viz. the insufficiency of the thing , As now , if a Master should give to his servant a piece of Mony , to improve , among Marchands and Exchangers , if the Mony wer not sufficient enough , so that hee Could not improve it and be approved of his Master , when his Master called him to give an account of his Mony. Hee could not be without excuse , but would have an excuse sufficient , Viz. the Insufficiency of the mony . But of this more afterwards . This manifestation here mentioned is the Truth , which they ar said to have held in unrighteousnes verse 18. for which the wrath of God was revealed against them . But The naturall Illumination is no where in Scripture called the Truth ; nor indeed doth it deserve such a Name ; for that it is corruptible , and become very Corrupt and Impure through sin ; whereas the truth is eternally pure and incorruptible . Now by [ Truth ] in Scripture , is sometimes understood Christ himselfe , sometimes the Spirit of Christ as Iohn said , the Spirit is truth ; 1. Joh. 5. 6. And sometimes that heavenly and Divine Seed of Regeneration is called the truth in which the Son , and the Spirit is manifest ; and so it is understood Psal. 85. 11. Truth shall spring out of the earth , Now , what earth is this ? but the hearts of the children of men , which is the field where this Divine and heavenly Seed is sown , which through the preyalence of Error , & unrighteousnes hath long beene choaked , and supprest , and laine barren , but here is a Prophecy that it shall spring up , yea and else where it is promised that it shall fill the Earth , and Righteousnes shall looke downe from heaven , i. e. the Spirit , Light and Life of righteousnes shall influence it from heaven , and cause it to grow up , and loose it out of its bonds , wherin it hath beene so long detained ; As it is here Rom. 1. 18. they had the truth given them , but they held it in unrighteousnes , were not obedient to it , as Rom. 2. 8. received it not in love , As 2. Thess. 2. 10. but resisted it as 2. Tim. 3. 9. and in many other places of Scripture , the Truth is held forth to be the very Saving Gift of God , which Sanctifieth and begetteth unto God , and setteth free from sin , and it is joined , with things of a heavenly and saving nature as Grace asid Truth , Mercy and Truth , Peace and Truth , Righteousnes and Truth , and they who fear God are called Men of truth , Exod. 18. 21. and said Christ , every one that is of the truth heareth me . Joh. 18. 37. And for this end ( said he ) came I into the world , to witnes unto the Truth , by all which cannot be meant the naturall Illumination , and indeed as concerning the naturall Illumination , the Gentiles could not be said to detaine IT for they gave but too much way unto IT . And Thereby , sought to find out Wisdome , but could not , for since the fall , the naturall light or illumination of man , is exceedingly corrupted , and yet men have loved IT , and set IT up above the Gift of God , and fed upon IT , as if IT had beene the Tree of life . And IT hath beene permitted to grow , and become a very large Tree but the fruit of IT , is corrupt and Impure , in all naturall men , and not good for food ; so unrighteousnes cannot be said to detaine or hinder the growth of the naturall Illumination , as it is corrupt , for many men , who are very unrighteous and wicked have much of it , and many times more then the Righteous ; so that Christ said , The children of this world are wiser in their generation , then the children of God. Now , the naturall Illumination , as it was pure , before transgression , so in them , who come to be purified from transgression it doth become pure ; for the Truth purifieth it , and it groweth up under its shadow , and is good unto men , for divers uses , and so unrighteousnes hindreth its growth as its pure , but not as it is impure . And this has been the generall Losse of men , in that they have still sought after that satisfaction , in the naturall Illumination , which they should have sought after , in this heavenly and Divine Principle of truth , and so have missed IT , and seeking Wisdome , have become fooles , so as to exchange the truth of God , for a lye , as it is here Imputed unto these Gentiles . Now , as in the Scripture it is said , Poor men are vanity , and Rich men are alye , vers . 13. becaus they were apprehended and judged to be what they were not ; so it may be said , the naturall light , or illumination , as it is now corrupted , since the fall , is a Lye , in such an Acceptation , becaus , it is judged by men , to be what it is not ; They love and esteeme it more then the Precious Truth , and seek after wisdome and knowledge in it , which is not the true knowledge and Wisdome of God , that maks wise unto Salvation ; And of this , the Gentiles wer extreamly guilty , for thereby they lost any measure of the true knowledge they had received and became vaine in their Imaginations , and their foolish heart was darkned , for which cause , God gave them over to a Reprobate mind to doe those things which are not convenient , & this is the 8. Reason , why this manifestation is not the naturall illumination becaus through it , God kept them as by a chaine , from doing these abominations , which afterwards hee gave them up to committ ; There was a time , when God dwelt in their knowledge , wherby they knew him , through what hee had made manifest of his eternall power in them and hee being thus manifest in them , stood as in their way , and withheld them , from doing those things till afterwards , that hee was provoked through their unthankfulnes , who when they knew him , did not glorify him , even to give them up to a Reprobate mind , not from the beginning , but after much provocation and long suffering of God , and therfor they could not but be under a Possibility , of Salvation befor they were thus given up for a man is alwayes under this Possibility , till hee be given up to a Reprobate mind or Spirit , so that the Spirit of the Lord ceaseth to strive with him any more . But say our Adversaries , This is but the naturall Illumination becaus it is said ; the invisible things of him from the creation of the world are clearly seene , being understood by the things that are made ; so that what they knew of God , they gathered it but from the creatures , and things that were made , and therefor it was but the Light of nature , or naturall Illumination . To which I answer , supposing that by these words , the things that are made , which are according to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Should be understood the Works of the outward creation , yet it doth not follow in the least , that what they did know , or understand of the invisible things of God , was either meerly or principally from or by them . I doe willingly Indeed acknowledge that ther is a Book of Creation , in which many things of God , which require great consideration , are writt : but I say this book is sealed , and can no more be truly and sufficiently understood , then the Book of the Scriptures , unles that Divine and spirituall Illumination of the Holy Spirit of God , doe unseal it , doe reveale and open and make knowne the things that are therein recorded . Now , the Apostle doth not say that they understood the invisible things of God either only or principally , by the things that are made , for before hee maks any mention of the things that are made , hee speaks of that which may be knowne of God , which was manifest in them , which God had shewed unto them , and so this was a Light to reveal these things of God , which were writ in the Creaturs , and as a key to open them up , and as an Interpreter to Interpret those Characters of the Divine Power , Wisdome , and Goodnes of God , imprinted in the Creatures . But Secondly , the Words may be no lesse truly , yea more properly and warrantably translated in the Creatures , or things made , as thus , the invisible things of God are seene clearly in the things that are made , so that they who looke upon the Invisible things of God , with the Light of Divine Illumination which proceeds from him , Can and doe , see God , and his invisible things , in all the Creaturs , or things that are made , so that the Creaturs are not in themselves a Vail to hinder the sight of God , from any man , if the Vail of iniquity were but rent off from the Eye of his mind , and that Eye were filled with the Divine Light of God , hee could clearly see the Lord and his invisible things , even his Glory , Power , and Majesty in all things that are made , as really as with our naturall Eyes wee can see visible things in such and such places . Now , I may see a man , in such a place , and yet the place contribute nothing , by way of a cause , to give me the sight of him , so I may see the Lord clearly in Creaturs , and yet the Creaturs , not be the cause of my sight , and indeed so it is . The Creaturs and things that are made of this visible World , God is in them , and filleth them with his heavenly presence , and may be seene in them , by men , who behold , him , in the Divine and Heavenly Light , which proceeds from him ; but they cannot be called the cause , so much as by way of either Object , or Instrument , why hee is clearly seene . I doe not deny , but there is a certaine abstractive knowledge of God , to be gathered from the Creatures which are visible , and wherof they may be called the cause , by way of Object and Instrument , but this is not the clear sight of God , being not Intuitive , but abstractive , and so the Creaturs cannot administer or afford unto us the clear sight of God , becaus they cannot exhibit or emit unto us the image of God , but only some Prints and footsteps of him , but the clear sight of God , which is the Intuitive knowledge of him , can only bee had in the Son , as hee is manifest in the expressed Word and Image , which is the Light that giveth , with open face , only to behold him . Now , though the Invisible things of God may be clearly seene i. e , intuitively in the Creatures , yet if the Creaturs have no Causality hereof , this knowledge cannot in the least be imputed unto the Creaturs , and so not unto any naturall illumination , which is either acquired or encreased by them . And this is a manifest Reason , why the Creaturs of this visible world , can not be said to be the cause of this knowledge here mentioned , becaus no knowledge wee can receive by them , though , but as by Instruments , is a clear seing of the Invisible things of God , wheras this here mentioned is a clear seeing of them , which might be in the Creaturs , but not by them : So that if all Creaturs wer removed , yea and turned to nothing save only that Creature , which hath this clear sight , yet the Invisible things o , God , could be seene . As now , if I should see clearly some Excellent Object , in , or through Glasse , which if the Glasse were removed , I could see as well without it , I could not impute any thing to the Glasse , as having influence upon my sight : So it is , as to this sight of God , the Creaturs are as it were a Christall Glasse , in , and through which the Beauty and Glory of the Lord doth shine , which those who are of a pure mind can see in them , and through them , so that they are no Vail , nor hinderance in themselvs , and yet they are no cause of this sight neither ; for if they were removed yet the Lord could be seene . Now , I shall not say , that all these Gentiles had such a sight of the Invisible things of God , as to have these Immediate manifestations of his Love , Ioy , Peace , Goodnes , and Excellency , which the Saints have , but there is a Manifestation of God , which is in a mixture of Wrath and Mercy , Iudgement and Compassion , that the Lord administers unto men , befor their conversion , in order thereunto , through which hee appears in them as a Consuming fire , and yet not wholly to destroy , but to purifie them , and consume the iniquity ; Which Manifestation cannot be imputed unto the Creatures without , but is inwardly felt , and seene : And such a Manifestation had these Gentiles , and in some measure every man that coms into the world , otherwise hee could not be left without excuse , if he had not clearly seene somewhat of the Invisible things of God , even his Eternall Power and God head revealing his wrath from Heaven against all ungodlines and unrighteousnes which is called a clear sight , in respect of the Wrath and Iudgement of God , made manifest in them , becaus of sin . And thus farre , every Eye shall see him , who have pierced him , that is to say caused the Seed to suffer in their owne particulars . But 3. By [ the things that are made ] ( if any man will so translate the words ) may be understood those things which are inwardly made , those marvelous works of the Lord , which are wrought in mens hearts , both of Judgement and Mercy ; through the appearance of God , and the Revelation of his almighty arme and power , in that Heavenly and Divine Principle of his owne Seed , by which indeed the Invisible things of him , are clearly seen ; And untill a man come to see the Lord , in the things that are made of him , in himselfe , hee can never see him , in the things that are made without him , which gave occasion to many of the Gentile Philosophers , to bid people , seek God within themselvs , as Seneca said , Intra te quere Deum , i. e. Seek God within thy self . But now , if a man would seek God within himselfe , and desire to see him clearly and enjoy him , hee must seek him , in the Divine Seed , and in the things that are made , therin , and thereof , hee must seeke him , in the righteousnes , purity , holines , meeknes , and temperance , which spring up in the Divine Seed , and are the works of God , and the things which are made , by which hee is clearly seene , and also enjoyed and possessed , for this Seed and the Birth thereof , by the springing up of these Heavenly powers and vertues , which issue there from , Can and doth truly represent the Divine , P●…wer , a●…d God head , being the expresse Image of God. This hath beene the Lamentable losse of many , who have sought God , even within themselves , that they might see him , and enjoy him , but have sought him , in the naturall illumination , and in the perishing and corruptible thoughts and imaginations , & willings , & runnings of their owne hearts , which are a Vail to darken and blind the Eye , instead of helping it to see him , wheras they should have sought him in the Divine Seed , which generally they set at naught , for it has beene the stone , that the builders in all ages have despised , and trode upon , and held it in unrighteousnes , but to us , who beleeve it is precious , and therein , and thereby wee have seen those things of God , which are too wonderfull for us to declare . Now , where these heavenly and Divine works of Truth , and Righteousnes , and Holines , are made and brought forth in the Divine Seed there the Lord hath his Throne , which is as it were built of these heavenly materialls , these Saphirs , and Carbuncles , and Precious stones , according to which it is said , Psal. 89 : 14. I●…stice and Iudgement , are the habitation of his Throne , and Mercy and Truth shall goe before his face . For here , doth the Glory of the Lord manifest it selfe ▪ as the Heavens ; here is the Lord seene , and tasted , and enjoyed , as hee is all sweetnes , all love , all meeknes and gentlenes , his Anger , and Wrath , and severity being turned away , which was manifested in the day , when Iniquity had power in the heart . But as David said , If I goe up to Heaven , thou art there also . Now , as the heart , where Righteousnes , and Holines , Purity and humility have place , doth represent Heaven , wherin God dwelleth and revealeth himselfe in most sweet and comfortable manifestations , so the heart where unrighteousnes , unholines , pride and impurity &c. have place , doth fitly represent Hell , yet even in this Hell , God is , and doth make his Invisible power and God-head clearly to be seene therin , but not in the sweet and comfortable manifestations aforesaid , but in such as are very dreadfull and terrible , as a consuming fire , to devour the Adversary . As an angry and Jealous God all anger , all wrath , all severity and Iustice , and no otherwise , to be Immediatly seene till iniquity be turned from , only unto whom the day of their visitation yet remains , the mercy and Compassion of the Lord doth let forth some remote Glimpses , and flashes , as it were , but giveth not it selfe to be enjoyed by the soule that is not turned from iniquity , and the love thereof unto Righteousnes , purity and holines , for without these , No man can see the Lord , in the sweet and comfortable manifestations of himselfe . And Lastly these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be understood of men themselvs , which very word the Apostle useth to signifie men , Eph. 2. 10. And may be applied , both to the Saints , and to others who are but under convincement , and judgement , and those preparatory works , which goe before a through-conversion , who are the workmanship of God , in whom , or by whom , or to whom , the Invisible things of God are clearly seene , and understood . And thus , however these words be translated , I have shewne , that no proof can be gathered from them , that the manifestation here mentioned , is only that of naturall Illumination . I have found my heart drawn forth the more largely upon this place , for that it is much misunderstood and wrested , by the corrupt glosses of men . Argument 4. From Romans . 2. Chapter THe same Apostle in this 2. Chapter proceeds yet more fully to hold forth , the Priviledges of the Gentiles , which they had of God , and that they were not so left of him , but whoever among them , did that which was good , a Reward of glory , honour and peace was provided for them of the Lord no lesse then for the Iewes , and who ever did that which was evill , a punishment also was ordained , unto the one , no lesse then unto the other , Tribulation and anguish upon every soule that doeth evill , of the Iew first , and also of the Gentile , but Glory , honour and peace to every man that worketh good , to the Iew first and also to the Gentile , for there is no respect of persons with God. vers . 9. 10. 11. Then hee comes to answer a weighty objection , which might be propounded against what hee said , as thus , How can the Gentiles be either rewarded , or punished seing they have had no Law given them , for all reward is in relation unto obedience of the Law of God , and all punishment is in relation unto the disobedience thereof ? To this the Apostle answers , that they had the Law inwardly , though not as the Iewes had it , in an outward administration , and according to this Law , they should be judged , and accused , or excused , according to their evill or well doing . vers . 12. 13. 14. 15. Now , let it be considered that the Apostle in both these Chapters is speaking of the Gentiles , who were under no outward administration either of Law , or Gospell , as appears by his answers that hee givs , unto the Objections aforsaid , wherin hee grants , that they had not the outward administration of the Lawes and oracles of God , but affirms they had that inwardly made manifest in them which God had shewed unto them , wherby they were condemned who did evill , and justified who did well . Now say our Adversaries ; the Law , here mentioned , which the Apostle grants , that the Gentiles had , was but only the Law , and light of a mans owne nature , and not any principle of light , or life that was of a spirituall and saving nature . To which I answer , The contrary is very demonstrable from the Apostles words as may appear , from these following Reasons . 1. There was such a Principle in them , whereby they did the things contained in the Law. Therefore it was a principle of the very saving light and life of Iesus Christ , which is that Divine nature mentioned 2. Pet. 1. 4. for by a mans owne nature , hee cannot doe the things contained in the Law , becaus it is corrupted in the fall and is that evill tree , which cannot bring forth good fruit , till it be renewed and healed by the vertue of this Divine nature and principle . 2. It is evident , that this inward principle was the very principle of the Gospell in them , in that Paul sayth that God will render to every man , according to his deeds , in the day when God shall judge the secrets of men , by Iesus Christ , according to my Gospell , i. e. the gospell which hee preached . Now , if the Gentiles shall be judged according to the Gospell , then the gospell behoved in some measure to be manifest unto them , for no man shall be judged according to that , which is not made manifest , it being a most certaine Maxime , a law , not promulgate doth not oblige , and the Law , which doth not oblige , doth not condemne the transgressors therof , and the law that doth not condemn the transgressors thereof , can not be a Law , according to which they shall be judged . But say they : By a mans owne nature , and the light and power therof , though corrupt and degenerat , hee may doe somthings required in the Law , which are good , materially , though hee cannot doe them well , nor so as to be justified in the doing of them , or to receive the reward of eternall life . To which I answer , But these Gentiles did the things contain●…d in the Law , so that they were excused yea and justified , and did receive the reward of Glory , Honour , and Peace , in so doing , for , said the Apostle , even concerning these same Gentiles , Glory , Honour , and Peace to every man that worketh good , to the Iew first and also to the Gentile , which importeth , that some of these Gentiles , did work good , and also received Glory , &c. as the Reward therof . Now , see how abundantly the Apostle clears this matter not the hearers of the Law ( said he ) but the doers of the Law are justified , vers . 13. and vers . 14. The Gentiles were doers of the Law , forasmuch as they did the things contained in the Law , and therefor it followes that they are justified . And againe vers . 15. hee sayeth , they were excused , in their minds , who did that which was good , as they were accused , who did evill ; yea hee proceeds so farre to ho●…d forth the Iustification of some of these Gentiles , that hee plainly affirmes , though they were not Iewes outwardly , and outwardly circumcised , yet they keeping ( or as it is in the greek ) fulfilling the Law their uncircumcision is counted for circumcision , and they were Iewes inwardly having the circumcision in the heart and spirit , though not in the letter , and so had praise of God , though not of men . By all which it is plaine , that the nature here spoken of , cannot be , mans owne nature , which is corrupt , but that Divine nature aforsaid , wherof such of the Gentiles , who were obedient to the Truth inwardly made manifest , were partakers , and so , were justified through faith , though they were the uncircumcision , as the circumcision was justified by faith also . And herein was that great errour of Pelagius that hee affirmed the Gentiles were justified by their owne Nature , without the Grace of Christ ; judging the Nature here mentioned to be mans owne Nature , wheras it was that Divine Nature , aforsaid , that is , the very Grace or Gift of Christ. But , that the Gentiles could not be justified , by their doing the things contained in the Law , they thus argue . 1. Becaus the Apostle saith , by the works of the Law ; shall no flesh be justified : To which I say . By Law there is understood the Law of the first covenant , which came by Moses , and its true , no Justification is by that Law , whether it be understood of Moses his outward ministration , or of the same ministration of Moses in the spirit , wher the Law is writ but in tables of stone , till the Seed be raised , by which the Law is fulfilled . But in divers of these Gentiles , the Seed was raised , which is that Divine Nature or Birth , by which they did the things contained in the Law , and so were justified by him , who gave them power to fulfill it , which if it had not beene , there could have beene no Iustification . 2. They argue , that Paul saith , he has proved all , both Iewes and Gentiles to be under sin , and therfore they could not be justified . Answer . That is , all those both Jewes and Gentiles , who did not seek righteousnes in Christ , the true light and life inwardly manifested , but sought it in other things , as the Jewes , in their outward performances , and the Gentiles in their naturall wisdome . Nor can our adversaries deny , but that divers Jewes were justified , even then , and in all ages before , there were among the Iewes , who were the true Saints and Children of God , and sought after righteousnes , in the True Principle where it was to be found , but , its true , they were but few , in respect of them who had confidence in the flesh , and fleshly performances . Now , if these words of Paul aforesaid , [ that hee had proved all to be under sin ] hinder not but that some Iewes were justified , neither doe they hinder , but that some Gentiles were justified also . 3. They argue , there can be no Iustification , without faith in Christ. But these Gentiles had not faith in Christ. Therfore , &c. Answ. I deny the second proposition , for if they did cleave unto , and beleeve in the light , they beleeved in Christ , for hee is the light , nor is the outward name that which saves , but the inward nature , vertue and power , signified theirby , which was made manifest in them , and thus is Christ even that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which may or must be knowne of God , for Christ is only that which may or is to be knowne of him , becaus no man knoweth the Father , but as the Son reveals him , and no man can know more of the Father , then hee makes knowne unto them . If any object , that formerly I understood that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the Gospell , and now I understand it of Christ , and say , how doe these hang together ? Is Christ the Gospell ? I answer . The Gospell is either taken objectively , or declaratively . i. e. either as that Divine Principle , which is both the object of what is declared , and also the spring from which it floweth , or as the living declaration therof , issuing from that spring . And so Christ is the Gospell objectively , or that which is declared of by the Gospell , and is its object and spring , and thus the Apostle saith , the Gospell is the power of God , unto salvation . Inasmuch then , as the Divine Power , is manifest unto any , for Salvation , wee doe justly say , there is the Gospell preached , for that Power doth declare it selfe , both in words and works , where it is kindly received , to be glad tydings , which [ Evangile ] signifieth : and to be the Word of God , which [ Gospell ] an old Saxone word doth signifie in that language . Argument 5. Erom Romans 5. vers . 18. IN this Chapter the Apostle doth hold forth a parallell in divers particulars , betwixt the first Adam , and Iesus Christ the second Adam , of whom the first Adam was a figure , as it is said vers . 14. which parallell doth not run , in Relation , unto the things , which are come upon us , through both , for they are contrary , but in Relation unto the Persons , upon which the things are come , viz. That as universally as the first Adam hath brought a disadvantage and losse upon all the Children of men , so universally hath Christ the second Adam brought a free gift upon them , wherby it is possible for them to recover all that they lost in , or by Adam , and be delivered from any , and all the evills which accompanied that losse . But as the first Adam brought on the evill upon men , by his disobedience , on the contrary Christ the second Adam hath brought on the good and free gift of God upon us , by his obedience . And this is clearly proposed and affirmed in this 18. vers . Therfore as by the offence of one ( said hee ) Iudgement came upon all men to condemnation , even so , by the righteousnes of one , the free gift came upon all men unto Iustification of life . Where note , that the word [ Iudgement ] is not in the Greek , nor any word for it , but there is something understood , as neither the [ free gift ] in this vers . But it is manifest , the free gift is to be understood , as is clear from vers . 15. 16. Now , what can be more evident , for this truth , then these words , which are as plaine and full a Testimony as any can be desired , for this which wee plead for ? And yet our Adversaries betake themselves to their old corrupt glosse to get an evasion , affirming that by [ ALL ] in the latter part of the verse , is understood , not Singula Generum , but Genera Singulorum , i. e. not all particulars , but some of all sorts . To which I answer . This sheweth their prejudice against the truth , who passe from the sence , which the words plainly import , and seek out another sence , to the words , not from any necessity , but becaus it pleaseth not their corrupt judgement . Now , what is above said , upon the words [ all and every ] in the first Argument might suffice here , but I shall ad somewhat more , which the very place it selfe , here adduced , giveth an occasion for , affording us very good ground , to refuse this their corrupt glosse ; For beside that the word [ ALL ] being understood , by themselvs , in the first part of the verse Universally for all particulars , is a good Reason to evince , that it should be so understood , in the latter part , there being no Cogent Reason to the contrary . This following consideration doth evidently prove , that the second [ All ] must be understood , as Universally as the first , becaus otherwise the Parallell , could not hold , and the Apostles words , would be impertinent , as if hee had said , as by the offence of one , somwhat is come upon all men to condemnation , So , by the Righteousnes of one , somwhat ( viz. the free gift ) is come , not upon all men , nor upon the most of men , but upon the fewest , unto Iustification of life ; who cannot but see , that this cannot be the sence of the Apostles words ? for that it quite destroyes the Parallell , which is made in Relation to the persons , who , as they suffered a losse Universally by the first Adam , so by the second , the grace or gift of God is come upon them , wherby they may recover it , as Universally , and so the Parallell runs betwixt universall and universall , and not betwixt universall and particular , and it is contrary to the nature of Parallells to be narrower one way then another . But say they . The Parallell holds thus ; That as all in the first Adam , or who are begot of him , doe receive hurt , and Iudgement is come upon them all to condemnation , even so the free gift is come upon all , who are in the second Adam , and are begot of him , unto Iustification of life . And thus , as Adam is the head of all sprang from him , so Christ the second Adam is the head of all sprang from him ; who conveyeth life and spirit , unto them all , As Adam hath conveyed death , unto all , who are come of him , by ordinary generation . To which I answer . The free grace or gift , which cometh by the obedience of Christ , doth not find any of the children of men , in Christ , or begot of him , according to the new birth , for when it first cometh upon them , it findeth them without God , and without Christ in the world , with Adam , in the fall , and therfore the Parallell can not run , according to what is alledged above , as to say , even so the free gift is come upon all , who are in the second Adam , and are begot of him , for none are in him , nor begot of him , upon whom the free gift first cometh , but it cometh upon Unbeleevers , that therby they may become Beleevers , and upon the Unbegotten , that therby they may be Begotten , and upon them , who are out of him , that therby they may come to be planted in him . And as to what is said , of Adams being the head of all , as they are come of him , and of Christ his being the head of all come of him , it holds good . But this further is to be considered , how Christ is the head of men , for somtimes hee is called the head of the body , which is the Church , and somtimes the head of every man , as it is 1. Cor. 11. 3. Now after what manner did Christ become the head of his Church , who are the Saints ? not by finding them Saints , when hee first came unto them , and so joining them unto him , as finding them , a sutable body for such a Head. No , no , for hee found them , not Saints , but ungodly and unrighteous , and hee was given of the Father , as a head , full of Grace and Truth , to begett them , to be the Saints and children of God , that so they might be a sutable body for him , as their head . And thus hee is the Head of the Saints by union , and comunion , they are joined to him , and receive life and spirit from him , as the Members doe from the Head , and they doe serve and obey him , as their Head , and thus , hee is the Head of none but the Saints . But againe de jure , i. e. of right , hee is the Head of every man , whom every man ought to receive , and acknowledge for his Head , and give obedience thereunto , as the Members doe unto the Head , and therfore it is , that the whole world shall be judged by Iesus Christ , and who have received him , as their Head , shall receive the reward of eternall life , and who have not received him , but denyed that obedience and subjection to him , which the Members ow to the Head , shall be punished with everlasting destruction , becaus of their rebellion and disobedience . Now there is such a mutuall Relation of duty , betwixt the Head and Members , that as the Members are bound to serve and obey the Head , so the Head is bound to convey that influence of life and spirit , unto the Members wherby it is possible for them , to doe all things , which the Head requires . And from hence I thus argue , Seing Iesus Christ is the Head of every man , de Iure . i. e. of right , and is given of the Father , to be the head of all men , and hath received that power and authority from the Father , to be the head of all men , de Jure , Therfore hee is bound , from the Relation hee hath unto all men , even all particulars , as their head , to convey that influence of life and spirit unto them , wherby it is possible for them , to doe all things hee requires of them . And consequently the free gift is conveyed unto them , wherby it is possible for them , that they may be saved , and so hee is justly called the second Adam , in that hee is the Head of all men , from whom a spirituall seed is conveyed unto all men , even as the first Adam was the head of all men , from whom a naturall seed was conveyed . But say they , If the free gift had come upon all particulars , then all would have beene justified . 1. Becaus it is said , that the free gift is come upon all unto Iustification of life . 2. Becaus , by the disobedience of the first Adam , condemnation is come upon all , and therfore , if the free gift is come upon all particulars , then Iustification is come upon all . Answer , to the 1. becaus it is said , the free gift is come upon all , unto Justification of life , it will not follow , that Justification it selfe is come upon all , for it is not said , Justification is come upon all , but the free gift is come upon all unto Iustification , which imports that Iustification is the effect which the free gift would produce were it received by faith , but now all doe not receive this free gift by faith , and therefor it doth not produce this effect in all . And to the 2. I answer , denying that by the disobedience of the first Adam , simply , condemnation is come upon all , for the Scripture doth not say so , but thus , there is somewhat by his disobedience come upon all unto condemnation , which somewhat is the seed of sin , that is transmitted from Adam to all his naturall posterity , and doth produce condemnation as its fruit and effect , wher it is obeyed , and yeelded unto , and suffred to spring up , but in none else . Morover the Apostle saith , that where sin did abound , grace did much more abound , but if grace hath not come upon all , as universally as sin , Viz. the seed of sin aforesaid , then grace should not have so much abounded . But now it hath much more abounded , or superabounded , which therfore it is justly said to have done , inasmuch as it hath given to every man that coms into the world , a possibility to overcome sin , and the power thereof , for that which is able to overcome in all , is more superaboundant then that which is overcome , or may be overcome in all . And though this seed of Grace and of Righteousnes suffer in many for a time , yet in due tyme , the Lord will raise it up in all , and crowne it with dominion , over all , unto the Salvation of all , who have received it in saith , but for the everlasting destruction of them who did not beleeve , nor were obedient thereunto . Argument 6. From Rom. 10. THE Apostle Paul in this 10. Chapter , doth againe fall upon this Subject to compare the Iewes and the Gentiles together , shewing that the Gentiles were not so cast off , but that , as to what was the maine and principall thing , To wit the word of faith , the Gentiles did share with the Iewes , and that whoever among the Gentiles did beleeve and call upon the name of the Lord were saved , no lesse then the Iewes , for ( said he ) there is no difference betwixt the Iew and the Greek , for the same Lord over all is rich unto all that call upon him , and whoever beleeveth on him , shall not be ashamed . Now in the 3. and 4. Chapter , hee giveth the Reason , why the Iewes , who sought after Righteousnes did not attaine it , even becaus they sought it not in Christ , but in the Law , and the legall ministration , wheras God had not appointed that for Righteousnes but to point unto Christ who is the end of it , for Righteousnes , unto every one that beleevs , vers . 5. And this hee proveth , Viz. that Christ is the end of Law for Righteousnes , from Moses words , Deuter. 30. shewing that by that word of faith , which Moses said was nigh unto the Iewes , and in their heart , ( so that they needed not say , who shall ascend into heaven for it , or descend into the deep , ) is understood Christ. Otherwise hee could not have brought Moses words as the Reason , or proof , why Christ was the end of the Law , as here hee doth . Againe , hee affirmeth for a man to say in his heart , who shall ascend into heaven , were to bring downe Christ from above , or to say , who shall descend into the deep , were to bring him up from the grave , which cannot be , wherby it is manifest , that by the word he understands Christ , whom hee calls the word of faith , which hee and his Brethren did preach . And so they preached him , nearer unto men , then either Heaven , or the grave ; The word is nigh unto thee , even in thy heart and in thy mouth . Some may say , how is Christ to be understood , to be in the mouth ? I answer , It may be in Relation unto his being given unto men , for the food of their soules , according to what Christ said , hee that cateth me , shall live by me . Now the food is put in the mouth , that it may be nourishment unto the body , so here is an allusion unto that , as if Moses and Paul had said , thou needs not perish for want of Christ , the food and the life of thy soule , for hee is as nigh unto thee , as thou canst desire him , as the very meat when it is in thy mouth , yea hee is yet noarer , Even in thy heart for now the meat may be put into the mouth and yet becaus of weaknes , or some Impediment in the body the vertue & strength of it may be hindred to goe unto the heart , for the strengthning & comforting or quickning of the same , & so though it wer in the mouth , yet a man might die , as being so weak , that hee could not draw the vertue of it into his heart , and indeed so it is , with us men , in the unconverted state , wee are in such an impotent condition , to doe any thing for our selvs , that if life and vertue from God , were not brought so near us , as to be put in our very hearts , wee could not live , for wee are not only weak , and sick , but wee are dead in sins , and trespasses , and this is the wonderfull mercy of the Lord , that hee hath brought this bread of life as near us , as is possible for our quickning and salvation , hee hath put it not only in our mouth , but in our heart , yet if the heart doth not kindly receive it , nor suffer it to have its operation therein , notwithstanding it is brought so near , it will not give life unto the heart , but be a savour of death unto death thereunto . But wher the heart doth receive it , so as to unite therwith , it not only becometh life unto the heart , soo as to fill it with pure Heavenly refreshment and joy , and with most excellent and Heavenly breathings , thoughts , desires , and meditations , concerning the Mercy , Goodnes , Power , and Love of the Lord , and of his Wisdome , Righteousnes Purity and Holines , or whatever else it tasteth of , and enjoyeth in him , but also becometh a most abundant wellspring of life unto the mouth , wherby it is opened , after a marvelous manner , to utter and expresse the thoughts and feellings , and joyes of the heart , in living words , which are spirit and life , having of the very vertue of the divine life in them , which as they are a most sweet and acceptable favour unto God , so are they of great use and service unto men , both for quickning the dead and for refreshing and building up the living yet more abundantly , in the power of that life which has quickned them . And thus the word springeth up from the heart into the mouth , but here it , as it were , descendeth from the mouth into the heart , therfore it is first said to be in the mouth , the word is near thee , in thy mouth , and in thy heart . Now that this was the priviledge of the Gentiles , no lesse then of the Iews , to have this word so near unto them , as to be in the mouth and in the heart . The Apostle doth plainly affirme , and so that the Gentiles who beleeved , were saved , no lesse then the Iewes for saith hee , There is no difference betwixt Iew or Greeke , but the same Lord is rich unto all that call on him . And that these Gentiles , who did call upon the name of the Lord , and were saved , were not under any outward administration of the Gospell , is most evident from the Objection framed by the Apostle vers . 14. 15. and his Answer thereunto . The Objection is occasioned by Pauls saying , that the Gentils , who called upon the name of the Lord , were saved . Now , it might be objected , How shall the Gentiles call on him , in whom they have not beleeved . And if it should be replyed , that some of them did beleeve , The Objection is , How shall they beleeve in him , of whom they have not heard . And if it be replyed , they have heard , the Objection remains , How shall they hear without a Preacher ? and if it be replyed , they have had a Preacher , the Objection in the last place is , who , or what Preacher hath beene sent to them ? for how can they preach unlesse they be sent ? As it is written , How beautifull are the feet , &c. Hereunto the Apostle doth not reply that Preachers have beene outwardly sent unto them , for at this time , The Gospell , as to its outward administration had not gone over all the world , but this hee givs for the direct and positive Answer , But they have not all obeyed the Gospell , &c. So then , faith come by hearing , and hearing by the word of God. So hee grants that they could not beleeve without hearing ; and that they could not hear without a Preacher , which Preacher hee doth not say was any man , sent unto them , by whom they did hear , but thus . So then ( saith he ) Faith cometh by hearing , and hearing by the word , even that word which was in their mouth , and in their heart , therefore hee adds , But I say , have they not all heard ? Yes verely , the sound went into all the earth , and their words into the ends of the world , which words hee citeth out of the 19. Psalme , where they are understood of that Universall language , which the Heavens and Firmament , Day and Night hath unto all men , even all particulars without exception , and are not cited by him , for that end to prove , that the visible creation did preach the Gospell unto them in the living clear & powerfull Ministration thereof , for that it cannot do ; but hee maketh use of them , by way of allusion , to signifie , that as Universall , as the language of these creatures was unto men outwardly , even so universall was the language of this Word of faith , which is Christ , the Messenger of the everlasting Covenant sent to preach unto men , in the inward , even unto all without exception of any , so that all among the Gentiles have heard this Word , both Beleevers and Unbeleevers . Now as concerning the Beleevers , it is certaine , for how could they beleeve in him , of whom they had not heard , and concerning Unbeleevers , it is as evident from the Apostles words , who saith , They have not all obeyed the Gospell , for Esaias saith , who hath beleeved our report ? Now Marke , the Apostle doth not say , They have not all obeyed the Law of nature , or the Light of nature , but they have not all obeyed the Gospell , so that the very Gospell has beene preached unto all , otherwise they should never have beene charged with not having obeyed it . Againe hee saith , But have they not heard ? Even that which they disobeyed , to wit the Gospell ? Hee answereth , Yes verily , their sound went into all the earth , and their words unto the ends of the world ; alluding , as is said , unto that Universall language of the Heavens and Firmament , Day and Night , which speaks not only unto some of all sorts of men , but to all particulars , so that this Word hath had its language not only unto some of all sorts , but Universally unto all and every particular , otherwise the allusion , unto the words of the 19. Psalme , had been impertinent . Moreover the Apostle proceedeth to shew , how the Gentiles , who followed not after Righteousnes , had attained to Righteousnes , even that of faith , and yet the Iewes missed of it , of which as hee gave the reason , in the close of the last Chapter , why the Iewes missed of it , Viz. Beealls they sought it not by faith , so in the close of this 10. Chapter hee further adds , that notwithstanding all the high thoughts , the Iewes had of themselvs , as if they were the onely elect people of God , and the Gentils , cast of , that the Lord had said long agoe , I will provoke you to jealousie by a people that are no people , and by a foolish nation I will anger you And that Esaias is so bold , as to affirme , that the Lord was more readily found of the Gentiles , then of the Iewes , for of the Gentiles hee saith , I was found of them that sought me not , but to Israel hee saith , All the day long I have stretched out my hands to a rebellious and gain-saying people . So that though the Jewes weremuch seeking , and asking , and praying , yet they did not find the Lord , becaus it was but in hypocrisie , they were in their hearts a gainsaying and rebellious people , whereas the Gentiles many of them had not such a shew of externall devotion , and Prayers , but were more righteous in heart before the Lord , and so did more readily find him , and know him , yea and did more readily receive the testimony of truth as it was outwardly published by the Apostles , then did the Iewes notwithstanding all their great Profession . Oh that the late Professors could read their figure in this , at this day . Some may object , that it s said , there 's no difference betwixt Iew and Gentile , but the same Lord is rich unto all that call upon him , which would seeme to import , that such a rich mercy , as the grace of God , is only given to Beleevers , and them that call on his name , as it is else where said , hee giveth grace to the humble , wheras wee say , hee giveth grace unto all . To which I answer , these Scripturs doe not import , that hee giveth not Grace to all , but only that hee giveth more Grace unto them , who beleeve , and truly call upon him , and are humble even to enjoy his love , and the comfort of his holy spirit , and to none else ; yet hee giveth Grace even unto the Unbeleevers , and Proud , and Forgetters of him , that they may become Beleevers , and true and humble Seekers of him , as many have become such , who were as bad as any , but who doe resist the Lord , and the Grace offred , and continue so doing , till the day of their visitation passe over them , the Lord ceaseth any more graciously to visit , and hee causeth the same word , by which they might have beene saved , had they beleeved , to become their condemnation , becaus of their unbelief . And here I desire the reader to observe , that the Grace held forth , both in this place , and all others aforsaid is the very Grace that is evangelicall , being the word of faith , and the Light which is to be beleeved in ; and no other Grace making salvation possible to all men , doth the Scripture declare of . So that , it may plainly appear , that the universall , non-evangelicall , grace , which Papists and Arminians speake of , is but a figment , and not the truth which is owned by us . Argument 7. From Titus 2. 11. 12. compared with 1. Corinthians 12. 7. FOR the Grace of God , that bringeth salvation , hath appeared to all men , ( or as in the translation of Beza himself hath shined in upon all men ) teaching us that denying ungodlines and wordly lusts , wee should live soberly righteously and Godly in this present world , &c. And this hee gives as the Reason , why Titus should exhort ALL those among whom hee lived , unto Temporance , Righteousnes and Godlines , old men , old women , yong men , yong women , and servants , &c. even becaus the grace of God had appeared not unto them , only , but unto all men , which taught them the same things inwardly , as they who were sent of God , did teach and exhort them unto outwardly , and did not only teach men to deny and forsake the evills and lusts of the world , but did appear bringing along with it , a power to save from these things , and indeed , this is the very foundation , and fundamentall ground , of all outward teaching , and instruction and exhortation , in relation unto the things which pertaine unto Holines and Godlines , that there is an inward principle , which is the free grace or gift of God planted in every man , to answer and witnes unto the truth of the things which are outwardly taught and exhorted unto , even as face answereth unto face in a glasse , by and through which inward principle , the true Teachers and Ministers of Iesus Christ , and the things by them published and taught , were beleeved , and received , among those , unto whom they were sent , and if any beleeved not , as many did not beleeve , they were left without excuse , for that there was that in their very hearts that did answer unto the truth . And hereby their ignorance may appear , who object , that if there be an inward principle , which doth or can teach all things pertaining unto truth and righteousnes , then all outward teaching of men is in vaine . Whereas the plaine contrary is the true consequence , For were there not an inward principle , to teach them all things , and to enable to beleeve and performe the things which are required ; all teaching of men would be in vaine , BECAUS that there would be nothing in people to answer , or witnes unto the truth of what is taught , by which they could be convinced or perswaded , nor would there be any thing in them , by which they could doe the things required of them , and this would indeed make all teaching as vaine , as for a man to goe teach the things of humane Reason , unto a Beast or to exhort it , to doe such and such reasonable things , becaus in a beast there is no principle of humane reason , by which it can be reached , either to understand , or doe those things . Now , it is a bad consequence thus to argue , there is a principle of reason in every man , therefore it is needles , that there should be any men , to teach unto others , the things of reason , wheras this is the great and onely encouragement , that the greatest Masters in the things of naturall Reason , ( as in the sciences Physicall and Mathematicall ) have , to teach , in that there is a Principle of Reason , in their Schollars , to answer unto the truth of the things taught by them , who beleeve those things , not simply becaus of their Masters authority , but becaus of that evidence , which the Principle of Reason in themselvs , giveth unto them . And for as much as there is an universall Principle of Reason in men , therefor it is , that men are so usefull unto one another , in propagating knowledge in the things thereof , and so it is , as touching the things of Faith and Godlines , becaus there is an universall Principle of Faith and Godlines in all men , which is the free gift of God , therfore it is , that men can be so usefull unto one another in the propagation thereof , and the knowledge thereunto appertaining ; so that , those in whom this Principle is raised , and come to have its free course and operation , are only appointed to be usefull unto others , in a ministry , for the raising up of the same Principle in them , and turning them towards it : most pertinently therfor doth the Apostle , according to the Wisdome given him of God , hold forth this universall Principle , of the Grace of God , which hath appeared unto all men bringing salvation , as the cause why Titus should exhort all , unto those things , which did pertaine unto Godlines . Now , this place of Scripture is such a plaine proof , of this blessed truth , that a plainer cannot be desired , and yet our adversaries goe about , to cast a mist of darknes over it , by their old corrupt glosse , that by [ all ] here is again meant , not , Singulagenerum , but Genera singulorum , i. e. not all particulars , but some of all sorts . Which is so frequently before refuted , that I need say the lesse here . But doe they think so to baffle the understanding of people , that they must take their meaning all along , of such plaine and full scripture proofs only becaus they say it , and that it crosses their private and narrow spirit . This acceptation of the word [ all and every ] given by them , is but improper , and seldom used in Scripture , in respect of the many times , it is used , in an universall fence , and shall wee therefor passe from the proper , and more usuall sence of the word , becaus of their bare affirmation ? Indeed they have but too long Lorded it over the consciences and understandings of people , to get them to beleeve any thing for truth , if they have but said it , but now an Eye is opening among many , and will open yet more abundantly , to see their nakednes , and not any more to take things upon trust from them , as they have done . And truly , it is the singular providence of God , that in all these places , which hold forth this universall gift of God , there is abundant matter , in the very words , or before or after , to evince the truth , and overturne their false and unsound glosse therabout ; as there is also here , for now the Apostle bids teach and exhort , not only some of all sorts , but all , not some aged Men & Women , yong Men , yong Women , and Servants , but ALL , among whom hee lived , and to whom hee had opportunity , and this is the Reason he gives , for the grace of God hath appeared unto all ; Teach , instruct , exhort ALL , even all particulars , becaus the grace of God hath appeared unto ALL , and a litle after , in the next Chapter , vers . 4. 5. hee giveth the originall cause and spring , from whence this universall gift did slow upon all men , even the kindnes and love of God towards man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wh●…ch signifieth the love of God towards Mankind , in the generall , which comprehends all particulars without exception of any , as even the terme [ Man ] doth generally signifie in scripture , and therefor as the Lord had appeared in love and kindnes towards all men , hee wisheth them , herein to be like unto their Heavenly Father , to be gentle shewing all meeknes unto all men , that is not to some of all sorts , but to all particulars , vers . 2. Againe , This doth overturne their glosse , that in all , even all particulars , there is such a principle to be found , which teacheth to deny the lusts of the world , and to live soberly and righteously , and the same which teacheth to deny the worldly lusts , saith the Apostle teacheth to deny ungodlines , and the same , which teacheth to live soberly and righteously , hee saith teacheth to live Godly , and hee doth not tell us of a naturall light , which can teach to live soberly and righteously , but of the grace of God , and which is such a Grace , that it bringeth salvation with it , according then to the Apostle , it is the very saving , or salutiferous Grace of God , which teacheth to deny the lusts of the world , and to live soberly and righteously , and such a principle I say is to be found in all men , and our Adversaries themselvs confesse , that there is an universall Principle in all men , teaching sobriety and righteousnes betwixt men and men , but they will not acknowledge that it teacheth or can teach Godlines , or to deny ungodlines , wheras the Apostle holdeth forth the same , which teacheth the one , to be that which teacheth the other . Now , if it be objected , Then why are not the things pertaining unto Godlines , as universally knowne as the things pertaining unto temperance , and righteousnes , among men . I answer , becaus the principle it selfe is not so improved , as it should be , yet there is no man , but it teacheth them somewhat of God , and Godlines , and revealeth in them from heaven , the wrath of God , in some measure , not only against all unrighteousnes , but all ungodlines also , as it is Rom. 1. 18. So that , they are without excuse , who have not the knowledge of God and Godlines , for what might be knowne of God was manifest in them . And that most men are so ignorant of the knowledge of God and Godlines doth not inferre that there is no Principle in them , which can or would give it , wer it improved , but this is the matter , they hide their Talent in the earth , and doe not improve it , and put their Candle under a bushell ; and so it s no wonder that they doe not see , or know , what otherwise they might , if they did not imprison this light of truth in themselvs , and yet they cannot so imprison it , but it shines forth to give them some discoveries of things , to render them inexcusable . Now , some things lye more near and obvious , and are discerned with a lesse degree of light others are more remote , and lye deeper , and so require a further degree of light to reach unto them , and yet the light in the nature of it , is one and the same , and thus the things pertaining immediatly to the worship of God , as to the true way and manner of it , are more remote and profound , then those which pertaine unto common equity and moderation among men . Agreeable here unto , is that Scripture , 1. Cor. 12. 7. The manifestation of the spirit is given unto every man to profit with all , which profit is to be understood in an inward and spirituall sence , Viz. unto the salvation of his soule , otherwise what can it profit him , to gaine the whole world , and loose his soule ; And if it be said , that by every man , here is to be understood every man , within the Church , but not every one both within and without also . I answer , the Apostle doth not so Limit it and wher hee doth not limit wee are not to limit neither . And besides it is evident , that it is to be understood , not onely of every one , within the Church , for that the manifestation of the Spirit must be given them , to lead into the Church , who were once out of it , and are now brought into it , for who are now in the Church , were once out of it , in the world . Now , they needed a Light or manifestation of the Spirit , when they were in the world , to let them see the misery they were in , and to light and direct them unto the true Church , to be as it were a light unto their feet , and a lanterne unto their path , in their travell betwixt the world and the Church , the Kingdome of darknes , in which all men , are by Nature , and the Kingdome of Gods dear Son ; and to this the Light which appeared , unto the Israelits in Egypt was a Type , before they came into the promised land , the light was given them of God , which directed them the way , from Egypt to Canaan , through the wildernes , and so the Lord has given a light to the people who sat in darknes , and are in spirituall Egypt , to direct and lead them unto the spirituall Canaan , and that not to Iewes only , but to Gentiles also , a light to lighten the Gentiles , and the Glory of his people Israell . Therfore the Lord is said to give light unto them that sit in darknes , and in the shadow of death , Luk. 1. 79. Now , who are these , who sit in darknes , and in the shadow of death ? Even they who are out of the Church , for they of the true Church are not in darknes , as it is said , 1. Thess. 5. 4. but are delivered from the power of it , as Col. 1. 13. Argument 8. From a Collation of divers Scriptures , which hold forth the In-being of the Heavenly Gift in Men , before they beleeved , as Eph. 3. 8. Col. 1. 27. and 23. and 28. 1. Tim. 3. 16. Gal. 3. 1. 1. Cor. 2. 1. 2. 2. Cor. 5. 19. Acts. 17. 27. 28. Luc. 17. 21. 1. Ioh. 5. 10. 11. Acts. 26. 18. 23. Ioh. 16. 7. 2. Cor. 13. 5. THE great obstruction , that is in the way , unto many , that they doe not acknowledge this Heavenly Gift to be universall , is , becaus they doe not conceive , How it can be in Unbeleevers , and in them who are not converted ; Now , here are divers Scriptures , which in a most excellent harmony , bear a testimony hereunto , most of them also holding forth the thing universally . As Eph. 3. 8. Unto me , said Paul , who am lesse then the least of all Saints is this grace given , that I should preach among the Gentiles the unsearchable riches of Christ ; but according to the Greek it is thus , That I should preach , the unsearchable riches of Christ in the Gentiles ; Now , when Paul first preached unto the Gentiles , they were not Beleevers , and yet hee preached the unsearchable riches of Christ in them , hee told of the mony that would make them rich forever , that it was in themselvs , to be found in their owne house , as the parable declares , of the lost peece of mony . Coloss. 1. 27. To whom God would make knowne what is the riches of the glory of this mystery among the Gentiles , which is Christ , in you the hope of Glory , whom wee preach , warning every man , and teaching every man , &c. But according to the Greek , it is thus , Which is the riches of the glory of this mystery in the Gentiles , which is Christ , in you the hope of glory , so that Christ was in the Gentiles both Beleevers and Unbeleevers , but in Beleevers , hee was the hope of glory , i. e. gave them hope , but in the Unbeleevers , he was the mystery hid , as the piece of mony , or treasure that is hid in the house or field , according to which Paul saith , vers . 23. That the Gospell was preached in every creature ( for so it is in the Greek ) i. e. in every man. Now , this was it , that the Apostle preached , Viz. Christ , warning every man , and teaching every man , and he preached him , not afarre off , but near , even so near , as in them , the riches of the Glory of the mystery in them , which is Christ. 1. Tim. 3. 16. And without controversie great is the mystery of Godlines , God was manifest in the flesh justified in the spirit , seene of Angels , preached in the Gentiles , for so it is in the Greeke , so when the Apostles preached Christ first unto the Gentiles , they preached him , in them , yea and hee preached himselfe in them , so that al had heard , but all had not obeyed the Gospell , as is above shewed on Rom. 10. Gal. 3. 1. O foolish Galathians , who hath bewitched you , that yee should not obey the truth , before whose eyes Iesus Christ bath beene evidently set forth crucified among you ; But according to the Greek , it is crucified in you , this was in the time of their unbelief , 1. Cor. 2. 1. 2. And I Brethren , when I came to you , came not with excellency of speech , or of wisdome , declaring unto you , the testimony of God , for I determined , not to know any thing among you , save Iesus Christ , and him crucified , but according to the Greek it is thus , not to know any thing IN YOU , save Iesus Christ and him crucified , so Paul preached , a crucified Christ both in Iewes and Gentiles , when hee came among them : which is understood of the seed , which suffered in them , by their unbelief and disobedience , which is the principle in which Christ doth manifest his life and his glory ▪ as it comes to rise and spring up , and in so far as IT suffers , HEE is said to suffer , and in so farre as it is crucified , hee is said to be crucified , even , as what that blessed seed and body in the outward suffered is said to be his sufferings . Now that was it , that Paul laboured and travelled for , when hee came among any people , not to tickle and please their carnall ears with pleasant words , and excellency of speech , but in the evidence and demonstration of the spirit and of power , to reach unto the suffering seed in them , that it might come to be acquainted with it , and with the vertue and power , that is therein , for the salvation of their souls . But some may say what vertue or power , is there unto salvation , in that which is crucified ? Unto this Paul answers , 1. Cor. 1. 22. 23. 24. 25. For the Iewes require a signe , and the Greeks , or Gentiles , seek after wisdome , But wee preach Christ crucified , unto the Iewes a stumbling block , and to the Gentiles foolishnes , but unto them who are called both Iewes and Greeks , Christ , the power of God , and the wisdome of God , becaus the foolishnes of God is wiser then men , and the weaknes of God is stronger then men . So that , Christ , even inwardly crucified , is both the wisdome of God , and the power of God , unto them who beleeve , though in a weak and foolish appearance , to that eye which is but naturall , and therefor is called the foolishnes of God , and the weaknes of God , but which is wiser and stronger then men , and thus it hath pleased the Lord to send his Son into the world , both in the outward , and inward , in a low and weak appearance , that hee might shew forth the more abundant glory , in that which was so low and weak in appearance , to prevail over the greatest power that stood in his way , for thus doth the seed of the woman bruise the serpents head . 2. Cor. 5. 19. God was in Christ reconciling the world unto himselfe , not imputing their trespasses unto them , and hath committed unto us the word of reconciliation , but according to the Greek , it is , and hath put in us the word of reconciliation , which is understood not only in relation to the Saints , but even the world , for it is said , God was in Christ reconciling , the world unto himselfe , wheras the Saints are reconciled through this Word already , but the world is not , yet the word is put in them , wherby they may be reconciled , therefor it s said God was in Christ reconciling the world , but of the Saints it is said , vers . 18. all things are of God , who hath reconciled us to himselfe , so then they are reconciled . Now say our adversaries ▪ these and such places , are to be translated among or unto , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie so at somtimes ; Answer , though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth somtimes signifie [ among , or unto , ] yet the most proper and usuall signification of it , is [ in , ] Now wee are alwayes to take the most proper and usuall signification of the word , where no cogent reason movs to the contrary , as none doeth here , whatever they pretend , yea the very intent and scope of the places doe prove , that it is to be translated [ in , ] and so to be understood , for Christ was not crucified outwardly , either among the Galathians , or Corinthians , and the Riches of Christ , that Paul told the Gentiles of , was not any outward thing , which they were to find outwardly , nor did he bid them goe any where without to find these Riches , but preached God and Christ , and the Kingdome , and the Word near , even in themselvs . Acts. 17. 26. 27. 28. God hath made the world , & all things therein , &c. hath made of one blood all nations of men , for to dwell on all the face of the earth , and hath determined the times before appointed , and the bounds of their habitation , that they should seek the Lord , if happily they might feel after him , and find him , though hee be not far from every one of us , for in him , wee live , and move , and have our being , as certaine also of your owne Poets have said , for wee are also his off spring . Now by this speech hee calleth off the Athenians from seeking to find the Lord or to worship him , in Temples made with hands , or images of gold and silver , to seek and find the Lord , in themselvs , as being the off spring of God , in which , hee insinuats that near relation , which all men have unto God , which is nearer , then that of the visible Creatures , who are the Creatures of God , but not his offspring ; whereas men , are not only the Creatures , but the offspring of God , forasmuch as man was made after the image of God , which was put in him , in which he was to know and find the Lord , and feel after , and worship him . But now , through the fall , it is true , this Heavenly and Divine image of God in man , is staine , yet the Lord is more to be felt , and found in this slaine image of himselfe in man , becaus of the breathings of his life therein , then in all images that men can grave , or in any of the visible Creatures , yea this is the Tabernacle of David , that is fallen downe , which the Lord cometh to raise up in every man , and will certainly raise it up in every one , for a Temple for himselfe to manifest , his eternall love and mercy in , unto them , who beleeve , but his eternall wrath and displeasure in them , who remaine in unbeleef : and so , in regard of this near relation , which every man hath unto God , that hee is his off-spring , through his image , which is in him , though it doth not live in every one , ( even as a dead Child , is the offspring of his Father , though hee bear not his living image , ) thus the Apostle doth preach God near unto the Athenians , even so near that they might feel after him , and find him , to wit , in his owne image in them , which though crucified and slaine in them , yet , as is said , there is more of God to be knowne and felt , even therein , then in Temples made with mans bands , gold and solver , graven by art and mans device , or in any visible creature , so that it is great ignorance , in them who affirm , that the Apostle is here onely holding forth , that knowledge of God , which the Athenians might gather simply from the creatures without them ; for of these creatures , it cannot be said , they are the offspring of God , but of men , it is said , they are his offspring . Now God is more to be knowne in his offspring , that in these creatures , which are not his offspring , in so much that men may feel after God , whose offspring they are ; But say they , God is a spirit , and cannot properly be felt . To which I say , as bee is in himselfe simply , hee cannot be felt , but as hee is , in his expressed image or word , hee may , to wit , in his owne seed wherby the Saints have a most precious feeling , and tasting of his love , goodnes , and mercy , and the Wicked , when hee pleaseth to touch them , have a most sharp & peircing feeling of his wrath and indignation against them , yet qualified with the mercy of God , so long as the day of their visitation remains , through which , they may seek him and find him , unto the salvation of their soules . Luke . 17. 21. Neither shall they say lo here , or lo there , for behold , the Kingdome of God is within you . This Christ spoke to the very Pharisees , who were unbeleevers , and so is such a plaine proof as a plainer could not be desired , yet our adversaries goe about to darken it with their corrupt glosse , saying , By the Kingdome of God is means the reaching or declaration of the Kingdome , and the words [ within you ] may be translated [ among you , ] Answer . This glosse cannot hold , 1. Becaus no where in all the Scripture , can it be demonstrated , that by [ the Kingdome of God ] is to be understood , the externall declaration or preaching of the Kingdome ; They may alledge some places , but to the spirituall mind it will appear , that they are not so to be understood . 2 , Becaus the Pharisees did not question him , of the Kingdome of God , in relation to this understanding of it , as if they had said to him , when shall the preaching of the Kingdome of God come ? for they knew , that was come already , forasmuch as they did daily hear Christ , and the Disciples preach of the Kingdome of God , for this was it , that they preached , as the maine thing , and hee gave his Disciples charge mostly concerning this , that they should preach the Kingdome of God , as near at hand , and come , and yet more abundantly coming , and this Kingdome , was also mostly the subject , or theame of Christs owne preaching , which for most part hee held forth under Parables and figures , in great plenty , which gave occasion to the Pharisees , to have many thoughts of the Kingdome of God ; as also becaus the Prophets had spoke great things of this Kingdome of God , the Iewes and Pharisees were in great expectation of it , and conceived it to be some very great and glorious earthly and outward Kingdome , that they should enjoy under the Messiah , which should come with great observation , and outward shew , and even the Disciples themselvs had some such apprehensions of this Nature , till their understandings were further opened . Now Christ here , doth plainly declare , that the Kingdome of God , was not such a thing , as they understood , nor to come in such away as they expected , who looked for it to come without , in some great outward appearance , but hee pointed them inwards unto it in themselvs . That it was to come from within , and not from without . That it was to spring up from a seed which was sowne in their hearts , and according to the coming up , and raising , and appearing , and growth of this seed in mens hearts , so should the Kingdome of God come , arise , appear , and be made manifest , and so these who waited for it outwardly , were disappointed , but who waited for it inwardly , and sought after it in the divine seed of regeneration came to find it , and be partakers thereof , therefor Christ taught plainly that the way for people to find the Kingdome , and to enter into it , was by being borne againe of that divine seed , and not by going abroad after them , who cry lo here , or lo there , for the Kingdome of God , said hee , cometh not with observation , or outward shew , neither shall they say lo here , or lo there , for behold the Kingdome of God is within you : And wheras they say , the words may be translated among you ; I say , the words most properly signifie within you , as they are rendred in our English translation , now wee are to keep to the most proper signification , wher no cogent reason movs to the contrary , as here none doth ; but leads indeed to understand them in you . For this Kingdome being an inward and invisible thing , and not of this world , but of heaven , it can no wayes be understood to be among people , but in so farre as it is in them , the hearts and spirits of men , being the proper place of this Kingdome , even as the Kingdome of darknes , and of Sathan , is within , and hath its place inwardly in men , so the Kingdome of Gods dear Son , that is contrary thereunto , is within also , and through the destruction of the one , cometh the other to be built up . But say they , wee can not conceive how the Kingdome of God it selfe , which is righteousnes , peace , and joy in the Holy Ghost , can be within Unbeleevers . Answer , It can not be within them , as sprung up , and arisen , in the power and glory of it , but it can be with in them , in a seed , and thus the seed of the Kingdome was in them , which seed , Christ calleth the Kingdome of God , very frequently , and held it forth much under the figure of a seed , The Kingdome of Heaven said he ( Math. 13. 31. ) is like unto a graine of mustard seed , which a man tooke and sowed in his field , which is indeed the least of all seeds , &c. Now it is very fitly called the Kingdome of God , becaus it hath in it , what ever is in the universall Kingdome of God , incorporated , and is a most rich and pure extraction thereof , containing therein a measure of all the powers , virtues , spirits , qualities , and properties , of the whole universall Kingdome , which as it springeth up , and attaineth unto its due stature in man , it doth bring forth and manifest in most wonderfull and excellent variety , but of this seed , and the figures and parables under which it is represented more afterwards : Now when it is said , The Kingdome of God is righteousnes , peace , and joy , &c. this is to be understood of the Kingdome , as it is sprung up , from a seed , bearing its heavenly fruit , which is righteousnes , peace , and joy , &c. which wee acknowledge cannot be in Unbeleevers , but the seed may be in them , yea , no man who is an Unbeleever , can become a Beleever , but through this seed , which is sowne in him , when hee is an Unbeleever , & thereby hee becoms a Beleever , as hee doth joine to it , & cleave unto the appearance of God therein . 1. Joh. 5. 10. 11. Hee that beleeveth on the Son of God hath the witnes in himselfe , hee that beleeveth not God , hath made him a lyar , becaus hee beleeveth not the record , that God gave of his Son , and this is the record , that God hath given to us eternall life , and this life is in his Son. Now what ( US ) is this , to whom God ha●…h given eternall life ? Surely both hee who beleevs , and hee who beleevs not , for thus hee who beleevs , bears a true witnesse and testimony unto the record of God , holding forth that eternall life which is given him , in a true beleef thereof , and confession thereunto , in word and deed : but the Unbeleever is a lyar , and why so ? becaus that God has given him eternall life , but his unbeleeving heart saith No , hee hath not given it unto me . As now , if I should give a thing unto a man , to make use of , and hee burieth it in some place , and denyeth that hee ever had such a thing from me , hee would be a lyar , so the Unbeleever , by his unbeleef denying the gift of God , which is given unto him , hee lyeth . But now , if this gift which is eternall life , had never beene given unto him , hee could not be called a lyar , for to lye is to deny that which is true , therefor it is true that God hath given him eternall life , viz. in the seed ▪ which would have brought forth life in him , had hee beleeved , And thus the slothfull servant who hid his masters mony in the earth , was a lyar , in that hee said , his Lord was a hard Master , and that what hee had given him , was not sufficient enough , & so did not beleeve the record , viz. that God had given him eternall life . Acts. 26. 18. 23. Paul saith he was sent of God to turne the Gentiles from darknes unto light , even unto Christ , who lighteth every man that cometh into the world . whom Paul here preached , that hee did suffer and rise from the dead , and did shew light unto the people , and to the Gentiles , and yet when Paul first came unto them , they were in unbeleef and darknes ; Now it is great ignorance and darknes for man to say , that this light , which Paul turned them unto was not within them , for they might as well say , that the darknes and power of Sathan , from which he was to turn them to God , was not in them , and seeing hee turned them to God , sure it was that they might find him , and his light and li●… in them , for wee cannot find God , to the salvation of our souls , but in our selvs , becaus the light which gives the knowledge of the glory of God shines in the heart , 2. Cor. 4. 6. And wee never find that Paul directed the Gentiles to seek God , on his light , otherwise then a●… near , even in their hearts ; Morover out adversaries confesse , that which is meerly outward , is not sufficient unto salvation ; Hence I thus argue , The Apostle was to turne them to that which was sufficient unto salvation ; Therfor it was the light , which is of a saving nature , that was in them , the consequence is plaine from our adversaries confession aforsaid , that nothing meerly otward is sufficient unto salvation , the Antecedent is proved , from this , that he turned them to that , wherby their eves might be opened , and they niight receive forgivenes of sins , &c. Againe the Apostles wer able Ministers of the New Testament , not of the letter , but of the spirit , and so they directed people unto that which was sufficient for salvation , they both ministred from the spirit in themselvs , and directed the people , to whom they preached unto a measure of the same spirit , and to the light and life thereof in themselvs . Joh. 16. 7. I will send the comforter unto you , and when hee is come , hee will reprove the world of sin , of righteousnes , and of judgement , of sin becaus they beleeved not in me , &c. This answereth unto what is said immediately above , as the Apostles did preach from the Spirit of God , and of Christ in themselvs , so they directed the world unto a measure of the same spirit in themselvs , which was given to the end their ministry might prevaile in the world , for had not the spirit beene given to convince the world , and bear testimony unto the truth published by the Apostles , they could have had no encouragement to preach , but this was their encouragement , that the spirit was sent into the world , wherby the whole world should be convinced , and so either saved , or left without excuse . Now it is very observable that hee saith , hee shall reprove the world of sin , becaus they beleeved not in Christ , wherby it is manifest , that the great sin of the world is unbeleef , for which it is reproved ; But if the world be reproved for that they did not beleeve in Christ , then certainly they ought to have beleeved in him , and if they ought to have beleeved in him , hee hath beene given and held forth unto them , in such a way as was sufficient unto salvation , for no man can be bound to beleeve in that which coms not in a sufficient way , and under what smaller terms , could hee be held forth unto them , then as making salvation possible unto them , which yet is only possible through an inward principle . 2. Cor. 13. 5. Know yee not your owne selvs , how that Christ is in you , unles yee be reprobats . This Scripture holds forth that Christ is in all men , unto salvation , who are not Reprobats , Now none are simply Reprobats , but whose day of visitation is past , and their house left desolate , its true the state of unbeleef , and impenitence is a state of of reprobation , and so those who are in it , may be said , Secundum quid ; or in so farre to be reprobate , but none are , or can be said to be simply Reprobats , but who remaine in unbeleef , and impenitency after their day of visitation is expired , for while their Day remains , in which salvation is possible unto them , and wherin the Lord visits them , and strives with them , for their recovery , they cannot be called simply Reprobates , for reprobate , is as much as left or rejected of God , whom the Lord hath ceased to deal with in order unto their salvation , yea and even our adversaries affirme that all Unbeleevers and unconverted are not reprobated ; Hence I thus argue , that therefor at least Christ is in some unbeleevers and uncoverted , becaus hee is in all , who are not Reprobats , and that unto salvation , for otherwise hee is in the very Reprobats , viz. unto condemnatiom , and yet they deny that Christ is in any unto salvation , who are unbeleevers and unconverted , which is proved against them . Now if people wer convinced , that Christ wer in any unbeleevers and unconverted , unto salvation , this would be a great step , unto their being convinced that hee is in all , unto salvation , within a day or time of visitation given them of God , for that the greatest objection they commonly make , is that Christ is in none , in a saving way , but who beleeve ; which is here proved false , for hee is in them , who beleeve not , in a way to save them from unbeleef , as many can witnes , who now beleeve , but were once unbeleevers , and that hee appeared in them , when unbeleevers , and turned them therefrom to beleeve in himself , but many resist the operation of Christ in them , and so remaine in unbeleef . Argument 8. From a Collation of divers Scriptures in the OldTestament , so called , answering to those above cited , out of the writings of the Evangelists and Apostles , holding forth the self-same thing , as Deuteronomy 4. 29. 30. Amos 4. 13. Provs 1. 21. 22. 23. Genes . 6. 3. Deut. 30. 14. 32. 43. Job 24. 13. & 28. 12. Psal. 2. 12. & 98. 2. 117. Prov. 8. 1. & 9. 1. & Isai. 49. 6. Deuter. 4. 29. 30. But if from thence thou shalt seek the Lord thy God , thou shalt find him ; if thou seek him in all thy heart , and in all thy soule , And if thou turn to the Lord thy God , and hearken in his voice . THE words being thus truly rendered , as they are , word for word , in the Hebrew ; do most plainly hold forth , that God is in the wicked and unbeleevers , that have forgot him , days without number , as the Prophet saith , concerning Israel Apostate , of whom Moses spake these words , who had forgotten God and his Covenant ; made graven images , and likenesses , worshipping the works of mens hands , and serving other Gods , for which God was provoked to scatter them among the Heathen . Yet , to this people , thus Apostatized from , and punished by God , scattered from God in the heathenish imaginations of their hearts , doth Moses say ; If they shall from hence , even from hence , seek the Lord aright , where he is to be found , that is , in their whole heart , and in their whole soule , and turn to him , ( which presupposeth his being there , to be turned to ) and hearken in his voyce , ( which necessarily argues his in-speaking to be hearkned to ) they shall surely find him . Is it not hence evident , that the Reason why so many that have sought God , affectionatly , and zealously , without , in their self-Righteous acts , performances , Applications of promises , &c. have not found him , is , because they have not sought him where he is , even within ? as Augustine the great Antient Father of the Church , so called , lamenteth his mispent time and paines in so seeking ; saying , I sought thee , o God , and sound thee not , because I sought thee without , and thou wert within , I was abroad , from thee , and thou wert within me , yea more inwardly within me then my most inward parts . Thus may many a one say now , and smite upon their heart , and turn to the Lord , and seek him in their whole heart , and in their whole soule . Had the Translators been but more inwardly minded , and knowne the manifestation of the spirit of God in their inward parts , to have given them a sence of the mind of the spirit , in the words of Scripture ; how might they have been instrumentall to have directed peoples minds where they were to wayt for , & seek and turn to God , as well as to inform them that they must seek him ? but they spake , or translated according to the misty understanding they had , and so have , by their defective translations , cast a vaile of thick darknes upon the Scriptures in many places , as may in due time , God assisting , be shewn at large , where of some instances may be given at the end of this Treatise . The day is now dawned , and the light broken forth , and the vayle of thick darkness that hath been over the Tabernacle of God , is rent and rending , and he hath discovered his habitation , where he will be found , and his Temple where he will be worshipped and honoured , to be , even in the hearts and soules of men and women ; where he hath been lost , and how ? But by their minds being extroverted , and averted from him , and converted to perishing objects , that perish with the using , by which the Lord hath been forgotten even days without number , and is become a stranger in the earth , to men and Women , and they estranged from the life of God , although they live move , & have their being in it ; Even in Christ the Word , and Power , and Wisdome of God , which Proverb . 1. 20. 21. 22. 23. Lifteth up her voice in the streets , and crieth in the chief places of concourse , in the openings of the gates of the City , ( which is the heart of man , where the throng and press of thoughts pass to and fro ) saying ; How long ye simple ones will ye love simplicity ? and scorners delight in scorning and fooles hate knowledge ? What more plain from hence , then that Christ , who is the eternall Word and Wisdome of the Father , lifteth up his voice unto all men ? even to the simple ones that love simplicity , to the Scorners that delight in scorning , to fooles that hate knowledge ? and worse cannot be found , unbeleevers , unbeleevers , with a witnesse ; and wherefore doth she this ? to what purpose ? what doth she intend by and in this her visitation and cry unto them ? onely to boast her self against them ? onely in scorne to upbraid them ? onely tauntingly to triumph over them ? onely to harden them , that she might destroy them ? onely to aggravate their sins , that she might increase their damnation ? Nay , Nay , surely Nay , for wisedome , as a certain writer saith , is a holy spirit living , cleare , undesiled , plain , not subject to hurt ; loving the thing that is good ' ready TO DOE GOOD , AND KIND TO MAN ; preventing , them that desire her , in making her self first knowne unto them ; that so they may seek her , for unless she prevents all mankind first , and cals unto them , and makes her self first known unto them ; they cannot desire nor seeke her ; but when she lifteth up her voice , if they hearken ( and then they may ) they shall have no great travell ( saith this Author ) for they shall find her sitting at their DOORES , to think upon her , saith he , is perfection of wisedome , for she goeth about , seeking such as are worthy of her , sheweth her self favourably unto them IN THE WAYES and meeteth them IN EVERY THOUGHT : Lo here is a description of wisdome , of THE DOORES , of THE GATES , of THE WAYS , the STREETS in which she lifteth up her voice , and to what end , with what good purpose , intent , and meaning towards man , & this is consonant to the testimony which Solomon himself gives of her ; in her calling upon , and crying out to these simple , scornefull fooles , to wit , that they may turn ; turn to what ? to her , at her reproofs ; and to what purpose ? that they may grow wise through the out-powrings of the spirit of wisedome upon them . For lo , this is her counsell to them , having reproved them for their folly and expostulated with them about it ; Turne you at my reproofe , and this is her promise , if they do , Behold I will powre out my spirit ( the spirit of wisdome ) upon you . And did she give them this Counsell , and not heartily and unfainedly desire that they might receive it ? and did she promise this , and not truly and really intend , and resolve to perform it ? what ! did she onely mock , onely dissemble , onely pretend a great deale of good will , and intend a great deale of , yea nought elce but , ill-will & destruction ? yet thus malicious do the crooked conceits of some men render Wisedome : but I had rather beleeve the Testimony which the Apocrypha givs of wisedome ; That she is not subject to hurt , ready to do good , and kind to man , sted fast and sure ; the very breath of the power of God , a pure streame flowing from the glory of the Almighty , into which , therefore , no such defiled thing , as cruelty , or dissimulation can fall . And this I am sure is most agreeing to the Testimony which the Evangelists and Apostles give of Christ ; that he came not to do hurt to any , but good to all ; not to condemne , primarily , but to save . So let every man mind that which convinceth him of his folly in secret ; expostulats with him about it , saying , how long wilt thou love this evill way of thy owne heart ? and lovingly adviseth him , kindly woeth him to turn at the Reproofs of instruction , if he intends to get in to the way of life , or witness the out-pourings of the spirit of wisdome upon him . Consonant to this is Amos. 4. 13. Loe he that formeth the mountains , and createth the wind ( or the spirit ) and declareth unto Man what is this thought , &c. The Lord , the God of Hosts is his Name . He that created the spirit ( for so the Hebrew word also signifies , and so the Septuagint renders it ) the spirit of man , the same upholdeth it to this day , dwelleth within it , in his owne divine seed , and principle ; and in it , it is that Man lives , and moves ; and hath his being ; This is he who sheweth unto Man , unto Man indefinitly , that is to Mankind , to every Man , his thought , what it is , what his heart , soule , mind , & spirit runs out after , and the Lord God of Hosts , saith the Prophet is his Name . Now the thoughts of man are within him , hid from every eye , save that which is so inwardly present every where , that all things are naked and bare before him ; and the thoughts being thus within , can not be shewne unto man , but by an inward conviction ; even there , where his thoughts are , and he that doth thus convince , man , within , of that which is within , must be within , and there exercise and manifest his convincing power ; and every man that cometh into the world , having that in him that thus sheweth him his thoughts ( as there is no man that lives that hath it not ) and the Prophet asserting that he which doth thus shew unto Man , his thoughts is no other then God himself , the Lord God of Hosts , who created Man , and his spirit , out of which his thoughts arise ( and consequently knoweth them all ) It doth most necessarily follow that this God , who searcheth the heart , and tryeth the reines is in every man that cometh into the world ; This is so cleare and consequentiall , that no reasonable Man , that considereth it , in an un-prejudicate mind can deny it . But this Doctrine is further confirmed by God himself . 6. Genesis 3. My spirit shall not always strive ( judge , plead or contend ) in man , for that he is flesh , &c. Thus is it in the Hebrew , and thus it ought to be rendred rather then [ with Man ] ; and it being so , what 's more plain from these words of God himself concerning the wicked old world , Then first , that even to this unbeleiving ungodly generation ; who by their impenitency had provoked God to repent that ever he had made man , and to resolve now to cut of mankind ; He , God , had first given them a day of visitation , in which , he did strive , plead and contend with them , by his spirit in them , before he gave them up to destruction . And secondly ( which naturally flowes from this ) that that which strives , and judges for God , in Man , and pleads Gods righteous cause with man , in the secret of his heart and conscience , is not , a bare , meere naturall light , as the dark , dreaming Divines of our days do say , which can not save , but onely condemne , destroy , and leave without excuse ; But is the very salutiferous spirit of God himself which created man ; and alone hath power to save or destroy him , as he answereth the long-sufferance and goodness of God , which the Apostle saith leads to Repentance ; or despiseth it , and sets it at naught . But as plaine as this Testimony of God himself is in the case ; yet because it thwarts the preconceived opinion of these men , and overturns the whole fabrick of their Divinity and Analogy of their faith so called ; it must not be suffered to passe under a double vayle . First of an ambiguous translation of the words , Secondly of a misty meaning put upon the words so ambiguously translated , on purpose to make way for it . viz. That God did not strive with this ungodly world by his spirit in themselvs , but onely by the ministry and preaching of Noah . And for both these they have their somewhat-to-say . First as to their translation , they say , The Hebrew language is concise , and so by one word in it , many words in other languages are often times expressed , and that particularly this word by me precisely rendred [ in ] signifies also with , from , among , by , and sometimes into . Answer . The Hebrew language is not so concise , but that it hath proper words for every one of those English words , and in the Greek and Latin languages , how copious soever they be , the same Word hath divers significations ; yet it follows not but that both in those languages and in the Hebrew , these words have their most naturall and proper signification which must be kept to , unless some weighty Reason requires an other word to be used ; so that , as to the traslation , this is First , plaine from their owne concession ; that the word doth signify [ in ] as well as [ with ] in the Hebrew language , and so I have as much ground from the Hebrew to render it [ in ] as they can have to render it [ with ] ; And Secondly I do assert ( and any man that is but a little skild in the Hebrew Grammar knows , that [ in ] is the very proper , & most naturall signification of the word , and consequently if the sence doth not command another word to be used , ( as it doth not here ) in , is to be kept to : although [ with ] be as good grammaticall sence , and as proper a word ( if it were not ambiguous ) to express the mind of the spirit of God by in this place , for when the Lord striveth in any man by his spirit , he striveth with him ; But becaus [ with ] seems to leave some scope for their gloomy glosse , That God onely strove with them outwardly , therefore [ in ] which puts it out of all controversy , that the spirit of God strove with them , in themselvs , is to be kept to ; [ in ] being as much the proper signification of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in Hebrew : as it is of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in Greeke or of [ in ] in Latin when the sence doth not necessarily require another word ; And thus the Septuagint , The Vulgar and Interlineary Versions ( whose opinions in Religion did not sway their judgments in Translating ) have rendred it , and thus much for the translation . Now as to their glosse , that God onely strove with them by the ministry of Noah , who is called a Preacher of righteousnes . I answer ; that granting them that their Ambiguous translation , which is calculated to accommodate this their misty meaning ; yet it dothnot follow , that the words must be understood of any outward striving with man , by outward preaching to them ; but may be still understood of that inward striving of the spirit of God , by which God did strive with them , to convert them , that they might not be destroyed , but saved ; much lesse doth it speake of a bare outward striving : for though we grant , and deny not , but that God did outwardly , as it were , strive with them by Noah a Preacher of righteousnes in his day ; and hath in all ages , and at this day doth so strive with the wicked , by the Preachers of righteousnes , of his sending forth , who preach in , and by , and from the immediate Revelation , motion , and guidance of the spirit of God , whence it may be said that the s●…irit of God , in his Ministers , strives with them , because they preach from , and in the demonstration of the spirit & power , yet this secludes not this striving with them also , by his spirit in themselvs . Without which , all outward preaching , is unsufficient to conversion , according to the Doctrine of these gloomy glossers themselvs , in favour and honour of whose soule-merchandizing trade this translation , and interpretation is framed ; But alas ! what is the Chaff to the wheat ? What the Ministers of unrighteousnes to the Preachers of righteousnes ? how much so ever transformed to the deceiving of many simple ones as the Ministers of righteousnes ? what are the quaint Orations of these Academick Oratorian hirelings , to the immediate ministry of the spirit of God , in , and through his Servants ? these are they , and they alone by whom God works his good pleasure , and no self-running hireling hath any part or portion in this ministry , or service . If then we prove that this striving of the spirit of God with them , was in order to their conversion , and seriously and uprightly so intended on Gods part ; then it will necessarily follow , from these mens owne Doctrine , that God must also have strove inwardly with them , by his spirit in them , as well as outwardly , by his spirit in Noah ; For all such outward striving , is , even according to them , insufficient to effect or procure the salvation or conversion of one man , and Reason shews that the Wisedome and Iustice of God , requires that he must needs use meanes , at least sufficient on his part , for the effecting , of what he really intended , and not onely feignedly pretended , That God then really intended the Good , the Conversion , the Repentance , and saving of these men , I prove from the Testimony of Peter 1. 3. 20. where he saith , the long suffering of God waited upon these disobedient men in the dayes of Noah ; and that Christ , then , by the spirit , preached unto them , which is no more then what God himself here presupposeth , when he saith , his spirit shall no longer strive in them , which I say , presupposeth that it had strove with them , and wayted upon them , and if so , for what did it strive with them ? was it that they might be converted , and become righteous , or that they might grow more wicked ? Surely nay , the pure spirit of God , strives neither outwardly nor inwardly with any to make them more wicked , but to bring them out of their wicked ways ; 't is the wicked spirit of Satan , that strives to bring forth such effects , and naturally doth ; where the spirit of God , being long resisted , doth but once cease to strive The long sufferance of God , saith the Apostle , waited . What waited it for ? He that waits doth earnestly expect , and hope for some thing as the issue of his wayting ? Now what was it God hoped to effect by his long sufferance ? their conversion from their evill to himself that they might be saved , or their confirmation and obduration in sin that they might be damned ? This would not to be wayt , to beare with long-sufferance , to strive , that he might spare them , and not finally cut them of , ( which God was loath to do ; ) but to watch for their haltings , to lye upon the catch with them , to insnare them , to pretend one thing , and intend another towards them , by sending Noah amongst them to aggravate their condemnation ; Oh! for shame away with these blasphemous conceits of the mercyfull and true God ; But I know , rather then yee will yield to the truth , ye will assert those horrid , cruel hypocriticall conceits concerning the holy God , which if any man should but suggest , concerning any of your selvs , yee would with indignation , flee in his face . But if it be as yee will have it , right or wrong , that God , from the beginning , onely intended , their temporall and eternall perdition and damnation . What needed he have wayted for that ? what need of striving and labouring for occasion against them ? had not one sin , by them committed , been ground enough for him to have taken the forfeit ? if that were it he onely eyed ? yea according to your owne desperate Doctrine , the one sin of Adam alone ; although they had never committed any in their owne persons , had been enough : What need then all this wayting , striving , sending of Noah to them , & c ? When will yee cease this senceles prattle ? when will yee leave accusing God to Man ? and heightening the enmity between God and Man ? when will you learne to think well , and speak the thing that is right concerning the righteous God ; to unrighteous Men ? that they may be perswaded to imbrace the word of Reconciliation , which God hath put in them , that in and by it , they may be reconciled to him ? But who sees not that your interest ( as hirelings ) lyes on the other side the way ? You and your work are seen , yee boast your selvs to be the Ministers of Christ , and of the Gospell ; but of Antichrist yee are , and the Anti-Gospell of evill tydings to poore mankind yee preach ; and not good will to men on earth . Your work is to dethrone Christ , and enthrone your selvs in the hearts and consciences of men and women , by keeping them under a necessity of your ministry , and from the immediate ministration of the pure Iudgements of God , from his spirit and witnes in their inward parts ; therefore , is the Lord discovering your nakednes , and laying open your shame , dethroning you , and re-inthroning himself , recovering his Iudgment seat , Authority , and Dominion ; & his slain witnes , is he raising up again , & power hath he given unto it , more than in the days of old , to judge the inhabitants of the earth ; Thousands have already bowed to his Scepter , and ten thousands submitted to its Iudgment , and have there-through , in their measures , known Redemption , and witnessed cleansing , and under his Banner are they travelling on , untill Iudgment be brought forth into perfect Victory : and your Authority Esteem , and Dignity is falne and falling , and shall fall , before the Iudgment of the spirit of God ; in every heart and conscience , in every Nation , Kindred , and Tongue , that submiteth to the Judgment of God. This is it of which David in the spirit prophesyed , Psalms . 9. 97. and 98. saying , The Lord hath prepared his Throne for Iudgment , & shall judge the world in Righteousnes , and minister Iudgment to the people in righteousnes . He cometh , behold he cometh to judge the earth : the world he shall judge with righteousnes , and the people with truth and equity . This is the everlasting Gospell , which the Angell , whom Iohn saw fly through the midst of heaven , had to preach to them that dwell on the earth , even to every Nation , Kindred , and Tongue , saying with aloud voice , Feare God , and give glory to him , for the houre of his Iudgment is come . Which is now fullfilled , and fullfilling , and therfore is Babylon falne and falling in Nations , Kindreds , and Tongues , even so , oh Lord , let her and hir Merchants fall never more to rise . Amen . Deuteronomy 30. 14. But the Word is nigh unto thee in thy mouth , and in thy heart that thou mayst do it . These words are to be understood of the Word of Faith , which is Christ , as Paul doth expound and apply it , both to the Jew and Gentile , Rom. 10. as is above shewed . Now these words [ that thou mayst do it ] are very observable , as holding forth an ability or Power given them , in the Word , as it is received , by faith , wherby they may do whatever it commands , and consequently , that it is sufficient unto salvation , see Argum. 6. where this place is at large opened . Deuteronomy . 32. vers . 43. compared with Rom. 15. vers . 10. &c. Rejoice O yee Nations ( or Gentiles ) with his People , &c. and why should the Nations rejoice with his people ? even becaus they had the same mercy of God , as to what was the maine and substantiall thing , bestowed upon them , Paul in his Epistle to the Romans cap. 15. vers . 10. takes notice of these words of Moses , and makes use of them to shew , that the Gentiles were not so cast off of God , but that they had the same mercy , as had the Iewes , in relation unto the chiefe and substantiall thing , as he expresly saith vers . 9. Let the Gentiles glorify God for his mercy ; and this hee confirmeth out of the Psalmes , Moses , and Isaiah , out of the Psalmes , hee bringeth these Testimonies , first , Psal. 18. 49. For this cause I will confesse to thee among the Gentiles ( but in the Gentiles it is in the Hebrew and Greek ) and sing unto thy name , so that the Lord was among and in the Gentiles , and had a Name in and among them , which was a Name of mercy . The second Testimony is from Psal. 117. O praise the Lord all yee Nations , praise him al yee people , for his mercifull kindnes is great towards us , and the truth of the Lord endureth forever , praise yee the Lord. Now , what [ us ] is this to whom his mercifull kindnes is great ? even the Nations and Gentiles , & that all of them , no lesse then to the Jewes , who are also in this Psalme called to praise the Lord , becaus of the mercy bestowed upon them , and becaus of the truth which endureth forever . And that the Mercy in these places aformentioned , is Christ himselfe , without which nothing is a mercy , is plaine , both from the intent and scope of the Apostles words , who is speaking of Christ , and also from the other citation out of Isaiah . 11. 10. There shall be a root of Iesse , which shall stand for an ensigne of the people , and hee that shall rise to reigne over the Gentiles , in him shall the Gentiles trust , which Scriptures as they hold forth the more abundant manifestation of Christ unto the Gentiles , after his coming in the flesh , so doe they point unto some manifestation of him , in and among the Gentiles in all ages , sufficient unto salvation , for that Moses in his day , and David in his , required the Nations , even all of them , to glorifie God with the Iewes , for his mercy , the Riches of the glory of this mistery in the Gentiles , which is Christ , as is above declared . Iob. 24. 13. They are of those that rebell against the light , they know not the wayes thereof , nor abide in the pathes thereof . This , Job spake of the wicked and oppressors ; Now , what light is this , that they rebelled against but the light of Gods holy Spirit ? Which witnessed against their evill deeds ? For that it was not the light of mans owne corrupt nature is manifest , becaus it s said , they know not the wayes thereof , wheras the wayes of the naturall light or understanding they did know , for wicked men , can digg deep in that naturall light , and find out the pathes thereof , but the pathes of this Divine and Supernaturall light they cannot find out . Job . 28. vers . 12. compared with vers . 28. But wher shall wisdome be found , and wher is the place of understanding ? This is answered , First Negatively , The depth saith , it is not in me , and the sea saith , it is not with me , &c. Secondly Positively ; And unto Man he said , behold the fear of the Lord , that is wisdom , and to depart from evil , is understanding . That is to say , that which enclineth the heart to fear the Lord , and to depart from evil , is Wisdom and Understanding . Now , what Man is this to whom God hath so said ? was it only unto Iob ? surely none will say it . Or was it only unto the Iews ? nor can this with Truth be said . For Iob neither lived among the Jews , nor was he of the Jewish Nation ; Was it then only unto some particulars of the Gentiles ? Neither can this be said ; for , there is no place of Scripture that calls only a few Gentiles , by that large indefinite Name [ Man ] By [ Man ] then we must understand Mankind , as comprehending every Individual and particular man in the World , as it is most usually taken in the Scripture . Parralel to this place is Micah . 6. 8. He hath shewed unto thee O man what is good , and what doth the Lord require of thee , but to do justly , and love mercy , and walk humbly with thy God. This is more then the Light of Nature can shew . Psalm 2. 12. Kiss the Son least he be angry , and ye perish , from the way ; when his wroth is kindled but a little , &c. This is a most sweet and joyful call unto the Gentiles , no less then to the Iews ; even to these who were combining against the Lord and his anointed , or Christ. Now that they are bid to kiss the Son , doth plainly import that the Son was held forth , and given unto them of the Father in true love , that they might kiss him , i. e. that they might enjoy him , which doth again inferre that there was such a manifestation of the Son let forth into them , which was sufficient unto salvation , elce , how could they be required to kiss him , if he were not offered and made manifest unto them ? and how could he be offered unto the Gentiles , to kiss him , if it were impossible for them so to do ? this were contrary to that righteousness and sincerity that is in God ; so that in these Words , is plainly held forth a day or time of visitation , wherein it was possible for them to be saved and escape the wrath of God ; Kiss the Son , least he be angry and ye perish from the way . Psalm 50. 1. The mighty God , or the God of Gods even the Lord hath spoken , and called the Earth from the rising of the Sun unto the going down thereof . This is an universal call unto all Nations . Psalm 98. 2. The Lord hath made known his salvation , his righteousness hath he openly shewed , ( or revealed ) in the sight of the Heathens . Now , what was this but the Gospel , in which ( as said Paul ) the Righteousness of God is revealed ? &c. And Christ in Scriptureis called the salvation of God , which was , in some measure , made known , or manifest , in them ; though not as to the outward Name , yet , the power , light and life , thereby signified , was made manifest in them . Proverb . 8. 1. Doth not Wisdom cry , and understanding put forth her voice ? vers . 4. Unto you , O men , I call , and my voice is to the Sons of men . verse 5. O ye simple , understand Wisdom , and ye fools ( for to these she also calleth , none excepted ) be ye of an understanding heart . verse 6. Hear , give Ear , or hearken ( there , in the heart ) for I will speak of excellent things . And verse 31. She tells us , she rejoiceth in the habitable part of Gods earth , yea , that her delights are with the Sons of men . Who , of all the Creatures , alone , are created capable of her inhabitation , cohabitation , fellowship and Communion in the Spirit . And therefore unto them alone she speaketh on this wise . Verse 32. Hearken unto me , O ye Children , for blessed are they that keep my ways . Verse . 34. Blessed is the man , that heareth me : watching daily at my gates , waiting at the ports of my doors . Why so ? what shall he reap thereby ? doth thy appearance , Wisdom , in and unto the Sons of Men , even to fools and simple ones , tend to their blessedness , to bring them to a blessed State ? Yes . Verse 25. for who so findeth me , findeth life ( life indeed , life eternal ) and shall obtain favour of the Lord. But he that sinneth against me ( that doth not love and receive me , but rejecteth my instruction ) wrongeth his own Soul : all they that hate me ( which none can be said to do to whom she hath never appeared , seeking their love ) love death . What can be spoken more plain to the holding forth a day of visitation for good , not watching only for evil ( as some Apostles of darkness speak ) to the Sons of men indefinitly ! Tantamount to this is , Proverb . 9. 1. 4. Wisdom hath builded , her house : she hath hewen out her seven pillars . She crieth , who so is simple , let him turn in hither ; turn in ! whither ? to whom ? to what ? let him turn in ( saith wisdom ) hither , to me , who am within , cry within , call within , lift up my voice within . Therefore to the simple she saith , let him turn in hither , and as for him that wanteth understanding , she saith to him , &c. What! doth wisdom appear , speak to , visit such ? Yes , she doth if we may believe her . Who is then , this man that wanteth understanding ? is he a Saint or a Sinner ? a believer or unbeliever ? a Regenerate or unregenerate one ? I think none will be so sottish as to say that the Saints , the Believers , the Regenerate , are these fooles , that are void of understanding : It necessarily follows then that they are the unconverted , the unbelievers , the unregenerate ; and consequently that to such , while such , Wisdom appears , and speaks , and what saith she to them ? why ! Verse 5. Come eat of my bread , and drink of the wine which I have mingled . Verse 6. forsake the foolish , and live ; and go in the way of understanding . For thee then though a foole , though void of understanding , without the knowledge of God , and so without God , and without Christ in the World , for thee , even for thee , I say , Wisdom taketh care , for thee , even for thee , she hath prepared bread , and mingled wine ; and to thee she saith , come eat of my bread ( the bread of life ) and drink of the wine which I have mingled . Behold the Visitation , the loving , the kind visitation , and tender of wisdom , to those that know her not , that heed her , that regard her not , that believe not in her . But who , or what is this Wisdom here spoken of ? is it not some common gift , some natural thing that 's common to all , elect and Reprobates , only Common , restrayning , but not saving grace , which convinceth , and condemns , but converts not , nor hath power so to do ? No , no , this Wisdom of which the holy Scripture here treats , is the highest wisdom , the wisdom of the most high , even Christ Iesus , the wisdom of God , the Son and wisdom of the Father , whom he hath given to be a light to the Gentiles , and his Salvation to the ends of the Earth , who calleth and cryeth unto all , directing and pointing all men to turn in , to with in themselves , that they may hear his voice & live . Whose Ministers , then are all those that would perswade the greatest part of mankind that Christ appears not to them , intends nothing for them , but doth all that he doth , with them , in them , towards them ; only to augment their Damnation ? Surely these are not the maydens that wisdom ; nor Ministers that Christ hath sent forth , though they pretend to come in his Name , but are the right ministers of Antichrist . The same truth is again confirmed . Isaiah 42. 6. I the Lord have called thee in righteousnes , & will hold thine hand , and will keep thee , & give thee for a Covenant of the people , for a Light to the Gentiles &c. The like place follows . Isaiah . 49. 6. It is a Light thing that thou shouldst be my servant , to raise up the Tribes of Iacob , & to restore the preserved of Israël ; I will also give thee for a light to the Gentiles that thou may be my salvation to the end of the earth . Many other places might be produced to shew the same thing , but these are testimony sufficient , that not onely the Apostles but Moses and the Prophets declared of this universal dispensation of Light given unto all men for salvation . Argument 10. From a Collation of divers Parables given forth by Christ clearly pointing at the same thing . Matth. 13. From Verse 3. To the 24. Here is the Parable of the sower expressed at large & the interpretation of it given by Christ himself , holding forth that it was one and the same seed , that was sown in all the foure grounds , though onely One ground brought forth the fruit . WHich foure grounds do signify and represent all men , in whom the seed , which is called the Word of God , hath been sown , even that Word before mentioned , the very seed of Regeneration : for in the good ground , which is the heart that receivs and keeps it , it ( the seed ) sprung up , and brought forth fruit ; therefore it could be no other thing , but that true & real seed of Regeneration which was sowne in all the foure grounds . Objection . But say our adversaries , the seed which cometh to a true birth and fruit in the good ground is not One and the same , with that which is sown in the other grounds ; wher the seed did either not spring up at all , or springing up in some measure , did wither . Answer . Who sees not ( that will but seriously mind what he reads ) that this objection , is rather the fruit of their owne prejudice against the truth ; then any naturall consequence of the Parable it self , which gives not the least ground , for any such groundles surmise as if the seed had not bene One and the same in all : The blame is layd wholly upon the grounds , by Christ , not at all upon the seed . Wheras had the seed , in either of the grounds , been insufficient , or not true , Reall seed which could have sprung up unto maturity and brought forth its fruit , the blame would have been layd upon the seed it self , and not upon the grounds ; but this was not , Therefore the seed was One and the same in all . Another Parable we find Matth. 13. 31. 32. The Kingdome of heaven , said he , is like unto a grain of mustard seed which a man tooke and sowed in his field which indeed is the least of all seeds , but when it is grown is the greatest among herbs ; and becometh a tree , so that the birds of the aire come and lodge in the branches thereof . Now , this can be no other then the tru seed of Regeneration , which becometh a Tree when it is grown , and is the preservation of men , in whom it springs up . Therefor they are said to lodge in the branches of it under the figure of the Birds of the aire . And it is very observable , that it s said to be the least of all seeds , when it is fown ; which doth plainly imply , that it is sown , in the hearts of men that are unbeleevers , and unconverted , for , onely in such , can it be said to be the least of all seeds ; in whose hearts unbelief , lust , pride , Covetousnes , and other sins are very powerfull , but this seed very small , the least of all , as having the least place and power in them ; which cannot be so said of the saints and converted , nay nor of them which are but in the converting ; and truly entred into any tru beginnings of Conversion ; for , even in them the seed cannot be said to be the least of all seeds , yea there are none in the least measure partakers of tru faith , and truly turned towards God , but the seed of truth , Righteousnes , Purity and holynes hath a place in their hearts , somewhat more then other things , that are of a contrary Nature , and so cannot be said , in them , to be the least of al seeds . But in unbeleevers it may be , and is really so . Again . Matth. 13. 33. The Kingdom of heaven is like unto leaven , which a Wom an tooke and hid in three measures of meal , till the whole was leavened . What can any man understand by this Leaven , but the grace of God , which is of a saving nature ? even the Seed of Regeneration ? for , thereby it is that men become leavened , that is , purified and sanctified . Now , the leaven is put into the meal , while it is yet unleavened ; and this meal signifies mankind , men who are unholy , and unsavory unto God , into whom while so , the leaven is put , which leaveneth them , not in an instant , but by degrees , first one measure then another , then the whole lump , if not impeded in it's operation ; for if the meale ( the mind ) be not duly applied unto the leaven of Gods grace , operating to render it savory to God , but resists the operation thereof , it will remain unleavened . Again Matt. 13. 44. The Kingdom of Heaven is like unto a treasure hid in the field , which when a man hath found he hideth , and for joy thereof , goeth and selleth all that be hath and buyeth that field . All these Parables point at one and the same thing , which is , That Divine Principle of God , given unto Men , in order to their Salvation ; which is likened unto so many useful things , in this World , because of its excellency and usefulness unto men . Now , here it is signified expresly , that this Treasure , is hid in the field , before men find IT , and also , that a man may find IT , before he possesseth IT , yea he may find IT , before he goeth and selleth all for IT : by which going and selling ALL , is understood Mans true Self-denial , and Resignation of himself unto God , without which he cannot possess the field , nor the Pearl that therein is . Now , before this Self-Denial , or Resignation of himself , he may indeed find , but cannot enjoy the Treasure . Yea , 't is his finding the Treasure , or rather being found of it , that is the cause and occasion of his going and selling all for IT : therefore when he first found IT , he was not resigned , but stood in a selfish Spirit , and was Self-Rich , calling every thing he had , his ovvn , which is plainly the state of an unbeliever and unconverted man , who may be convinced of the truth and find the workings of it in him , and yet cannot possess the Truth , in that State ; till he come to a true Self-Denial and Resignation of all , to be poor , and have his heart weaned from all those things in which he took pleasure more than in God , and then he becomes blessed , as it 's said , Blessed are the poor , for theirs is the Kingdom of Heaven . And , whereas it 's said he goeth and buyeth the field , where this Treasure is hid . By the field , is understood , his own heart and mind , which no unbeliever is possessor of , but is under the possession of another , even the Devil . Now , till the field be redeemed , the Devil and sin cast out , and dispossessed of his Heart and Soul , and his heart come to be purified , sanctified unto God , a man cannot enjoy the Treasure ; for , in the unsanctified heart , the Treasure lyeth hid , and buried , and doth not send forth that Uertu , Beauty and Glory , which IT hath in IT ; because of the Impurity of the heart , which stoppeth , and hindreth it , for IT cannot communicate it 's pure glory , to that which is impure , because of it's pure and incorruptible nature . Yet , it worketh even in this field ( which is full of impurity ) as a fire to purge and purifie it ; that so after it 's being purified thereby , IT may shine forth and display IT 'S pure glory therein . But the Heart sanctified and resigned unto God , is the field , where the Treasure is no more hid , but manifest , in which IT doth unseal and disclose it's wonderful Vertue and Povvers , in most admirable variety and glory . Again Matt. 13. 45. 46. The Kingdom of Heaven is like unto a Marchant man seeking goodly pearls , vvho vvhen he had found one pearl of great price , he vvent and sold all that he had and bought it . The explication of which is clear from the above said ; here 't is again very observable , that he found the pearl before he sold all for it , and bought it ; which signifies that men may be convinced of the truth , and find it in them , in the state of Non-Conversion and Non-Resignation ( which our adversaries deny ) but in that state they cannot enjoy it , but must first sell all . Again , Luke 15. 8. 9. We have another Parable holding forth , the same thing under the similitude of a piece of silver lost in the house . Which piece of silver , betokeneth that Divine principle , which , by man's fall from God , came to be lost , in man's heart , through the abounding of sin which covered this noble Pearl , and made it to disappear , as if it had not been : But , though it be lost , it still retains it's Existence , and is to be found in the house where it was lost , that is , in mans heart . Now this piece of mony is said to be lost , in divers respects ; it is lost unto Man , and it is lost , ( so to speak ) unto God , being so smothered and buryed , under the filth and impurity of sin in mans heart , that the Lord hath not that use of IT , so as to appear and shine forth therein , and convey the mani●…estations , of his glory , there through , unto man's soule . And thus it may be said , to be lost unto God. Who is here signifyed by the woman that lights a Candle , and sweeps the house and seeks dil●…gently till she finds IT . And , if man would find this piece of mony , he must seek IT , in the Light of this Candle which God hath lighted him with , and not in the Light of his own kindling ; and he must concur with the Lord to sweep the house , and seek IT diligently in the vertue and Power of that true Light of God , which hath inlightned him , and so he will find it , in the house , where it was lost , even in his own heart . Again , though this piece of mony doth remain , as it were , in many men lost unto God , yet certainly the Lord will not give over the seeking of it , till he find IT in ALL , and raise IT up in ALL , to have that use in them , which he hath appointed in which he will appear in everlasting joy , peace and refreshment , unto the soules of them who have beleeved and been obedient , but eternally be revealed , in flames of fire , taking Vengeance on all them who have continued in unbelief and disobedience , till the day of their mercifull visitation be over . Matth. 25. From Verse 19. to 31. Compared with Luke 19. Verse 12. to 19. These two Parables are much of a kind , most evidently and truly pointing at the same thing with these already mentioned . For what elce do these Talents , which the Lord gave unto ALL the servants of his house signify ; but the divine Grace or Gift which Christ hath received of the Father , and given unto every man , to profit with all to the salvation , of his soule ? And is it ought elce but partiality and prejudice against the Truth , in our Adversaries , to say that the One Talent , which the one received , was not in kind and Nature , one and the same , with the other Talents , and so not of a saving nature ? For from the Words of Scripture they have not the least occasion to thinke and judge so . As if the one had not been sufficient enough for him to have traded with and increased it , and consequently have been accepted of God , as well as the others . True it is one of the Parables holds forth a difference in respect of the Quantity , but not at all of the Quality , nature or kind . Now , least some might yet think the slothfull servant had not received what was sufficient ; the singular providence of God gives us another Parable : declaring that the slothfull servant had his Pound given him , as the other ; Every one their Pound . Which imports that some may have , not onely the same grace given them as others , but even the same measure , and yet prove slothfull servants . Besides , that this Talent was not any Natural gift , but indeed supernaturall , spirituall , and sufficient to salvation , is most evident from these ensuing Reasons . &c. 1. Because the Kingdome of heaven is held forth by this Parable , but no meer naturall gift hath relation thereunto . Therefore this Talent , is no meere Naturall gift . 2. Because the slothfull servant is said to have hid his Talent in the Earth , and made no use therof . But there is no meer Naturall man , but doth more or less use the naturall gift of Wisdome or knowledge that is given him . Yea the worst of men have very much used the naturall light , and abused it to serve their lusts . Wheras this is hid in the earth , and not used at all . 3. Because otherwise the slothfull servant might have had an excuse Viz. that his Talent was not sufficient , with all his industry , to procure any increase , that might be accepted of his Lord. But the slothfull servant himself pleads not this , onely charges the Lord ( though falsly too ) with hardness and austereness . Thus I have the more briefly ran through these Parables , not insisting upon the many circumstances , but onely pointing at the main thing intended in them , as knowing that the scope of a Parable is mostly to be heeded . SECTION II. Holding forth the same thing , in divers Arguments from the intrinsick evidence of the Truth it self , consonant to sound Reason . 1. Argument . From the Righteousness of God. GOD , the righteous Judge of the whole earth hath appointed a day in which he will judge the world in Righteousness , and give unto every man according to his deeds done in the body , whether good or evill . Now the sentence of his righteous judgement against all workers of iniquity will be for their disobedience to his righteous will and Pleasure . For , God having made all men to dwell upon the earth , and been good unto them , 't is a righteous thing in him to require of them all service and obedience , even to love him above all , to fear , and worship him , and do the things that are well pleasing in his sight . But , as it is righteous with the Lord to require this of all men , so is it also as righteous that he should give unto every man of whom he requires this obedience , such a manifestation of his will as is sufficient to give them the knowledg of all that he requireth of them ; and also administer to them that power & ability , whereby it is , at least , possible for them so to do the things required of them as to be accepted of him . Seing then , that men can neither sufficiently know , nor be able to do , the will of God , without an inward principle of light & life from God , sufficient to that effect ; Therefore , it is manifest , that there is such a Principle given to them . Even to every man that cometh into the world . Object . To this our Adversaries object , That ability hath been given unto every man both to know , and do the Will of God ; but they , by their sin , have lost it , and so it is righteous with the Lord , now to require obedience of them , though they cannot perform it , because they once had it , and their playing the prodigall with it diminishes not the Lords right of exacting it from them still . Answ. But of these men we ask , when or how was this Power & ability given to all men ? how and when , did they loose it ? If they say in Adam . I reply , that this is but a deceitfull mist cast before mens eyes to blind them from seing the truth . But the day is dawned , and dawning , the glorious light of which will go on to dispell all such mists of deceit . But , that I may make this the more plainly appear , I shall first premise some things . First , I grant , Adam had , when God made him , an ability or Power given him , in a divine principle of light and life , both to know and do the will of God. Secondly : That Adam , by his fall , came to loose this ability , by loosing the divine Principle in which the ability stood . Which though he lost , yet it remained in his own house : but the light and life thereof became though the prevalency of the fall extinguished , it died in him , remained shut up in death , till the Lord raised it up againe by administring unto it somewhat of its owne nature that was living which HE was no way obliged to do , but might of Adam have required obedience , even after this losse , because it was the fruit and consequent of his own Personall disobedience . Thirdly its also true , this losse is descended upon all Adams posterity , so that ( as they come from him ) they are impotent , and unable , from any Principle conveyed from him , either to know or do the will of God : and the Image of God lies slain and lost in them . But I deny , that this loss is , by God , imputed unto Adams Posterity , before their own actuall or Personall transgression : for they brought not this loss upon themselvs , they having then no personall Being , but Adam brought it upon them . Object . If they say , they brought it upon themselvs , because , being in Adam , they sinned ( though not personally and actually ) when he sinned , and so his sin was their sin . Answ. I reply , that all men were in Adam when he sinned , this imports no more , then that Adam was the stock or root of all mankind , but not , that all men had a personall existence in Adam ; Therefore I deny that they can be said to have sinned in Adam . That is to say , as the word [ ADAM ] signifieth the first Man that was made upon the earth : And there is no ground for it in Scripture . It is therefore a meere deceitfull figment invented , to blind the minds of people from the truth . For the Scriptures Testimony is plain , that every man shall give an account to God , for the things done by himself personally , and that the iniquity of the fathers , shall not be imputed to the children , unless they follow their example by actuall transgression . Object . But say they , as Levi , payd tithes to Melchisedech in Abraham , so did Adams Sons and daughters sin in him . Answ. I deny the consequence . And if this argument doth any thing , it overdoes ; and proves against themselves , that children are guilty of all the sins , not onely of Adam , but of all their forefathers : Whereas , themselves say they are not guilty of any but Adams first sin onely . They must needs then say , That Infants are not guilty of sin , meerly & simply because descended from Adam . But because of some speciall Covenant or transaction , which God made with ADAM , and with all his posterity in him , by reason of which his sin , should be their sin even before their own actuall transgression . But let them prove this if they can , for we deny it , as another figment of the same Calibre with the former . Not that we deny that there was a Covenant & Transaction made , & that when Adam sinned , his children thereby suffered a great losse , so as to come Dead into the world as to spirituall life ; and to have a seed of all sin and evill transmitted unto them , from him ; but this I say , cannot be imputed unto them , as if THEY had lost it , or brought it upon themselvs , or were the punishment of their sin . No , that is false , it s the punishment and consequent of Adams sin , onely . And as to these words Levi payd Tithes in Abraham . The Apostle doth not absolutely say so , but qualifies it with an as I may-so-say , &c. which plainly implyes that they are not to be taken strictly . Object . But say they , how could God punish infants with this losse , if they had not been guilty with Adam . Answ. It is not , to speake properly , their punishment , nor can it prove them sinners , no more then that the curse that came upon the earth through Adams sin , was a punishment to it , as well as to Adam , or that it was guilty . Adam brought this losse upon his children , nor was it unrighteous in God to suffer him so to doe , though they were guiltless of it . Just as if Adam should have layd violent hands upon any of his children , or any man now should do the like ; it is no unrighteousness in God to suffer such a thing , and yet this murther cannot be imputed to the poor children , as if they were guilty of it . And indeed just thus it was ; Adam , as it may be said , did by his sin murther his children , for had he not sinned his posterity should not have come into the world with a Dead image , and brought the very seed of the serpents image along with them , which , in the nature of it is sin , being contrary to the purity and righteousness of Gods Nature , which is the first law . But still I say , it s not their sin , nor imputed unto them , before their actuall transgression . Now , let none through ignorance or prejudice say , that we herein , deny original sin , for originall sin , in the true sence , we deny not , that is to say ; that there is a seed of sin , transmitted from Adam unto all his posterity in the naturall birth , which becomes the origine , source and spring or root of all actuall transgressions , where ever it springs up , in which all sin is committed , but , we say this is not mens sin , nor imputed unto them before actuall transgression . Of the propagation of sin thus in a corrupt seed , the scriptures do indeed declare , but no where , that this seed , is the sin of infants or that God chargeth it upon them , before their actuall transgression . Yet this figment , they would fain hammer out from those words of the Apostle Rom. 5 : 12 , 14 , 18. But I shall plainly shew that these words do prove no such thing , Verse 12. saith . By one man sin entred into the world , and death by sin , so death passed , upon all men , for that all have sinned . Now , we grant , that sin entered into the world by Adam , and death by sin , but it is the spirituall death that is here mainly intended , even that principle of death which killeth the soule ; and , where it is suffered to spring up , hindreth its living unto God. Object . But they urge , that the Apostle saith , all have sinned . But all have not sinned actually and personally , as infants , Ergo they have sinned Viz in Adam . Answ. By all , in the first proposition 't is cleare that MEN are to be understood : for it s said , death passed upon all men , for that all have sinned , or ( as it may be rendred ) in which all have sinned . But this place speaketh not at all of infants , who are not Men and Women , but children . Object . But they would again infer their fiction from another translation of the words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] rendring them ( not for that , but ) in whom ( that is , say they , in Adam ) all have sinned . Answ. To this we say , that though the words be rendred in whom , or in which , there is not onely no necessity , but no ground to understand it of Adams person . For there is another Antecedent unto which it more nearly relates , Viz the sin that entred into the world by which came death . And indeed is death it self , to wit , that cursed seed of sin , in wich all have sinned , that ever did sin . All sin being committed in it . And this seed and birth of sin is called Adam , i. e. the old Adam or old Man : as the seed and birth of righteousness , is called the New-Man or second Adam . And in this sence , the translation [ in whom ] may be admitted and the explication , to wit , in Adam all have sinned . The word Adam not being understood of that first person whose name was Adam , but of that sinfull and sinning nature wich being derived from him beares his Name . Obj. They Object further that because its said death reigned over them who have not sinned after the similitude of Adams transgression , therefore infants are sinners , for by that phrase , say they , are infants understood . Answ. Suppose that infants are there understood , it is so farre from proving them sinners , that it doth rather the contrary . Saying that death reigned over them who had not sinned , &c. Obj. But say they , Infants are sinners because lyable to death , as many do actually dy in their infancy . Ergo they are sinners . Answ. I deny the consequence , their death no more proves them sinners , then it proves the Apostles and other holy men deceased , to be still sinners , because they are dead , or do still continue in the state of the dead , and shall , till the resurrection of the body . But this they themselves beleev not . Therefore this argument overdoes again , if it does any thing . Object . They argue againe from the 18 Verse . That judgment is come upon all men Ergo all have sinned . Answ. This word judgement is not the Apostles , but Translators , not being found in the Greek . Where somewhat is left to be understood ( which the Apostle expresseth not ) as being come upon all men unto condemnation . But what this [ somewhat ] is the letter doth not express . Onely this is observable that it is not jugdment . The Apostle not saying that judgment or condemnation is come upon all men but some what [ Viz the seed of sin ] is come upon all unto condemnation . i. e. some what which hath condemnation as its effect where it is suffered to bring forth . Object . They indeavour once more to infer their assertion from these words , Verse 19. where it is said , by one mans disobedience many were made sinners . Answ. This proves not that his disobedience , was formally their disobedience , but onely a cause , and that remote thereof . Even as by the obedience of Christ many are made righteous , not that his righteousness is imputed unto them who are not actually righteous . Object . They object again , that as a mans debt is chargeable upon his children , so is Adams upon his posterity . Answ. This is so , and is just , where a man leaves as much behind him , as will pay his debts ; or where the heir voluntarily accepts . But otherwise unjust ; but they grant , and that truly , that Adam hath not left any such ability to his children wherewith to satisfy God , or answer his requirings . How plainly now doth appear the groundless and unwarrantableness of their doctrine ? That God requires of men obedience , and punishes them for their disobedience since the fall , to whom he gives neither light sufficient to discerne , nor ability enough to answer , his requirings , and that alone because they , in Adam , on rather he for them , ( for they could not , having then no existence , ) prodigally wasted and lost all spirituall light and life . Look upon it , read it again , and tell me whether this looks , or sounds like the Doctrine of Christ the truth it self , the Doctrine of the Gospell of Salvation ? Hence then I argue , That Doctrine which serves to cleare the righteousness of God , in his punishing the wicked for their disobedience , is to be owned , and on the contrary that which tends to the obscuring it , and casting an imputation of cruelty and injustice upon God , to be denyed . But this Doctrine which asserts a principle of light and life sufficient , to be from God imparted to all mankind , servs to clear his righteousness &c. and the contrary Doctrine to obscure it , &c. Therefore &c. The first proposition is so clear that it needs no proofe . The second doth again as clearly flow from that . For , if God hath de novo , or of a new , given unto all men a sufficient principle of light and life , to know and do his will , then he may say , as in Isayah , and now oh men of Iudah and inhabitants of Ierusalem , what could have been done more unto my Vineyard that I have not done in it ? Viz. in point of righteousness , he hath done all that was needfull to cleare his Iustice in giving the Vineyard that which was sufficient to enable it to bring forth good fruit , and consequently in punishing it for remayning unfruitfull . Wheras , if he had not given that which was sufficient , his righteousness could not have been cleared . For the law of righteousness requires of no man more then it allows him ability to perform . And hence is very manifest , the ridiculous unreasonableness of that assertion , that they that perish , have that given them which is sufficient to make them inexcusable , but not sufficient to salvation , howmuchsoever improved . For notoriously evident it is , that that alone is sufficient to leave a man without excuse , which , being duly improved , is absolutly sufficient to render him excused ; and this again , infers sufficiency unto salvation . Besides , why do they put themselvs to that trouble , of saying , that they have that given them , that is sufficient to leave them without excuse ; seing they may as easily lay the inexcusableness it self , upon Adams sin , as the insufficiency to save ; and tell us they are without all excuse , not for any thing particularly or personally given to them , but for Adams sin . But let the Scriptures be searched throughout , and it shall never be found , that any are simply condemned , or made inexcusable for Adams sin ; but for their owne sins in the first place , and for those of their Ancestors but consequentially . This is the Condemnation of the World , saith Christ , that Light is come into it , and they love darkness , &c. But no where is it said , this is their condemnation simply that Adam sinned . Argument . 2. From the Mercy , Love , and Goodness of God , extended in a day unto all men . THat the Mercy , Love and Goodnes of the Lord , is extended unto al men , in a day of visitation , the Scriptures testimony is most ample . Some few of the more significant of them I shall alledge Viz. Psal. 14. 5. 8. 9. The Lord is gratious and full of compassion , slow to anger and of great mercy , Good unto ALL , and his TENDER MERCIES are over ALL his Works . Psalm 107. 8. Oh that men would praise the Lord for his GOODNESS , and for his wonderfull works to the CHILDREN OF MEN. And this is foure times repeated in that Psalme . Psalm 81. 1. 4. O Lord , our Lord , how excellent is thy Name in ALL THE EARTH . What is MAN that thou are mindfull of him , and the SON OF MAN , that thou visitest him . Psalm 62. 12. Also unto thee O Lord , belongeth MERCY , for thou rendrest unto EVERY MAN according to his works . Here observe the connexion , which is very signall , importing that the evill doers shal be condemned , from the very mercy of the Lord , which they have sinned against , and out-sinned the visitation thereof . Matth. 5. 44. Love your enemies , blesse them that curse you , do Good to them that hate you &c. that you may be the children of your father , which is in heaven , for he maketh his sun to rise on the evill and on the Good , and sendeth rain , on the just and unjust . Here again the connexion is very signall , they are bid to love their enemies , which must certainly be taken universally , even all their enemies , of mankind ; and why ? that therein they may be like their heavenly father , who loveth them ALL , and doth Good unto ALL just , and unjust , &c. Actor . 14 : 17. Nevertheless he left not himself without a witness , doing GOOD and giving us raine from heaven , and fruit full seasons , filling OUR HEARTS WITH FOOD AND GLADNESS . Rom. 2. 4. Despisest thou the RICHES of his GOODNESS , forbearance and long sufferance , not knowingthat the GOODNESS OF GOD , leadeth THEE to repentance . Which Scriptures do all plainly declare the mercy , and Goodness of the Lord toward ALL MEN , not onely , no nor yet principally , in relation to outward things , but to the salvation and welfare of their soules . For , in that God loveth all men , he loveth their soules , which is the principall part of men , Now , if he love their soules , then he hath provided somewhat for the welfare and happyness of them . And in that it s said , the Goodness of God leadeth them to repentance , it manifestly followeth that repentance , was once possible unto them . For the Goodness of God leadeth no man to that which is impossible . Ezekiel . 33. 11. As I live saith the Lord God , I have no pleasure in the death of the wicked , but that the wicked turne from his way , and live , &c. 1 Tim. 2. Verse 1. 2. 3. 4. 5. I exhort therefore , that first of all supplications , prayers &c. be made for ALL MEN , for Kings , and for ALL that are in Authority &c. For this is Good and acceptable in the Sight of God our savior who will that ALL MEN Shal be SAVED and come to the acknowledgment of the truth , for , there is One God , and One Mediator between God and Man , the Man Christ Iesus who gave HIMSELF a ransome for ALL to be testified in due time . 1 Tim. 4. 10. Because we trust in the living God who is the saviour of ALL MEN , especially of those that beleeve . &c. Joh. 4. 42. Christ is called the SAVIOUR of the WORLD . and Joh. 1. 2. 2. The reconciliation not onely for the sins of the Saints or beleevers , that were chosen out of the World [ not onely for our sins , saith the Apostle , ] but also for the sins of the WHOLE WORLD . What more plain , and evident ! can more emphaticall and significant expressions be used by men ? But besides these plain testimonies of Scripture , which need no explication , nor application of mine , there is an universall testimony and witness of this truth in the heart of every man that cometh into the world . For that very same thing , that in his heart beares witness to the existence or being of God , is also a witness , that he is Good , loving , mercifull , long-suffering , gracious and favourable unto him , till he by his wickedness hath out-sinned the day of Gods mercifull visitation . And then , the same which before witnessed unto him of the love and mercy of God , doth now beare witness of his wrath unappeasable , and fiery indignation against him . This have divers felt sealed in their hearts , as Cain after the murther of his Brother , Judas after his betraying Christ , and many Apostates . But I say , before this time , in whichmens wickedness be come to the heighth , and the cup of theiriniquity full ; there that is in all men , that which certainly witnesseth unto them , that God is mercifull , good , and favourable unto them ; even the same I say , that Witnesseth that he is , so that there is no man who can , or dares to say , the Lord is not , nor ever was mercyfull , and loving to me . For in so saying , he should ly against the inward Testimony of God in his conscience , yea the daily mercies of the Lord dayly conferred upon him , would also be as a thousand witnesses against him . Object . If it be now Objected , 't is true , there is such a witness in every man , of the love and goodness of God to him , in relation to things temporall and externall , but not to things spirituall and eternall . Answ. It is as easily answered that this distinction is frivolous , ridiculous and absurd : For the same that witnesseth that God is good to his body witnesseth also that he is good to his Soul much more , because the soule is more worthy then the body , and the more Principall part of man ; yea , is rather the man then the body . Therefore if God be good unto ALL men ; he is good urto the soules of all men : and if he be good unto their soules , then he hath certainly provided , that which is sufficient for the health and wellfare of the soul , and consequently that which is sufficient unto salvation . O Man ! who ever thou art , whether Iew , or Gentile . Scythian or Barbarian , let the witness of God in thy conscience answer , which tels thee there is a God , who hath made the heavens and the Earth , and created thee , with all mankind to dwell upon the face thereof , given thee a body and provided abundantly for the welfare and comfort of it , and of the life thereof , causing the sun to shine , and raine to descend upon thee , the Earth to give thee bread , the water drink , the Aire breath , the fire warmth , the heavens light , and many other benign influences : hath , I say , this bountifull God , and Creator , who hath given thee , besides all this , a soule immortall , so carefully provided forthy body , and the life and comfort thereof , &c. wholly neglected to provide for thy soule , and the immortal life and good thereof ? hath he given nothing to feed it ? no food convenient for it ? appointed no bread for the mouth therof ! no water for thy inward , as well as outward man , to quench his thirst ! no aire to give it a comfortable breath , no fire to warm it no light to lead it in its way , in which it ought to walk ! nothing to refresh it in its path ! I say , hath the same Lord provided so many , so abundant remedies to cure the maladies and distempers of thy mortall body which is but dust , and no remedy at all for the discrasy and distempers of thy soule ( of a more excellent and noble substance ) by which they may be removed , and thy soule cured ! let the witness of God in every man answer ; and I am certain it will not faile to beare this Testimony unto the goodness of God : That he hath as abundantly provided for the good of thy soul ; as of thy body . And if he has provided for the good of the soul of every man ; that good must beare Analogy or proportion , to the soule , so as to answer unto the nature thereof which is immortall , or eternall and without and. Therefore it must be an immortall and eternall good , and consequently sufficient unto salvation and eternall bliss . For , it s said of the Lord that he openeth his hand and giveth unto everyliving thing its meat , that is , that which is good for it . So to the Beasts of the field he hath appointed food convenient for them , to the foules of the Aire their meat , to the fishes of the sea theirs , which is not one and the same to them all , but distributeth to every one according as their nature requires , what 's consonant thereunto . Now , is it in the least measure probable that this bountifull Creator , who hath so abundantly provided for the Vegetable , and animall life in plants , and the beasts of the field , as also in men , food convenient therunto , should have provided no food for the rationall soule of man , which is an eternall and everlasting substance ? no food I say , convenient for it , by which it might live in comfort and joy as other creatures do ? Indeed , had the soules of all men sinned personally , as the Angels who fell , God had as justly passed them by , and deprived them of that which was good , as he did the falne Angels . But , to conceive that the righteous God , hath thus passed by , and deprived most , orindeed all the soules of mankind , before their own Personall or actuall transgression , is most injurious , against both that abundant righteousness , moderation and mercy , unto which , both the Scriptures , in most ample manner , and the inward Testimony of God in every man , do bear witness . But again , if God were not a lover of the soule of every man , and provided not for their good ; but on the contrary hated the souls of some , yea of most men , even before they had a being , denying or depriving them of that which is for their eternall good ; then surely , it could in no propriety of speech , or Justice , be said , that God were good , loving and merciful to all men ; though he did confer upon them never so many outward things , good for the body or outward man : For what advantageth it men to have all the good things of this life if they loose their soules , they being past by and from all eternity irreversibly appointed to eternall wrath and misery ? yea , are they not hereby but rendred the more miserable and unhappy ! and what can such a conceit beget in them , but blasphemous and injurious thoughts of their maker , so as to look upon his dealings with them ( which is horrid to be thought ) as as cruell as those of the inhumane Cannibals towards some , whom ( poore miserable creatures ) they feed with good fare , to fatten them that they may feed upon them with the more pleasure ? How is it now possible for any to imagine these Cannibals , to beare any love to those whom they thus fairly feed , that themselvs may with the greater pleasur feed upon them ? And yet , doth not the Doctrine of these men , who teach that God hath passed by the soules of most men without providing any food at all for them , represent the mercyfull and just God as onely seding their bodies Canniball like , or worse ( Oh dreadfull and astonishing to be thought ! ) with the abundance of the good things of this world , onely in order to the making them more miserable in the condition of their soules , devoted to the insatiable wrath of God to feed upon to eternity ; never giving them any sufficient occasion whereby they might be in a possibility of salvation ? Wheras , the contrary doctrine which asserts that God hath provided , that which is good for the soules of all men , even sufficient for their salvation , in a day , or time of visitation allotted them , wherein it was possible to have been , though they never actually be , saved , but do perish eternally , doth abundantly clear both the righteousness and mercy of God ; as not wanting on his part , being willing to have saved them , but they would not embrace it : and so their condemnation is just , and they can have no plea , neither from the righteousness , nor mercy of God ; which mercy it self , doth most deservedly condemn them , because they have finned against it , and despised the riches therof , which did lead unto repentance . Thus shall they be judged by , and left without all excuse from the very mercy of God. Wheras , had not the Lord visited them with what was good for their souls and sufficient to salvation . They might have had this strong plea. Lord we desire to plead at the tribunall of thy mercy , even at thy mercy seat ; though we cannot stand , we acknowledge , to plead at the throne of thy strict justice , yet let us plead at the throne of thy mercy : Lord thou hast indeed required us to serve thee with our souls , but in all our life time thy mercy never visited our soules , with any measure of light and life sufficient to enlighten , quicken or inable them , either to know the service thou requiredst of them , or ability to perform it . Therefore Lord how can they mercy condemn us ; we never having sinned against thy mercy ; thy healing , thy saving , thy enlightening , thy quickening mercy to the salvation of the soule . Therefore we put up our plea to thy mercy , that we may at least be preserved from eternall wrath through thy abundant mercy . Now , let the witness of God in every man judge in this matter , and it will certainly determine that because the mercy of the Lord shall condemn all that perish , the same mercy must needs have visited them , with some measure of light and life sufficient unto salvation . Which saving mercy of the Lord visits every man , till he hath wholly filled up the cup of his iniquity against it , and then he is left to himself . A threefold instance of this thing the Scripture gives us , first of the Amorites , Idolaters that possessed the Land of Canaan , in Abrahams time . The iniquity of the Amorites ( saith the Lord to him ) is not yet full . How , not yet full ! because the mercy of the Lord continued yet to visit them , and they had not yet wholly outsinned the time of the mercifull visitation of God , given them . The second is that of the Jews over whom Luc. 13. 34. Christ lamented , saying , O Ierusalem , Ierusalem , &c. O that thou hadst known in this THY ▪ DAT , the things that belong unto thy peace , but now they are hid from thy eyes . And again , how faine would I have gatherd thee , as an hen gathereth her chickens , but thou wouldst not , therefore thy house is left unto thee desolate . The third instance , is that of the people of the old World , of whom the Lord said , my Spirit shall not alway strive in man , for that he is also flesh , &c. All which do plainly imply a day of visitation , unto them that perish and consequently that salvation was possible , unto them , through the appearance of God in that day . Argument . 3. From that universall duty that is upon every man , to believe and call upon the Name of the Lord. THat it is the duty of every man that comes into the World to beleeve in and call upon the Name of the Lord is evident from Scripture . Powre out thy wrath upon the heathen , that have not known thee , and upon the kingdomes that have not called upon thy Name . Jer. 10. 25. And why so ? doubtless because they ought to have known him and called upon his Name : For punishment implies , and is the wages of , sin . Now , if not to know and call upon the name of the Lord were their sin : then to know and call upon him was their duty . Again these words [ who have not known thee ] import saving faith and knowledge ; Viz. who have not known thee in a believing way . Again , Prayer , true prayer and faith are inseperable companions joyned together by God. So that if the Lord hath required the heathen , and Kingdomes of the world , to call upon his name , then he hath required them to beleeve ; as it is plain from these words , how shall they call on him in whom they have not believed , Rom. 10. 14. Psal. 62. 7 , 8. 65. 2. And if he hath required of them to beleeve , then ( Christ , the name of God ) the object of faith , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hath been , in some measure manifested and held forth unto them as the Apostle again answers to that objection , Isayah 45. 22. have they not all heard ? yes , No doubt , their sound went out through all the Earth , and their words unto the end of the world . Rom. 10. 18. Psal. 19. 3. In all which places faith and prayer are conjoyned . And remarkable it is , that God is said to be Psal. 65. 2 , 5. the hope and confidence of all the ends of the earth , unto whom all flesh come because he heareth prayer . He is the ground of their hope and confidence , and in him they ought and may confide as the God of their salvation . This is further shewed , by that inward Testimony in the heart of every man , which sheweth him that there is a God or supreame Being , for the same that sheweth man the existence of God , sheweth him that he is to confide and trust in him , to worship and call upon his Name , to love , feare , and obey him &c. Of which Paul spake , saying to the Athenians , That God made all nations of one blood that they should seek him &c. Act. 17. 27. And hereunto he giveth them , even all Nations , atwofold ground of encouragement . First because God is not far from every one of them , that is to say , because he is nigh unto them , Very nigh , yea so nigh , that in him they live , and move , and have their being . Secondly , because they are his of-spring and children , and he their father ; which holds forth most sweet and comfortable things unto the children of men , Viz that the Lord doth regard them in so neare a relation , notwithstanding their degeneration . And thus much is clearly held forth by our blessed Lord and saviour , in the Parable of the Prodigal son , whose father still reckoned him as his son , saying , this my son , was dead and is now alive , was lost and is now found . So that all men in a naturall condition , while the day of Gods mercifull visitation remains towards them , in some sence , are the children of God ; that is to say , his dead and lost children , whom he visits to quicken and find them . And this is for the seeds sake , there is a seed of God in them , of which it is possible for them to become the children of God , as it springeth up in them , to leaven and change them into the image of God. And so in the naturall & unconverted state they are his children , not actualy , but potentially , that is , they are in a capacity to become his children , through that divine seed which is in them : Therefore God is nigh unto them , and lookes upon them in so neare a relation ; And this is the foundation , or moving cause , why all men should trust in the Lord , worship and call upon him : wherefore the nighness mentioned by the Apostle must needs signify a nighness of the Lord unto all men , in mercy , as a father unto his children ; he sees them dead and lost , and the bowells of his tender love , yearns towards them , so that he comes nigh unto them , in the tender love and mercy of a father to quicken and find them . But to the falne Angels he stands in no such near relation . It is I say , the nighness of the Lord , even in his saving mercy , and in a saving way , to all men , that is the ground and foundation ( by the Schoolmen called [ Objectum formale , ] the formall object ) why they should beleeve and call upon him . For the act always praesupposes its formall object . So that , if the Lord requires all men to beleeve in , and come unto him , as children unto a father , and seek from him , that which is good for them in that relation , then certainly he doth hold forth himself unto them in such a way as its possible for them to beleeve in , and find him . For , it is as unreasonable a thing to require a man to beleev in that which is not held forth , as an object of faith , as to bid a man hear and yet speak nothing , or look upon this or that thing , when there is no such thing to be seen or presented to his sight , or to bid a man smell , tast or feel when nothing is exhibited to be smelt , tasted , or felt . And so , if the Lord ought to be beleeved in , by all , and that as a God of mercy , as nigh , as a father &c. then certainly he doth reveal himself in such a way in some measure : For how can they beleev in him of whom they have not heard ? and how can they hear without a preacher ? and who is this Preacher that all nations must hear ? but the word of God ? seeing all never heard any outward Preacher ? And seing its the duty of all to call upon the Lord what should they call upon him for , if not for saving-mercy , healing and quickning mercy , if not for salvation and for that which is sufficient to save them ? should the soule when it s to seek the Lord , onely seek him for the things pertaining to the body ? and neglect to petition for its self that it may be saved from sin and wrath , from death and evill ? Now , if the soule may , yea ought to pray for these things , must it not pray in faith , beleeving it's possible to attain them , & if the soule , in its seeking , must so beleev then are they attainable at least . Elce the Lord should require men to beleev a lye , and that which is false , even to beleev that to be attainable , which is not so , if salvation be not , at least , possible to every soule in a day of visitation ; but to say that God requireth any man to beleev a lye is injurious unto the veracity and righteousness of God , which his witness in every Conscience declareth . Some may say Arminius argued thus for universall grace , having just such an Argument . To which I answer , if it were so , I have not received it from him , but from the Spirit of truth wich hath let me see the truth of the thing in my owne heart : and any that are acquainted with Arminius his writings can not but see , that I prosecute it not in his way . But in another more convincing , and which hath a deeper reach to the inferring of grace universall Evangelicall , de primo , given unto all , wich Arminius never pleaded for nor affirmed . But it may again be objected , that this seems to contradict another principle which we hold , Uiz. that wicked men should not pray . To which I answer . No such matter , for we onely say that wicked men , abiding in wickedness , impenitence and unbeleef , ought not to pray : but first to repent and beleeve and then pray . Argument . 4. From the very Nature and intent of the Gospell . THe very Nature , summe and import of the Gospell is , glad tydings of salvation unto all people ; holding forth the Good will of God towards them , pointing at , and directing them to a principle , by closing with which , peace and reconciliation with God is obtained , and the forgiveness of sin received . And thus did the Angel of the Lord publish the Gospell , unto the shepheards at the nativity of Christ according to the flesh . Behold ( said he ) I bring you Good tydings of great Ioy , which shal be unto all people Luc. 2 : 20 , 19. And suddenly there was with the Angel a multitude of the heavenly host praising God and saying , Glory to God in the highest , and on earth peace , Good will towards men . According to what the Lord said unto Abraham in his day , in thy seed , which is Christ , shall all the Nations of the earth be blessed . Object . But our Adversaries , according to their old corrupt glosse , say , that by [ all people ] is to be understood , not all particulars , but some of all sorts . Answ. This is manifestly contradicted , by another principle of their owne , Viz. that immediate Revelation is ceased . From which , and their concession that the Gospell is really glad tydings , and holds forth the reall love and good will of God , unto some , I thus argue ad hominem , ( as they speak . ) If the Gospell be no otherways glad tydings to any , but as it is to all , and every , particular ; then it is glad tydings to all and every particular . But the first is true . Therefore the latter . The connexion of the first proposition , is so cleare , that nothing needs to be said to it . The second proposition , ( Viz. that the Gospell is no otherwise glad tydings to any then to all , and every one in particular ) is thus proved . The knowledge that any particular among you can have of the Gospels being glad tydings unto them , and holding forth the love and good will of God towards them , is , either because they know the Gospell to be so universally to all and every one ; or elce , because of some speciall immediate Revelation from God , assuring them , that though the Gospell be not glad tydings unto all men , but that many are , ( yea the far greater part of mankind ) excepted , yet it is so to them in speciall , God having revealed it unto them , by name , that they are included in that particular , small number , to whom the Gospell is glad tydings . But this way you wave , as denying immediat Revelation . Therefore must run to the former there being no third way conceivable . And indeed upon that ground it is clearly deducible , for , if the Gospell be glad tydings to all particulars , then any particular may without hesitation conclude it so to him . For , from the universall to the particular or particulars , is a most certain and infallible consequence . As for example , I , or any man may conclude our selvs as descended , from Adam because all men universally are so . And on the contrary , from never so many particulars , if there be any exception , of but any one , it doth not follow unto any particular whatsoever . So , no man can conclude himself descended from Abraham , because 't is most certain many are so . Just thus , if the Gospell be onely glad tydings , unto many , and not unto all , and every particular , it follows not that it is just so to me or thee . For that , it is as probable that we may be among the secluded , as included , if the Lord hath not particularly revealed it to us . Now , before any man can beleeve the Gospell , it must be held forth as a thing certaine , and as such must be made knowne unto him . For , what is a mans faith , but the particular application of the Gospell , or thing therein held forth , unto a mans self ; or mans laying hold on the Grace offered , and beleeving that it belongs to him ? Which he can never doe , untill it be so made knowne to him , and that certainly ; not by faint or rash conjecture . For true divine faith relys not , cannot leane , upon meer conjecture , but onely upon certainty . And herein faith differs from Opinion , which always relyes upon conjecture ; and therefore is but faint and fluctuating , weak and feeble , as is the foundation upon which it relyes . Wheras , that certainty which is the right basis and foundation of true faith , is strong and can never faile . Again , the Gospell can not be glad tydings to any , further then it is certainly known to belong to them , because uncertain tydings can never be glad tydings : the uncertainty thereof so hindring the heart in closing there with , that it cannot come to have joy therein , but is rather kept in an anxious sadness , till it knows the certainty of it . Now how can they be glad tydings to any ( except through a speciall and immediat revelation ) but from this ground , that they are so to all . If it be replyed , it may to some be knowne , through their effectuall calling , the Lord secretly persuading them ; by the secret operation and influence of his Spirit , to apply the grace of the Gospell ontwardly held forth . To this I answer . How shall they , in what manner can they , be assured of the efficacy of their calling , and that their beleef of it , is not a meer presumption , and groundless imagination ? for this again , must either be knowne , by its having an objective evidence of its owne ; or , from the evidence of the Scripture ; If the first , that I affirm to be , as it indeed is , immediat Revelation exparte objects . Which thing these men utterly deny in this age . For , that secret operation , influence or impression of Gods Spirit , they will allow to be onely subjective and not objective . Which therefore , I may justly call ( as they understand it ) a blind impulse , or impression ; From whence consequently , they cannot infer the certainty of the Gospels belonging to them . If they say the evidence is from the Scripture . Then certainly it must be from the Scriptures holding forth the Gospell universally to all , as glad tydings , and so by consequence to them . Because there is no Scripture that holds any such thing forth particularly as to them , more then to others . For , as is already shewed that it is held forth as glad tydings to some , gives no man firm ground to conclude it so to him , as one of those some . But , waving now this principle of theirs [ that immediat revelation is ceased ] ( through most true it is , that there is at this day immediat revelation , and that no man can truly apply the Gospell to himself but by immediate revelation ) yet this Argument is of great weight and force . As for example , First , it cannot be denyed that , the truth of the universall being knowne and beleeved , is a great and comfortable , confirmation to the strengthening of mens faith in the particular application . For , if the Gospell hold forth good will unto all then certainly unto me . So Secondly . As I can savingly beleev the Gospell no other way , but as held forth unto me by immediat revelation . So by this immediat revelation , it is not any singular or particular principle that is thus held forth unto me , but that which is the universall , the common salvation , Viz , the Light , the word , the seed , which I sind revealed and made manifest in me , reproving sin , in heart , word and deed , and secretly drawing me from it , unto righteousness , which principle is revealed in me , to be the grace of the Gospell ; not , I say , as any particular principle given unto me , and not unto others , but , as that which is universally given , and works , so to speak , universally , answering every where ; to me in others , and to others in me . And so it is both outwardly preached , and inwardly manifested to be that universall principle which is the grace of the Gospell . Through closing with which , peace with the Lord is obtained . And because it is an universall principle and is so inwardly revealed , therefore is my heart the more persuaded to close with it , especially at first , or in my first entrance . For , coming to hear that that which secretly reprovs for sin , and appears against it in every conscience is the very grace of the Gospell , and finding the same thing revealed in my particular , this is an occasion or ground for me to beleev it . Wheras , if the principle were not universall , and that there were two principles , reproving and convincing of sin , the one universal not saving , the other particular and saving , I might have much reason to question , whether what I have , be the saving and speciall principle or no. Thus I say . The principle being in the first place declared , so to speak , as an universall thing , it is a great help unto the poor soule , at its entrance , to facilitate its belief : Of which thing I have had experience in my own particular who witnessed it revealed in me , as universall , and so closed with it , not that I durst say that there was any speciall principle revealed , or given to me ; For , such was the darkness confusion , and inclearness that was over my mind , that I could not have distinguished it ; but yet I manifestly felt in my heart that which reproved all sin , and weighted me for it , working as fire against it . But this I knew to be nothing but what was common to others ; For the same that made me know it in my self , made me know , and feel it in others . And now , this universall thing , being by Gods faithfull messengers preached unto me , as the very grace of the Gospell , and the very saving Light of Iesus Christ. O! how glad tydings was it to my soule ! which closed with the truth thereof , by the secret operation of Gods holy Spirit . And truly , in that day , I must needs say , that the greatest , most manifest and clear prop , or ground of my faith ( that was visible unto my mind ) that I had in my heart what was saving ; was , even because I found in me that little , universall , common , despised thing , the least , of all seeds , which is at this day more precious unto my soule , and more excellent then all the mountains of prey : seing that was held forth to be the saving grace , wich was universall ; which I found in mee , answering to it in others : yea , when it was the least of all seeds , in me , it did wonderfully answer to its self in others , in whom it was grown up to be the greatest of all herbs , full of heavenly fruit and vertue : and while it was yet burthened and oppressed and imprisoned in me , it answered to the same ( the same I say , for nature and kind ) in others , where it was in Dominion and perfect liberty , over all that oppressed it : whereby I was exceedingly reached , strengthened and confirmed to beleeve that it was of a saving nature , conceiving a blessed hope , that it would in due time be raised in me , into the same Dominion , victory and liberty , that I felt it to be in , in them ; which now , in a measure , I do witness ; all glory and praise be unto the Lord for ever . So I say , feeling that universal Principle in me ; and being perswaded of the Lord that it was universally saving , I was thereby helped to beleeve that it was saving in me . And indeed , that immediate revelation by which faith at first , is usually or commonly wrought in the heart ; is not so much given in a distinct form of words particularly saying this or that thing to the soule : as , in a manifestation of the divine power and vertu of Gods Spirit in that little seed , which the heart is made to feel secretly working in it , as sire , soap and water , as an hammer , and two edged sword , as a magnet , or Load stone , drawing the heart to it self ; And thus is faith , at first , wrought by the word of God speaking forth it selfe simply in power , vertue , Light and life , rather then in words ; for that the soule , being in confusion , darkness , and unacquaintedness with the way of God , cannot so easily apprehend it , so as to discern it from an imagination , as it can apprehend the vertue and life it self , and distinguish it from any other thing , but afterwards , when the ear is well opened and formed , words are given , and that very distinctly heard and apprehended , which are very precious and excellent , full of heavenly vertue and glory . Argument . 5. From the exceeding great usefulness of this truth , in order to the gathering of people , into the true faith of Christ : even to the universall conversion of all Nations . As also , from the great prejudice of the contrary Opinion , in order thereunto . THE Scriptures Testimony is Very large and ample , that in the latter days there shal be a very great ( and so to speak ) universall gathering of the children of men ; in all nations unto the faith of Iesus Christ ; and that is it which all true Christians find themselvs much concerned in , to pray , travell , and labour for , even the gathering and turning people unto the faith of our Lord Jesus Christ ; and that holyness , and vertue and righteousness , may spread and abound in and among them . Now , what is more usefull , and conducible to this universall gathering ; then this universal principle , and what more pernicious and prejudiciall therunto then the contrary ? hence I thus argue . That Doctrine which is most conducive of that universall gathering and conversion of all Nations to faith and holyness is to be imbraced . And that which is most prejudiciall and impeditive of it , is to be rejected . But this Doctrine which holds forth an universal , sufficient Evanlic principle is most conducive &c. and the contrary most impeditive &c. Therefore , The first proposition is so clear that nothing needs be added for proof of it . And the second is thus proved . That Doctrine is most usefull and conducive of holyness &c. which informeth unholy , and unbeleeving people universally , of a principle given them of God through which they may come to beleeve , and be made holy . And that Doctrine which not onely informeth people of no such thing , but plainly denyes any such principle , as to the greatest part of men ; is most prejudiciall , and impeditive of holyness &c. But so are , respectively the aforesaid Doctrines . Therefore , &c. And the thing is indeed , most plaine , with little reasoning about it . For let a man or company of men go forth to preach to a multitude , and bid them beleeve in God and Christ , become holy righteous , and pure , and not point at , direct them to , nor imform them of any principle , capacity or power given them , whereby it is possible for them to come to beleev , to become holy and righteous : yea , perpetually to be inculcating upon the minds of their hearers in their preachments , that they , being the messengers of God , Ministers , and Amdassadors of Christ , do certainly know , and assure them in the name of God , that there is not onely no such principle , power , or capacity given by God to the greatest part of mankind , but that there never shal be any such given them , from all eternity , God haveing of his owne free-will and pleasure , irrevocably determined , never to give them any such thing , without which it is impossible for them ever to become beleevers , holy , just and good men : And this because they might remaine unholy , unjust , unrighteous , and that remayning so , he might magnify his justice in damning them for ever and ever , to endless torments without intermission or ceasing . Is it not apparent to the weakest understanding that this is no great , ready or probable way , to become instrumentall to bring people to faith , holyness &c. but really and indeed to hinder , discourage and turn them back ? would not this be as unreasonable and ridiculous , as for a Physitian to come into an hospitall of sick men , and tell them , he was come to cure them , and mean while never produce , nor direct them to any medicament that is able to cure them , but on the contrary tell them the greatest part of them are incurable , and ( to say the right of it ) though he beleevs severall of them may be cured , yet he knows not which of them , nor indeed certainly whether any of them , ( to whom he speaks ) or no. And yet still cry upon them to be whole to be whole . What think yee would not these poore people think this man rather a foole then a Physitian , out of his wits rather then a rationall man , except they should take him to be some scoffing varlet , that made himself merry at their misery ? and could they possibly take any delight to heare him talk , or in the least beleeve that he were like to do them any good ? This is plainly the case of the nationall Ministers who are still crying to their people , be holy , be holy , be righteous , be pure , who generally are in their naturall unconverted condition though they have lived all their days under their ministry : For , these very men that thus cry to them to be holy &c. often tell them at the same time , that there is no sufficient principle of grace given to any one unconverted , or naturall man ( so far are they from saying it is universall ) wherby it is possible for him to be converted . Pray then ! what is their ministery good for ! are they sufficient ministers ( of any thing but unbelief ) that turn people who are in darkness to no sufficient thing to lead them out of it ? Physitians of no value they may wel be called . Surely , there is no Doctrine , more prejudiciall to the setting up of Christs Kingdome among men , and none more advantagious for the upholding , and propagating the divels , then this Doctrine of theirs . But they who bring the contrary Doctrine , to the nations who ly in darkness & wickedness , as having received it from the Lord Viz. That Christ , the Light of the world hath enlightned them , and given them a principle sufficient whereby they may be led out of that state of darkness and wickedness , and be quickned and sanctifyed unto God ; These are indeed messengers of glad tydings to the nations , whose feet are beautifull upon the Mountains : as not onely bidding them be holy , but pointing them to a principle in their own hearts whereby they may so become ; these bind no heavy burdens upon them as do those that deny this universall principle ; for what more grievous burden , then to put people upon impossibilities ! They that bear testimony unto this universall principle , from the vertue of it felt in their own hearts ; are like unto those skilfull Phisitians , who coming to a company of diseased people , should tell them of a substance hid , underground even in their own house , that is able to cure them if found and duly applyed helping them to dig for it and informing them how they shall find , and know it , telling them what it is , and how they are to use it ; which whosoever doth , comes to be cured thereby . By the preaching of which universall principle we can reach unto the most Barbarous Nations , unto their convincement and conversion , this principle which is in them , answering to the same in us , as face unto face in a glass ; and so servs for a ground and foundation unto us wherby we may be , and are incouraged to declare unto them , the things pertaining to the faith of the Gospell : even as the principle of Reason in men , becomes a ground and foundation for a Master to instruct his Schollars in humane arts and sciences the proper object of Reason , without which there would be no incouragement for Masters to take upon them to teach any body any thing . For if there were no principle of humane Reason in the hearers to answer to , and apprehend the things taught , they might as well go teach the beasts of the field . Just thus it is in this matter ; if there were no divine principle of faith in the unconverted , and unbelieving , to no purpose would it be to declare unto them the things of divine faith ; there being nothing in them that could answer to , or were susceptible of them . But this being opened above , I shall proceed no further in it . Yet though I say there is such a ground or foundation in all , I must not be understood , as if I said that this foundation were laid in all : for the foundation cannot properly be said to be layd in any , till it hath obtained its proper place , in them . Now this divine principle , which indeed is the onely ground and foundation of divine faith , and of all religion ( that is truly so ) though it be in all , yet it hath not got its due and proper place in all . But , as I may say , is in many or most displaced , out of its place and order where it ought to be , through the hearts being joined unto the contrary seed and principle , which usurps the place and roome of this divine seed & principle . The work now of the true ministers of Christ , is , as his instruments , through the influence of life and vertue , from this divine principle in themselvs raised , to reach unto the same in others that it may in them find and attain its due and proper place : And this is as it were the laying of the foundation ; according to which Paul as a wise master builder , said , he had laid the foundation in the Corinthians : which foundation , to wit , this universal principle was in them before , but not layd in that proper , due place , that it ought to have had in them , which he was , in his ministry , instrumentall to bring it to . And indeed this is the great cause , why this Noble seed remaineth as it were barren in so many people , to wit because it is not permitted to have its due place in their hearts , which is as requisit to its fructifying , as it is necessary to every other Seed to be cast into its proper place , as into its matrix , out of which it cannot grow , and come forth to the birth . This divine Seed therefore requires the most inwards of the heart , to cleave unto it , in true love , and that the contrary seed be expelled , and then the seed of God will spring up and prosper , bearing the most pretious fruits of vertue and knowledge , by and through which the hearts of people will come in due time to receive every thing , one after another , that is of God , according to the growth of this principle in them ; so that the hearers will as readily , close , joine with , and assent unto the things declared , as the speakers can utter or express them ; life answering unto life , and light unto light in an excellent and wonderfull harmony ; And indeed , this is the true and only method which should be used by Preachers , for the bringing people in to the faith and acknowledgment of the Christian Religion ; First to inform them of this universall principle , what it is , and turne them towards it , that they may observe its operation in them , as it appeareth against the lusts of this world , and for righteousness , and temperance : And so as wise builders , to lay this true foundation in its proper place ; and as wise husbandmen and planters to place this divine Seed , where it ought to be in order to its growth , that it may spring up in them , and the life , power and vertue of God in it may be felt ; And this will naturally bring people to owne the Scriptures , and things therin declared ; to owne Moses and the Prophets , to own the dispensation of God to the Jews in that day ; and to own Christ in the flesh , his miraculous birth , his Doctrine , miracles , sufferings , death , resurrection , and ascension , together with the wonderfull end and designe of God therin ; to own the Evangelists and Apostles , and the dispensation of life and glory through the spirituall and inward appearance of Christ among them , in their day , which was very powerfull and excellent ; and finally to own the same as it is now again revealed in this day after the Apostacy : For this inward and universall principle beareth a most excellent concord and unity with all these , and doth witness and answer unto them , in most near and dear respects , with kissings and embracings , as it riseth or springeth up in any Vessell , in the manifestation of its own life . And thus men should be first turned towards this inward principle , light , word , and seed of the Kingdom , which being in them , and they coming to feel it there , they may the more readily be perswaded to own and believe it . And as they come so to joine to it , that it springs up in them in the light and glory thereof , they will see and feel the Scriptures , and the things therein declared , to be of God , and will tast , relish and savour them , in the life of this divine seed . And this is good method and order in the preaching of the Gospell . So that evident it is , though it be ordinarily objected , that the Quakers , so called , have no method ; that we have the best and only tru method in our words and writings , as hath been declared , first to turn people to the light that they may beleeve it , which finding in them , they can the more easily doe : & then to direct them to , and inform them of the Scriptures , and things therein declared ; which they cannot receive , beleev , or understand , but in the divine light . But to come to the Nations , that have not , nor do own , the Scriptures and but few of the things therein declared , and press them to beleev the Scriptures , and own them as the words and oracles of God in the first place , without first directing them to the great word and oracle of God in their own hearts , in that to beleev and receiv them , in which alone they can be truly and duly received , is most contrary unto the tru method and order of the Gospell , and against all tru method and order held in the knowledg of things naturall , which always proceeds from the more known to the less : And begins at such a principle or principles , as makes way for the receiving other things that are more remote . And , to speak the truth , hence it is , even for want of this tru order in preaching of the Gospell that men have had so little success hitherto : nor can they rationally expect better , till they come to this method and order , which the Lord hath taught and given us , and in the use of which we have found the large blessing of the Lord , in the wonderfull success that it hath had among people and the Lord will , we know it , continue to bless it , to the gathering of all the nations of the earth to the knowledg of himself , which shall cover the earth as the waters cover the sea . Amen . Argument . 6. From the discovery of the Nature of this universall principle of light , which our Adversaries grant to be in every man , but deny to be saving . HEre our Adversaries are not a little at odds among themselvs , the greater part of the Nationall , and Congregationall teachers , whether Prelaticall , Presbyteriall , Independent or Baptists do affirm this universall light , which they all confess to be in all men , to be onely a Naturall light , or light of , and proceeding from mans owne nature . Others among them , grant it to be a light Supernaturall , but onely given to most men to leave them without excuse , and aggravate their condemnation , being but common grace and insufficient to their salvation . Others , that agree with the Arminians and Papists in this point ▪ do acknowledg it not onely to be supernaturall , but given of God to all men in order to salvation ; & consequently having a tendency , though remote , thereunto , in so farre that they say , that whosoever do improve this light or grace universall , and are faithfull thereunto , shall certainly obtain from God grace Evangelicall , whereby they may besaved : so that they do not acknowledg this universall Grace , to be the Very grace Evangelicall ; or Gospell grace , but onely a certain supernaturall grace , which , if improved , loadeth therunto . But we , in opposition to all these Opinionists do averre this universal grace , to be that very Evangelicall , Gospell and saving grace and not another , through which , it being closed with in faith and love , salvation is obtained . Hence then it may appear , how unjustly and unreasonably most of the nationall teachers and others , do charge us with agreeing with the Papists and Arminians in this weighty point . For , how do we agree with them while they deny , and we affirm it to be the very grace of the Gospell , and object of the faith thereof ? But say they : yee agree with them in the generall , in that you , as well as they , say , that this grace is both universall , and sufficient in order to salvation . To this I answer , that we may by the like inference charge them of agreeing in generall with the Pelagians against whom they do so much cry out , For Pelagius , as well as they , and they as well as he , do affirm this universall principle to be no other then mans own nature , and the light and power thereof ; and so in generall they agree as much with the Pelagians , as we with Papists and Arminians . Now its 〈◊〉 Pelagius said that men might attain unto Justification by it , although he judged , it to be but the Light of a mans own nature ; which these men deny , and so do differ in speciall . As we also do from Papists and Arminians . And thus as we do agree with them in some remote generall on the one hand , so do they in opposition to us on the other hand . For , they ( with the Papists and Arminians ) do deny this to be grace Evangelicall , averring it to be some other thing . But that the nature of this universall principle may be discovered , we are to observ that it is generally acknowledged that this universall principle , is a witness in every mans conscience and heart ( and that perpetually and unchangeably ) unto temperance and righteousness , as things pleasing unto God : and against intemperance and unrighteousnes as contrary and displeasing to him . Yea they further grant that disobedience unto this principle in every man , which t●…cheth sobriety and righteousness , is a sin against God , and to be punished eternally , if not repented of and forgiven . From this concession then , it is evident , that this universall principle is pure and incorrupt in the nature of it : because it is a perpetual and unchangeable witness in man against unrighteousness , and could never be byassed , nor bribed so as to give way or consent unto mens doing unrighteously , or speak peace to them therin ; but still reproveth and witnesseth against it : Which , were it impure or corrupt it might and doubtless would do . Again , seing disobedience against it , is sin against God , it must certainly be the Law of God. And if it be the Law of God it must be pure and divine . For it cannot be supposed that ever God did or shall require men to obey any Law that is not of him or that is impure and corrupt . More over all unrighteousness and intemperance is impure , therefore that which witnesseth against , and is contrary unto it , is pure . Hence I thus argue . That Principle wich is pure and incorrupt , is not mans own nature , neither of , or proceeding from the same . But this universall principle is pure and incorrupt as hath been shewn . Therefore &c. The first proposition is evident from this , That mans own nature , by the fall was not only in part , but wholly corrupted and defiled by transgression , as our adversaries grant , therefore , seing this principle is pure and incorrupt , it cannot be mans owne nature nor proceeding therefrom . For that which is pure cannot proceed from that which is impure , a corrupt fountain cannot send forth pure water ; nor an evill tree bring forth good fruit . By the force now of this Argument are many convinced that this universall principle is really supernaturall , but then they deny it to have any infallible tendency to salvation , how much so ever it be improved , for that it is not a gift or grace given ( say they ) to man , de novo , or of a new , after the fall , universally for his salvation ; but some Remnant , or Relick of that supernaturall light , which God gave Adam before the sall : which still remaines in all men , since the fall ; like a little spark of fire among the ashes , or in the ruines of a house burnt down . And so , though mans nature be wholly corrupted , yet , this being supernaturall remains therein incorrupt , retaining its owne primitive purity , not being defiled with , but witnessing against , and reproving the corruption of mans nature , and mans nature in it . If we should now ask ; seing its pure in the nature of it , how comes , it to be unable to purify mans nature ? and save it from its impurity ? was it not purifying , and saving in its nature before the fall ; and if so , is it not saving and purifying after the fall ? If it be said , it nor doth nor can save and purify mans corrupt nature , because of its being so weak and small , being onely a very small remnant or Relict of what man had before the fall . To this I reply and say . Answ. That this very Answer then , grants it to be still of a saving nature , in so much that if it save not this or that man , in whom it is ; it is not any defect in the nature , but onely in the degree or quantity of it . But others that foresee the consequence of this concession , will not allow it . For if it be saving in the nature of it , though it be the least of all seeds , yet it may save , as Christ compared the tru seed of Regeneration unto a Very little thing , even the least of all seeds . But that they say this universall pricciple is only som relict of that supernaturall Light which Adam had before the fall , and nothing de novo , or of a new superadded , is not to be granted . For , if by supernaturall Light they understand the image of God in man , that image did wholly dye , & the light thereof become wholly extinguisht and so the image remayned indeed in man , but as a dead body without life , or as a candle whose light is blown out and extinguished , for the Lamb was slain from the foundation of the world , and , by the fall , Christ came to be crucifyed , in man , Viz. according to the life of the expressed word , which being crucified , he is said to be crucified , though according to the life of the word as it is immanent or dwelling in God , ( and not externally emanant or expressed in man ) he could never suffer or be crucified . And thus , as that supernaturall principle became crucified in man through the fall , the light thereof came to be wholly extinguished , for the light proceedeth from the life . An example whereof we have in every naturall thing which liveth . Which , so soone as they are slain , or mortified , send forth no more vertu , till quickened again . And thus a live coale after it is killed , giveth no more light , till it be revived again by somewhat that is living administred and communicated de novo to it . That supernaturall light then , which is in all men since the fall , is not any relict , as aforesaid , but some what given of a new to quicken and enlighten the dead body of the divine image , and ( thereby and there through ) the soule of man , which onely can live unto God & be a partaker of his life , through that life which he breaths into this slain image , in which man onely hath fellowship with God , according to which man was made in the beginning , and because of which he excelled all the other visible creatures , for that this divine image expressed , or breathed * into him whereby he became a living soule , i. e. did partake of a life that in the very nature and kind of it , excelled the life of all other Visible creaturs , which did represent God , and give the knowledg of him , unto man , so far as he was capable of it . Now , in the last place we have to doe with Arminians , and Papists who deny this universall principle to be the grace Evangelicall , and consequently that the true seed of Regeneration is sowne in every man : which is sufficiently refuted from what hath been said . For , if this Light or principle be given a new to quicken and raise up the divine image which dyed , and was slain by mans fall , what can it be but the tru seed of Regeneration ? For , any other principle would be altogether Heterogeneous , and so could not serve to quicken or raise it up . Let also the many excellent Scripture proofs adduced and opened in the 2 Section , and elce where , be but well weighed and considered , and it will plainly appear , that the grace they declare of , is truly Evangelicall , being called the word of faith , and the Gospell Rom , 10 : 8. v. 16. compared , and Colossians . 1. 23. 27. As also John 1. 9. 7. &c. where it s called the tru light which lighteth every man that cometh into the world , that all through him might beleeve &c. SECTION III. The objections of any seeming weight answered . Object . 1. NAturall and unconverted men are said Ephes : 5. 8. to be darkness , how then can saving light be in them ? Answ. It may be in them notwithstanding in a seed as well as darkness , by your own principles , is said to be in the Saints so long as they are in this body , who yet , are in that place said to be Light in the Lord. Why may not then as well light be in them that are called darkness , as darkness , according to your principles , be in them that are called Light in the Lord ! yea , it must have been in them while darkness , or they could never have been brought out of that state , to be light in the Lord : for , t' is by the shining of the true light , in such , that those that resist not its operation , come to be so changed . Object . 2. All men have not faith : therefore all men have not saving light . Answ. I deny the consequence . For faith is the effect of this saving light onely in those that resist not its meek and gentle operation , not in those that resist it , for in them it produceth , not faith , but condemnation : so , we grant all men have not faith , hope , love , nor any of those blessed effects and Vertues of the spirit mentiond , Galat. 5. 22. 23. which the Saints alone , or the converted onely ; have but this hinders not but that all might have them , the seed ( which would bring forth these fruits in them , did they not oppress it ) being in them . Object . 3. Some are said Jude . 19. Not to have the spirit . Therefore such have no saving light . Answ. The word [ have ] hath various significations , sometimes it signifyes possession , enjoyment , union , and thus all have not the spirit . Yea , thus none but the Saints have it . Other whiles it signifies the presence , or in-being of the Spirit in men , according to that influence of light and life , which prepareth for union and enjoyment ; and thus , all men have the spirit so long as the day of their Visitation remaineth . Object . 4. It 's said the World cannot receive the spirit of truth , because it sees him not neither knows him . Therefore &c. Answ. The same answer servs : For , the word [ receive ] as well as [ have ] is of Various acceptations . Thus the World can neither receive nor know the spirit of truth , as to union , possession and fruition of it . But the world , that is , worldly , naturall , carnall men may receive the spirit according to that influence which prepareth for union &c. for , many a wordly and naturall man hath become a child of God ; But how could any man witness such a change , but by receiving the word and spirit of truth , while naturall and carnall ? as it s said , as many as received him , to them he gave power to become the Sons of God ; By which receiving here , is understood beleeving , but there is a more generall receiving of the Spirit by which unbeleevers may come to beleeve , and so become the Sons of God who were not . Object . 5. Unconverted men are said to be without God and without Christ in the World. And Rom. 18. 10. It s said If Christ be in you the body is dead &c. Therefore Christ is not in all , nor any of the unconverted in a saving way . Answ. The former answer suffices here again , Christ is not in the unconverted by faith , by union , and enjoyment &c. this being the proper state , of the Saints . But he is in them according to that in-being and presence which by his influence upon them prepareth for union &c. For how is elce any unconverted man , ever converted , but by the in-being of Christ , and his coming to them while unconverted ? he visits men while in spirituall Egypt , and coms unto them in that state , to lead them out of it , but many do not follow him : as the words of Christ do most plainly import . I am the light of the world he that follows me shall not abide in darkness but &c. So , some follow , and some follow not , yea , he said to the very unbeleevers , while ye have the light beleve in it . Jo. 12. 36. And the slothfull servant is said to have RECEIVED his Talent . Though he hid it in the Earth , according to which Christ said , from him that hath not shall be taken away that which he hath . How could he be said to have received it ; and how could he again be said not to have it , if the words [ have , and receive ] did not admit of Various significations ? Object . 6. It s said , the naturall man receivs not the things of the spirit of God &c. neither can he know them . Therefore &c. Answ. The things which the Apostle here speaks of , are relative to the things mentiond 1 Cor. 2. 9. which eye hath not seen , nor eare heard , neither have entred into the heart of man which God hath prepared for them that love him ; which things ( Viz. the peace and joy of the holy Ghost , and sweet fellow ship of the Saints with God , & things thereunto pertaining ) the naturall man , or man in his naturall state receiveth not , nor can he , so much as know them ; And what wonder ! while he is in a state uncapable of them . But ; there are other things , and those of God too , which they may receiv and know , Viz. the things of his Judgment , qualified with mercy , which are preparatory to their conversion and restoration , which are proper to their state and condition . But the conditions of the Saints , and things thereunto appertaining none can know , till they come to be Saints themselvs . And then they will have an eye to see , and heart to understand even those deep things of God. Object . It s said unto the Saints Heb. 10. 32. after ye were enlighted , yee indured a great fight of afflictions , which imports that once they were not , and onely the Saints are enlightned . Answ. No such matter , it onely denotes a two fold , enlightning , and that the unconverted are not so , or in that sence , said to be enlightned as the Saints . For there are diversity of illuminations , ministrations and operations , but one spirit , one word , one power , one saving light and grace , common to , and working in , all , according to their respective states and conditions . Thus the Saints are inlightned to see and know the things proper to their state , and others to see and know the things proper to theirs , but not the conditions , attain ments and enjoyments , of which at presen they are utterly uncapable , being onely capable of knowing their own conditions , and things that are preparatory , and of tendency to their sanctification , or becoming Saints . Object . Christ saith , he prayeth not for the world , therefore he doth not savingly enlighten them . Answ. The word [ World ] is either understood relatively , as a society and fellowship of men whose Government , Dominion and course of life , is directly contrary to the Government , Dominion , & way of Christ , and the course of life and conversation of his Saints . And thus the world , and the Church , are diametrically opposit to each other . So that in this sence Christ prayeth not for the world ; for that were to pray for the upholding and continuance of wickedness , which is , as it were the band which knits the World together into a body incorporate against Christ. But this , nor he nor his do pray for but against . Or the [ world ] is singly understood , of men living in the world in a naturall condition , and thus he prayeth for them that they may be converted and beleeve as John 17. 21. and he prayed for his enemies , when he suffered upon the crosse . But they say . If he prayed for the world , then the whole world should be converted , for the Father heareth him alwayes . Answ. He prayeth for the world in a submission to the will of God , who willeth all men to be saved , not absolutly , but in relation to their beleeving , by which will of God to save them , all men are visited , with such an houre and power of the love , mercy and grace of God , that they may beleeve ; And for this Christ prayed , and all the Saints do pray ; even for all men , that they may be more and more so visited , for this is good and acceptable unto God. 1 Tim. 2 : 1 , 2 , 3 , 4. Object . 9. Christ dyed not for all men therefore , &c. Answ. I may well form the contrary Argument , Christ dyed for all men , therefore he hath savingly enlightned them . For , that Christ dyed for all , is most expressly affirmed . 2 Cor. 5. 2. Hebr. 2 : 9. compared with 1 Tim. 2 : 6. But say they , the word [ all ] is here to be taken not for singula generum , but genera singulorum , i. e. not for every particular , but for some of all sorts . Answ. For the refutation of this fond fancy I refer the reader to the above Arguments , espetially to Argument 1. 5. 7. Pag. 12. 31. 32. 38. 39. Where it is at large proved that by [ all ] is to be understood all particulars . But they further Object , If Christ had dyed for all , then all should be justifyed and saved , or elce his death would be in vaine and of no effect unto many . And Rom. 8 : 34. it s said who is he that condemneth ; it is Christ that dyed . Answ. We say not , nor ever did , that all the benefits of Christs death come upon all , for the benefits of Christs death are many , whereof some come onely upon some , others upon all . Viz. Justification and the things accompanying it do come onely upon them that beleeve , but the free gift or grace is come upon all , not whereby all are actually justified , but whereby they might beleeve and be justified . Nor doth the unbeleef of some make the death of Christ of none effect ; For it hath its effect to render them without excuse , as guilty of the body and blood of Christ. And thus is that other cavill answered , If God willed all men to besaved , then his will should be ineffectuall , because many are not saved . For God willeth not all to be saved absolutly , but conditionally ( ex parte Objecti ) upon their beleeving . And whereas it is again by them objected . Either God willeth them to beleeve absolutly , or conditionally . Answ. We say conditionally . Yet not so , as if God required any thing to be done by them previous to their beleeving . But upon their non-resistence of his operation when he worketh in them . For , when the Lord appeareth in that divine seed , which he hath sown in all men , to produce in them the very act of beleeving and to draw the will of man along with him to concur therin , some do resist even when their bands are so far released that they might yield . Thus we say that God willeth all men to beleeve , upon their non-resistence of him when he works in them , to the producing faith ; which is a being passive , and not active . For , before faith they cannot be active to any thing that is good . Hosea 11 : 4. Object . 10. This doctrine seems to hold forth that all men even the unconverted have free will , whereas according to the Scriptures testimony , all unconverted men are in bondage and captivity so that they cannot do the things that are good . Answ. Any freedom that men wholly unconverted may be said to have , must be understood passively not actively . For indeed , in that state they cannot act that which is good , but they can forbear to resist that which works in them towards their conversion . And yet even this passive freedome . , is not of or from themselvs , but of and from the Grace of God. But some will perhaps infer from hence that they have an active freedome because beleeving is a being active , and according to your Doctrine ( say they ) they may beleeve . Answ. None can beleeve , but as faith is wrought in them , by the operation of the Spirit of God , in his own seed , by which , they not resisting it , faith would certainly be begot in them . And in this sence it may be truly said they may or can beleev . And though the soule be truly active in its faith afterwards , yet , at its first beleeving , it may rather be said to be passive then active . For , what is its first beleeving , but a suffering the seed of faith to cleave unto , and unite with it ? And thus the first step of beleeving in Christ , is called a receiving him , which may be taken passively . Now , at the souls first beleeving , it receivs power to be active , and to act , from a free will , that which is good : which freedome it doth not receive all at once , but it groweth in the soule , according as its faith groweth , which beginneth in a very small thing ; nor can the soule beleeve , at all times , but only at such times , as the Lord by his Spirit , in his own seed , breaths and movs upon the heart . Object . 11. By this Doctrine , it seems that the reason why one man is converted , and another not , is to be imputed unto man himself and so he should make himself to differ from another , contrary to the Doctrine of the Apostle , 1. Cor. 4. 7. Answ. No such thing . The reason being always to be imputed to the principall cause , which is God : and man , at best , but the instrument in his own conversion , whatsoever he doth so , as an instrument , it is all from God , and not of himself : So that , as for him , the difference is to be imputed to God , for man neither hath nor doth any good , but what he hath received from him . Object . None have saving Light and Grace , but the Elect , all others being , by God , passed by and reprobated from all eternity . Answ. That there is a decree of election and reprobation , and that from everlasting , we grant , but in another sence then the Nationall teachers do assert it The understanding whereof the Lord by his spirit hath given us ; on this wise . There are two seeds one elect , and of God , the other Reprobate and of the Divell , the divine seed , which is elect , is that seed of which we have said , that God hath sown it in every man that comes in to the world , who so now cleave to this elect seed , in true faith , and persevere so to do , to the end of the day of their tryall and temptation , these are the elect of God , who are chosen of him before the foundation of the world , as fore knowing , and fore seeing them in unity with this seed , which is Christ , in whom they are therefore said to be chosen Ephes. The reprobate seed , is that seed of darkness and unrighteousness in men , which is of the Divell . They now which cleave thereunto , and continue in unity therewith till the day of their visitation from the Lord expire , they are the Reprobate , whom God from everlasting did fore know , would reject his elect , and cleav unto this Reprobate seed , to the very end of their day , and so accordingly did reprobate them . Thus then , though the decree of Election and Reprobation be from everlasting , yet it respects men , not simply as men , but as finally adhering and cleaving , to the elect or reprobate seed . So that , none are at first passed by , but all are once visited , with a day of mercy and grace , wherin it is possible for them to be saved . But this their odd Doctrin , that God hath altogether passed by all those that perish , without ever making salvation , so much as , possible to them , they indeavour to prove from these Scriptures . Rom. 8 : 29. Rom. 9. Act. 13 : 48. Jud. 4. John. 6 : 37. Which Scriptures they wofully wrest , and wring to that purpose , as I shall shew in the vindication of each of them . And first , to the first ; Rom. 8 : 29 , 30. From whence they would infer , that none are called , with a call sufficient to salvation but who are predestinat , and justifyed , because the Apostle saith , for whom he did predestinat , them he called , and whom he called them ho did Iustify , &c. Ergo none are called , Viz. Sufficiently , &c. But who are Iustified . Answ. There is a more generall call , whereby unconverted are called unto faith and renovation ; And there is a more speciall call and Vocation , proper onely unto the converted , wherby they are called unto the glorious liberty of the children of God ; being called the Sons and Daughters of the living God : and so , called unto such things as do pertain to such a state : of which calling , many Scriptures do speak , as Rom. 9. 26. Eph. 4. 1. 4. 2 Tim. 1. 9. Hebr. 9. 15. Jud. 1. 2 Pet. 1. 10. of which speciall calling this place by them adduced , is to be understood ; For , whom he predestinated , them did he thus call his people , the children of the living God , his Sons and Daughters , and all these he justified . Yet , according to that Generall call , many are called , who are not predestinate ; for it s said many are called , but few are chosen . Yea I have already proved that all are called by God , in their day●… , and to say that God calls any insufficiently , is to reflect both upon his goodnes , power and righteousness . The next Scripture they lay violent hands on is Rom. 9. Where , they say , it s said Iacob have I loved and Esau have I hated , before the children were born &c. Answ. 1. There 's no such thing said there , nor any where elce ; but those words [ Jacob have I loved and Esau have I hated ] are by the Apostle cited out of Malachy 1. 2. 3. Which were spoken long after the children were borne , and gone . And all that the Apostle saith , that was said before the children were borne , is onely , the Elder shall serve the yonger . 2. Though the decree of God concerning them was not onely before their birth but ( as hath been said ) from everlasting . Yet it did not respect , as its Object , Iacob and Esau simply , before they were born : but as born , and having a day of visitation given them ; the one Iacob , as seeking after and obtaining the elect seed , signifyed by the birth right ; the other Esau , as rejecting and despising it , till the time , of finding it was elapsed , and then though he sought it , and that withtears , he could not find it . 3. The Apostle doth plainly signify this whole matter of Iacob and Esau , to be a figure , signifying that the Election runs not in a carnall line , as the Jews apprehended , as if they were elected because descended of Iacob , and others reprobated ; to give check now to this carnal conceit , the Apostle shews that it doth not run in any line of carnall generation , but in that of Spirituall regeneration . Vers 7. 8. In Isaac shall thy seed be called , that is , saith he ( opening the thing signifyed by the figure ) they which are the children of the flesh , are not the children of God ; but the children of the promise ( i. e. who are born of that elect and divine seed ) are counted for the seed . And thus Iacob in the figure represents all beleevers , that are born of the elect seed : And Esau all others . Now , to Iacob and his posterity was given the promised Land , which signifyeth the kingdome of heaven , which is given to the truly regenerate . But Esau and his posterity are shut out unto the wast and desolate mountains ; signifying the outer darkness into which the children of unrighteousness are cast . Yet this doth not prove that either Esau himself or all his posterity were absolutly rejected of God. Yea divers Protestants as Luther , Oecolampadius and Mollerus , do not concede that Esau himself did perish but was rather saved . They urge againe Vers 15. I will have mercy on whom I will have mercy &c. as being Pauls answer to that Objection , is there unrighteousness with God ? From whence they inferre , that God hath not mercy upon all , but upon some onely . Answ. These words relate not , to mens first coming into the world , but unto a time after which the much long suffering of God , was extended unto them , which they despising , and resisting , do provoke the Lord , to withdraw his mercy from them , and yet perhaps visit others with his mercy , after as much or more provocation , and never leave them till he hath gained them to himself , which is a wonderfull discrimination of the free love of God. And thus , after a time of gratious visitation , though never so small ; he may have mercy upon some , to give them yet a longer time , and yet not have mercy upon others , so as to give them any longer time of forbearance or repentance ; which is no unrighteousness with God ; but a very cleare demonstration both of his righteousness and mercy . They urge again Vers 17. For this cause have I raised thee up , meaning Pharoah , that I might shew my power in thee , which was for his destruction . Answ. It is not said , for this cause I raised thee up from the beginginning ; without giving thee any time of mercy , and long suffering , wherin thou mightst have repented . Nay , it s plain it relates to the time of Pharoahs great provocation . Lastly they urge from this Chapter Vers 21. &c. Hath not the power potter over the clay , &c. Answ. The Apostle alledgeth this example to clear the righteousness of God , by reasoning from the lesser to the greater thus : If the Potter may do so with the clay , much more the Lord do so with men , i. e. have more abundant mercy upon some , and appoint others unto destruction , after he hath indured them with much long suffering , and given them space and place for repentance , wherin salvation was possible to them : Peter testifying , that the long suffering of God is salvation , i. e. tendeth thereunto , as Paul also testifyeth saying the riches of his for bearance leads to repentance , which yet some despised . It is also said , that Iesebell had given unto her space to repent , &c. But repented not and so have others neglected the space and day given them . So that the Lord deals not altogether with men , as the Potter with the clay ; for the clay being a substance , void of sence and Reason , inanimate , and uncapable of all sence of honour or dishonour ; the potter may use it as he pleaseth any way . But men being capable of reason and understanding , and consequently of righteousness and unrighteousness , the Lord deals with them onely in such ways , as may be answered by the very testimony in their own consciences , that his ways towards them are ways both of mercy and righteousness , as is already demonstrated , so that not onely the righteousness of God , but his very mercy shall condemne the reprobate , because they have sinned against the mercy of the Lord and rejected it ; & so become vessels of dishonour . The Lord dishonouring them , because they have dishonourd him , through unbeleef and impenitence . Another Scripture which they presse into their service , is , Act. 13 : 48. And as many as were ordained to eternall life beleeved . Answ. The words may be translated thus ; And who ever ( or as many as ) beleeved , were ordained unto eternall life , or ordered or placed into eternall life . But , although , the common translation should be admitted , it provs not what they intend . For we grant , that as whoever beleeve are ordained to eternall life so whoever are ordained unto eternall life do beleeve : which hinders not but that others may have had a day of visitation wherin it was possible for them to have beleed , but God did fore know that they would not beleev and so de did not predestinate them to life . Another place they call to their assistance is , Jude 4. which speaks of some which were before , of old , ordained unto condemnation . Answ. We grant that some are ordained from old unto condemnation , but say , it s for their unbeleef turning the grace of God into Wantonness &c. as Jude there speaks . Another place they build upon , is Jo. 6. 37. which saith , all that the father giveth me , shall come ; whence they would inferre , that none can come unto Christ , but who are given him , that is who are elected , and they all shall . Answ. There is a more Generall giving , and so all men , yea all things are given unto Christ. Matth. 11. 27. Jo. 3. 35. and there is a more speciall giving , which is onely applicable to the Saints . Who are his children , and these cannot but come unto him , as Peter said Lord to whom shall goe but unto thee ? &c. There are other places urged by them , but these adduced are the most usuall , and the answers given unto them , will , being rightly applyed , suffice to any other ; so that , who judge of this matter according to the witness of God in their hearts , and do therein , ponder the Scriptures , will find the Doctrin of the Nationall Teachers , concerning Election and Reprobation , not to be according to the truth nor Scripturall ; but indeed a most pernicious Doctrine to the hindring of the growth and spreading of piety in the world , as may appear from what is already said ; I shall now descend to weigh the few small Reasons they have , and usually give , for their adhering to so absurd an Opinion . First then , they say , if election be according to faith foreseen , then it is not free . Answ. It followeth not at all , for election is free , though it be not without respect to faith , even as justification is free , which themselvs say is not without respect to faith . They must then either deny justification to be free , or say that it hath no respect to faith , or confess that election is , free not withstanding its respect to faith . Secondly they argue , if Election and reprobation be according to faith foreseen , then something in the creature was the moving cause of Gods decree . Answ. Nor doth this follow . For , though men beleeving , be the object of the decree of Election , yet they are not the moving cause thereof : in like manner men unbeleeving are the object , but not moving cause of reprobation . Unbeleef is indeed a cause of the Destruction of the wicked , which destruction is decreed , so is also faith an instrumentall cause of the salvation of the Saints , which is also decreed , but not of the decree of God , which hath no cause , without himselfs . And by these Answers any other reasons they bring may be confuted . Object . 13. If saving grace andilight were given unto all , then all should be saued , otherwise grace were not effectuall , as not having its efficacy . Answ. It followeth not ; grace is effectuall , and hath its sufficient efficacy , in that in its own nature it is able to save all , who do not resist it , even as Physick may be very effectuall , to cure such and such diseases , if duly applyed , and yet if it be not permitted to have its due operation , it may not onely not cure , but kill . But more over , grace hath its efficacy in all , in that it makes all inexcusable , who do resist it , and persist in their gainstauding . And thus , it tendeth to the glory of God in their condemnation . But say some , a morall suasion is sufficient to leave men without excuse . Answ. I deny it . For , nothing can render men unexcusable , but that , which being improved can excuse , which no morall suasion can doe . Object . 14. Saving light and grace is irresistible therefore it must have its effect to salvation . Answ. That the Lord may work irresistibly in some , we deny not , but that he doth so work , in all that are or may be saved , is the meer brain-sick fancy of these men , and contrary to the tenor of the whole Scriptures , which complain of mens resisting the holy Ghost . withstanding the truth , holding it under in unrighteousness , crucifying the Lord of glory in themselvs , doing despite unto the Spirit of Grace , oppressing and choaking the good seed &c. What is more effectuall then the sun , and then fire , unto which Christ , the word of grace and tru light is compared ? yet , what more easily resisted then the light of the sun , without all pains , by the bare wink of the ey . And fire , though suffered to break out to a flame can be quenched . To divers other naturall & powerfull causes which have efficacy enough in them to procur their proper effects , if not impeded , is this word of grace compared . Object . 15. It s said of some that they could not beleeve Jo. 12. 39. Ergo &c. Answ. True ; but no where is it said that from the begininng they could not beleeve . Yea , the very reason why they could not at that time beleeve is expressly rendred by Matth. 13. 13. because they had closed their eys and in seing did not see ; for which cause the Lord , being provoked , gave them up ( read v. 14. 15. ) to hardness of heart that they could not beleeve . Object . 16. God so hardned Pharoahs heart that he could not obey the Lord , and let the people goe . Answ. True again , but where is it said that Pharoahs heart was so hardned from the beginning of the time that he was capable of understanding ? no where . Pharoah had provoked the Lord by his cruell oppressing the Israelites , & causing their male children to be killed a just provocation of the Lord thus to give him up to obduracy of heart , so that he could not obey . Now , we never said that all men may beleeve and obey the Lord , at all times , but onely at such times and seasons as the Lord breaths and moves upon them within the day of their visitation . Object : 17. It s said of the People of Israell Deut. 29. 4. The Lord hath not given you a heart to perceive , and eys to see , and ears to heare &c. Therefore he had not given them all , saving light and grace . Answ. It follows not ; for the perceiving heart , seing eyes , hearing ears , are the effect of this saving light and grace , onely in those , in whom it is not resisted . Now , God had given his good Spirit to instruct them . Nehem. 9 : v. 20. but they rebelled against and vexed his holy Spirit , Isayah . 63 : verse . 10. But some would fain limit these words only to those who prophesied , or at least to the faithfull , unto whom God gave his good Spirit to in struct the people , which they rebelled against , not in themselvs , but in the faithfull who did instruct them . Answ. This cannot be , for it had been to no purpose to give his good Spirit unto the teachers to instruct the people , if no measure of the same had been given to the people to learn. For , as none can sufficiently teach the things of God , without the Spirit , so can none can truly learn them without it . Again , so far as any man resists the Spirit of God in another , he first resists it in himself : yea , it is said expresly they tempted God in their hearts Psa. 78. verse 18. And it is already proved that the manifestation of the Spirit is given to every man to profit withall . Object . 18. Some are said to have no light in them Isayah 8. 20. Answ. According to the Hebrew , even as the margent intimates , it is thus , because they have no morning in them . Now , its true all have not the morning light in them which imports the day star to be arisen ; but with many it is as it were midnight for darkness , yet the light shineth in this darkness , even as the darkest night hath some light , and that from the sun at least by the reflection of its beams . Object . 19. It s said Matth. 6. 23. If thine ey be evill thy whole body shal be full of darkness , if therefore the light that is in thee be darkness , how great is that darkness ? That it is said the whole body is full of darkness where the eye is evill , ( that is , where the heart is false ) hinders not , but that the true saving light , in a seed , may be in that body : according to the very concession of our adversaries ; who ( although it besaid if the Eye be single the wholy body is full of Light ) do earnestly contend that the most single hearted and best of all the Saints that ever lived upon the earth , have still some darkness in them , in a seed . And more over , the word in , in this place , signifieth , as in other places , union , enjoyment , &c. Now , most certain it is , that all that which men of corrupt minds do take for their light , rule and guide , so as there with to unite and thereby to be lead , is but Light falsly so called , and reall darkness . For , there is a generation that call reall darkness light and true light darkness , to whom the day of the Lord is said to be darkness , Amos 5 : 18. against whom the Spirit and true light pronounceth a Woe . That Christ here speaketh of the woefull state of such people is plain whose light is darkness : For it is utterly impossible that the true light , even in its least measure , should really be darkness . The light then which is darkness ( in whomsoever upon the face of the earth ) is not the tru light , but a false thing by them taken on , and set up in them , instead of the true light , as the most pleasant thing to the blinded eyes of their minds . But what doth this hinder but that the true light may be in them , a reprover and condemner of them , and their false light ? which because they joine not to nor improve it , is , as it were , not in them , but in order to their further condemnation , as it is written Jo. 3. 19. Yea , that the tru and saving light hath been in them , whose body was full of darkness , & ey evill , is most palpably evident from this . That the Light indeed in them as they were turned towards it by the Ministry of Gods faithfull servants , hath proved an eye-salve , to make the eye single , which was evill ; by which in process of time the darkness hath been wrought out and dispelled , and the soule and its body filled with light , as the bright shining of a candle gives light to the eyes , as it is written . Luke 11. 36. Object . 20. It s said Jo. 5. 37. 38. Yee have neither heard his voice , nor seen his shape at any time . And ye have not his word abiding in you . Answ. That 's the voice by which he speaketh unto his children , which is full of heavenly sweetness , joy and refreshment , which is spoke from mount Sion ; which comes after the wind , the fire and the Earthquake &c. But there is also a voice from mount Sinai , which is a voice of reproof , and correction , of judgment and condemnation , which yet hath some mercy , as it were , secretly in it , wherby God speaketh unto all men both Jews and Gentiles , as it is Ps. 50. 1. The mighty God even the Lord hath spoke , and called the earth from the rising of the sun to the going down thereof . And Rom. 10. 18. have they not heard ? yes Verily &c. And so , according to the various states and conditions of men , the Lord hath divers voices wherby he speaketh unto them , & they as men , have an ear to heare . And this voice the Lord formeth or frameth sutable to the ear he speaks to . Now the Saints and children of God , have an ear and ey formed in them , in the divine birth , which others have not : yet God can speak unto them according to the eare which they have . Deus loquitur linguâ filiorum hominum . i. c. God speaketh in the language of the Sons of men . Yea , he hath a voice wherby he speaketh unto the most unsensible creaturs , so as that they obey him . Thus hath the Lord also , a speciall , peculiar , and singular way of manifesting himself unto the Saints , by them to be seen , in his image raised and formed in them ; which may be called his shape . And thus none but such can see him . Yet he maketh his invisible things , even his eternall power and God-head clearly to be seen , in some measure , even by them who beleeve not , so that they are without excuse . And , wheras it s said that they have not his word abiding in them . That is , not springing up , and bringing forth fruit in them ; as a seed which being sown in the earth is not permitted to take root in it , by reason of some impediment , and so , is not said to abide in it : for the word [ abide ] signifyeth union as Jo. 15. 3. Abide in me , i. e. keep in union with me &c. otherwise the word was nigh unto them , in their mouth and in their heart Rom. 10. Object . 21. This universall Light , can lead no further then heathenish morality , i. e. morall righteousness of temperance , and justice between man and man , and therefore is not a saving and Evangelicall Light. Other such objections also there are , that may fitly be taken in here . As , that it cannot discover all sin ; nor the root of sin , called originall sin ; nor the remedy Viz. the Lord Iesus Christ , nor the right way of worshipping God. Ergo not saving . And all this they thinke they sufficiently demonstrate , when they say ; the Gentiles that had not the Gospell outwardly preached to them , know no more but heathenish morality as being Idolaters and worshipping false Gods , or the true God in a false way . Answ. This is a miserable way of concluding , voyd of all reason ; to argue from the non-existence of the effect to the non sufficiency or inability of the cause . And servs equally to the accusing of the Scriptures insufficiency in discovering the will of God ; because many that own and profess the Scriptures are found worshipping of Idols , and of the true God in a false manner , and practising many enormities against the Testimony of the Scriptures and witness of God in their own consciences . So that , though all the Gentiles had been universally ignorant of these things that will not prove the light to be insufficient to salvation , because their ignorance proceeded not from the insufficiency and inability of the light , but from their not being faithfull unto it ; nor diligent improvers thereof . I am ( saith Christ ) the Light of the world , he that follows me shall not walk in darkness ; importing that those that do not follow him , though he lighten them , shall remain in darkness . But secondly , how do they prove that none of the Gentiles did know sin , nor the root thereof ? nor the Lord Jesus , nor the tru worship of God ? They instance indeed , many that knew not all these things , quoting Scriptures that speak so of many of them , but not of all . Now , to argue from the particular , or particulars , to the universall , is but an unreasonable way of argumentation ; and no better then to conclude all men to be blind because some are so . Thirdly . I have already shewed , in Argument 3. 4. and 6. from Rom : 1. 2. and 10. Chapters , that some of the Gentiles who were under no outward administration of the Gospell , did call upon the Name of the Lord , and were saved : and so consequently knew both sin and the remedy thereof the Lord Jesus . But , what though they knew not the outward Name , if they knew the Nature , the Spirit , the life which slays sin and cures the soule ? It is not the meer outward name that saves , but the life , the power of Christ that quickens , cleanses , purifies : and by this they might besaved ; For it is the life that saveth Rom. 5. 10. I also shewed from Rom. 2. That some of these Gentiles did so fulfill the Law of God , that they were accounted the Iews and circumcision in heart before the Lord , had praise of him ; and were iustifyed . And this was a great error among the Jews , that the Lord had not a people among the Gentiles who were accepted of him ; yea , it was even the mistake of the Apostles themselvs , till the Lord convinced Peter by a vision from heaven , Acts. 10. But after he was convinced ( both by the heavenly Vision , as also by meeting with Cornelius , a Gentile and uncircumcised , and yet a just and devout man , one that feared God and all his houshold ) he broke forth with these words , of a truth I now perceive that God is no respecter of persons , but in every Nation he that fears God and worketh righteousness is accepted . Which plainly imports that there were some in divers Nations who both feared God , wrought righteousness and were accepted . And what do those words , Acts 10. 28 , call thou no man unclean , import , but that God hath not absolutly passed by any man without giving him an opportunity , by which he might be saved ? But say they , Paul said he had not known sin but by the Law. Rom. 7. wheras you say , the light by which he might have kown sin was with him from his child hood : again he saith , when the commandement came sin revived and he dyed ; how can this be understood of that Light , which was with him from his child hood ? Answ : Very well : yea , how can it be understood of any thing elce but that Light , which now so wrought in him that he saw that which before he saw not ? For , though the Light was with him from his child-hood , yet his mind was not turned in towards it , and so he did neither see nor know sin so distinctly as was needfull for him , to be saved from it . And so , though the Law in the light , and the commandement came unto him , from his child-hood , yet it came not in that power and force as afterwards , when his mind came to be turned towards it . For , the power of the Light is then onely sufficiently felt in its discovery of sin , and the remedy thereof as the mind is turned towards it . Besides , this Argument lies much more forcibly against the Scriptures being this Law and commandement , not onely because he had the outward Law and commandements in the Scripture , from his childhood , and was always directed to it as his rule , and trained up at the foot of Gamaliel a Doctor of this Law. But also , because the Law never said more at one time then at another to him or any man ; so that the change that was made in him , cannot be ascribed to the Law , which he was always a very zealous Professor of ; but to that light which opened his mind to the understanding of the things of God , by which he might understand the Scriptures . But they urge further this Light cannot discover the Birth , Sufferings death , Resurrection and Ascention of the Lord Iesus , in the outward , the knowledg of which is essentially necessary to salvation , Therefore , &c. Answ. Our own experience teaches us the contrary , for we never came to know the mistery of his birth , death & sufferings ( as to the true and comfortable use thereof ) till our minds were turned to the Light. And how did the wise men from the East know him ? Surely , the star which outwardly appeared unto them had never been sufficient , had not his starre . i. e. his Light shined in their hearts . Also , how did the Centurion and the Canaanitisch woman know and acknowledge him in the outward ; & had greater faith in him then the very Jews ? And how did the disciples themselvs know him ? For , his outward appearance simply was not sufficient to convince them , yea he forbad them to judge according to the outward appearance . Of this matter John gives a clear account , who first declares him , as he is , as the light , that lighteth every man , before he declare●…h of him in the outward : Forasmuch as he could be known onely by the Light , even what he was outwardly . By this it was that they beheld his Glory ; as the Glory of the onely begotten Son of God , full of grace and truth . But the unbeleevers who beleeved not in the Light , wherewith he had enlightned them , and whose minds were turned from it , in to their own carnall reasonings , did not know him though they had the Scriptures that testifyed of him , and saw and heard of miracles that he did ; for they neither knew him nor the Scriptures , being gone from his inward appearance in his own Light in their hearts , which would have discovered both him in the outward , and the Scriptures testimony concerning him . But , that the knowledge of him as in the outward is of necessity unto salvation , we grant not , save onely where it is revealed , and there it is very usefull and comfortable . Yea , our very adversaries do not affirme that all who ever were saved , had ( or absolutly behoved to have ) an express and distinct knowledge of his outward coming . For , they grant that children may besaved , who by reason of their infancy cannot have that knowledge . Now , if so , why may not also some men ( who are as it were but children & infants , even babes in Christ , as to Spirituall knowledg ) be saved without that cleare distinct knowledge of his outward coming , being borne of his Spirit and sucking in the sincere milk thereof ? Surely such can never perish : Yea , the very disciples themselvs , were for a season ignorant of the mystery of his death , sufferings , Resurrection , and Ascention . Object . 22. The Divell or Sathan hath that in him which reprovs him of sin , but yet works not at all in him , any possibility of being saved . Therefore that which reproveh for sin is not universally saving . Answ. This is a fallacy called , transitio de genere in aliud genus i. e. a passing from one kind to another . As , to argue from the Devill or Devills to men . That because that which reprovs the Devills for sin , works not in them savingly , therefore that which reprovs men for sin , doth not work savingly in them , which followeth not at all . For Devills and men are of different kinds , and the way of the Lord towards them differing in kind . For though it be the same Spirit of God and Christ , which reproveth Divels and men , yet , in the way or manner thereof is great difference ; For the Devills he reproveth onely in wrath , without any mixture of love and mercy ; and therefore we never read that he calleth upon them to repent , and turn , as he doth upon men , or mankind . Nor do we affirm that which reproves men for sin to work for their salvation , Viz. onely because it reprovs them ; but because it so reproves them , i. e. in a way of gentleness , tenderness , mercy & not onely reprovs , but calls , moves , draws , allures , strives with o●… leads them to repentance , as Peter saith , waiting with long-sufferance , as in the days of Noah ; as is already largely proved . Object . 23 But mans own nature , as corrupt as it is , teacheth him some things , as the Apostle saith , doth , not even nature it self teach you ? Nature teaches a man not to defile himself with abeast or with mankind , so that bestiality , sodomy , &c. are sins against the very nature of man though corrupt . Answ. True it is , the nature of man , though corrupt , teacheth him some things , yet so as but naturally , and there are some things so bad , that the very nature of man abhorreth them , as bestiality , sodomy , &c. being against nature . But it is most certain both from Scripture , and universall experience , there is a more high and Noble principle in man , then that of his own Nature , even universally ; which reproveth men ; not onely for those grosse and abominable sins , but for other things , which mans corrupt nature , not onely reprovs him not for , but prompts and inclines him to . And besides , though man in his own thoughts and reasonings may prove himself guilty in divers things , & after a sort convince & reprove himself therefore , in and by his own thoughts and reasonings ; yet there is still a principle in man , which over and beyond all his own thoughts and reasonings doth convince him of evil and reprove him for it ; and this most manifestly of all , in the deepest silence of a mans own thoughts and reasonings ; neither is there any man living but may observ a manifest difference betwixt those convictions and reproofs , which proceed from the Light and Spirit of God and Christ in his own seed ; and those that proceed onely from a mans owne naturall Spirit in his own thoughts and reasonings . For , when the Spirit of God and Christ reproveth and convinceth a man , he doth it livingly and in such power , that it pricketh the heart , and worketh in it as a fire , hammer or sword : whereas , the naturall Spirit of man , doth it but in a dead and cold manner . And though this be the way of many to work convictions upon themselvs , meerly by , and through , their own naturall Spirit , in their thoughts and reasonings , and hammerings there with upon their hearts , calling in the ayd and help of the Letter of the Scriptures for that effect , yet they do not proffit themselvs in so doing , but indeed , do greatly hurt themselvs ; For , this is all but the sparks of their own kindling , and their own works , which they should cease from : which if they did , they would in that cessation and stilness find the Light and Spirit of Christ , as their minds are turned towards it , to work mightily in them the tru and reall convictions for sin , which tend to work tru contrition , and tenderness of heart towards God , and the tru and godly repentance never to be repented of . And so , if the Spirit of the Lord make use of the Scripture testimonies in bearing in convictions of guilt upon the soule , they are very usefull , which otherwise , ( as used meerly by mans own naturall Spirit ) are but a killing letter . Object . 24. It s said the Lord gave his Laws unto Iacob and his statuts unto Israell , but that he had not dealt so with every nation , therefore every nation hath not that in them which would teach them his Laws and statuts . It is also said , in Iudah is God knowne , therefore not in other places . Answ. I deny these wild consequences ; For though the Lord dealt not so with other nations , as with Jacob , Israell , and Judah , as to the outward Laws , statutes , and outward occasions afforded them of knowledge , &c. Yet he left not the other nations destitute of the main and principall thing , even the manifestation of the light , and Spirit of his Son in their hearts , and consciences , which would have given them the knowledge of God and of all his Laws and statuts needfull to be known by them , had they improved the same aright . And those that did improve it did both know the Lord and his Laws , and were justified through faith in him , who outwardly were neither of Jacob , Israell nor Judah but Gentiles in other Nations as hath been shewed , and seing it hath been so in times past , why may it not be so now ? Object . 25. If the Light wherewith Christ hath inlightned every man be sufficient unto salvation , then the coming of Christ in the outward with his obedience , sufferings and death were in vaine . Answ. This is also a false and senceless consequence ; grounded upon a meer mistake , as if the sufficiency of the Light and Grace of Christ within did make void the use and benefit of his outward coming , obedience , death and sufferings , or were to be set in opposition thereunto , which is utterly false ; for they are not to be set in opposition to each other , as if the one did hinder the sufficiency or usefullness of the other ; both being sufficient and usefull , and necessary each in their own kind and way , consummating , and being consummated in , one another . Besides , this Objection lyes as much against the Scriptures . For , either the manifestation of God , to the children of men , before the Scriptures or any part of them were written , was sufficient unto salvation or it was not ; If it were not , no man before the Scriptures living , could be saved . If it were , then was the giving of the Scriptures , ( by this Argument ) in vain , a superfluous and useless thing . Object . 26. But if the Light within be sufficient to teach and give the knowledge of God , unto salvation ; then the Scriptures are in vain , and it is in vaine to make use of outward teachings by men , or books or any outward means what soever . Answ. The vanity and unreasonableness of this consequence I have already shewn above , and so need say the less to it here . Indeed the plain contrary is the truest , and most ingenuous consequence . Viz , that because the Light within is sufficient , therefore the teachings of men and books are proffitable ; which can only proffit as in the Light they are received , and made use of , and from the Light do proceed : And therefore all men who teach not from the Light of God in them , & all books writ & not from the light are unprofitable & vaine . But though the outward teachings which proceed from the light are truly profitable , yet are they not of such absolute necessity as if God & Christ could not be knowne where the outward occasions of hearing are wanting . Besides either this consequence is grossly false and impertinent or John was under a grosse mistake when he wrot to the Christians , even to the little children in Christ that they had received from the holy one an unction , which was so sufficient that it so taught them , of all things , that they needed not ( as an absolute necessary thing ) that any man should teach them . 1 Jo. 2. 27. And yet himself did frequently teach them by word and writing , as particularly in that Epistle , not onely in generall to abide in that unction , and learn of it in all things , but many other particular things he exhorts them to , and plainly tells them these things he writes not , because they had not light sufficient , or were in the dark , as to them , but v. 8. because the true light now shineth in them , and because they know the truth . v. 21. So far is he from imagining that this would render his writing or preaching vain , that he makes use of the consideration thereof , as an incouragement why he should , and why he did write unto them . Object . 27. Men receive this Light but as a gift of nature , by their naturall birth-right or descent from Adam and our naturall parents . Therefore . &c. Answ. That is false : For it is not any gift of nature , but of the free grace , love and mercy of God ; neither doth it come unto us by naturall birth right , from Adam , or our naturall , parents ; but from Jesus Christ the second Adam by whose obedience and righteousness it is come upon all . Rom. 5. Object . 28. But if that which is sufficient be communicated , then it is needless or in vain to depend upon God , for the dayly and hourely in comes , communications and influences of his Spirit , Light and life . Answ. What crooked consequence is this ? who ever said that every measure of life , or light communicated , is so sufficient for all times , states and conditions , that there needs no ampliation for times to come ? we onely say , and that truly , that there is a measure sufficient given to every man to begin with , which doth suffice for the present occasion , and the soule that improveth the same well , may warrantably expect more and more , new and renewed communications , and influences of Light and life from the fountain dayly and hourely , who is always to be depended upon for them , and will give them sufficiently in their season . Object . 29. This Doctrine that all men may be saved , say they , hinders Prayer . Which they indeavour to evince thus . Because David ( and divers others ) prayed that God would incline his heart to his Testimonies , and unite his heart unto him ; which signifies that they prayed for such motions of the grace and Spirit of God , as should irresistibly produce the very effect , and not for such as it might be in their power to resist and render ineffectuall . Which is just as if they should pray on this wise , Lord so move my heart as that I may be left to my own liberty , to chuse whether I will follow thy motion or not . Yea , according to this Doctrine , say some , it is in vain to pray at all ; For what should a man pray for ? for Grace ? that 's given him already , & that sufficient . For what then ? for irresistible motions of the Grace of God ? Such are utterly inconsistent with this Doctrine . Answ. Many words , as inconsequentiall and to as little purpose as all the rest ! The Doctrine of truth is so far from being a hinderance to prayer that 't is a great incouragement to it , and the contrary Doctrine no small impediment : For if God hath passed by the far greater part of mankind , and absolutely decreed to deny them the least measure of his Grace , doth not this discourage people in seeking his Grace ? Seeing if they be of those that he hath so passed by , & decreed to deny his grace unto , prayers wil be to no purpose , the decree of God being unchangeable . And seeing they do not know but that they be of that great number , it is sufficient to make them doubt ( yea a man cannot but doubt of that which he doth not certainly know ) and doubting hindereth prayer . But secondly , if all motions of the Spirit of God be irresistible , & come by an absolute decree of God , why should a man pray for them ? seing they must and will come whether he pray , yea whether he will , or not . Again though we say grace , and that sufficient is given unto all , and the Spirit of God moves upon the hearts of all men , in a day of visitation , yet there is still roome left for prayer , that more grace may be given , and the motions thereof dayly more and more increased . But , as concerning praying for motions and drawings of the Spirit to incline and unite the heart to God , we are to pray for them as his own Spirit teacheth and moveth us , and in submission to his will , whether the motions and drawings , he is pleased to put forth in us , be more or less strong according to his good pleasure : Nor do I deny but the Lord can so move the hearts of men , as to leave no place for resistance , but all his motions are not after that manner . As for example , a man is assaulted with a temptation , he prays to the Lord either to remove it , or preserve him from yielding to it : And the Lord answereth him as he did Paul , my grace is sufficient for thee , ought not this man to acquiesce in this answer ? And if he find grace sufficient given to withstand the temptation , so that if he be on his part diligent to use it he shall certainly be preserved , it is a good return of his prayer . But again , we are to consider that 't is one thing to pray that the Lord would give us such motions of his Spirit & Grace as we cannot resist , and would so preserve us from the temptations that we cannot yield unto them ; And quite another thing to pray for the motions of the grace & Spirit of God that I doe not resist them , nor yield to the temptations . For actually not to resist , and not to be able to resist , are things very different from each other . And this we may very warrantably pray , that the Lord would so assist us by his grace and good Spirit , that we resist not the good , nor yield to the bad and so do not sin against the Lord : in which prayer , th●…re is an act of resignation in the soule , freely resigning up that propriety of its will , by which it might will any thing contrary to the will of God. And for as much as an unpeccable state is attainable we may pray for it , as we do for other good things that are to come , but we must not limit the Lord , so as to have this accomplished in our time , but patiently wait the Lords season . Object . 30. If that Light which was in the Gentiles had been of an Evangelicall nature ( as you say it is ) then it would have taught them Evangelicall precepts , Viz. to love enemyes , bear injuries without revenge , overcome evill with good &c. which are things which no humane light , reason , or naturall faculty of man can teach , much less bring any man to the practice of . Answ. It doth appeare , that many of the Gentiles who had not the Scriptures , did not onely teach these Doctrines , but also in a large measure practise them , patiently suffering injuries , not onely without revenge , but shewing love , meekness , and rendring good for evill . Seing then , that this objection ingenuously grants that no naturall power of man could teach or lead to these practises , evident it is that that in them which taught and enabled them to obey the truth in these things , was supernaturall and Evangelicall . G. K. POSTSCRIPT . AND because some through ignorance in History have presumed to affirm that none of the Heathens so ( called ) knew or practised such things , for the conviction of them , and a generall service to the truth , we shall here alledge some remarkable examples to evince the truth of what is affirmed in those particulars : which made Aristotle in his Ethicks lib. 10. chap. 4. 7. say , they that did these things did them , not as men , but as having some thing divine , or of God in them . Not then to quote at large the Noble Testimony given by Palladius , Ambrosius and others , concerning Dindimus King of the Brachmans , as they are at large published in Latine and Greek and printed in London by T. Raicroft 1668. intituled Palladius de Gentibus Indiae & Bragmanibus . S. Ambrosius de moribus Brachmanorum , & Anonymus de Brachmanibus . As also another in the high Dutch , language inittuled Historie von dem grossen Konig Alexander &c. Yerzo auffs new aus der alten Ceutschen sprache in druck gebracht . Printed anno 1642. All which do relate the excellent and Christian Evangelicall lessons given by the said Dindimus to Alexander , who sent Ambassadors to him to require him to come to him , promising him great rewards if he did , & losse of his head if he did not , & this in the Name of Alexander the King of all men & Son of the great God Jupiter . But Dindimus smiling at this Vapour , and not moving his head from the leavs he lay upon , answered , God the great King never begot injury , but light , peace , life , the water , body and soules , which he also receivs when they have finished their course , nor was he ever the author of lust . This is my Lord , and onely God , who as he hates murther so he wageth not war &c. And a little further he saith . The things that I seek I easily attaine to , those things which I regard not I am not to be driven to . If therefore Alexander take my head he shall not destroy my soule which will return to the Lord , while the body which was taken out of the earth shall therunto return . For I being made a Spirit , shall ascend unto my God , who included us in the flesh , and placed us upon this earth to try us whether we , being gone forth from him , would live unto him , as he hath commanded : who demands an account of those that depart ; for he is a judge of all injuries : and the sighs of those that are injuriously treated , become the pains of those that injure them . Let Alexander then threaten those that love silver and gold , and feare death ; neither of which hath place among the Brachmans , who do neither feare the one nor love the other . Go therefore , and tell Alexander , Dindimus wants him not and if he wants Dindimus , let him come to him . Which being reported to Alexander , he was the more desirous to see that single old man that could conquer him after he had conquered so many Nations . And so coming to him said , I come to heare a word of wisedome from thee whom I hear dost converse with God. To whom Dindimus replyed , Very willingly would I administer to thee the words of the wisedom of God , hadst thou but place in thy mind to receive the gift of god administred . But thy mind being filled with various lusts , insatiable avarice , and a devilish desire to rule , which fights against me , and my designe of drawing thee off from destroying Nations and shedding humane blood is in all things contrary to the wisedome by which I and the Brachmans are led , who worshipp God , love men , contemne gold , despise death , and slight pleasures : whereas Alexander and his , feare death , love gold , covet pleasure , hate men , and despise God. adding , how can I speak unto thee the words of the wisedome of God , whose cogitations are so filled with pomp , ostentation and inordinate lusts that a whole world is not able to satiate thee ? however he refused not to give him that councell , which Alexander was ( as he confessed ) convinced in his heart was good , but could not follow ; Viz. to cease warring against men without , & engage himself in another warfare , against the enemies within himself , his lusts , his affections , his desires , if he desired to be rich indeed and to be a true Victor : assuring him that all his power , all his hosts , all his Riches , all his Pomp , would at last not availe him any thing ; But ( saith he ) if thou wilt hearken to my words , thou shalt possess of my goods , who have God to my friend , & whose inspiration I injoy within me . Thus thou shalt overcome lust the mother of penury , which never obtains what it seeks . Thus thou shalt , with us , honour thy self , by becoming such as God had created thee . Adding though thou slay me for telling thee these proffitable things I feare not . For ( saith he ) I shall return to my God which created all things , who knows my cause , and before whom nothing is hidden . I know not ( saith he ) whether thou shalt be so happy as to find thy self perswaded by my words , but I assure thee , if thou be not , when thou art departed hence I shall see thee punished for thy actions & heare thee lament with deep and sharp sighs , the misery thou hast put many to &c. Viz. when thou shalt have no other companion then the memory of the evills thou hast heaped up upon thy self . For ( saith he ) I know the pains justly inflicted by God upon unjust men . Then thou shalt say unto me , Dandamis , how good a counseller wert thou to me ? &c. These things Alexander heard ( as , t is said of Herod concerning John the Baptist ) not onely without wroth , but with a placid countenance & replyed . O Dandamis thou true teacher of the Brachmans ! I have found thee the most excellent amongst men , by reason of the Spirit that is in thee ; I know all that thou hast spoken is true . God hath brought thee forth and sent thee into this place : in which thou art happy and rich , wanting nothing , all thy life long quiet , injoying much rest . But what shall I do who cohabit with continuall slaughters ? &c. who if I would live in the desert , my Lievtenants would not suffer me , and though they would being in this state , it is not lawfull for me to quit them , for how shall I defend my selfe before God , who hath assigned me this Lott ? But thou reverend old man and servant of God , for these words of wisedom where with thou hast helped , and rejoyced me , dehorting me from war , receiv thou my presents and despise me not : I am affected with kindness , honouring wisedom , & so commanded his servants to bring forth gold & severall sorts of array , bread and oyle . Which Dandamis beholding laughed , saying to Alexander Perswade ( if thou canst ) the birds about the woods to receive thy gold , and sing the better for it : but if thou canst not perswade them , nor shalt thou ever perswade me , to be worse then they . I therefore receive no unprofitable present , which I can neither eat nor drink , nor do I serve soule-hurtfull riches &c. Here 's nothing in this desert to be bought with gold ; For God gives me all things freely &c. selling nothing for gold , but freely bestowing all good things , and even the mind on those that freely accept it &c. But the oyle he took ; and walking about the wood gathered some sticks , and kindling a fire , he said . The Brachmanns have all things , being fed by providence , & into the fire he powred the oyle , till it was all consumed & sang a hymne unto God. Oh God immortall I givethee , in all things thanks . For thou rulest in all things , giving all things abundantly unto thy creatures for their food . Thou creating this world dost preserve it , expecting the soules which thou hast sent into it , that thou mayst , as God , justify those that have lead a pious life , and condemn those that have not obeyed thy laws . For all righteous judgment is with thee & life eternall prepared by thee . Who with eternall goodness shewest mercy unto all . He that can doubt from whence these streames , and from what Spirit these Doctrines and exhortations slow . Whether from Nature or grace and that Evangelicall , seems to me to have little skill in things that differ : he that can ascribe it to Nature can surely not beleeve nature to be so vitiated and degenerate as it is in mankind , he that shall say it proceeds from the devill or enemy of mankind is certainly worse then blind . It were worth the while then to know where the Calvinists ( that acknowledge the cortuption of nature , and deny the universality of grace ) will place it . He that shall read Hermes Trismegistus his Divine Pimander translated out of Arabick by the famous Dr. Everard , printed in english 1657. and especially his booke , or secret sermon in the mount , of Regeneration , and the profession of silence , if he understand what he reads , shall without all hesitation say , the things there uttered transcend the reach of naturall wisedome and proceed from a more profound source . As also his Doctrine in his 12. Booke called Crater or Monas , where he doth not darkly preach the Baptism of Christ , i. e. of the Spirit which he ( in his dialect ) calls the mind . Lieupang Emperor of China , taught that 't was the part of a great mind , to forgive injuries , and that the greatnesse of the mind n●…ver shines cleare●… then where opportunityes of revenge are neglected . Demonax taught that we ought not to be wroth with offenders , but endeavour to become their amenders : to sin , saith he , is humane , but to amend the faults of others is the part of God , or of men most near unto him . Claudianus taught that we ought to be ready to forgive offenders of our own accord , and more ready to lay aside anger then to stirr it up , and not refuse reconciliation with any that seek it . King the Emperor of China said , there is nothing that encreaseth vertue , more then the slighting of all sustained injuries . Now , that these things they taught not out of vain-glorious ostentation nor to be seen and admired of men , or for any self-end , but purely out of conscience , sincere love to God , and faith unfeigned may further appear by what follows . A certain Indian monk or secluse , an ancient man living in a chappell in the Island Calempluy which certain Portugals having robbed of no small treasure , they were by this old man sharply reproved and advised , if they would escape the just iudgment of God , and find mercy and pardon of their sins , that their souls might not perish eternally , to restore the spoyl they had taken away , to pray with tears for forgiveness , and as freely to give almes as they would bestow any thing upon themselves . Which they promised to do , but fearing least their prey might be taken from them ; they asked him whether there were no arms upon the Island : the old man replyed no , adding that all that would go to heaven , stood more in need of patience to bear injuries , then arms to revenge themselves . See Ridderus his shamed Christian. The same author gives further an account of the doctrine of one Bertri Herrou an Indian Bramine whom he thus quotes , saying , when the wicked see a man live well , they say he doth it to be honoured of men ; when they see one that is pure of heart they say it is nothing but deceit and hypocrisy , if a man be still and silent , these blasphemers say , he is mute and dumb , if he be but a litle retired from the multitude , they say , he is a varlet or villain ; if he sustain injuries they call him coward ; if he bear ill language , they say he is of a base offspring , thus turning all good into evil : Thus far concerning bearing injuries . Now , concerning riches , hear what he saith , if thou pursue not worldly things thou shalt have much satisfaction , but if thou do hunt after them thou shalt have much trouble , why art thou , to no purpose , buried in the world ? Forsake thy love unto the things of this world and place thy love on God ; if thou could get all that thou canst desire , what is it ? it shall verily have an end . And in his soliloquy to his own heart , he saith , o my heart thou sometimes wanderest through the whole universe becaus thy will is not fixed , seeking every where , and what 's the reason thou findest not that God that is in thy own heart , by which thou mayst attain to salvation ? the world must have an end , what will then be mans life ? the rich are never satisfied but alwayes covet more , and in time they wax old ; ther 's nothing therfore better then to mind God. Though I should loose my honour , my money , my friends , my servants , my youth , and should have nothing to give any man , 't is no matter , best then it is for me to have my thoughts upon God alone . Thus also taught Seneca , saying , a great mind never revengeth an injury , becaus it is no more affected w●…h it then a rock with an arrow shot against it : Reason ( i. e. the divine reason ) forbids me all revenge , to which reason I have surrendred my self ; anger would do me more harm then the injury sustained . But least ye should think that by a great mind , he means a haughty , exalted , scornfull mind pussed up with an imaginary greatness , void of goodness , which is indeed the only true greatnesse of the mind ; hear what he further taught , if it be a bad man saith he , that wrongs thee , why wilt thou hate a sinner , who by going a stray is faln into transgression ? such we must seek to convert and not be wroth with them , who would then be wroth with him that he ought to cure ? he will meet with his reward from another . And else where he saith , 't is an ugly thing and unseemly to reward one injury with another , becaus in such contests the victor is the worst , if any man strike thee , go thy way . Alexander the Grecian said , ther 's nothing more sweet , pleasant and comely then to be able to bear with a man that reviles us , if any man speaks evil of thee , make as if thou heeded him not , so shall the r●…viler himself become sensible that his ill tongue turns to his own disadvantage : The comprehensive motto of Epictetus bear and forbear , is a brief and full demonstration of their doctrine in this point . And 't was one of the stoick laws . Bear all injuries with patience . Object . But it may be some may say , they did so write indeed but they practised it not , the●…for these sayings and doctrines were not the product of the Spirit of God in their minds . Answ. It follows not , for how frequent are the manifold examples of peoples acting contrary to the convictions of the Spirit of God in their consciences , seconded by the testimony of the Scriptures ? who among you that bear the name of Christians do walk faithfull to the inward convictions of the light of Christ in your own bosomes ? Yea , do you not generally glory in it as a piece of orthodoxy that yee beleeve it impossible to overcome the lusts of your minds , and root sin out ther ? So 't is enough that we have shewed that men that have lived in ages and nations ( not befriended with the glorious testimonies of the Scriptures ) have had the knowledg of these most singularly excellent things therin contained , although we could not give one single instance of any man that had so practised . But ex abundanti we shall now give no mean examples of such as practised , upon occasion , these things , and that in such a degree , and measure , as , we fear , if we should search your cityes , yea and Churches too with candles , we should scarce find such pregnant proofs of the power of God , so far received , and suffered to rule in you and to bow your hearts to the practises of that which his light injoines and effects in those that are resigned therto . Of Socrates his patience we may suppose the world pretty well informed by generall fame , but for the sake of such as perhaps have not heard , we shall give out of the book above mentioned this account that being once very much reviled , and by some , that admired at his patience , stirred up to revenge said , the man speaks not evil of me , for the evil he speaks against is not in me . I am no such manner of man , and to another upon another occasion , he said assault me , fall upon me , I shall by bearing overcome thee . Again being once told that some spake evil of him , said , 't is no wonder , they never learned to speak well . So also said Seneca in the like case , they speak evil of me , becaus they cannot speak well , they do not what I deserve , but what they are wont to do : 't is an honor to displease wicked men , and he that by his owne evil life is condemned hath no right to judge others : Thus also said the King Agesilaus of a certain man that in spight and contempt had poured water upon his head , who when his friends endeavoured to move him to revenge , replyed , the man did not poure this water upon me , but upon the man he took me to be . In like manner said Lysander , to one that reviled him sore , speak my friend , speak on , disburthen thy mind which is full of evil . Remarkable is that passage of Augustus to Cynna who being taken prisoner by Augustus was by him pardoned , which favour Cynna sleighting , sought the Emperors life , for which being a second time apprehended and doomed , as his sentence was framing , Livia the emperors wife , came to her husband , advising him to do as the doctors sometimes do , who , when ordinary remedies will not do , use the quite contrary : So saith she , seing hardness will not prevail , forgive him . Wherupon Cynna being set upon a seat by the Emperor , the Emperor said unto him in a friendly manner , I now the second time give thee thy life , first , when thou wert my open enemy , and now thou art become a s●…c●…et traiter against me ; let therefore our friendship begin again from this day , and made him Consul , and thus by kindnesse and favours overcame his evil mind ; according to the advice of Seneca , saying , if any man be wroth with thee do him good , secret hatred falls , when deserted●…y ●…ts adversary . Not unlike to this is that passage of the Emperor Vespasian , who ( contrary to the saying of one , that he had rather be spoiled then spoil ) once hearing of two noble men , that aspired after his crown , and having therof good proof , said nothing to them , but that they should desist that enterprise , for dominion was given of God , but if they would ask any thing else he would give it them . As worthy our notice was that worthy passage of king Philip father to Alexander the great , towards Nicanor and Arcadion speaking evil of him , wherupon being prompted by his councill to punish them , yea being urged therunto as his duty , was of another mind , replying that Nicanor was none of the worst of men , adding , I must see whether I have not been short of my duty towards him ; and ( upon examination , finding that he was poore ) sent him a present , and went in person to Arcadion , carrying him presents : Whereupon hearing afterwards that they spake well of him , he said to his courtiers , do you now see how it depends upon our selves that people speak wel or evil of us ; I am a better doctor , then you . Nothing inferiour to this was that action of Lycurgus that famous Spartan Legislator , who , for making wholesom laws to reduce his people to good manners was hated and stoned , and , among many other insolencies sustained , had one of his eyes smot out , with a cudgell , by a certain young man called Alexander , for which he being apprehended , and condemned to dye , Lycurgus redeemed him , tooke him as a friend into his owne house , and there taught him to live well so that its said he became a good man. If this be not to overcome evil with good ; what is ? That famous Athenian Generall Pericles haveing been upon a time , all the day long reviled by a certain man , who followed him even to his house at night railing at him , was by this noble man so meekly borne that he not only reviled him not again , but commanded his servant , with his lanterne to light him home . Phocion that noble Athenian being unjustly condemned to dye , by the drinking , ( after the manner of that countrey ) a cup of poyson , being asked what he would leave in charge to his son answered ; Nothing but this , that he should never so remember this cup , as to avenge his death . Aristides an Athenian noble and righteous man being banished out of Athens , and in order therunto , by the magistrats led out of towne , a certaine ill-nurtured person , ran after him , and spit in his face . Wherupon the meek man only desired the Magistrats to teach that man for the future to be more mannerly . And after he was , through envy , thus unjustly banished , seing his countrey in perill , secretly helped it against King Xerxes , being the chief occasion of that victory . Solon being by one abused who spit in his face , nothing moved therat , said , If a fisher man , to catch a small fish , bear the sea-water , why should not I to catch a man , beare this . Just so Aristippus , when having reproved Dionysius , who for it spat in his face ; said , If a fisher man be not afraid of being wet to catch a small fish , why should I to catch a whole salmon feare a little sprinkleing ? The same Aristippus being railed at , held is tongue , and went his way ; the Reviler following him said , What! Dost thou runn away ? Aristippus replyed , Thou hast power to speak evil , and I to forbeare hearing ( or ●…eding ) it . Dion , going from a feast , was followed by one railing at him , to whom not replying any thing , this ill-bred man , said to him , Dost thou not answer me ? No , quoth Dion , not one word . So Lentulus spitting in Cato's face , the patient man said nothing to him , but o Lentulus , I must aver to all that deny it , that thou hast a mouth . Crates , having rebuked Nicrodomus the Comaediant , he took it so ill , that he not only abused Crates , in word , but so smote him with his sist in the face , that he bore the signe of it . But Crates did nothing to him , onely hung this inscription upon his fore head : Nicrodomus made this . Euclides , being once got into contention with his brother , his brother said , in truth , I shall dye , if I doe thee not some mischief , or ill turn . And I , quoth Euclides , shall dy●… , if I be not recon●…iled to thee . Very noble , and savoury was that act of that noble commander Pisistrates towards certain drunken fellowes who once fell upon his wife , abusing her with Lascivious words and actions , who ( they coming next day to begg pardon of him for their mistake ) was so far from avenging this brutish incivility acted towards his wife , that he pardoned and dismissed them onely with this sober piece of advice , that they should take heed they were no more so drunk . All these examples we find alledged by a Calvinist preacher in Rotterdam , to the shaming of his pretended Christians , by the vertuous examples of these pretended heathens , and meer naturall men , wherupon he intitles his book Den beschaamde Christen , For which the man , wee confesse , had a great deal of reason , for certainly these men shall rise up in judgment against the Christians of this age , and fill their faces with shame and confusion enough . But how to reconcile these things to their doctrine of natures being so corrupted , so defiled , that all naturall men are blind and darkened in their understandings , dead in trespasses and sin●… and unvisited by any new visitation of evangelicall grace , is past our skill . Surely , that doctrine is false , these things not good , the relations not true , or they must say , Christ was out , when he said , Men gather not grapes on thornes , nor figs on thistles , and that an evill tree can not bring forth good fruit nor corrupt fountain send forth sweet streames . G. KEITH . B. FURLY . Reader , IT was my intent to have given the at the end of this treatise the testimonies of severall , if not most of the Ancient Fathers of the church , so called , concerning the universality of the divine , spirituall , saving illumination imparted by Christ , as the eternall Word , wisedome and Image of the father to all mankind ; with not a few testimonies out of many Authors of note of later ages , both before and since the Refortion ; And more especially to have shewed what many of them thought concerning that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiraculum vitarum , breath of lives , said ( 2 Genes . 7. ) to be breathed into man , by which he became a living soule : viz , that it is not the soule , nor the naturall life thereof , but the divine life , something of God , even the Divine Spirit which finally constituted man the image of God , and without partaking of which he could never properly , not truely be said to be the image of God ; of which breath of life many have excellently writ , some stiling it the Spirit of God , others something of God in man , some the Divine soul in contradistinction to the vegetative , animall , and Rationall soules , others the pars or portio superior animae , others fundus animae ; the supream part or portion , the fund , bottome or center of the soule , the guide and director thereof . I had also intended to have given here some account of many vitiously translated places of Scripture darkening the Doctrine of the inward light , grace Spirit and kingdome of God in the soule , so plentifully attested to by the holy penmen of Scripture , as also to the establishing the doctrine of the necessity of sin , every day , houre and moment of this Naturall life which never entered into the soules of these holy men to thinke , or publish ; but these being not at present so perfected as is requisit , and this work having layn long on hand , I was unwilling to detain it longer . So these may , upon some other occasion be communicated ; meane while , if any shall please to read A●…hanafius in his booke de Definitionibus ; and in his 3 Dialogue de Trinitate , and 4 Oration against the Arr●…ns . And Cyrillus Alexandrinus in his treatise upon John , lib. 2 : cap. 3. & lib. 8. c. 47. And in his Thesaurus lib. 4 : c. 1. Together with Procopius Gazeus in his Comment . on Genesis , he will see , that our Testimony in that point , of the breath of life , is no novell doctrine , and unheard of , but many hundred years since , zealously defended by as grave Authors among the Christians as any extant ; which may serve as a sufficient check to that impudent clamour of Novelty , so ordinarily objected by every Ignoramus that never once looked into Antiquity . B. F. FINIS . Errors to be mended . Pag. 11. lin . 26. read Argument 1. p. 4. 4. l. 33. r. than . p. 45. l. 5. r. preaching . p. 49. l. 1. r. Argument 9. p. 71. l. 30. r. or . p. 75. l. 15. put out that . p. 77. l. 27. put out as . & l. 35. feeding . p. 78. l. 27 r. thy . p. 81. l. 28. r. beleev . p. 85. l. 30. r. though . p. 97. l. 2. r. principle . p. 108. l. 2. r. potter power . p. 109. l. 1. beleeved . p. 112. l. 3. till . p. 135. l. 10. r. Reformation . Notes, typically marginal, from the original text Notes for div A47193-e29240 * Concerning this image of God in man , or Breath of life breathed into man , by which he became a living soul , see the Testimonies of the Antients , especially of Athanasius , Cyrillus Alexandrinus . Proc●…pius Gazaus , &c. some of which may possibly be given at the end of this booke . Notes for div A47193-e36960 a noble saying and as noble a practise of a great Prin●…e . 
A35020	----	The general history of the Quakers containing the lives, tenents, sufferings, tryals, speeches and letters of the most eminent Quakers, both men and women : from the first rise of that sect down to this present time / being written originally in Latin by Gerard Croese ; to which is added a letter writ by George Keith ... Croese, Gerardus, 1642-1710. 1696 Approx. 1078 KB of XML-encoded text transcribed from 264 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A35020 Wing C6965 ESTC R31312 11887292 ocm 11887292 50388 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A35020) Transcribed from: (Early English Books Online ; image set 50388) Images scanned from microfilm: (Early English books, 1641-1700 ; 1000:6) The general history of the Quakers containing the lives, tenents, sufferings, tryals, speeches and letters of the most eminent Quakers, both men and women : from the first rise of that sect down to this present time / being written originally in Latin by Gerard Croese ; to which is added a letter writ by George Keith ... Croese, Gerardus, 1642-1710. Keith, George, 1639?-1716. [16], 189, [1], 276, 40 p. Printed for John Dunton ..., London : 1696. The second book of the history of the Quakers has separate paging. "Our antient testimony renewed ... London, 1695" has special t.p. on p. 31 at end. Imperfect: pages stained. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- England -- History. Society of Friends -- Controversial literature. Society of Friends -- New England -- History. 2005-05 TCP Assigned for keying and markup 2005-05 Aptara Keyed and coded from ProQuest page images 2005-06 Judith Siefring Sampled and proofread 2005-06 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE General History OF THE QUAKERS : CONTAINING The Lives , Tenents , Sufferings , Tryals , Speeches , and Letters Of all the most Eminent Quakers , Both Men and Women ; From the first Rise of that SECT , down to this present Time. Collected from Manuscripts , &c. A Work never attempted before in English . Being Written Originally in Latin By GERARD CROESE . To which is added , A LETTER writ by George Keith , and sent by him to the Author of this Book : Containing a Vindication of himself , and several Remarks on this History . LONDON , Printed for Iohn Dunton , at the Raven in Jewen-street . 1696. TO THE Truly Noble and Honourable , NICHOLAS WITSEN , Burgomaster and Senator of Amsterdam , &c. THOSE two very things , Right Noble and Honourable Sir , to wit , the greatness of your Name , and the smallness of this Work , which might disswade me from such an Application , do both of them invite , and in some sort engage me , to adventure , not only to make a Present of this Book , but also a particular Dedication thereof unto you . And seeing that it is a thing most certain , and that the very sight of the Book doth immediately shew it , that what I here offer is a Piece that is altogether new , but yet neither over bulky nor prolix , I was perswaded that this my Undertaking would not prove unpleasing to you , because that as the Great are very much taken with the Novelty of other things , even so they are of Books ; and as a conciseness in speaking is very agreeable to them , a short and compendious way of Writing is found to be no less so , which has given occasion to that old Proverbial Adage , Little things are pretty . To this I may add , that this Book briefly treats of things transacted up and down , and for some time in that Nation , where in the Name of the Renowned States , you have been first Envoy to the Most Potent , and most Serene Princes , King William and Queen Mary ( to that great and glorious Queen , alas , lately ravished from Earth by inexorable Fate , of whose Vertues there are at this time so many Testimonies in the funebrous Orations of great and most Eloquent Men , who for all that , had they never so much exhausted their brains , and been profuse of their Abilities in declaring and magnifying the Excellencies of this Queen , had yet nee'r been able to form a true Idea of them in their Thoughts , much less represent them as they ought to be , to their Auditors , than which nothing more can be said of Man ) and after that , for some time Resident there , where you were to Congratulate Their Royal Majesties Accession to the Throne , and the Deliverance of so many Countries and People , as also to confirm that Ancient League and Amity that was between both Nations : In which Time and Place , seeing that perhaps some but not all these things came within the Verge of your Knowledge ; this new and small Treatise , but ( Pardon the Expression ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may gratifie that desire , which your Honour , and even most Men have , who have lived or come from abroad , of having a perfect Knowledge of such Transactions , as have happened in those places during their time , or near unto it , by exhibiting as in a little Table-Book , the first Rise , Progress , and End of all these doings : But yet this is not all the Reason I had for such an Undertaking ; I must confess , Illustrious Sir , that as to the matter of this Work , it is such as may seem to them that are not very curious , needless and unnecessary , and that it is such a way or method , as may easily induce some who are not over-skilful , but given to scoff and chatter , to look upon it as very mean and contemptible , because that having regard only to the single Relation of Things , and to Truth , I treat thereof in a Style and Language that is plain and ordinary , free from all manner of Affectation , and do not ( which is a thing very common , and much approved of and prevalent among the Vulgar ) either ridicule , or proudly scoff at and prosecute in Writing , those things which 〈…〉 the Religion and Manners of those Men , who are treated of her●en . Neither do I , though there may be some among those very Persons , who look with an evil Eye upon , and bear ill will unto us , for that Reason , retribute the same , and make the like return unto them , as some are pleased to do , who think such reciprocal doings ought always to be . But seeing that it many times so happens , that they who write with such Moderation , are liable to fall under I know not what Suspicion of crack'd Credit from these Men , so as that I found my self under a necessity of seeking out for some Patronage and Refuge-place upon this Account , I was fully satisfied , I could meet with that principally in you , Great Sir , who know as well as any Man alive , what , amongst such a multitude of Writers , and itch of Writing , is most fit to be writ , what an Historian's scope ought to be in such a Work as this is , and over and above that , what on the one hand Religion , and what in the mean time also Nature and the Power of Humanity require and call for . And because I have fallen upon this Head , I earnestly wish the Temper of the present Times was not such , that this were not the sad distinguishing mark of the Age we live in , as that there should be so many Men , such strangers to and devoid of Charity and Modesty , and hurried with that unruliness and outrageousness of Mind , that as soon as they discern any Heterodox Opinion in matters of Religion , and especially if any Heresie be smelt in the case , they immediately suppose that it is the Property of Religion to scoff at , persecute , and afflict such Men ; some going so far as to urge , there ought to be a precision or a cutting off of the same , by violent Methods , Fire and Sword , Imprisonment and Bonds , Racks and Torments , and even by the most dreadful and cruel Deaths . For the Good and Peace of the Church and State ( for so they Argue ) cannot otherwise be preserved , nor the Christian Faith and Humane Obligations subsist . Were it not for this , we should not see against so many Reformed Churches , so many Hundred Thousand Christians , such and so great and nefandous Violences contrived and offered , such lamentable , yea , unheard-of Calamities and Slaughters , ( and even if they could , make entire Extirpation , Rulne , and Destruction ) by those who go by the Names of Christians and Catholicks , but are in truth the most bitter and implacable Enemies of the True Religion . I 'll go yet further ; I heartily wish there were not sometimes amongst others , and even among them , who have withdrawn themselves from the Papacy , that immoderation of Spirit , that even where there is no manner of Heresie , no Fundamental Error , yea , not the least difference but in words and way of Expression only , mens Minds become forthwith divided thereupon , an Interruption of Fellowship , and at last a s●●●ssion into Parties doth ensue . And that those , who lay these things to Heart , who shun them , and who being mindful of Humane Frailty , and of their Duty enjoyned them by God , and being intent and building upon the Lord Jesus Christ alone , bear with such things as are to be born with , and study to promote Peace and Unity , and hate every Name of Distinction imposed by Man in the Church of God , and desire neither to make nor follow Parties , are branded as if they were ignorant and slothful , having no regard to their own Matters and Concerns ; so far forth , as if to be indifferent , and of neither Party , were become now as it were a new Sect , and that Law of Solon revived , who commanded him to be punished , who in the time of Sedition joined himself to neither Party . Which sort of Men are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lovers of themselves , puffed up , ( as they are called in Scripture ) turbid , and boyling hot ( neither is this a Foreign Appellation , but such as is also applyed to them in the Sacred Code ) when they raise more Commotions about a thing of nothing , than there are Storms in the Aegean or most boisterous Seas ; but hereof there is fully enough said to the wise , but to you , Great Sir , too much . And this I judge my self obliged further to say , that perhaps there may be some , who , having a just Esteem , and right Judgment of this Work , would for the further Estimation thereof , have me here and there quote and set down in the Margin of the Book , the Authorities and Testimonies whereon I ground each Particular , to which Persons seeing their Conceptions hereon are not without Reason , I make this Answer , That if I should not do it , I do not thereby swerve from the usage of Historians in all Ages , neither is there indeed any need that a Man should gain a belief of what he offers , this way , when he is not conscious to himself of any falsity , and that there is nothing that can derogate from or lessen his Credit therein : Neither was I willing in this Work , which I was desirous should prove acceptable as much for the Brevity as Truth of it , so without ceasing to interrupt and break off the Thread of my Story , or to disorder and delay my Reader . But yet I do not always omit such sort of Testimonies . But otherwise I can be bold to affirm , that there is nothing of any moment , throughout the whole Work , that hath not been done in the face of the Sun , that is , either in the presence of Men , or in Solemn Judicatories , even where there has been no exclusion of the Populacy , and such as has not been frequent in the mouths of many , laid open by the chief Magistrates , and Printed , for the Knowlege of such as were absent , and to perpetuate the same to Posterity ; as for other things , I take but little notice of them , and if at any time I recount any such , I do it in such a way as may gain certain Credit : But no more of this ; to return therefore to you , Right Noble and Great Sir. As to the Reason that induced me to Present and Dedicate this my Treatise to Your Honour , it was this , That there might remain some sort of Testimony upon Record , not so much of the knowledge I have had of you , which is as far backwards as I can remember , as of the Favour you have always shewed me , and of those Benefits you have made it your Business to heap upon me both at home and abroad , and which I have deemed both Just and Honourable for me to accept , being freely offered , and by no means to reject , and withal of the Gratitude , Propensity , and Devotedness of my Mind towards you . And though I have here a great Opportunity offered to me to Celebrate your Vertues , yet I shall forbear , lest I should incur the censure either of being unskilful in Praises , or what is base , the Name of Flatterer ; besides that your Name has long since gained such Esteem , and is so Famous among all , that it has no need of any Encomiums and Embellishments of mine , the things themselves bespeak it . For to say nothing of the Endowments of your Mind , as being such , though most rare , especially in so propitious and agreeable a Fortune , as are not conspicuous to all Men , and are more private ; those Famous Monuments that you have partly published even in your blooming Years , and which do yet in part lie hid within the more secret and inner recesses of your Study , which all of the Republick of Learning that have seen or known them , have so approved of , as to judge them no ways inferiour to what hath been extant of yours , but to deserve as much you to the Protection of the Almighty , praying to him , that while you Rule in his Name , submit to and obey the Divine Majesty , he would heap upon you more and more all manner of Spiritual Blessings in Heavenly things in Christ Jesus , and beg leave to subscribe my self Your Honour 's Most Humble , And most devoted Servant , Gerard Croese . Reverendo admodum Viro GERARDO CROESIO , Cum Historiam , quam vocat , Quakerianam luci exponeret . O Insularum gloria , plurimas Experta turbas ! O variantibus Subjecta fatis , & tremendi Tot furiis agitata belli . Britanna tellus , dissidiis quoque Sanctam tuorum dilacerans fidem : Vt volvit , incertosque longè Oceanus glomerat furores . Vicinas acri turbine fluctuum Versas frequenter fluxa subit vic●● . Exempla non vanis supersunt Indiciis . Memoret vetustas Inscripta fastis . Relligio gemet Divulsa Sectis . En specimen recens . En callidos Foxi sequaces , Quos Tremulos patrio vocavit Sermone Index Derbraicae Domus Enthusiasticas , insolito genus Quod spiritu raptum piorum Christiadum stupuere turmae . Horum involutas narrat origines Qui jure primas Croesius hic tenet , Latéque divisum disertis Prosequitur populum papyris . Vel digna tanto saecla Saturnia O si redirent illa ! forent viro. Vel dignior natas recenter Croesius incoluisse terras Adrianus Reeland . The Contents of the First BOOK . THE beginning and scope of the whole Work. The Name of the Quakers ; as also of Enthusiasts . What Antiquity these Men assume to themselves . Their Opinion concerning the Doctrine of the Fathers , and of the Reformation of the Church . England their Country . G Fox their first Author and Leader . His condition when a Boy . His Youthful Studies . Fox a Shooemaker . Fox his love to the Holy Scripture . A Voice to him from Heaven . His Endeavours . He is raised up with the hopes of becoming a Minister . His Expostulating continually with the Preachers of the Word . He enters upon the Office of Preaching . People flock to hear him . He is put into Prison at Nottingham . The Miracles of the growing Church of the Quakers . Their meanness . Fox thrust into the Correction House at Derby : There the Name of Quakers was given to the Sect : Fox is sollicited to enter into the Wars . His Speech upon that occasion . Fox his perseverance in Preaching . His first Letter of the many he wrote to his Party . Elizabeth Hooton the first Woman that preached . Who were Fox his first Disciples and Colleagues . What sort of Men did more especially joyn themselves to the Quakers . Fell , Fox his Patron . Whose Wife , having afterwards married Fox , did with her whole Family turn Quakers . Others of Fox's Scholars . The Quakers Sect dispersed through the Northern Parts . Some others of Fox his Companions . The rare History of ap John. Burroughs goes to London . His engaging with the London Champions , his Speech unto them , and the event thereof . Fox brought before Cromwel . Cromwel's Affection towards the Quakers . The Circumspection of the Quakers among themselves . Fox his new Companions . The going of the Quakers into Ireland . And into Scotland . The causes of so many Progresses . The Quakers hatred to the Episcopal Men , and to the Presbyterians . To others . To the Ministers of the Word . Their Judgment concerning all Protestants . The Doctrine and particular Opinions , Life , and Conversation of the Quakers . Why so many Men joyned with them . How the People came to envy aud disturb them . ●he ways whereby they were persecuted . Singular Examples . The strange Boldness and Impudence of some Quakers , and hence Men became enraged against them . Naylor's History . These things pursued till Gromwel's Death . New Instances of Persecutions . The Quakers Affairs in Scotland . In Ireland . THE General HISTORY OF THE QUAKERS From their first beginning , down to this present Time. BOOK I. AMongst the many and great Conflicts of the Church while sojourning here on Earth , there is none more usual , and withal more difficult and hazardous than that she is engaged in for Vindicating the Truth of her Religion from the False Doctrines of her Insulting and Impudent Adversaries . The Reason of all which cannot be unknown to any who considers that those who are lovers of , and zealous for the Truth delivered by God , neither ought , nor can conceal and hide the same , but make it known to the Praise and Glory of God ; whereas others who are fond of Falshoods , that they may the better compass whatever seems good to their own Appetites , or conducive to their Interest , do not usually fail to propagate and defend their own Inventions , and to accuse and condemn the more Pious and Honest Doctrines of others , as being too opposite to them and their Designs . It is likewise manifest that the Truth being of it self clear and evident , is content with a simple discovery , dealing candidly and openly with all ; whereas Lyes and Falshoods , as having no solidity or weight in themselves , must be adorn'd with a multitude of fair and boasting Expressions , using a hundred little Tricks and Cheats for ensnaring the unskilful and unwary ; in which they are oft-times so successful , that even the wiser sort of People , and those who on other occasions are circumspect enough , do sometimes chance to be entangled , and do find it a matter of difficulty to extricate themselves from the same . Moreover though it be Natural for Mankind still to complain of the Iniquity of their own Times , insomuch that all Men are ready to fly out in Panegyricks upon the Ages past , while they condemn that they live in , yet I can scarce think that there are any who are not convinc'd that the days in which our Lot is fallen are such , as in them all manner of Errors and Falshoods are broke in upon Religion , all sorts of mad and unheard of Heresies , the most terrible and foulest Blasphemies , have over-run , and ( as it were ) delug'd the Church . Insomuch that she is now oblig'd not only to encounter Profane and Wicked Men for the defence of the Truth and Integrity of her Religion , but to oppose her self to the Arms of her Bloody and Cruel Enemies for the maintenance of her Liberty and Freedom : It is not sufficient for her to engage with Men , but she is constrained to fight even with Beasts . But there is no Affliction can overtake the Church of the Living God , that does not admit of some Relief and Comfort . Wherefore since this is now the condition of the Church in these evil days , it is likewise her great Happiness that so many able and skilful Men have in these same very days bestirr'd themselves on her behalf for opposing and confuting the Erroneous Sentiments of wicked Men , occasion'd partly by Ignorance and Folly , partly by a resolute and furious Madness ; and thus assisting the distressed Church , have successfully employ'd both their Tongues and Pens , furnishing her not only with means of Knowledge , and Spiritual Weapons for instructing and confirming her self against the Assaults of her Enemies , but even for gaining , convincing , and vanquishing the same . In prosecuting this their laudable Design some have contented themselves with the bare mentioning the horrible and monstrous Assertions vented by those cunning contrivers , as accounting it a sufficient Confutation to have nam'd them , which bewray their weakness at the first view . But I cannot guess at the Reason why so very few have for so long a time made mention of the Quakers , whose rise is dated from a little before the middle of this present Century , and have since that time wonderfully increased in number of Proselytes , beyond what is commonly thought of ; these Men , I say , accounted by some Superstitious and followers of Old Wives Fables , by others the worst sort of Fanaticks , and in the next degree to Lunaticks and Madmen , have been quite past over in silence by most Writers , so that not so much as the History of their Rise and Progress is yet on Publick Record ; at least wise if any there be that have touch'd upon this Sect , they have done it in so slight and transitory a manner , that they would rather seem to have made Publick their own Ignorance , than to have left on Record the Actions , Doctrine , and Religion of these Men : Unless perhaps this may be imagin'd for a Reason of the silence of Writers , that they account of these Men so little , as that they think it fitter to pass them in a negligent and disdainful silence , than to spend words or time upon them : Others there are indeed who have wrote something of them , but to no purpose , who being themselves altogether ignorant what manner of Men they be , and having only heard of them by Report , as being Prodigies and Monsters of Mankind , chose rather to put in Print whatever they heard , than to have just nothing to say of 'em ; reckoning the danger not to be great , whether the Relation prov'd true or false ; for if true , it is well ; if false , it falls upon such a Tribe of Men ( think they ) of whom nothing can be said so ill , that would not Quadrate to them . My Judgment upon the matter is this ; that , while I consider that England ( the Native Country of these Men ) Scotland , and Ireland , abounds so much with those called Quakers , since their number in those Countries does daily increase , nay , and elsewhere they have propagated their Doctrines , making and gaining Proselytes ; ( for that it is they bend all their force to , having for this purpose for a long time publish'd many Books , and these not little small Treatises , but large Volumes , well digested , and handsomly dress'd with fit Expressions . ) Since we may observe that others ( no despicable Sects ) having discovered in them their own Image , have embraced them for Brethren and Kinsmen ( such as the Quietists , that not so long ago did first appear in Campania in Italy , and the Pietists , so lately sprung up in Germany ; of which last we know certainly they are daily insinuating themselves and their Doctrines into the hearts of the People , and influencing their Minds even in this our own Land ) and since it is uncertain what may be the issue of all this : I say , upon all these Considerations I count it absolutely necessary to make a narrow search after them , in order to understand what manner of Men they be , what Actions have been done by them , from what beginnings , and by what progress they have risen to this height , and what are their Tenets and Sentiments that have so long lain in Obscurity . And this is the more necessary to be done now in this Interim of time , while the Memory of these things are fresh in our Minds , lest by the progress of time that being worn out and defaced , there be no means left of attesting what went before ; and thus should we remain doubtful and uncertain of their Actions and Tenets , not knowing where to fix the Controversie ; and whoever would pretend to examine any of these Matters , must after the manner of the Andabatae , fight hood-wink'd ; of which sort of procedure arising from the same defect we have a great many Instances both in the ancient and later Churches . Since therefore I have had the Fortune of a long time to be familiarly acquainted and much conversant with these Men call'd Quakers , and that in many places ; and have thus had occasion to know so much of them both from themselves and their chief Teachers , and also from Men of our Profession who were well acquainted with all their Deeds and Actions ; and besides many of their Writings and Manuscripts , of which some are in Print , some not , having fallen into my hands , I thought it would be an acceptable Enterprize , calculated for the exigency of these our Times , and also useful to Posterity , to write upon this Subject . In performance of which I shall pick out what seems most necessary and directly conducive to the management of the same , and that with all brevity and conciseness imaginable ; not determining any thing through Precipitancy , Love to a Party , Prejudice of Opinion , or the influence of any Passion whatsoever ; leaving it for every Man to judge as he thinks fit of their Actions , Tenets , Customs , and manner of Worship . These Men are called Quakers in the English Language . Which Name was given 'em by their mocking Enemies as a note of Ignominy and Contempt , for that when they are about contemplating Sacred things , that same very moment that the Spirit overtakes 'em , through the commotion of their Minds , and agitation of their Bodies , they presently fall a trembling , throwing themselves on the ground , oft-times froathing at the mouth , and scrieching with a horrible noise . And though they seem to resent ▪ this Reproachful Title , yet they are not so averse either to the Name or to the Thing it self , but that they 'll acknowledge that both do in some measure quadrate to them . For they confess themselves to be Quakers ; nor do they deny that while they go about Sacred Things , submitting themselves wholly to the Divine Will , and quietly waiting upon God , praying within themselves for the Breathings and Operation of his Spirit , and with deep sighs and groans are importunately waiting the Effusion of the Spirit ; that upon his first approach they fall a trembling , and are hurried out of themselves by the commotions of their Minds , and disturbances of Body , occasioned by the resistance of the sinful stubborn Flesh ; which when they have overcome , and are return'd to themselves again , and begin to be sensible of the Illuminations and Comforts of the Spirit , then they are transported into Raptures of Joy , which occasion these Quaking and Extatical Motions of Body and Mind . They add likewise , that the Spirit of God while speaking in the Scriptures , denominates the sincere fearers of God , and lovers of his Spirit and Word , Tremblers , requiring of them so to be , and pronouncing them blessed if such . Wherefore since they do not reject this their Name , but rather account it honourable , if rightly understood , I shall define them after the same manner ; especially since they have not yet obtain'd a peculiar and proper Name whereby they can be distinguish'd from all others . Another Name generally given to them is that of Enthusiasts . Where it is likewise to be observed , that many do reckon them among the number of those Enthusiasts that in Ancient History are mentioned to have been among the Primitive Christians , as also in the last Century . But these Men are not satisfied to be so called in any sense ; for besides , say they , that this name of Enthusiasts is oft given to those that by the Calumniators themselves would be accounted Men of Worth and Dignity , and that even those who are so busie in fixing this Ignominious Name upon them , do oft-times come to be branded with the same themselves ▪ Besides all this , say they , this Name tends openly to the discredit and dishonour of all Christians , whom the Spirit of God in his Word declares to be influenc'd by the Spirit ; nay , and requires it so strictly of them , as that without this irradiation of the Spirit they can be none of Christ's . Now these Enthusiasts that were of Old Times , and likewise those that have been since , did arrogate to themselves a peculiar familiar Spirit , and contrary to the dictates of the Holy Spirit , would under the conduct of that break forth into Tumults , Seditions , and Wars ; whereas these Men called Quakers pretend to be possess'd and guided by no other Spirit than what is common unto all Christians ; nay , and are so far from bringing Evil upon any Man , that they will not so much as resist force by force , asserting all manner of Self-defence to be unjust , except what is meerly Verbal ; and even that must be free from Anger . For this is usual amongst all , that even those who have invented a new Model of Doctrine and Life , though what they maintain be never so new and lately invented , yet they publish it for an Opinion of the Ancients , or at least , founded on their Doctrines ; for though none pretends so to confine the Truth , and set such Bounds to Goodness , that no new thing should be accounted true or good ; yet Antiquity adds a value and respect , for that we commonly judge the ancientest Opinions to be the truest and best ; and hence it is that even those Tenets that are of themselves intrinsically good , do purchase more respect , and a better reception by pretended Antiquity and Custom , than by all their real worth . The Quakers therefore say , they derive their Name ( though not very sollicitous what Name be given them ) Doctrine , Religion , and way of Living , from God himself ( whom his own Infallible Oracles term The Ancient of Days , ) and from his Word first delivered from Heaven , and then committed to Writing by the inspired Men of God , which is the only Rule and Ground of all Truth . They likewise Appeal to the Ancient Fathers , or to the Testimony of those Books that we hold for true , unanimously consenting to and asserting the same very things that they with the Holy Scriptures maintain . When I say , Fathers , I speak after our way of speaking , not after the manner of the Quakers , who admit no such Names ; But by those , called by us Fathers , they understand the Writers who lived in the first and second Centuries after Christ . For they conceive those who lived nighest to the Times of the Primitive Apostles that compiled the Holy Writings , to have deliver'd their Doctrine with more Integrity than those who lived later , who the further distant they be from the Times of the Apostles , the more is their Sincerity and Integrity to be called in question ; like Water , that the further it runs from its Fountain , the more muddy it grows . And therefore it is that they pay but little deference to those who lived in the later Ages of the Church , freely acknowledging many things to be contain'd in their Writings that are justly to be rejected ; nor do they ever quote their Testimony , except it be very conducive to the establishment of what they advance . If therefore at any time others who are unacquainted with their Doctrines and Conversations , or possess'd with Prejudice , Envy , or Hatred against them , do at any time go about to brand them with these ignominious and opprobrious Names , they , if called to give a distinct Account of themselves , do assume the Names of Christians ; Evangelick , Apostolick , Catholiek Men ; as if the Doctrine and Religion preached by them were the same as was delivered at first by Christ himself to the Apostles , publish'd throughout the whole World by the Ministry of these his Apostles , and embrac'd and retain'd by all the Faithful and Godly of all Ages , whom Custom has term'd Catholick . And upon this Account in all Debates they recur to the Scriptures , not declining the Comparison of their Tenets with those of the Ancienter Fathers , nay , nor those of later times . It follows next , that unto what I have said , I should subjoin some Account of the Sect that these Men so much follow , inviting all Christians to do the same . Their Sentiments therefore run in this strain ; That since the Doctrines and Manners of all Christians , as also and consequently of those called Protestants likewise , have been for so long a time corrupted and perverted , it would seem that Apostacy and Defection from the Apostolick Doctrine and Discipline had its first beginnings in the Times of the Apostles themselves ; and from thenceforth did by degrees increase till it came to its perfect height in the Sixth and Seventh Centuries ; and from that time forth having confirm'd and harden'd it self through the firm and constant continuance for so many Ages , so that no hope of its removal was remaining , did so continue till this very Age we now live in . Though ( add they ) in all this Series of Time there was always one or other in every Century that appear'd and declar'd against this their General Defection , but without any Success , as also to their own disadvantage and detriment . And thus do they imagine of those great Men , called by us the Reformers , that all their Endeavours for the Restauration of Religion and Purity , tended indeed to overthrow the Falshood , Lightness , and Vanity of Men , but not to establish Truth , or introduce Gravity of Life and Manners , by restoring these Vertues to their Primitive Lustre and Splendor ; much like unto those that throw down their old Habitation , and never think of building up a new one . Moreover , their Opinion of those who came after the First Reformers , is , that while they imagin'd to themselves that what they did tended to the advancement of a Reformation , it proved diametrically opposite to the same ; for that in lieu of the Vices and Errors which polluted and defiled the Church , that were corrected and rooted out by them , they introduced other new ones of their own Invention , like Men cleansing a House , that cast out the Filth so as to let more come in . So that these Men Preach up their Religion for the ancientest , as having flourish'd in the first Golden Age of the Church ; which was afterwards from the very first rise of the Christian Name , even unto this our Age , miserably mangled and corrupted , and in fine , quite demolish'd ; until at length it was retriev'd and restor'd to its Ancient Purity by them , being incited and raised up by the Divine Spirit to recover fallen Religion , for the Salvation of all Men. Wherefore 't is that in all their Writings this is distinctly treated of , having prefix'd as a Title to their Chapters , that , They as the Servants of Jesus Christ , are called and raised up by God for dispensing the Gospel , which after so long and dark a Night of Apostacy , is now again come to light , to be preach'd unto all Nations . And thus do they Accuse , Condemn , and set at nought the Doctrines , manner of Worship , Rites , Ceremonies , nay , the whole Life and Conversation not only of all these general Christians , but of the Protestants , who boast so much of their departing from that great Apostacy , and cleansing themselves from the Babylonish and Papal De●ilements . Unto whom they oppose their Doctrine , Worship , and way of Life , which indeed are such , that their Doctrine is for a great part of it new , or taken from some Ancient Opinions condemn'd and rejected by the Church , which having lain so long dormant , are revived anew by them ; and as to the rest , 't is a Medley or Hotch-potch of the several Opinions of Protestants , though not radically agreeing with them , their Worship is diametrically Opposite to that of ours ; and their manner of Life so singular , that between their Conversation and that not only of Protestants , but of all Christians , there is as vast a difference as possibly can be . And these are the Tenets they have so busily spread abroad both at their first rise , and in the further progress of the Sect ; and all of 'em that are capable either of speaking or writing Publickly , do diligently apply themselves in all places to the Explaining , Defending , and Propagating their Doctrines , inveighing and railing against the contrary Opinions of others , with as bitter and reviling Expressions as they can invent ; and such their Accusatory Libels are dispersed abroad into all Countries , especially those where they expect to meet with ready Compliants with their Doctrine and Way , or at least such as would be fond of new Reformations and Changes in Religion , being thus in some measure predisposed to receive and entertain their Advances . Having thus spoken in General of the Conditions of these Men , I come next to give a more particular Account of their Rise , Progress , various Vicissitudes , and Events befalling them . The Original Mother and Nurse of the Quakers is England , a Country once Famous for banishing and extirpating Heresie , now the Seat and Centre of all manner of Errors . The Quakers themselves Date their first Rise from the Forty Ninth Year of this present Century ; and 't was ( say they ) in the Fifty Second they began to increase to a considerable number , from which time unto this day they and their Party have daily acquired more strength . For while that Kingdom before the middle of this Century was engaged in an Intestine War , occasioned by the Differences of Church-Government , in that confused and dismal Juncture , when both Church and State were miserably shatter'd and rent , and Religion and Discipline were quite overturn'd , innumerable multitudes of Men did on all hands separate from the Church ; and afterwards when their greatest Eye-sore , and the imaginary Source of all their Evils , the Episcopal Government of the Church , was abolished , and the Presbyterian Form of Church-Government ( which was what they so impatiently wish'd for , and grounded all their hopes of Comfort and Peace upon ) was establish'd in its place , yet even there were some whom nothing would satisfie , that divided themselves into an innumerable Company of Sects and Factions , of which this of the Quakers was one . The first Ringleader , Author , and Propagater of Quakerism was one George Fox . Some of that Party have not stood to give that Man after his Death ) the Title of The first and glorious Instrument of this Work , and this Society , the great and blessed Apostle . So that , as the Disciples and Followers of any Sect derive their Names from their Masters , so might we call these Men Foxonians , were it not unbecoming Christians to denominate themselves or others professing the Name of Christ from the Names of Men. I have many Accounts of George Fox in Writing in my hands , partly dictated from his own Mouth to his Amanuensis a little before his Death , partly obtain'd from his Friends and Followers , and partly from others that were strangers both to George Fox and all his Society . Which because they differ among themselves , I shall only pick out what seems to be most probable , and generally attested , for it is difficult in such a case to distinguish between what is true , what false . George Fox was Born in the Year One Thousand Six Hundred and Twenty Four , in a Village called Dreton in Leicestershire . His Father , Christopher Fox , and his Mother , Mary Lago , were of no considerable Fortune , but gain'd their Living by Weaving : They lived devoutly and piously , were of the Reformed Religion , and great Zealots for the Presbyterian Party , which then obtain'd in England . And this their Zeal for Religion was accounted Hereditary to the Family , especially on the Mother's side ; whose Ancestors had in the days of Queen Mary given Publick Testimony to their constant and unmoveable Zeal for the Truth and Purity of Religion , not only in giving their Goods and Possessions to be confiscated , and patiently undergoing the loss of the same , but in yielding their Lives for a Sacrifice to the flames of devouring Fire , preferring the undefiled and lasting Crown of Martyrdom , to a sinful Life . This George Fox , while yet a Child , discovered a singular Temper , not coveting to Play with his Brethren or Equals , nor giving himself to any of those things that take with Children , but shunning their Company , and disdaining their Childish Customs ; he loved to be much alone , spoke but little , or if at any time he chanc'd to speak , both his Countenance and Speech bewray'd a sadness of Spirit ; his words were more Interrogatory , shewing a great deal of Attention and Consideration , and making many Observations ; unto all which was added Modesty in all his Actions , and a diligent pursuit of the early Rudiments of Piety and Devotion ; so that even in his Infancy his Actions and Demeanor seemed to presignifie those Qualities of Mind , which in progress of time he discover'd on the Publick Stage of the World. Having spent his Infancy at home , he was then sent to School to learn to Read Engl●sh , and to Write . In which Study he succeeded as the other Country Boys and those of the meaner sort use to do , having attained so much as that he could read Print pretty well ; but Writing he could read but little of , neither could he write , except very rudely . And this was the only Piece of Learning the attain'd to all his Life long . For neither then , nor any time after when arriv'd at greater Maturity of Years , did he ever apply himself to any Liberal Study . So that he not only knew no other Language save his Mother-Tongue , but even in that he was so little expert , and so ill qualified either for speaking or writing , all the whole course of his Life , that what he understood perfectly well he could not explain or enlarge upon in any tolerable good English , and far less could he deliver it in Writing ; in so much that he oft-times made use of Amanuenses and others , who being well acquainted with his Thoughts , and greater Masters of Language , might put them into a better Dress . And this I thought worth the Remarking , because a great many Books are extant in George Fox's Name , writ not only in terse English , but also in Latin , and interlarded with Sentences of many other Languages , which are but little known to the Learned World ; the Names of the Interpreters or Methodizers being concealed . Which whether it was an effect of great Simplicity in him , or of his Ambition and Ostentation , I shall not determine ; only it is plain that he had not the gift of Tongues . George Fox having spent this part of his Life at School , began then to look out for some way of Living , and providing for the future part of his Life ; and accordingly concluded to betake himself to some Mechanick Trade , that being necessary for the use and accommodation of Man , could never be wanted , and consquently never fail of answering the end he undertook it for ; such as making the Ornaments , and cloathing of Humane Bodies . Amongst which he chose to himself the Making of Shooes , applying himself to that Art the remaining part of his Life in Nottingham , the chief Town of the County of Nottingham , bordering upon Leicestershire , the place of his Nativity . He being then a Young Man , did behave himself Honestly and Modestly amongst Men , walking devoutly towards God , keeping close to that sense of Religion and Worship taught him by his Parents . He dwelt much upon the Scriptures , and when at leisure from the Exercise of his Trade ( as also when about it , taking this advantage of his sedentary Work ) he Meditated upon , ruminated in his Mind , and recollected what he had read . He had an Infallible Memory for retaining any thing he knew , especially what he read in the Bible never slip'd out of his remembrance . And having thus incessantly continued in the Study of the Scriptures from his Infancy to his latter end , he became so exactly versed in them , that there was no Remarkable Saying in all the Holy Writings that escap'd his Knowledge or Remembrance . I have heard some of his Friends say ( and those not of the Vulgar size , but Men of Learning and Knowledge ) that though the Bible were lost , it might be found in the Mouth of George Fox . Hence it was that as every one's Perfection and Talent discovers it self in their Discourses and Writings , so all the Discourses he ever had to his People , and all the Writings left on Record behind him , were nothing but a train of several Texts of Scripture sewed and patch'd together . Now after he had thus spent so much of his time in studying the Scripture , Meditating on Religious Things , and seriously weighing the condition and state of his own Soul ; he could not contain himself within the Bounds of his Trade and Station , but began to aspire after higher things , and transgressing the limits of his Sphere , would needs attempt some nobler Enterprize , that might be Serviceable both to himself and others . And accordingly , not contenting himself with the private use of what he had acquir'd , he took occasion oft-times to Discourse of these Matters to his Fellow-Tradesmen and Acquaintance , exhorting and admonishing them to be much taken up with these Concerns . And in these his frequent Exhortations he was so officious and importunate , that he would never give over , till at length it came to such a height , that neither they would any longer give ear to his severe Discourses , nor could he any longer bear with the Contradictions , Reproaches , and Affronts he met with on that account : Which obliged him then to withdraw himself from all manner of Society , either Working alone in some hidden corner of his Shop , or ( because even then there was frequently some curious Fellows coming to hear of him what he had to say , who since his severe Discourses could never please them , were still creating more trouble ) when he had done with Working , he presently forsook the Shop , getting up into some Garret or other , where being remov'd from all manner of Company , he might both be free from the Molestations of others , and give Offence to none . It happened in the Year of our Lord 1643. that this George Fox , being then in the Nineteenth Year of his Age , was walking alone in the Fields , profoundly Meditating upon the Nature , Mind , Manners , Institutions , and Discipline of Mankind ; of their Societies and Converse one with another , but especially bending his thoughts upon the condition and state of Young People ; considering what Duties were required at their hands , what Diligence , Care , and Circumspection was necessary in one and all of them for leading Lives while here worthy of the Gospel , and becoming Men , and for obtaining an Everlasting blessed Life when this is come to its Period . All which things he seriously and frequently ponder'd in his solitary Breast , fervently applying himself to the Throne of Grace , that it might please the Almighty God to Teach and Instruct him , a Young Man , in this state of Humane Affairs , furnishing him with the knowledge of his Duty , and ability to perform the same ; upon which there came a Voice from Heaven , dictating unto his Spirit , that , All Mankind was only and altogether Vanity , that Children and Young People grew up in Lyes and Vanities as they did in Years , those of middle Age advanced still more and more in the same manner of Vices ; so that when arriv'd at Old Age , they were harden'd and confirm'd in the Customary Practice of the same ; and when they come to be stricken in Years , and their Blood and Spirits to fade , they lose all Knowledge and Sense , becoming again meer Children , having extinguish'd that light of their Minds which should then be shining most brightly , and giving themselves up to nothing but Doteries and Childish Trifles , Death creeping upon them insensibly , which Cites all before the Vniversal Judge and Lord of all things . Therefore it was his Duty and Interest , as being a Young Man , to separate himself from that polluted Multitude , keeping no Commerce with them , but sequestrating himself to a solitary Life far remov'd from all manner of evil . This Divine Response did he many times report to his fellows . Whether it was really a Voice from Heaven , or only the Reasoning of his own Breast , I do not say ; only this is to be remark'd , that both this Fox and his first Followers did at their first appearance , and for a long time after , account all the Motions of their Spirit , or Inclinations to Good , which they found in themselves upon serious Meditation , or upon any new Occasion , to be the effect of the Holy Spirit of God working the same within them , and whenever they were sensible of this Commotion within them , they used to say , that a Voice was sent down from God by his Spirit unto them , uttering such and such Discourse ; and to this purpose they usher'd in all their Discourses to the People with a , Thus saith the Lord and his Spirit , by his own mouth , ( this was , that they might seem more nighly to resemble the Holy Prophets and Apostles , that were inspired from above by the Divine Spirit , and sent by it . ) But of late they abstain from such high-flown Pretences , calling what thus comes upon them , the Impulse and Motion of their Minds . Fox used to tell how that Heavenly Oracle did so effectually recommend it self to his Youthful Spirit , that presently he betook himself home , not being able to express what he had heard . Nay , the Image of this Voice was always so before his Eyes , not only all that day , but all the succeeding Night , that he could not go to bed . And from that time he obey'd this Heavenly Admonition . And though he had always been diligent in Reading and Meditating on the Holy Scriptures , and had frequently set times apart for Fasting and Praying unto God ; yet then being engaged in so difficult and important a Design in complyance to the Divine Will , he went about the same Christian Duties with more Application , Fervour , and Frequency : Especially having by Experience learned that there was no means more effectual than these for taming Man's vicious Nature , and suppressing his unruly Appetites , so enclinable to Humane ( though hurtful ) Society , and the Corruptions of a polluted World. And though before this he had abstain'd sufficiently from Converse with Men , yet from that time forth he was more strict in shunning all manner of Humane Conversation , being only intent upon the Exercise of his Trade as much as was necessary for purchasing a Livelihood , and spending all the rest of his time in Holy and Religious Exercises . Nor did he only shun the Company of , or meeting with those he knew or suspected to be given up to the Vanities and Lusts of this World , but even those that made large shews of Religion and Vertue . For he did not deny that there were many who seemed to be very Religious and Devout , pretending the Scripture or Word of God for the Rule and Ground both of Faith and Manners ; but this he complain'd heavily of , that there was so many who extoll'd the Holy Scriptures , paying all Honour and Deference to the same , who yet would cry up and extol that Profession of Faith and Manners that they had suck'd from these very Scriptures : And that they were so destitute and ignorant of that Holy Spirit that endited them , and so great strangers to that Purity of Life and Conversation which is so oft recommended in the Scriptures . Fox in this his Solitary Retirement proposed nothing else to himself but doing Service to others , designing and purposing some time to be useful in Informing and Instructing not a few , by undertaking a Publick Ministry for the Salvation of many . And thus he reasoned with himself , ( nay , he said , it was demonstrated to his Spirit from God himself ) that though School and College Learning , the Natural and acquir'd Qualities and Gifts of the Mind , those Arts Men call Liberal and Ingenuous , and the Knowledge of Tongues , were very useful Accomplishments and Adornments for a Theologue , or any invested with that Sacred Office , yet the Spirit of God was to be their chief Teacher and Conducter ; and the Operation of this Divine Spirit , though without Learning , is of more avail , than Learning without the assistance of the Spirit . However he did not so totally banish himself from all Company , but that he admitted sometimes those that came to him ; nay , and would sometimes of his own accord go to those he thought Men of Integrity , and who seem'd to walk reverently towards God , and confer with them . Sometimes he called on the Ministers of the Gospel , such as he thought fit , or that he heard did excel in Doctrine and Piety , and communicated to them his Sentiments . He always so ordered his Discourse , that what he spoke was about the condition or state either of Men in general , or of Christians ; and this was the whole , and the only Tenor and Context of all his Discourses , that the condition of all those we call Christians was such , as that all their Religion was in their Tongues ; in so much that their Ministers and Pastors who dispensed unto them the Divine Word , were Men that minded nothing but making a discovery of their Learning and Knowledge , and a slight discharge of their Office ; nay , that proposing nothing to themselves but the bare external Reward , were very Hirelings unto Men. This his way of Discoursing occasioned his unwelcom Reception among many . There was at that time one Nathanael Stevens , Minister of the Church at Dreton , where George Fox was born , who used not only to exspect George's coming to him , but oft-times prevented him , looking on him as one of his Flock , and subject to his Discipline . Whom therefore Fox , as his Custom was , had made his Reflections on him and his Parish , accusing both the Minister and the Flock , for being ignorant of Christianity , and far estranged from it in their Lives ; vindicating himself to be the Restorer and Conducter appointed for the Recovery of fallen Religion . Mr. Stevens would nevertheless leave him to himself , as being neither grieved nor angry at him . This same Year George went up and down from Town to Town , supplying his Necessities in every place he came to , with the Exercise of his Trade , contenting himself with a little , and not apprehensive of Poverty . He was much troubled with Melancholy , a Disease very incident , and in a manner Natural to all that Nation ; which at that time increased mightily among them , and was now become very common . George complain'd that he was tormented without intermission with the terrible and mighty Tentations of Satan , which drove him almost to despair , insomuch that he sometimes wish'd for Death rather than Life . And in every place he came to he made his Address to the Pious and Godly , and sometimes to the Ministers of Churches , complaining of his miserable condition , imploring some help and comfort from them . But when he had thus made known to them the anguish of his Soul , some were not willing to undertake so difficult a Cure , or thought it necessary to use Medicine for his Body as well as his Soul ; others advised him to have recourse to the Word of God , Faith in him , and serious and frequent Prayer for the removal of his Malady ; in fine , he could meet with none that could give him any Satisfaction or Relief ; then would he ( as all such afflicted People use to do , when they cannot meet with their desires ) rail against them , brand them for unskilful and ignorant Physicians , spreading Slanders and Reproaches against them up and down the Country . From this time forth he wholly withdrew from all Society or Communication with the Visible Church ; and on Religious days went alone into the Fields , or some retired place , carrying along with him his 〈◊〉 , and spending the day in Reading and Meditating . Nay , he spent the best part of his time in Study and Contemplation . And both at that time , and in the succeeding part of his Life , he frequently told how he was at sometimes possess'd with the Divine Spirit , how many Dreams and Visions came upon him , what Answers he had from Heaven to his Petitions ; as also that many things foreseen by him , and foretold to him ▪ were lock'd up in his Breast . And that he was daily taught from above , and instructed in what relates to the Doctrine and Life of a Christian ; sometimes in one part of it , sometimes in another ; sometimes what was wicked , and disallowable ; at other times what was good , and to be sought after ; and all these things was he to teach and explain to Men , as being sent of God for that purpose . After this he grew and increased daily . It happened , not precisely at this time , but a little after , when he was Teaching at Nottingham , ( for some things though distant in time are to be connected together , having designed to comprise this History in as compendious Bounds as is possible ) that he was ravish'd into Paradise by the Spirit with a Flaming Sword , where he was form'd like unto Adam , such as he was while yet in Innocence , so that he clearly perceived and understood the most profound and obscure things , having the whole Creation laid open and explain'd to him , how that Names were given to every Creature suited to their Natures , Vertues , and Perfections ; which made him advise with himself , whether or no he should undertake the Profession of Medicine , bending his thoughts and care to the exercise of the same for the good and benefit of Mortal Men. For it happened in Leicester that God discovered to him , how far the Galenical Tribe was estrang'd from Divine Wisdom , that Wisdom which contriv'd and fram'd all things , so that it was impossible for them to understand the Natures and Constitutions of things . But withal the Heavenly Oracle did likewise insinuate that it was possible to reform this corrupted Art , and settle it on a surer Foundation , if so be that Artists , before they undertake to Administer Medicine to the Sick , would first apply themselves to Divine Wisdom , and then accommodate their Remedies according to its Rules . Fox did in every thing give shrewd Evidence that he was one of those sort of Men who covet to have both themselves and all things belonging to them taken notice of ; and that he accounted it no disgrace , but rather matter of glorying , to be pointed at , and observ'd by every body . So far was he from hiding or concealing these his Revelations , and the singular Eminency of his Gifts , or imagining that they might be contemned and derided as vain empty shews in the Eyes of an ill-temper'd Mind ; so far was he from such a strain as this , that on the contrary , as being impatient of such wonderful Secrets , he never ceased to relate and communicate them unto his familiar Friends and Followers , and that with the greatest strokes of Confidence , and huge expressions of Joy , but withal not forgetting to return unto God thanks for such singular Mercies . And these his Friends and Followers did no less believe them things to be true , and propose them to the World , as worthy to be accounted true by all ; taking all care to Trumpet forth the Praises of the Renowned Author : All which was very acceptable to George , so that if any body gave a favourable and respectful Judgment of him and his Enterprizes , he presently apply'd it to himself with a great deal of Self-applause . Of which we have an evident Instance from a saying of one Brown , on his Death-bed , concerning George Fox , That he would be an Instrument in the hand of God for doing great Works ; which George interpreted and affirmed to be a Vision or Prophecy foretelling Infallibly what great things were to be verified in him . All his Friends were of the same strain with himself ; for they gave it out ( to Instance in one thing ) that Nathanael Stevens ( whom I formerly mentioned as Pastor of the Church of the place of George's Nativity , and Tutor and Instructor to him in his Childhood ) did give this Testimony unto him before a Remarkable Person ; That England did never produce such a Bud as George Fox , that he began to be suspicious of his falling upon some new Methods , and carving out new ways not hitherto found out : As also that another time , in presence of all the People , and of George himself , the same Person said , That George Fox had penetrated to the Light of the Sun , but that he went busily about to Eclipse and darken the Light of his old Pedagogue Stevens , by the greater Light which through the Sun was in him . Which these Men accounted to be the highest Elogy could be given . And it seems very wonderful to me while I consider that Fox himself did at this time complain , that Stevens , who formerly express'd so much Love and Kindness to him , and was in a manner a Father to him , ( for 't is true indeed , that he commended his Piety and Ingenuity at the beginning ) was now become his Adversary ; having publickly proclaim'd out of the Pulpit in his own Presence , that he was a Young Man toss'd about with mad and unruly Fancies . It would seem that these Commendatory Expressions were rather spoke by Stevens with Indignation and Disdain , ironically insinuating that Insolence and Haughtiness that reign'd in him , which by the People were ignorantly understood to be properly and truly design'd for Proclaiming the Merits of George Fox . Having for a considerable time addicted himself entirely to his Studies , he now began to try and make the Experiment , whether he was able to compass what he wish'd and hop'd for ; to which effect he attempted to Methodize and Collect his Thoughts and Meditations , that at several times had possess'd his Mind , concerning the General Corruption and Degeneracy of Man's Nature , the Restoration of fallen Mankind , the Love and Grace of God , the Illumination of Men by the Holy Spirit , and several other Heads ; in order to make a Treatise or entire Work of the whole . In this state he continued for three Years , which was to him as an Academical course , he spending that time with no less Industry and Diligence , both in Nocturnal Lucubrations , and Morning Exercises , ( sitting up late , and rising early to compass his Design ) than is usually given by those who spend all their time upon University Learning , and dedicate their whole Lives to the prosecution of their Studies . But so soon as ever he began to peep out from his lurking Solitude ( which was in the Year One Thousand , Six Hundred , and Forty Seven ) and to Publish unto the World what he was , and what Design he was upon ; it is incredible to think what a conflux of People followed after him , & after having heard him frequently , and became acquainted with his Thoughts , with what Unanimity and Concord they all joyn'd issue to what he said and taught , and that in a very small compass of time . Wherefore looking upon the desire and nod of the People as the Voice of God , inviting him to dedicate himself wholly to them , and take upon him the Office of a Teacher , that so he might freely communicate and impart to all Men whatever was in him , bending his Wit and Abilities to their use and advantage , he thought himself obliged to give ear to this Heavenly Command . And accordingly from that time forth he abandon'd the Shooe-maker's Trade ( in which he had never been as a Master , but as an Apprentice or Journey-man ; not purchasing any magnificent things , but withal not living sordidly or too meanly ) and now all his care was to undertake the Office of a Teacher in this new Church . And because he was thus destitute of a Livelyhood , which he formerly had by his Trade , there was not wanting of his Followers who afforded him whereupon to relieve his Necessities , lest his being reduced to straits had crush●d so glorious an Enterprize in the bud . But withal it is not to be omitted , that he never either asked any thing of his own accord , nor when he got , did he ever take more than was simply necessary for his sustenance ; nay , nor afterwards when his condition was better●d , in so much that he could have afforded a splendid and costly Entertainment , did he ever allow himself a larger abundance of good things ; but continued all along very moderate both in Diet , Cloathing , and all other things belonging to the Body . And , as if either he could not , or would not forget his Ancient Trade of working in Leather , for a long time he cloathed himself altogether with Leather ; and in this Garment he went about Preaching and Teaching , which gave ground to the Name given him , viz. The Leathern Man. Thus he daily converted many to be of his Sect , and was accounted amongst the People for a Man of singular Piety ; his Name and Fame was spread round in the Counties of Leicester , Nottingham , and Darby ; so that People came on all hands to hear and be taught of him , who when return'd to their homes , extoll'd him among their Neighbours for a Heavenly Man. But there were at this time others who became Colleagues and Partners with him in the work of the Ministry ; and in all corners of the Land were Men to be seen going about , and Preaching up this New Doctrine , either severally , or collectively in one Body . These Accessory Preachers made it their business first to Preach unto those who had already made defection from the Church ; and afterwards to them who continued embody'd in the same , whose Religion and Manners were more oppugnant to and different from theirs , which made them testifie their abhorrence of that Church both in words and deeds . But they unanimously purposed among themselves , that they should endeavour to perswade all Men , that all Christian Churches were long ago quite overturn'd ; that nothing either of Doctrine , Discipline , Life , or Manners , was uncorrupted or sound ; and that therefore a new Church was to be rear'd up from the Foundation , according to the Model and Platform carved out by them . This they all set about , taking all occasions of speaking with the People , talking of these matters , complaining of and expressing their grief for the Corruptions of Religion , tatling this and that privily into the ears of the Vulgar ; nay , when their number increased , they became bolder , going into Peoples Houses , when not invited , intruding themselves into Companies either of more or fewer , and presently without any Introduction beginning some new Discourse , either advancing something new , or opposing the Sayings and Discourses of others , litigiously starting Controversies , without any preceding dissention , or any previous Enquiry into the state of the Question ; thus would they under the pretence of discovering and vindicating the Truth , beleh out ignominious Reproaches and Slanders against the Religions of Men , and especially the Ministers of the Church . Others there were who only mov'd Questions in Company , and affirmed nothing themselves , or of a sudden turned the Discourse another way , cunningly designing by their tedious repetitions , turnings , and windings , and frequent interruptions of Discourse by bringing in a new Subject , to irritate their Antagonists , that when they through Passion should chance to speak roughly and loudly , they themselves might continue calm and moderate with a slow severity ( as it oft-times happens , and is easily compassed ) which might occasion their Adversaries either not to speak last , or to be passionately silent at their Obstinacy ; from whence they conclude themselves Victors , and amongst the Ignorant pass for such . And now would they publickly appear on the High-ways , standing in the Market-places , or any place where multitudes of People use to assemble together , promiscuously Admonishing and Exhorting all they met , by-standers , and others , to a Religious pursuit of Repentance , Frugality , Justice , and Equity . Nay , they came to that length that they did not stick at entring into the Churches , not only of those who dissented from the Publick Church-Establishment , but even of them who were conform'd to it ; some of 'em casually falling into the Church , and appearing as if afraid ; others designedly and boldly went into them , finding fault with the Discourses and Prayers of the Ministers , disparaging and defaming both them and their Actions with all manner of Insolence and Impudence . These were the first beginnings . But in the subsequent part of this Book I shall shew that many ( nay , most ) of 'em have afterwards by degrees omitted , changed , or reformed many of these Initiatory Principles . Fox , as he was the first Author of this Sect , so was he the chief Actor , Counsellor , and Conductor of others in all Affairs relating to the same . His first Success was in the Town of Nottingham , from whence his Doctrine did issue forth into all corners of that County , and afterwards the whole Kingdom . For having confidently appear'd in the Church , and boldly vindicated his Doctrines in Face of the whole Assembly , he was thereupon cast into Prison ; but was not so closely confin'd , but that Liberty was given to his Friends to visit and converse with him : So that many of the Citizens went frequently to Prison to Discourse him , and among the rest John Reccles , Mayor of the Town , with his Wife and whole Family , with whom George did sharply Expostulate , treating them with some severity of words ; however they became his Proselytes , associated themselves to his Sect , and began publickly to Preach his Doctrines among their own People and Neighbours . This Imprisonment of George Fox was of a very short continuance . This was in the Year of our Lord , One Thousand , Six Hundred Forty Nine , in the Five and Twentieth Year of his Age. Which Year was Sacred to him , for that in the same he both commenc'd the state of a Man , being come to perfect Age , and also the Office of the Ministry : This same Year was also Memorable amongst the Quakers , for being the Year of the Nativity of their Church , which now began to increase and be confirm'd . And from this Year it is that they commence all the Miracles of the New-born Church . Fox remain'd yet a while longer in Nottinghamshire , and resided for some time at Mansfield , where having entred an Hospital , he spy'd a Woman , who besides the distraction of her Mind , was miserably tormented with intolerable Pains : The Physician ordered her a Vein to be open'd , that by taking away some of her Blood , her pain might be abated , for which end her hands were bound up . Fox opportunely draws nigh , views the Woman , and what they were about to do to her , presently affirms and maintains , that she was afflicted with an Evil Spirit ; which he did not say , as the Vulgar use to do , who when they are ignorant of the cause of any Evil , assign the Devil for its Author : He continues stedfast in affirming what he had said , and orders the Woman to be unty'd , which being accordingly done , and she being over-wearied with the Torment , and Resistance she had made , he desires her to Rest and be still . She obeys , recovers her lost Reason , and is restor'd to her former and so long interrupted Temperature of Body . Upon this , Fox Taught , that the Sick were cur'd , and unclean Spirits cast out by that Divine Vertue which works in his People . His followers , who were as Rattles and Cymbals to blaze about his Fame , disguis'd the matter thus , That the Woman was possess'd with a Devil , who had troubled her for the space of Two and Thirty Years , that being brought unto him , after many hideous shrieks and outcries , and motions like to the bellowing of a Cow , and a most noisome stink breath'd from her mouth , she was freed of that Malignant Spirit in presence of a great multitude of People . Fox did likewise boast that he cured a certain Man in a Village called Trikossio in Leicestershire , after he had been given over by the Physicians , only by uttering some few words to him , and stretching forth his hand to Heaven . His Friends added yet another , that having ended his Discourse to the People , he happen'd once to meet with a Woman ( accompany'd by her Husband ) all over Scabby , Ulcerous , and covered round with Cataplasms ; upon which he enquired of the Husband if he had the Faith of Miracles ; but while he was hesitating , and delaying to answer , he asked the same Question of the Woman , and she having answered affirmatively , he immediately pull'd off the Cataplasms , and she was forthwith restored to her Health . Both himself and his Followers do likewise pretend that on some occasions he performed the like Miracles by the simple touch of his hand . But besides Miracles , the Quakers did after this time pretend to Visions and Prophecies , which they said was a singular Gift vouchsafed only to them . Yet they were more sparing in their Discourses on this Subject , and except one or two Examples which are very special , and depending on the distinction of Places , Times , and Persons , they alledge nothing but General Examples , which therefore cannot be of any certain Authority , so as to merit our belief ; and I do not find their special Instances of such weight as to be worth our inserting . Nay , this I choose rather to say , That the Quakers who succeeded these first beginners , do not make so much noise either of Miracles or Visions , nor do they willingly speak or write of those of their Sect that preceded them , unless very cautiously and warily ; acknowledging and owning that since the old Gospel preached by Christ and his Apostles was sufficiently confirmed with Miracles and Predictions , this new Gospel which they now advance , being in substance the same with that of old , does not need these Helps and Miracles : That they do not make their Religion depend upon them ; that they neither hope nor wish for Praise and Glory from Men , nor expect to procure a favourable Reception from them upon any such account . So that it seems this is their intention to boast of some of the Signs of the Primitive and Apostolick Church , but withal to take care , lest if these Signs be not clear and manifest to all , they should come to be despised and laugh'd at : Unless they propose to themselves the Example of our Saviour , who sometimes took pains to conceal his Miracles and Prophecies . The Quakers commemorate it that their Sect did so multiply and increase after this Year , and maintain'd so much Concord and Unity among themselves , that now they became an orderly and settled Church , conspicuous not for external Splendor and Magnificence , but for eminent Innocence and Simplicity . And whereas most of them had heretofore continued still Members of the Churches they were formerly joyned to , or if at any time they went aside to follow their New Model of Worship , it was very privately , and with a few Companions ; but now they separated from them in great numbers , and with open and undaunted boldness , joyning into one Body among themselves with one Voice , and one Mind , professing themselves to be all incorporated into one common Society , entring into an Ecclesiastical Covenant one with another , that as oft , and in whatever place , as an Opportunity offered it self , they should joyn and assemble together for going about Religious Matters . And all their Religionary Confessions were of this Nature , that they insisted more on the received Tenets of other Churches which they were to reject and condemn , than in delivering positively what Articles they were to believe and maintain . As to other things their Doctrines were short and plain : They contain'd few necessary Articles of Faith ; none of them related to the contemplation and speculation of abstruse and difficult things , which are more curious than useful to Piety and Goodness ; they were all concerning the Light which shines in every Man's Soul , and the Word of God within them ; of inward Communion with God ; of the Reverence , Love , and Obedience due to him and his revealed Will ; and of the Relative Duties of Men one to another . When they assembled together for Divine Worship , their manner of Worshipping , and all sort of Sacred Exercises were free from any External Accoutrements , Rites , or Ceremonies ; all was wrapt up in a deep silence , and tacit waiting upon the Spirit , till it raised them up to speak ; and when they spoke , their Discourses were Exhorting of every Man to Self-Examination , and a serious consideration of the Operations of the Spirit , the Light within them , and the Word of God which was in their Hearts ; admonishing them to study to deny themselves , subject themselves to God , and endeavour to Repent and amend their Lives ; to be Modest , Temperate , True , and Constant in their Words and Actions ; and to be diligent and chearful in performing all such Actions as became Men to do , and were fit for reconciling Men to one another , and advancing Peace and Concord in the World. And so far as could be observed by the strictest Enquirer , they seemed to lead Lives conform to their Principles ; for both in their promiscuous Conversation , and likewise in one anothers Company , their Moderation and Temperance was such , as that it became their Character , whereby they were distinguished from all others . In the Management of Commerce and Trade with the rest of the World , they were Meek , Mild , and Moderate ; in their Countenances severe , and slow in speech ; they were but mean in their Cloathing , and their Houses not richly furnished , though there was among them Men of large Substances . The most conspicuous Vertue of all was a diligent Love , Care , and Watchfulness over those of their Faction , especially as to their Religious Concerns ; for they narrowly enquired how every one behaved himself in Religious Matters . As to the ordinary Actions of Humane Life , they were free from Pride or Ostentation , Affable , Familiar , Bountiful to those of an inferiour Station , so that it was no singular or new thing among them to see the Rich and Powerful Courting and Caressing the Poor . They were Merciful , Liberal , and Compassionate to the Miserable and Afflicted , either in Body or Mind ; every one helped another , either with his Substance , Counsel , or Assistance , as his Capacity allow'd , and the Necessity of his Neighbour requir'd , so that none of them wanted for any thing . Their chiefest care and business was so to accommodate all their Actions , as that they might seem not to introduce any new upstart Religion , but to resemble the Ancient Primitive Church , imitating their Simplicity , Gravity , and Vertuous Demeanor . By all which it came to pass that many were added to them , every body being astonish'd at the singularity of their Carriage . I my self am acquainted with a very learned worthy Man , who having heard such great things of them , had the Curiosity to undertake a Voyage to England , in order to satisfie himself of the verity of what was reported ; and after having arrived there , and conversed with them , and seen their Actions , which far surpass'd his expectation , he was so much taken with them , that he forthwith yielded himself a Member of their Society . But the rest of the World who did not joyn with them , abhorred them and all their Actions , believing all their fair Pretences to be but vain shews disguised with smooth countenances and deceitful words , insomuch that they would not hear , nor be witnesses to any of their doings , of which they could not entertain the least favourable thought ; nay , they inveigh'd against them with the most reviling Expressions , spreading this Report of their Life and Manners ( tho' without any Author to attest it ) that they were the veryest Rogues of all Men alive , Exorcists and Sorcerers ( as the Vulgar calls them ) who under the covert of such specious Doctrines opened the Gates for all manner of Wickedness and Roguery , designing only to catch and ensnare simple Men by their ●uggling Enchantments . Unto which Injurious Reproaches , all their Reply and Comfort was , That this their Treatment was nothing worse than what the Ancient Christians and Holy Men of all Ages have unworthily , and unjustly met with on the same Account . But now I return to George Fox . He remained for some time at Mansfield , where he went into the Church , while the Minister was Preaching , and begun to oppose and contradict him publickly ; upon which the People being incensed , fell upon him with Hands and Feet , dragging him out of the Church into Prison ; and that same very day towards the Evening he was set at Liberty and dismiss'd , and the Mobb again encountred him with Affronts and Stripes , beating him out of Town . The same Treatment he met with elsewhere . But he continued still the same Old Man , becoming rather more constant and confirm'd ( as it were ) in defending and maintaining his Doctrine and Discipline , not refraining from that Tumultuating Method he had now begun of appearing in the Publick Churches , and opposing the Ministers of the same ; not suffering either the remembrance of his past pain and trouble , nor the fear of what might ensue , to abate his Fervour and Zeal in prosecuting his Design , for one Minute of Time ; and thus undauntedly he push'd on for the two or three subsequent Years . But before I proceed further , it is requisite that I first give a distinct , though short , Account of the chief Articles that he litigiously wrangled about ( I do not say disputed , or discoursed ) in the Publick Assemblies and Congregations , the Sermons being either ended or interrupted through his Impertinency . These Articles related either to the Ministers themselves , who ( as he said ) were only induced by love of a Reward or Hire to Preach the Gospel , which should be Preach'd gratis unto all Men ; or to the Instrument or Source from which they suck'd the Doctrines they taught their hearers , viz. the Sacred Scriptures , or Word of God , which he thought an improper name ; or to this part of their Doctrine , that the Saints , while in this Life , cannot attain to that fulness and perfection of Sanctity and Holiness which the Law of God requires ; which he said was a Principle that encouraged Men in their sins , patronizing and defending the same . But in all these Controversies he never considered how near a-kin his own Case was unto theirs who maintain'd these Doctrines ; for though he pretended to take all this pains and trouble in running about to Preach the Gospel gratuitously , and without any Reward , yet those he preach'd to supply'd his Necessities , before he ask'd it of them ; at least-wise he was never deny'd the Liberty of coming uncalled for ( as the Flies ) and ( like Mice ) feeding upon others Provision : He might have also remembred his usual Preface and Introduction to all his Discourses , when about to inform the People of some Secret hid from the World , This is the Word of the Lord ; and that he seldom discoursed to his People of the Internal , Spiritual Force and Obligation of the Law , but only of External Vertues ; thus omitting many real sins repugnant to the Law and Perfection of God. In the Fiftieth Year of this Century , he being in Derbyshire , in the Town of the same name , went into a Presbyterian Church , where , after Sermon ended , he boldly discovered his Thoughts and Sentiments to the whole Congregation ; upon which he was brought before the Magistrate , who after some Debates past betwixt Fox and the Ministers of the Churches , ordered him to be taken and put into Gaol , as being a troublesom Fellow , putting all things into Confusion , where he remained for Six Months . Moreover it is to be Remark'd , that these Men are not altogether averse or unwilling to be denominated Christians ; though they say , that Name was at first given to Christ's Disciples by the wicked Jews and Gentiles out of Contempt and Derision ; others say , it is of too narrow a compass , not including all the Godly , who are worshippers of God , and partakers of his Grace , being confined only to those who acknowledge and profess the Name of Christ . But because the Quakers have always in their mouths the name of Light , Preaching Christ as a Light enlightening every one ; and exhorting all Men to walk in that Light , as Sons of the Light , they were called by some Mockers , The Confessors and Sons of the Light ; which denomination did not altogether displease them . And at this time the opprobrious Nickname of Quakers was first given them , the occasion of which was this : Fox being detained in Prison , was sometimes called before the Magistrates to be examined ; where he took occasion oft-times to admonish the Judges who examined him , to reverence and fear God , to Tremble at his Word , and to work out their Salvation with fear and trembling ; ( which was not only an usual Expression to him , but to all his abettors ) one of the Judges , by Name Jeremy Bennet , hearing him talk so frequently of Trembling and Quaking , gives him and all his Sect the denomination of Quakers . Besides , all the People having observed that in performance of Sacred Services they trembled and shook , thought this new Name the more proper , so that ever since they have been known all over England by the Name of Quakers . They by a certain dexterity they have of putting favourable Constructions on Names , apply this and all other Nick-names formerly mentioned , to themselves , in their own sense and meaning ; as I hinted in the beginning of this Treatise . But the Quakers tell us , that this Judge Bennet , in the mean time that he was so severe and troublesom to him , was afflicted by God with a Remarkable stroke ; that the Keeper of the Prison , or Gaoler , who had formerly been fierce and severe against him as a Lion , after having understood what sort of Man he was , became meek and peaceable to him as a Lamb. Now six Months being expired , he is let loose from Prison , and was carried to the Market-place to those that were there levying Soldiers ( for the Difference betwixt the King and the Parliament was not yet put to an end ) in order to enlist himself a Soldier ; and being brought thither , he was tempted of them by large offers to engage in the Service , but he was so far from yielding to their desire , that he accosted them with this short , but tart Discourse : What! do you think to wheedle me into your Service by your large Promises ? I would not give my self for a Soldier , tho' you should threaten to inflict the greatest Evils upon my refusal . What! am not I now a Soldier already ? Do not I now wage War and Fight ? But the War I am engaged in is not such as brings certain Destruction both to the Conqueror and conquered ; to the former the certain ruine of his Soul , and to the latter a risk of losing his Life ; but my Fighting is to abstain from all these Quarrels , Wars , and Arms ; nay , not only to abstain from them , but to conquer and subjugate those Passions and Lusts , from whence they arise . I am a Soldier , waging War , and fighting , but so as to provide for the Peace and Safety of my self , of you , and all Men , both here in this Humane Society , and also with God. Which Practice would to God both ye and all the World would study to imitate . Wherefore I desire of you that ye give me no more trouble of this Nature ; and that ye be aware of running your selves into a worse condition than ye are in already , lest by indulging your selves this liberty of sinning against God the Emperor of the World , his wrath be kindled against you , and when the time for Vengeance shall come , and the Door of Mercy shut up , ye perish for ever . This Discourse was so far from putting a stop to the fury of his Adversaries , that it spurr'd on their fierceness and cruelty the more , which they express'd not in Imprisoning him as before , but in casting him into a nasty , stinking Dungeon , digged under Ground , where Thieves and Malefactors were kept . But after other six Months he got out from thence also . And this Affliction did not in the least scare him from prosecuting his Design , but he still became bolder and brisker , Propagating his Doctrine , not only in the Counties of Nottingham , Darby , and Leicester ( which were the Theatre and Stage where this great Engine did first appear ) but through all York-shire , Lancaster , and the vast Tract of Lands called Westmorland ; in all which places he unweariedly preached his Doctrine and Discipline , being followed by vast numbers of the People . This is certain , that none of all the Quakers ever preached or discoursed so often , and unto so many different Hearers , as George Fox ; and he himself never made so many Discourses as in these places , and at this time . But because he could not be present every where to speak Face to Face , he now began to write Letters to several Societies , and likewise to particular Men ; Instructing and Admonishing them in what he imagined most necessary to be known and practised . And to this day are to be seen in many peoples hands whole bundles of Letters wrote by him to the same Persons : Though he did not express any great strength of Discourse or Reasoning in these his Letters , for that he both wrote such Characters as were not easie to be read , and also in so rude and simple a Style , sometimes most difficult and intricate , that it is a wonder any Man so much exercised in speaking and discoursing , should have been the Author of them . The first Letter he wrote was in the Year Fifty , to his Friends , which I shall here insert . It was wrote Originally in English , and is translated from the Original into Latin , which done from the Latin into English again ( for the Original is not in our hands ) runs thus . The Lord is King over all the Earth ; wherefore all ye Nations praise and magnifie your King in true Obedience , purity of Holiness and Sincerity . O! consider in true Obedience , how ye should know the Lord with Vnderstanding ; mark and consider in silence , in submission of Mind , and ye shall hear the Lord speaking to you in your Minds . His Voice is sweet and pleasant . His Sheep hear his voice , and will give ear to no other . And when they hear his voice , they rejoyce and obey , and also sing for joy . O! their hearts are filled with Eternal Triumphs . They sing forth and praise the Eternal God in Zion . Their Joy shall none take from them . Glory be to the Lord for ever . G. F. In this same Fiftieth Year Elizabeth Hooton , born and living in Nottingham , a Woman pretty far advanced in Years , was the first of her Sex among the Quakers who attempted to imitate Men , and Preach , which she now ( in this Year ) commenced . After her Example , many of her Sex had the confidence to undertake the same Office. This Woman afterwards went with George Fox into New-England , where she wholly devoted her self to this Work ; and after having suffered many Affronts from that People , went into Jamaica , and there finished her Life . But I return again to Fox . While he thus continued so forward and zealous for Preaching his Doctrines , his condition was very various ; strange Events and Accidents falling out , of which I think it convenient to give you a short Account . It happened in Yorkshire , in a Town towards the East Part of it , called Beverlar , that he went into the Church , being mightily mov'd in Spirit : where he first kept himself silent , till the Minister had finish'd his Sermon ; then before all the People he thunder'd out his extemporary and reviling Harangues , and presently convey'd himself away ; thus he escaped safe and unpunish'd . Some few days after that , at Crantsick , as the Minister had just read the Text of his ensuing Discourse ( being a Man of considerable Worth and Fame ) he fell upon him with a Discourse , the only purport of which was to express his contempt of the Dignity , Order , and Religion of this worthy Divine . Which Action might have brought him into extream danger , for every body almost accounted it a signal of so great Impudence and Insolence , that they thought no Vengeance too great , nor no Resentment too high for so villainous and injurious a Crime , yet he escap'd unpunish'd . But I come to give you a larger Account of a certain Sermon of his . Being in Leicester , his Native Country , he had occasion to Travel in that Country with some of his Friends . He spyes from afar a certain Town , not knowing which it was ; but having asked of his Friends , comes to understand that it was Lichfield . Thither he presently resolves to go , and pronounce Curses against all the Citizens , high or low , or of whatever degree ; for they were all equally unknown to him . While I call to remembrance the Ancient Annals of the British Affairs , it comes into my Mind , that at this very Town , in the time of Dioclesian the Emperour , there was a great many Christian Martyrs miserably afflicted , and tortured with all manner of exquisite Torments : And then in the Reign of Henry the Sixth , King of England , there was a Battel fought betwixt the King and the Earl of Salisbury , near to this place , in which great numbers of Men were slain on both sides , and the King's Army almost totally routed . So that on both these occasions this Ground was covered with the Blood of so many Men. And besides , in Fox's own time , while that Fatal Civil War was raging in England , betwixt the King and the People , in the same Fields , and this very same Town , there was a great deal of Humane Blood shed ; all which Fox was not ignorant of . Thither ( I say ) did he presently direct his course ; and because he did not know the right Road ( for he had now parted from his Friends ) being impatient of delay , he follow'd the sight of his Eye , moving in a straight line , without winding or turning to either hand , leaping over rugged uneven places , Hedges , Ditches , and all that came in his way . But before he arrived at the Town , he sees some Shepherds , to whom he approaches , and stays a little with them . It was now the Winter Season , and very cold , yet he was burning like a Fire : Therefore he throws off his shooes , leaving them with the Herds ; and thus bare-footed ( without his Shooes ) he made haste to get at the Town , where running up and down , he cries , Woe ! Woe ! to this bloody City , Lichfield ; not adding why or to what purpose he had said so , or what had been done there , or what was to come to pass ; or with what Design and Signification he had said so , what Exhortation he would give them for amendment of their Lives , or what other Caution was fit and seasonable on such an Occasion . Of all these he could give no Account , neither then , nor any time afterwards ; neither would he ever interpret or explain this any further , than that God had revealed it to his Spirit . But a little after , he came to know of some Friend of his , that in this City , and adjacent Country had been seen some Bloody Spectacle . While he thus continued running up and down , crying the same words , the Citizens suffered him to pass , imagining him to be a Mad-man , rather to be pityed or laugh'd at , than called to an Account . At length becoming cold all over his Body , and his Joynts stiff with cold , and being weary with running , he goes out of Town , and returns to the Shepherds ; and when he had come at them , he was now so inslam'd with a Heavenly and Divine Fire , that he mattered not whether he put on his Shooes again or not . But being admonish'd of God , he puts them on , and leaves that place . It frequently fell out , that Men believing him to be a Mad-man , suffered him to go unpunish'd . But his Confidence and Constancy did not always escape so . For in other places he was forbid access , or Lodging , or Refreshing himself in his Journey , to satisfie Hunger and Thirst ; so that he was sometimes forced to lie whole Nights in the open Fields , without Meat or Sleep . And if he came to a place unawares , or of a sudden , he was sometimes repulsed with threats and hard words ; and if he adventur'd to enter a Church , and make any Publick Discourse , or contradict the Preacher , the Congregation frequently rewarded him , not only with words , but with good hard blows , and that sometimes very cruelly : As it happened in Yorkshire , at Warnsfort and Doncaster . At Tickhill , while he was yet speaking in the Church , they beat him so severely , that the Blood sprung out of his Face ; then having caught him by the Neck , they dragg'd him out of the Church , Caning him , till at length he got into some House , and from thence convey'd himself privily out of the Town . But he was no where so hardly and cruelly dealt with , as at Vlverstown in Lancashire ; where he entertain'd a sharp Debate with the Minister for some time ; after which the Mobb ( not all the Congregation , but the ignorant and meaner sort , Youths , Children , and such like ) did immediately attack him , thumping him with their Fists while in the Church , then dragging him from thence , they trampled him under foot , so mangling and tearing him , that he was in danger of his Life ; but in the mean while neither did he refrain from beating and wounding some of them ; which , though against his Conscience , yet was not much blame-worthy . The rest of the Congregation endeavoured by words to mollifie the enraged Mobb , and to rescue the distressed poor Man from their merciless hands . At another place in this same County , when he was making towards them , they assembling together into Companies , and being slightly armed , came out and met him , denying him access into their Bounds . But he still remained constant , with an unmoveable Patience , doing the same Actions still , maugre all the danger that surrounded him . And while these Evils and Sufferings were ready to grieve and pierce his Soul , he took it to be an Admonition and Exhortation from God to adventure upon every thing ; he imagined that God shewed him large Countries in the top of a high Hill , in which he had chosen a peculiar People to himself . He boasted that he found in the declining of that Hill a Fountain , whose Waters were most comfortable and effectual for quenching Thirst , after he had wanted Meat and Drink for some days ; that a little while after he saw a multitude of Men cloathed in white Raiment approaching unto God , towards the gentle and gliding streams of these Waters . All these things he diligently remark'd , writing them down in his Papers , and communicating the same to his Friends . Now was the Year of our Lord , One Thousand , Six Hundred , Fifty Two , after which this Sect did wonderfully increase , having been ever before but ( as it were ) in its Birth and first Appearance . There be two things that usually concur to procure an easie Progress and honourable Reception to any new Undertaking : The Dignity and Fame of those who engage in it , and the Conveniency and Opulency of their Place of Meeting and Assembling together . Now , whereas heretofore Fox with his Adherents and Followers had none to be of their Society save those of the meanest and lowest Rank ; nor any to Preach and Teach , save those of the Vulgar , Ignorant sort of People ; now were added to them many Opulent and Considerable Men , of good Reputation and Dignity in the World , who not only made up the number of their Hearers , but likewise supply'd the place of Doctors and Teachers . And , whereas before they used to Assemble themselves together promiscuously in any place , whether in Town or Country ; and he of 'em who had a mind to speak or discourse to the People , was obliged to take occasion of the casual Conflux and Congregations of the People , either in Churches , Courts , Market-places , Fields , Streets , or where-ever occasion served ; from which oft-times follow'd Insurrections of the People to beat and stone them ; sometimes to cast them in Prison , and bind them with Irons and Chains ; now they began to Meet in Houses , and there to Teach and go about Sacred Things , which was a much safer way , for that thus they were freed from many Inconveniencies , particularly that of lying open to the Fury of the Mobb . Both these Advantages accrued unto them by degrees , and sometimes by wonderful chance . I have already told what Countries Fox did mostly resort to at this time , Yorkshire , Lancashire , and Westmorland . The first in Yorkshire that became his Disciple , and afterwards his Colleague , was William Densbury , born in that County , who had once been a dealer in Wool in Wakefield , and afterwards a Trumpeter in Oliver Cromwels Army . This Man heard Fox Preach one day ; and when towards the Evening of that same very day Fox went out into the Fields to Meditate , he followed after him , and told him , that of a long time he had bended his Mind upon the same Design that he had undertaken ; and that now he was so mov'd with his Discourses , that he wholly gave up himself to be his Disciple : Upon which Fox and he consulted seriously together about their Design . A little while after , Densbury became a Preacher , performing the Office of a Trumpeter of the new Doctrines to this new Church with a great deal of Applause . And though he spent the best part of his succeeding Life in Prison , because of his Boldness and Confidence in sounding this Religious Trumpet ; yet this Affliction he patiently endured , not suffering Trouble or Anguish to invade his Mind , but continuing constant and chearful in receiving the Injuries he suffered for the sake of a good Conscience , and of that Holy Office he had undertaken for the Salvation of Mankind . His very Enemies acknowledge that he was Eloquent , and every way fit for managing what relates to that Society . The next that followed him in this Office was James Naylor , once a Country Boor not far from Wakefield , afterwards a Soldier in the Parliament's Army , who not long after he had undertaken this Office , met with wonderful Accidents , as I shall relate , when I come to that Period of Time. After him followed Thomas Aldham , who oft-times coveted the Company of Ecclesiastical Men , for to Discourse and Dispute with them ; nay , he affected also to converse with the Politicians , and Cromwel the Protector himself , whom he went to , partly to manifest his Learning and Knowledge , and partly to obtain his Consent and Belief to their Articles ; so great Confidence and Hope he placed in that Man. Next to him was Philip Scafey , Minister of a Publick Church at a little Village in this same County , near to Whitby , called Robin Hood's Bay ▪ upon the Sea-side . In Lancashire , the first that apply'd himself to Fox and his Society , was Richard Hubberthorn , born in the Northern Parts of that County , of good Parentage , and liberally Educated , who was at that time a Captain in the Parliament's Army ; and so over-Religious , that oft-times at the Head of his Company he would make Discourses to them , as if he had been a Preacher . And not long after he became a Preacher among the Quakers , which Office he discharged so well in their Eyes , that they all unanimously gave him a very high Testimony . His Writings left behind do testifie him to have been no contemptible Disputant , but too violent and tart , and sometimes bitter and reviling . Next were Thomas Taylor , and his Brother Christopher Taylor , both Publick Ministers in that Country . Next was Richard Farnsworth , Author of a Book which treats of the Pronouns Tu and Vos , or Thou and Ye ; wherein he proves by Examples pick'd out of the Holy Writings , that it is unlawful in our particular Discourses one with another , to use any other compellation than Thou . In Westmorland , the first that joyn'd to this Society , and became Preacher among them , was John Adlance ; then Francis Howgil , formerly a Taylor at Appleby , at that time a Sectary Preacher to an Independant Congregation , who returned the Money he had formerly received of his Congregation for a Reward of his Service ; a Man of Learning , and as well qualified as many of that Sect. After them came Edward Burrough , a Young Rustick Fellow , of Sixteen or Seventeen Years ; but equall'd to a Man , and designed for great things . Last of all , I shall mention one George Whitehead , who at this time joyned himself to this Sect , taking upon him also the Office of a Teacher ; he was then Minister to the Church of Lancaster , talked of among the Learned for his skill in both Tongues , his Piety and Modesty ; and Famous at this very day , though stricken in Years , for his dexterity of Disputing and Managing Controversies , both with Tongue and Pen. I omit the Names of others . But it is material here to Remark , that the chiefest and greatest part of those who engaged in this Society , were such as were either Members of Presbyterian Churches , or Independants , or Brownists , or Baptists ; of which latter a great many bore Arms for Cromwel and the Parliament ; for the most part of their Army consisted of such kind of Men : And not only these Sectaries themselves gave themselves to this Society , but even their Doctors and Teachers , whose Example and Influence induced many of their Congregations to do the like . So that the first Congregation of Quakers was a multitude of People , not so extravagant or faulty in their Manners , as fluctuating and unsettled in their Religions , which were very various and discrepant one from another ; and of which England had now great store , Those of them that were better accommodated than others , fitted their Houses , and other Private places for receiving their Assemblies when congregated for Divine Worship . They did not exclude even those who were not of their Party , if they came in Peaceably , only to hear and see , without intermedling with any thing ; unless they suspected or understood 'em to be Spies , coming upon some ill Design to trap them , or hatch some Mischief against them . Fox was very diligent in insinuating himself and his Doctrines into the Affections of those who were Men of Dignity and Power ; who though they were not fitter to Judge of his Design , yet were more capable to advance and propagate that Interest , and he gain'd not a few of them . Among whom were some Magistrates greater or lesser , who like Loadstones drew many of their underling Inferiours after them . But there happened likewise at this time a memorable Instance of the Progress and Advancement of Fox and his Adherents in Lancashire , which is not here to be omitted . There lived in Lancashire Thomas Fell , ( one of the Judges ) who with his Wife Margaret Fell , were famous and renown'd for Religion and Piety . Fox having made himself acquainted with them , became so Familiar in their House , that it was always open to him , when he pleased to come there , and all things in it at his Service . But the Husband continued still steadfast to the Reformed Church , being a true Lover , and sincere Practiser of the Reformed Religion all his Life long ; so that he was not fond of Fox's Church-Conventicles , nor would he joyn himself to his Society ; yet he was not so averse from it , but that he thought it should be suffer'd , and enjoy its Liberty ; so that he resolved to defend and vindicate the same from all Injury . And afterwards when Fox was accused by many Ministers of the Church before the Judges at Lancaster , for having used some horrible Expressions in his Discourses to the People , such as , That God taught Lyes and Fallacies , and that his Word , the Holy Scriptures , contained many Lyes ; this Judge with some others defended him , asserting all these Slanders to be injuriously affix'd upon him , and maliciously feign'd without any ground : Thus he relieved him , not only from the danger of his Life , he had otherwise been in , but also from all fear and apprehension ; and after this time he always appeared a great Enemy to the Opposers of Fox and his Society , rendring all their Efforts against him ineffectual . But when the Hatred and Envy of Fox's Antagonists grew to so great a height , that he could no longer restrain them , and fearing they should become his Enemies likewise , he seldom went to the Publick Meetings , shunning to hear their Voices , whose different Manners , Designs , and Contrivances he so much abhorr'd . So much for the Husband : But as to the Wife , she totally forsook the Reformed Churches , dedicating her self entirely to be a Member of the Quakers Society , and spending all her time in their Company . Her Husband loved her exceedingly , and was much taken with her Piety , so that she could easily obtain of him this favour , that her House might be a Receptacle for Fox and his Colleagues , and also a place of Meeting for all the Society to Assemble in together , as oft as they would , for the Publick Performance of Sacred Duties ; as indeed it was , and continued so after his death , till the death of Fox her second Husband . Not long after her Conversion to this new Religion , she began to abandon her Distaff and Womanly Instruments , betaking her self to Preach and Teach , Instructing the People not only Viva Voce , but by several Books wrote and published by her ; by which means she gained many Proselytes . And after this time her House and Family became , as it were , a School and Nursery for all that Sect , both Hearers , Preachers , and Students , of both Sexes ; and accordingly sent out about this time one William Caton , a Young Man of Pregnant Parts , conspicuous for his Modesty and Learning , whom Judge Fell had taken into his Family , for a Companion to his Eldest Son , that by his good Example he might Encourage and Conduct him to a Vertuous Behaviour . This worthy Young Man became afterwards very Famous and Renown'd for his great Accomplishments , both at home and abroad ( in Holland . ) But this was not all . Leonard Fell , a Son of the Family , followed his Example , as one Comrade imitates another , or a Disciple traces the foot-steps of his Master ; being fondly loved and caressed by his Father , for that he introduced into his Family that Sacred Office of a Minister : His Brother , Henry Fell , imitated his Elder Brother . They both became Great and Famous Teachers , and tenacious defenders of that Sect. After the Males of the Family followed Sarah Fell their Sister , undertaking the same Office ; whom these People do so much extol , that they say , she was not only Beautiful and Lovely to a high degree , but wonderfully Happy in Ingeny and Memory ; so stupendiously Eloquent in Discoursing and Preaching , and so effectual and fervent in her Addresses and Supplications to God , that she ravish'd all her beholders and hearers with Admiration and Wonder . She apply'd her self to the study of the Hebrew Tongue , that she might be more prompt and ready in defending and proving their Doctrine and Principles from the Holy Scriptures ; and in this study the Progress she made was so great , that she wrote Books of her Religion in that Language . This is that Family which Fox came afterwards to be a Member of , when upon the Death of Fell , the Husband , he married Margaret his Widow ; of which I shall have occasion to speak afterwards . I now return to the Order of Times and Places that corresponds to the Actions of Fox and his Colleagues . While Fox is propagating his Doctrine in the Countries above-mentioned in the Year Fifty Two , of a sudden there appeared some in Cambridgeshire ( a place considerably distant from the Countries where Fox was now residing ) who owned themselves Members of this New Church . Among whom excelled James Parnel , a Youth of Fifteen Years of Age , well skilled in the Tongues , and of no obscure Birth or Condition . Because the History of this Youth's Life and Actions is but short , I shall here insert the same in one perpetual thread of Discourse . This Young Man having so boldly adventur'd in so tender an Age on such an Enterprize , was disown'd , disinherited , rejected , and shut out of Doors by his Parents , Friends , and Relations , all upon this Account . Being thus forsaken and left to himself , and receiving but sorry assistance from his new Friends , he was obliged to live sparingly and meanly ; yet nevertheless he continued steadfast and eager in pursuing the same Design . And after having frequently debated with his Condisciples and others concerning their Religion and his own , and in this condition of Life spent two Years , he comes into the County of Essex , and Cloaths himself with the Office of a Preacher , which accordingly he performed in the Fields . Then in the Year Fifty Five he goes to Colchester , and the next day after his arrival Preaches there , and entertains many Disputations and Dialogues with the Doctor and Reader to that Church , both publickly in the Church , and in his own Lodgings , and elsewhere ; by which one day's work he converted many to his Religion . Having staid here some few days , he goes to Cogshall , where he went to Church , and heard the Minister Preach a Sermon against the Quakers ; upon which when Sermon was ended , he answered and resuted him in Publick Church . Then retiring from Church , he was caught , and brought to Colchester , and there put into a Castle or strong Prison . Afterwards he was taken to Chelmsford , to appear before the Judges , but they , because they could not finish and conclude the Business , remitted him back to Colchester , where he was block'd up in a Cave , in some high craggy place , where having endured Hunger , want of Sleep , and Cold , for a long time , becoming benumb'd in this nasty Dungeon , and at length misfortunately falling , and bruising his whole Body , he finished his unhappy days , notwithstanding all the Complaints and Addresses he made himself , and all the Entreaties and Sollicitations made to the Magistrate by his Friends for relieving him out of all these Miseries . It is reported that before his Death , he sometimes was heard to say , One hour's sleep shall put an end to all my Troubles . When Death approached , he said , Now I go away ; then he fell asleep ; and about an hour thereafter he awaked , and yielded up the Ghost . His Body was tumbled away to the place where Malefactors are executed , and interred In this same Year this Doctrine and Scheme began to diffuse it self beyond the Countries where Fox was now making his Terms with the Neighbouring County of Cumberland ; in which great numbers associated themselves to this Party . Amongst the more Remarkable of these new Converts , the first was one Thomas Lawson , at that time Publick Minister to a Church at a Village called Ramside in Westmorland ; afterwards he continued both the Exercise of this Function among these People , and likewise gave himself to the study of Herbs ; and after he came to London , became the most noted Herbalist in England . Next after him followed John Wilkinson , Pastor to a Church at Embleton in Cumberland , who afterwards proved a Famous Preacher among the Quakers , both in Scotland and Ireland . All his Hearers had deserted him , and joyned to the Quakers ; upon which being forsaken , he followed after them , and became of the same Profession with them . And now both in Cumberland , Northumberland , and the Bishoprick of Durham , a great many of all Ranks and Degrees embraced this New Religion . So that having thus over-run all the North of England , it began to spread it self towards Scotland . But as the multitudes of their Followers increased , the Envy and Malice of their Adversaries was spurred up the more against them . For they were not only laugh'd at and derided every where , but many Reproaches and Calumnies were also thrown upon them , and many Wicked and Impious Principles and Practices imputed to them . In some places Orders were given to the Constables and Officers to detain Fox , or any other Quaker , in firm Custody , whenever they could meet with them , or else to hinder them access into their Precincts . Accordingly Naylor and Howgil of Appleby are taken and put in Prison : As also Fox is apprehended and imprisoned at Carlisle in Cumberland ; whom they looked upon as an Heretical , Blasphemous Arch-Impostor and Deceiver ; the Head and Ring-leader of this deceitful Crew . And it was confidently reported , that the Judges were consulting among themselves , whether they should put this Man to Death for his incessant Frauds and Enormities . But it happened quite otherwise , for Fox was absolved and dismissed , without any other Affront or note of Ignominy , save that they severely check'd and reprov'd him . William Caton and John Stubs were whipp'd at Maidston in Kent . In Lancashire their Meetings were opposed with great violence . At length because the Doctrine and Sect of the Quakers was not yet known in the other Parts of England , especially in London , the chief Seat and Compend of the whole Kingdom , where they knew nothing of this New Religion , save what they heard by the wandring Reports that were murmured about : Those who were the principal Administrators and Managers of that Church , thought fit to select some of their Number that excelled for dexterity of Speaking and Teaching , who should go into these other Parts of the Kingdom , and perform the Office of Converting and Convincing the People . These were the Evangelists and Apostles of the New Church , who were sent out in the Year Fifty Four. Accordingly they directed their course first into Wales ; first , North-Wales , then South-Wales , and the adjacent Countries ; and at length to London , the Capital City ( though far distant from the places of their first Pilgrimage ) from whence , as from the Head , they might diffuse their Doctrines through all the Members , and infect the whole Body of the Kingdom with their Religious Tincture . Howgil and Burrough were at that time Men of great Authority and Esteem among them . These were the two chief Ministers appointed to Preach their Doctrines in Wales , and at London ; though Burrough went afterwards to London alone , being invited so to do by a strong itch and desire he had to be there . When they came together to Wales , and had begun to sow the Seeds of their Doctrine , they found some who received them readily . Among those who embraced their Religion , in that Country , and even among the first , were several Justices of Peace , particularly one Peter Price , a Famous Preacher among them from that time to this very day . Moreover there happened a very wonderful Conversion of one John Vp-John , a Member of an Independant Congregation , who was sent by his Pastor , Morgan Lloyd , into the North , to inform himself , both by seeing and hearing , what sort of a Man Fox was , ( who was then in those Countries ) what for People the Quakers might be , and what were the Doctrines they Taught , and to bring him certain word of the same ; for he had heard many things of them which he doubted to be false . He performs the Journey , and returns possessed with their Principles ; and shortly thereafter undertakes the Office of a Preacher among them , opposing himself vehemently to his Ancient Pastor and Doctor , and to all the Congregation , reproving and accusing them and their Religion , exhorting all to follow him ; and perswaded many to separate from them . Some few Years after , he travelled through all Wales , Preaching and teaching every where he came to , in Towns , in the Fields , in the Publick Roads and Streets , Market-places , Inns , &c. exhorting Men to Repent ; sometimes he had Fox for a Companion and Witness of his Actions . And though he was sometimes cast into Prison , yet when released again , he set about his old Trade as vigorously as ever . Howgil stays in that Country for some considerable time ; but in the mean time that he is Preaching there , and the other Evangelists busie at the same work at their respective Posts in the several places of the Kingdom , Burrough goes for London , where few of his Sect had gone before him , that being the place he loved and longed mightily to see . The time of his abode there , though he went sometimes to other places and returned again , yet he mostly confin'd himself to the City , till at length in the Year Sixty Two , when block'd up in Prison , and having patiently and constantly grappled with many Tormenting Evils that surrounded him , and with a Grievous and Mortal Disease , he yielded up the Ghost . While he was in London he bended all his Thoughts and Cares how to be most Serviceable to that Interest , and so to discharge his Office , that he might not disappoint the Hopes and Expectations which his Associates had conceived of his Success . And because he could not always meet with fit and opportune Places and Occasions of Preaching , he sometimes promiscuously improved every occasion ( whether seasonable or not ) to that effect , thinking no time or place unseasonable or improper for promoting the Salvation of Mankind , of which I subjoyn one Example . All that are acquainted with the City of London , cannot but know that vulgar and frequent Custom among the meaner Tradesmen , Shooe-makers , Taylors , &c. their Apprentices and Journeymen , of getting together into some by-place , where they struggle and wrestle with one another , till either by pulling them down , or tripping them up , they throw them . Burrough accidentally passes by the place , where a whole Band of them were at this Exercise . He draws near , looks on , and waits to see what the issue of the Spectacle would be . At length a lusty Young Fellow , and dextrous Wrestler , appears in the Field , who throws them all round ; first one , then another , and at length a third ; yet even then he unwearied , challenges any fourth to encounter him . The whole Company stands amazed at the boldness and dexterity of the Fellow , none of them daring to enter the Field , save Burrough ; who steps into the Ring , and moves towards the Triumphant Victor , who was insulting over all the rest . He thinking Burrough meant also to try his Skill in Wrestling , makes ready to receive him . But Burrough looking austerely and gravely upon him , in some few severe words checks his Fury and Fortitude , so that both his Courage and Strength were overcome and vanquished . Then turning himself to the Circle of the By-standers , addresses himself to them thus : It is a barbarous and cruel Spectacle to see Men delight so much in this Exercise , fitter for and more becoming Brutes than Men ; which the wildest of the irrational Creatures abstain from , unless provoked and irritated to the same . We have another Conflict to mind , which is more consonant to our Natures , and allowed of God ; nay , which both the Law of Nature , and the Common Law implanted within us by God , and his Divine Word revealed from above , do Approve , Command , and Encourage . I mean that fight wherein we are all engaged , as being the Soldiers of Jesus Christ , and fellow-soldiers one with another ; striving with all the endeavours of our Souls and Bodies to encourage and invite one another to pursue this fight of Faith and Piety , that at length we may become Victors , and obtain Eternal Life . Which being spoke , though most of the Multitude gave little heed to what he said , yet some of them being moved with a sudden heat of Reverence and Fear of God , and afterwards bethinking themselves more diligently of these words , began to understand their Duty aright , and abstain from such vain Exercises and Spectacles , altering the whole Scene of their Lives , and afterwards conforming to the Doctrine and Religion of the Quakers , incorporating , themselves into their Society . Thus was it that Burrough by his indefatigable diligence pick'd up so many Followers and Adherents both in City and Country . The number of the Proselytes at London was afterwards much increased when Fox came to that City : For he was the Man among them all who pursued his business with the greatest Application and Diligence , maugre all the Difficulties and Dangers stood in his way . I may freely say , that there is not one Church in any County Fox came into ( from the beginning of his Ministry to this very time ) nor any place of Religious Worship frequented either by those of our Profession , or others , that he did not visit , taking occasion there to disprove the received Principles , and advance his own ; not one day on which they used to Congregate for Religious Service , that he did not punctually observe , betaking himself to some Congregation or other , and disturbing their Services with his Accusatory Libels . Nor did he refrain from using the same Importunacy with the Military Men , among whom , though the greatest part of them differed vastly from our Common Soldiers , since they only carried Arms for the Liberty and Religion of their Country , and lived innocent and harmless Lives , yet there were many light vain Fellows , dissolute and corrupted in their Conversation , who loved rather to be enjoying themselves in Taverns or Alehouses , than hearing Religious Discourses . Fox used to be running among them , boldly and freely reproving them to their faces , not only for what he found faulty in their Religion , but for the Vices of their private Lives . So that by his courage and boldness he overcame all that stood in his way ; neither did he take it ill to be called bold and forward , but rather gloried in being such . Nay , he came to that length , that oftner than once or twice in midst of great crouds , he would brand some Women , that he had never seen in his life before , for being Witches and Sorceresses , which he pretended to do by a discretive Spirit within him . But in all these his Accusations , I do not find that ever there was any Experiment made of the Art of these Women , or any Tryal made of it , or any Credit given to him , unless by some that were prepossess'd with the same Fancy of the Women before . Wherefore it is no wonder that he met with such Indignities and Affronts every where , insomuch that sometimes several of the People would joyn together and Assault him openly ; others would lie in wait to take Advantage of him . It is much more wonderful that he who was so oft sought after , apprehended , imprisoned , and delivered into the hands of his Enemies , should have escaped so oft , or survived so great and many Troubles . However he always acknowledged and returned thanks to the Almighty for that Divine Assistance which he said he never wanted in time of his bitterest and severest Afflictions ; nay , which appeared so oft in his behalf , taking Vengeance after a wonderful manner of his Injurious Enemies , and such as contrived or executed such Wickedness against him . Among many Examples which might be adduced , I know none more wonderful and worthy to be related , than this following , which he used so often to make mention of among his Brethren , and confirm with many words . At Olican in Yorkshire a Band of Men had combined together to kill him , and for that end came rushing into the Convention where Fox was ; but so soon as they cast their Eyes upon him , they were all so astonish'd , and filled with Fear and Confusion , that none durst to move or attempt any thing . Not long thereafter one of these Men happened to kill another Man , and was seized as guilty of Murder : Another of them , who used as he passed by the Quakers , to put out his Tongue and ridicule them , exposing both himself and the Quakers to the Derision and Laughter of the Multitude , had his Tongue swell'd so big , that it hang'd out of his Mouth , and he could not draw it in ; which new sort of Disease in a short time cut the Thread of his miserable Life . But I return to speak of Fox's coming to London . There happened a Memorable Accident both at Weston in Leicestershire , and at London . Fox was yet remaining in that Country , and chanced to be in that place ; where he was in a Congregation of his Brethren going about Sacred Service , when in the mean time some Ministers to Independant and Presbyterian Congregations Address Francis Hacker , an Officer in the Army , desiring of him that he would send of his Soldiers to suppress that irregular Meeting ; accordingly the Soldiers are sent , and Apprehend Fox in the middle of the Assembly , bringing him Captive to the Officer ; who having examined him , sends him away Prisoner for London , to be Judged there , and undergo the condign Punishment of his Offences . After some Years Hacker acknowledged that he did this by the Instigation and Influence of these Ministers ; which Confession he made the very day before he was hang'd , having been found guilty of the Murder of the King. Fox arriving at London , is laid up in Prison ; and after having lain some time there , is carried to Court , to appear before Cromwel , then Protector . Cromwel , after having entertained long Discourses with him backwards and forwards , and given many Evidences of his Benevolence and Good-will towards him and his Faction , absolves him ; ordering him to go into a large spacious Closet , whither he sent some of his Domesticks to entertain him with Discourse , and to invite him in the Protector 's Name to Sup with him . But he refuses , and as having now obtained all the Liberty he sought after , went away . Unworthy he was to have such an Opportunity put into his hands of Engaging and Obliging so great a Man , and of promoting both his own , and his Church's Interest , and also inconsistent with himself , who could not observe the same Measures with Superiour People that he did with those of an Inferior Rank . When the Protector 's Domesticks told him , that Fox had refused to stay , he express'd himself after this manner : It seems therefore that this People is a Sect which no fair means , nor courteous dealings can gain , whereas by these I have subjected all other Men to my self . In this course of Fox's Life and Ministry , which was properly nothing but a perpetual Pilgrimage , he began now to publish Books , in which he was more intent upon overturning the Religions of other Churches , than in building up a new one , or explaining and confirming those Doctrines that he press'd all Men to embrace : He wrote also many Letters , some to his Colleagues , admonishing and stirring them up to their Duty ; others to those of a different Perswasion , inviting and exhorting them to receive and entertain the Doctrines which he taught . And he carefully dispersed both the Books and Letters ( which he likewise caused to be Printed ) through all the Counties of England . But as Fox was constant and diligent in his Office , so his Adherents and Disciples imitated their Master , Preaching up and down with the greatest servour and alacrity , converting great numbers of Men , who not only associated themselves to them , but also signalized their Courage and Constancy in the patient endurance of all manner of Labour , Fatigue , and Persecution it self , that they might not seem to recede from the Example and Pattern of their Ring-leader Fox . They met frequently together in every City or Town , either in Houses in the Night-time , or in the Fields , Desart Places , and Mountains , where the top of some rising Ground served for a Pulpit to the Preacher . Being therefore that they thus persisted in their irregular courses , the Magistrates , whose Duty it was to prevent them , caused them to be Apprehended , cast into Prison , and kept there for some time . In the mean time Cromwel the Protector by an Edict discharges the Quakers to Assemble or Congregate together Publickly , having observed that to be the mind of all the Publick Churches ; but withal forbids either the Ecclesiasticks , or any other Men to do the least Injury or harm to them , while they committed nothing against the Government and Publick Constitution of the Kingdom ; and when any sollicited him to use greater Severity against the Quakers ( as Hugh Peters his Chaplain frequently did , that Famous wrangler , that thought he could not exercise his Function of the Ministry aright , unless he filled all with Confusion and Disorder by his Tumultuous Complaints ) he returned this Answer , That , That Sect the less it was persecuted , the sooner it would fall and decay of its own accord . But this Order of the Protector had little or no Effect , for their Adversaries never wanted occasion of Accusing them of this Crime , and they themselves became daily more bold and resolute in celebrating these forbidden Assemblies . Hence ensued many Miseries upon the Quakers , and oft-times Bonds ; which they endured with the greatest Constancy imaginable , of which I give you one Instance . Fox continuing to disperse his Books and Letters , and keeping Conventicles and Meetings notwithstanding the Protector 's Edict to the contrary ; choosing rather to undergo the greatest Miseries , nay , the loss of Life it self , than to desert his Office , or desist from this his wonted Course ; is cast into Prison at Launceston in Cornwal , and bound with Chains , under which Affliction he continued for a long time , as I shall afterwards shew , designing now to treat in order not only of the Actions of Fox , but of all the Society . While he was thus con●ined , and uncapable to do any Service to his Church , one of his Friends and Relations , who preferred the publick Good of his Sect , and of his Friend in particular , to his own Safety and Peace , goes to the Protector while sitting in Council , and desires of him that Fox might be exempted for his Captivity and Bondage , and he himself put into his stead ; engaging himself to answer for his Crime , as if he were guilty of it himself . Though Cromwel denied the Request , yet he could not cease to wonder , and looking to the Council , says , Is there any of you would do so kind an Office to his Neighbour , though it conduced never so much to his and the publick Advantage ? But neither did the Adversaries of the Quakers want Occasion of accusing and arraigning them for being guilty of raising Tumults , and rebelling against the Civil Magistrate , and Publick Government , as this one Example can instance . There was at that time a great many foolish silly Men who were great pretenders to Religion , that used to raise their Spirits by wonderful Motions of their Bodies , and antick Gestures , calling it Piety and Sanctity : But on the other hand there was also many turbulent and factious Spirits striving to innovate and confuse all things , either upon a religious or civil Pretence ; and if any such kind of Crimes were committed against the Government by these turbulent Fellows , the Quakers were accused as being the Authors , or at least Abettors and conscious of the same . But the Quakers did so enervate and nullifie this Calumny , that all Judges pronounced them innocent . It was true indeed , nor did they deny it , that many who professed to be of their Society , were simple and foolish , morose and impertinent , and not so polished in their Temper and Conversation , as their Doctrine and Profession required ; who made it their Business to run up and down the Streets , and frequented Roads , shouting and crying with a hideous Noise and Clamor , exhorting the People to such Endeavours as they themselves knew nothing of ; and who oft-times committed many Incivilities and Impertinencies . But they denied that this was peculiar to their Sect or Discipline ; for they who had Authority among them reproved and severely check'd such as were guilty of the like Enormities , and threatned to expell them from their Society , unless they amended their Ways ; of which more afterwards . About this time many Converts of various Stations and Professions were added to this new Church , and were afterwards invested with the Ministerial Function among them , who became famous , not only enlarging their own Credit and Reputation , but that of their Sect , both in the Island of Britain , and in the United Provinces of Holland ; so that it shall not be improper in this place to give some account of them , such as the designed Brevity of this Work may allow . William Ames flourished at this time , a Man of an acute Ingeny , and indefatigable Industry both in Teaching , Preaching , and Writing ; and so much admired by these Men in this Country ( Holland ) that they do not stick to proclaim him a perfect Doctor . He was born in Somersetshire , near Bristol , but was ill educated in his Infancy and Youth , having applied himself to nothing that could be useful to humane Life . So that being of a lazy Temper and dissolute in his Life , he betakes himself to the Soldiery , that common Refuge for Sluggards , and Covert to all manner of Wickedness , joyning himself unto the King's Army , which in those days was the most debauch'd and wicked Crew upon Earth . He first serv'd therefore in the King's Army till the Death of King Charles I. Then he becomes a Marine Soldier under Prince Rupert , in the Admiral 's own Ship , in which were many Dutchmen , by whose Converse he acquir'd Knowledge of that Language : In the mean time he begins to return to his right Wits , and repent of his by-past Actions and manner of Life . But because he was not capable of exercising any other Trade for purchasing a Livelihood than that of being a Soldier , though he now despis'd a Military Life , as being liable to many Inconveniencies ; yet he continued in the same Condition of Life still , even after his Mind was thus alter'd , joyning himself to the Parliament's Army then in Ireland , in which he was made Serjeant to a Company of Foot in one Ingoldsby's Regiment . He preferred being in this Army than elsewhere , because he thought there was many good Pious Men in it , and Military Discipline better observ'd . Moreover , many in that Army , both of Officers and Centinels were of the Sect called Baptists , ( who do not differ from the Presbyterians save only in this one Point , that they do not Baptize the Members of their Church , till they give publick Confession of their Faith , and engage for their own behaviour ) of whom Ames entertain'd very favourable Thoughts ; and having joyn'd himself to their Church , became first an Elder , and then a Minister in the same . It happened , that while Ames was residing at Waterford , a Town in Munster , Francis Howgil , and Edward Burrough came into Ireland , and to that same very Town , in order to meet and converse with the Baptists , whom they they thought , of all Men , the most accommodated and disposed for reception of their Religion , and accordingly came into their Meetings , and discours'd unto them of those Matters : Ames gave great Ear to all their Discourses ; for his Mind was yet fluctuating and unsettled in his own Religion , the Cares and Thoughts of his by-past Life afflicting and distracting his Mind ; and in a short time apostatizes from his own Church to the Quakers , among whom he became a Preacher , discharging that Function to the great Satisfaction and Contentment of that Party . He wrote a Tractate entituled A true Declaration of the Witness of God in Man ; in which he relates and explains what Sense he had of the Divine Light within him from his Infancy to his Conversion , and what Resistance he gave to the same . Contemporary with him was Stephen Crisp , an acute and polite Meeter , who if he had added the Study of those Arts and Sciences call'd Liberal , to the Promptness and Agility of his Wit , he had given wonderful Specimens of Learning : He lived in Colchester in Essex , a Weaver by Trade ; he serv'd in the Parliament's Army some Years , having abandoned his Trade , not so much for love of a Military Post , as for the Defence of his Liberty and Religion ; so that he did not suffer himself to be tainted with the Vices of Soldiers , but lived honestly and devoutly ; at length wearied with Fatigue and Labour , he returns again to his old Trade , having professed himself a Baptist ; at which time James Parnel came to this Town ( he was the first of the Quakers that preached their Doctrine in this Place ) where he taught and disputed publickly . Crisp and his Father hearing him and being moved with his Discourses , turn Quakers ; but the Son becomes a Preacher : He died at London in September 1694. Contemporary with them was Thomas Green , in his youth a Coachman , but now a Dealer in Merchandize at London , and John Higgins a Cobler at Dover ; both Men of brisk Ingenies , and much esteem'd by their Associates : Also John Crosby , a Gentleman of Bedfordshire , and Justice of the Peace , famous for all manner of Learning , an eloquent , neat and accurate Man , both in his Discourses and Writings : Also Josiah Coaly of Bristol , a Gentleman , who in his youth having come with his other Companions to a Quakers Meeting to ridicule and mock them , was so taken with their Discourses , that he forsook that Course , and was afterwards so much affected and mov'd by the Counsel and Advice he received from two of their Preachers , that he incorporated into their Family , undertaking the same Office with them of teaching others , while he was yet but twenty Years of Age : It is said of him , that in Prayer and Supplication he did it with so much Efficacy , with such a Grace and Mode of Speech , tho' without Affectation , that he infinitely surpassed many of his Brethren . He spent most part of his Life in Travels , extending his Doctrine to several parts of the New-World , resolutely encountering all Dangers , even that of his Life it self . Another Contemporary was Isaac Pennington the younger , a Gentleman also of good Birth , whose Father was Mayor of London , and a Man of eminent Vertue , civil and humane to all , and much beloved of the Citizens , had not he by his Consent embru'd his hands in the Blood of the King. His Son had added to the Splendor and Nobility of his Birth , a diligent Study of all Liberal Arts , and was much exercised in Learning , not that he might gain or live by it , for he had whereupon to live with a handsome and magnificent Port ; but that he might adorn and beautifie himself , and be capable to help and assist his Brethren . He spent not his Youth as many do , whose Fortunes and Expectations are l●rge and magnificent , in Idleness and Debauchery , or in pampering his Belly , and living intemperately ; but in pursuing eagerly and diligently his Studies , exercising his Ingeny with such Exercises as might be profitable both to himself and others . He had wrote and published many Books , full of Learning and Eloquence before the Name of a Quaker was so much as heard of . After he became a Quaker he wrote several Theological Tractates in a grave , plain Scriptural Style . The last , I shall mention , that liv'd about this time , was Charles Marshal of Bristol , a noted Physician then at London . These were the Men that have over-run all Britain and the Netherlands , not as Emissaries , but as Ringleaders and Heads of the Party . I forbear to mention the Carews , the Bailzies , the Smiths , and many others . I have selected these , not as the Periods and Order of Time conjoyn'd them , but as they were noted and famous both among the Quakers and others . But I cannot pass by Samuel Fisher , whom they all extoll for the Credit and Pillar of their Church , and never speak of but with the greatest Panegyricks : a Man singularly learned , and wonderfully eloquent , because of his accurate Knowledge of the Greek and Latin Antiquities , which stuck so to him , even after he changed his Religion and Life , that the Writings which he published since that time , relish much of the same ; though I believe it fell out so contrary to his Will and Design ; at leastwise it is repugnant to the Natures , Customs and Practices of these Men. His Parents had designed him for a Minister to the Church of England , and kept him ( while a Boy ) at Schools and Colleges , in which his Diligence and Progress was so great that he surmounted most of his Fellows . His Mind led him mostly to the Study of Eloquence , Rhetorick and Poetry , which were the Sciences he put the greatest Value upon ; so that , as the Roman Orators used to say , he kept Commerce with all the Muses , that is , he read and perused all Orators and Poets . Having ended this Academick Course , he was made a Presbyter of the Church of England , and became Pastor to a Church in the House of some Nobleman , who was likewise a Man of Eminent Piety and Vertue : He demean'd himself in this Function so well , that the Report of his Fame invited those who knew how to Judge of his Ability and Skill for greater things to advance him higher , to some more dignified Place ; accordingly he obtains a Living in Kent , of five hundred Pounds a year . While he lives there , one of his own Acquaintance and Friends , called Howard , solicits and disturbs him frequently about his Religion and Profession and many Rites and Ceremonies used in the Church : This made Fisher begin to doubt and fluctuate within himself , what he should make of his Hearers . There came to him , much about the same time , a Baptist , ( a Man of no Learning , at least what is properly accounted Learning , but of a sternly Countenance , and supercilious Looks , of a ready but flattering and deceitful Tongue , which knew how to brand all the World besides with an infinity of Vices , but to conceal or disguise those of his own Society ; extolling and commending all their Actions , gilding over their Errours and Delusions with counterfeit Glosses ) who seeing him waver and fluctuate in his Mind , accosts him with many fair and specious Words , and those frequently turning over the same Crambe , till at length he could endure his Discourses no longer ; as we see it frequently fall out , that when Men cannot enervate the Objections of their Adversaries or discover their Fallacy , they yield to them , and forsake the Truth ; and accordingly he cast off his Religion , divests himself of his Office , and returns to the Bishop Diploma , which he had got for to confirm his undertaken Office , and joyns to the Church of the Baptists , becoming a Diphabus , or true baptiz'd ; believing That the only true Means to be incorporated into the City of God , and numbred among his peculiar People . Being thus destitute of so good a Living , he contented himself with a little he had of his own , and Farm'd a little piece of Ground in the Neighbourhood , by which he had enough to live upon , exercising this innocent and pleasant Trade of Life , till at length he became a Baptist Minister . About which time Caton and Stubs came to that Country , and went to visit Fisher , who receiv'd them in his House very kindly , treating them as his Friends and Intimates , though he had scarce known them before . But they did not press him much to comply with their Desires for this first time , lest by their preposterous Haste , they had seem'd to encroach upon his Liberty ; yet when they returned again a second time , they inculcated and repeated more vehemently , and frequently what they had spoke to him before : Upon this he began to waver and consulted his Collegue Hammond upon the Matter , who was much wrath with him , expostulating the Matter very sharply before the whole Congregation : At length Fisher forsakes both the Baptists Society and the Office he was cloath'd withal , becoming , in a short time , not only a Professor but a Preacher and a zealous Propagator of Quakerism . He wrote many Books in Defence of that Religion , among which is a noted one entituled , The Country-man to the Vniversity-Scholar ; in which he refutes the Arguments of his Adversaries with many pretty and cunning Expressions . So much for this Man. But because I have already spoke of the Writings of this Man , it is to be remark'd , that all these Men I have hitherto mention'd from the beginning of this Treatise , did write many Books , nay , great Volumes , if they were all gathered together , which were published after their Deaths : For it is a Custom among the Quakers , that when any famous Writer dies , they pick up all his Writings and print them together , prefixing for a Preface the Testimony of some noted Men of their Society , of the Integrity and Worth of the dead Authors ; that so those who are bereav'd of their Natural Life may still live in the Memories of their Followers . These new Ministers , and many others not mentioned , divided themselves into several Provinces , some of them going up and down England , others travelling into Foreign Countries , all diligently solliciting and inviting Men to be Converted ; while , in the mean time , Fox the Head and Prince of that Society , was incessantly proceeding in the Exercise of his Ministry in England , not daunted or discouraged by all the Evils he grapled with . He had a Custom , when he designed a Visit for any City , Town , or Village , to premonish and advertise them , by Letters and Emissaries , of the Time of his coming , and Place of abode , that all who had a mind to hear him might have timous Advertisement to resort thither . In the Years fifty six , and fifty seven , he traversed Somersetshire , Wiltshire , Dorsetshire , Devonshire and the neighbouring Counties . At Bristol in Somersetshire , there was at one time a Meeting of above a Thousand of the Inhabitants and Neighbours of that Place , in some Woody Place near-by . A little thereafter , above Two Thousand assembled in one Place in Wiltshire . So much Footing had this Sect taken in these Countries ; and so many Followers and Adherents had Fox in all the Countries he had been in , among whom were many not ordinary or mean Persons , but noted and conspicuous Men ; some of them Men of Authority and Trust in the Nation , who shook off that Dignity and the Honour that attended it , and part of whom became Ministers to the Sect. And the more Resistance or Opposition was offered to them in their Meeting and Congregating , the more resolute they were in pursuing their wonted Course . So some were ordered to watch and observe them , keeping Watches and Guards in the Streets and Roads near to the Houses and Places where they used to assemble ; and as many as were catch'd were imprison'd , insomuch that the Number of the Prisoners and Captive Quakers was seldom under a Thousand . By this time Fox had purpos'd to go for London , and communicate the Light of his Doctrine to the great Crowds and Confluence of People in that great and populous City , thinking that the most probable way of promoting his Design . And in his Journey thither , stay'd some time upon the Road , losing no Opportunity of propagating his Religion ; taking Advantage in the Inns and Taverns , to apply himself to the other Lodgers , admonishing them to take good heed what Religion they profess , also to send hither and thither to invite all that feared God to come into the Inn and hear him speak or dispute about religious Matters . In which Course he gave the People Occasion of putting Tricks upon him , and was several times so serv'd , as the following Examples can Testifie ; which I should have taken for Fabulous , and thought unworthy to be here inserted , were they not confirm'd , not only by the Relations of People that were present , but by his own Mouth to his Followers , and handed down to Posterity by his own Writings , as memorable and true . At Farnham , after having preach'd somewhere in that Town , he retires to an Inn , desiring the Master of the Inn if he knew of any pious , good People , to give them Advertisement to come to him in the Inn : Accordingly many came , some Men of Honesty and Religion , others more subtile and cunning than good or religious . They all heard him preach and express himself with a great multitude of Words . After he had ended , most of them go away ; and some few stay , desiring the Master of the Inn to cause a Fire to be made in the very same Room , ( where he had preach'd ) for it was now cold Weather , and to bring them something to drink . In fine they sate there drinking all the rest of the day , notwithstanding all the Entreaties and Solicitations Fox us'd to perswade them to be gone , and demean themselves as good and sober Men ; and at length went away without paying their Reckoning which they left upon Fox who had invited them thither . The Tapster came and call'd for the Reckoning from Fox , who declin'd such an unjust thing , using many Reasons to the contrary . The Man , who minded his Money most , pressed him the more to pay it . At length , Fox seeing that he could not perswade him to desist , paid the whole Sum , writing a Letter to the Magistrates , full of Wrath and Indignation , warning them to take notice what manner of Citizens they had , and to take some Measures for reclaiming them from the like Insolencies . The next day he lights at an Inn in Lemnan , which he found full of Stage-players , Musicians , and Quack-doctors : After he and his Companions had put up their Horses , and refresh'd themselves , they agreed upon some Problems among themselves of the Natures of Diseases , and the use of Medicine , and towards the Evening presented the same to that Company , in order to be consider'd upon and answer'd while they lodged in the House . They rejected their Proposal , flouting at them for Mad-men ; but Fox and his Companions took this ill , and caused the Theses to be stuck upon the Mercat-Cross , to be subjected to publick View after they were gone . At London Fox was not so forward as elsewhere , for he did not disturb the Publick Churches , nor raise any Tumult or Crowd in any place , but behaved himself more cautiously than he used or desired to do . Before his coming thither , many of great Note had been converted by the Ministry and Influence of Burrough : And these frequently assembled together with Fox , who had many Discourses among them , and to the People ; but after all his utmost Efforts he gain'd but very few new Proselites , which was much contrary to his Expectation , having fill'd himself with great hopes of the Success of this Journey . However he contents himself to stay a while longer in this City , where he could see and hear so many things , and be inform'd of every thing done in the whole Kingdom ; as also see and observe what opinions Men entertain'd concerning the Progress and State of his Religion all over the World. At length having view'd enough of that City , and satisfied himself , he makes for the Country . There was about this time a great Multitude of People in Wales , who being of an unsettled and fluctuating Temper , and fond of every thing New or Singular , abandon'd their former Religion , and professed Quakerism ; which Conversion was chiefly wrought by Howgil , Vp-John , Wilkinson , and others . Thither did Fox direct his Course , though quite ignorant of the Welsh Language . At first when he came and happened to preach separately from his brethren , his Labour was all or most part in vain since so many of his Auditors either understood not his Dialect , or were quite ignorant of his Language ( for his Mother-Tongue was the only Language he knew . ) But afterwards , when he took into his Society some of the Natives of that Country , all the Progress he could make , was , that he preached sometimes among those of his own Perswasion ; and those of his Associates that understood English explained it in Welsh to the rest . So that these his Interpreters were more Instrumental in propagating this Interest than he ; among whom the chiefest was Vp-John , who had for a long time resided in this Country , applying himself diligently to the Conversion of those People , of whom he perswaded not a few to be Quakers . These Interpreters were Fox's Predecessors in this Country , who being back'd by him , run up and down in the Country , the Cities , the Streets , the High-Roads , &c. inviting and exhorting all Men to repent , and these their clamorous Harangues had so much effect upon these People , that no Country in England was so fertile of New Converts to Quakerism as Wales . And thus did the Sect , Doctrine , and Religion of the Quakers in so short a time spread over all England , to the year one thousand six hundred and fifty eight , in which Year these Men proceeded to that height of boldness that they appointed a General Assembly out of the whole Realm to be held in the House of John Cross , being a Place that was large and capacious for that purpose , in the County of Bedford ; thereby , as it were , shewing and upbraiding their Enemies to what increase both of Number and Strength they were now arrived , and seeing that they had not before despaired of the Progress , and Improvement of their Affairs , that they were also now full of hopes to bring them to perfection , and altogether assured thereof . There did the Messengers of each particular Congregation meet , being accompanied with a great number of others , who came not to speak , but to see only ▪ Here were such Matters transacted as referred to their spiritual Laws , and tended to the upholding of their Communities ; and the Council was celebrated for three whole Days : I have said a little before , how Howgil and Burroughs were the first that brought the Opinions of the Quakers into Ireland , and particularly to Waterford : This was done in the Year fifty five . In the very same Year were these Men followed towards the carrying on the same Work by one Man , whose Name was Lancelot Wardal , and three Women , Rebecca Ward , Elizabeth Fletcher , and Elizabeth Marshal : But those for a long time made so little Progress in their Affairs , that the Religion of the Quakers was universally unknown there , that the very Name it self came not , or at leastwise nothing but the Name within the Verge of their Knowledge . The foresaid Burroughs was now the first Man that introduced these Opinions into Scotland , who a little while after was followed by Alexander Parker , who before he took upon him this new Function , exercised the Trade of a Butcher ; which came to pass in the Year fifty four ; but by the Means of these Guides and Teachers there appeared a greater Concourse of People in Scotland that espoused the Quakers Cause , and consequently frequenter Meetings of them , whom when the Nobility and Magistrates , who from the disposition and usage of the Nation , do not easily admit of a strange Religion , opposed them , they did the more firmly and intensly hold to it ; until at length a Persecution ensued , and that Persons were ordered into their Houses , to disturb their Meetings , and hale the Men to Prisons , and some they detained and handled severely for a long time ; but for Brevity's sake I shall add no more hereof : But of Fox I have this further to say ; in the year fifty seven he lived in Cumberland , upon the Borders of Scotland and so went thither , who , though he were ignorant of the Tongue , yet knowing and confiding in his Companions , which he took along with him , and whom he was about to meet with there , he made use of them for his Interpreters ; this man with his Friends have frequent Conferences in Houses about the Unity of Religion , often preaches amongst them , and goes about all Places , seeking to find out , or to make known , if he could , more of his Mind . The which he endeavoured to effect with much Labour and Toyl , yet he failed of his purpose ; for when he sometimes sent out his Messengers to invite Men to hear him Preach , and appointed both Time and Place for that purpose , it so happened now and then that there was not one Man came near him : Besides this , he made it his business here and there in the Streets where he found a concourse of People , to allure Men to him , but with the like success . Fox also with a few Followers directed his Course to the Highlanders of Scotland , who are Men of rude and unpolished Natures , which when they came to hear , they came down from the Hills to meet them , and drove them back with their Weapons : Upon this , Fox goes to Edinburgh , the Capital City of the Kingdom , which when the Council came to know , who were not ignorant of Fox's Methods , and foreseeing he would not be wanting there also to play his usual and giddy Pranks , they cite him to appear before them , and gently require him , if he had no Business in those Parts , thence to depart . Fox withdraws , but very slowly , visiting in the mean time other Towns and Places , and trying to bring over Men to his Party , but , as I said , to no effect . Fox and his Companions during the time of his sojourning in Scotland , endeavoured both by Libels , which Fox together with his Followers and Associates wrote , and by their Railleries to render the Doctrine and Articles of Faith of the Scotish Church as odious and hateful to Men as possibly they could . Wherein they so demeaned themselves , that the Scots thought nothing enough to be said concerning the Impudence , Revilings , and Cheats of those Men ; for they charged the Ministers of that Church , and perswaded their Followers , that that Church taught such Articles of Faith , particularly concerning Divine Election and Reprobation , and the Providence of God , concerning the sins of Men , according to their ungrounded Opinions and fardled Consequences , as that Church not only never taught , but such also as she abhorred . Moreover as the Scots , as well as the English , and also divers of the Reformed Churches , called the Lord's Day , whereon Christians abstaining from their daily Labours , give up themselves to the Worship of God , as 't is vulgarly phrased , the Sabbath-day , or day of Rest , according to the Appellation of the Ancient Sabbath of the Jews ; and seeing it did manifestly appear , that all the Scotch Churches did strictly observe that day , and during the whole time abstained from their Labours , and demeaned themselves as reverently and decently as they could , Fox and his Companions wrote and preach'd every where , that the Scots did wickedly Profane the Sabbath-day , by keeping of Fairs , and doing of many other momentous things appertaining to their daily Labour and Business ; the which when they were enforced to explain themselves , they did it in this manner : That the Scots did those Works on the last day of the Week , but that that day was truly the Sabbath-day , according to God's Command delivered to the Jews . Moreover , Fox had this up in the whole course of his Ministry and Peregrination even to this time , in what place , at what time and part soever of the day he sate any where , and discoursed with Men of his own Sect , though there were but two or three present , and that they only saluted one another , this he called , to have had , to have found an Assembly , as it were of Men , for the Professing of their Religion ; and that the number of their People had so much increased . But if there were any of his Auditors who did not cry out against them , but were attentive to what was delivered , and took any thing under consideration , them he called convinced Persons and Associates ; and when it happened that at any time he met with some who prest him with some ingenious and sharp Answer or Question , or Argument ; when he was not able to make Answer again , or resolve the Question , or enervate their Arguments , he went his ways , or thus put off the matter ; That it was a weighty and dangerous Disquisition , that there were some Persons who made it their business to wrangle , that it was a thing he did not care for , and that he was very unwilling to Discourse with such Men : And whereas there were not a few of the number of those that joyned with Fox and the Quakers , who were part of that vast multitude that dissented from the Publick Church of England , and such also as exercised the Functions of Preachers , and that some of these Men were of scandalous Lives , Tiplers , and Alehouse-keepers , Fox when he acquainted his Party with his Progresses among Men , all these without any distinction did he call by one and the same name of Professors , Presbyters , Teachers , and by such other names , as were commonly used to be given to the Members and Ministers of the Publick Church , thereby drawing no small Envy and Scandal upon that Church . And all this Fox hath carefully set down in his Journal-Books , and wrote to his Friends , who believed , approved , and published it all . Moreover , Fox as often as he made mention of any business that was transacted conjoyntly by himself and Friends , if any thing was well managed therein , there was no Name so much celebrated as his own , and he was more especially a great Publisher of his own Affairs ; but these things I shall not pursue at large , nor the History of Fox , as studying brevity ; the Order both of the Thing and the Time requires that I should shew more particularly , what has been the Cause , Occasion , and Original , wherefore so many Men should so suddenly , which is a very hard thing , fall away every one from his own Church and Religion to that of these Quakers . The Principal Reason hereof seems to be , in that Men , among whom there were really many who were desirous to live Piously and Religiously , and to lead a truly Christian Life , did imagine , that they saw so much Corruption every where , if not in Doctrine , yet in Rites , and most assuredly in the Manners of all Societies , that would be accounted and called Christians , and even Protestants , that if any one persisted in Communion with any of them , he might very well diffide and despair of his Salvation ; and that indeed there was at this time either no Church , or that this Church which these new Teachers pretended was that wherein a Man might and ought to render his self secure , and come into a saveable state . And though many who joyned themselves to this new Sect , did not give such exact Accounts of their Thoughts and Affections , yet they who were found to be more wise and intelligent than the rest , judged they were able to give such Reasons as were most valid for this their departure and new Confederacy . And seeing that those who had never been without the Bounds of their own Native Country , entertained so ill an Opinion chiefly of the English Churches ; those who also passed into and travelled Foreign Nations , passed the same Judgment upon the rest of those other Churches ; therefore did these chiefly and in the first place charge the English Churches with such great depravedness and corruption ; and of these they did more especially reprehend those , that to this time under the Kingly Government did prevail by Publick Authority , which from the Bishops their Authors and Rectors they called Episcopal ; that is , they did so blame and revile this Hierarchy , or Spiritual Power , Order and Degree , Rule and Lordly Jurisdiction ; yea , their Harshness and Tyranny towards those who dissented from their Religion , or seemed to be in the wrong , who yet out of no Obstinacy , but only from a tender Conscience , could not joyn with them ; the Magnificence and Pomp , gross Idleness , Remissness , and Delicacy both of their Prelates , and all the rest of their Clergy or Ministers of the Word that were under them ; moreover such a bundle of Ceremonies or Rites in their Churches and Sacred Communions , and Collection of Lessons , Singings , and Prayers , the forms whereof to be so strictly followed , with the Observation of Holy Days . Lastly , besides this , the Sloth , Incontinency , and Lasciviousness of the whole People in words and deeds , that from hence it came , that not only the Quakers now at length , but many other Societies of Men , long before the Quakers were born or known , separated themselves from the Communion of that Publick Church . And thus did they heap up as much suspicion of Corruption upon that Church as they could , and stirred all Men to Envy and implacably to hate her : Now as these Men did chiefly by this blot and censorious Discourse vilifie the Episcopal Churches , and so fiercely and violently inveigh and bellow against them , so did they next fall upon accusing of them , called by the name of Presbyterians , in as severe and harsh a manner , who notwithstanding had not only long since withdrawn themselves from under the Government , Order , Rites , and Methods of the Episcoparians , but also sharply opposed them , and were now after the Abolition of Episcopacy , and the taking away of all that Ceremonious Worship , and after the beheading of the King , and almost an entire extinction of the Regal Name , intensly bent upon the Reformation of the whole Church : These from the first beginning of their Church they did own to be no bad Christians , and that some of them did excel , and continued to be such , as all ought always to be , both in the Faith and Rule of Life , but that afterwards they became by degrees more and more changed , and that for some time neither that Care and Attention to God's Spirit , no , nor to the Word which they professed to have , was to be met with amongst them , but that they were found to be puffed up with much confidence , hope , and assurance in their own even External Performances , and that many of them had more the shadow than real Vertues of Christians , and more Vices under a shew of Vertues . Now , though among all the Parties they entertained the most esteem for those Independants , which they call Brownists , yea , and for those whom they call Baptists , yet they objected against these , that they had indeed great Love and Affection for their Religion , but that they were very much wanting in a Spiritual and true Love to God , and in Unanimity and Agreement amongst themselves ; and that they were very rash and morose towards such as dissented from them , and sometimes full of Cruelty and Harshness . For as to those others , who also would be accounted Independants , them they looked upon as Hypocrites , who had a shew of Religion in their Countenances , and at their Tongues ends , and who while they saw many Vices with great clearness , and resented them in others with much clamour and a scornful contempt , were themselves inwardly full of the most secret and worst of Vices . Moreover , as the Quakers did censure so hard of the Churches of England , they did most grievously inveigh against those , whom these Churches looked upon as their Guides , Teachers , and Pastors ; and did conclude that the Original Stock and Seed of all that Calamity did arise from them ; to wit , that while they profest it to be their business to discharge that Office of Teaching and of Guiding-Men in their Spiritual Concerns , and seemed to give up themselves entirely thereunto , did some of them desert their Work , others were slothful and negligent , others did indeed publickly discharge their Office , and many times with a loud Voice , but had privately no regard to their Work , but only consulted their own Profit , and served their own Turn , preferring the same before the Common Good of the whole Church , and that so indeed they fed their Peoples Ears with words ; but in like manner to stick to their Manners , and to that which comes to pass by their Examples , this they thought by the same Doctrine to be honest and not unlawful . There were more especially two things , which these Men could not bear in those Rulers and Ministers of the Publick Churches ; one of which was this , In that they in lieu of their Labours in Preaching of the Gospel , and discharging of their Office amongst their People , did not only receive a Reward , which they did indeed bear with , but such an one as was certain and by Compact , almost always a great , sometimes a greater , now and then the greatest Sum , not only from the Publick Annual Profits , but also from the Incomes of Private Persons , and that even of such , who had scarce of their own whereon to set their Foot ; from the Fruits , Cattle , Services , Annual Profits , Marriages , Christenings , Funerals , and other things ; which same if any alike were not , yet some in gathering of those Profits , were so severe and hard-hearted , that they reduced the poorer sort to beggery ; such as were able and not willing , and whom they could not bring to Reason , they subdued by Force , of whom they said , they were driven thereunto from the only desire of Lucre and Gain , and so lived upon their Ministry , worse than Porters , Watermen , and such sort of rough Fellows ; and that they were always craving , and that they went as often as they could to other Assemblies of Men , and to them especially from whom they hoped to receive most Advantage . Another thing against which these Men were very Angry , and highly complained , was this ; That there was , and is still , such among those Men , who some of them cannot endure some of their own People and Citizens , differing from them in Matters of Religion , though very docible , and upon better Information , ready to obey , but throw them out , and eject them ; others they vexed , tormented , and fined ; and those same Persons did this , who for such severity had themselves called upon God and Men to bear Witness , and when they were able shook off that Yoke from their Necks , and esteemed , and do still esteem this Liberty as a great Blessing of God ; of which two things the Quakers did so much the more complain , because they were at this time most touched and afflicted therewith . To this came to be added afterwards the Complaint and Lamentation of their Fellows and Companions in New-England , That there were Brownists there , who injured them various ways , and put some of them to Death : These being the same things , which these Men did more particularly discommend , and so much charge upon the Churches of England , their Native Country : But those things which they generally and universally blamed , as well in these same , as in other Protestants abroad , were these : That this indeed is the Doctrine , Faith , and Profession of all those who are called by this specious Name , and love and take delight to be so called ; that upon the differences being taken away by the Coming of our Lord Jesus Christ , and the bright appearance of the Gospel , that was between the beloved Nation of the Jews , and the rest of Mankind , whom by way of singularity and distinction , they called Gentiles ; the Grace of God hath shined upon all Men , and that this coming of Christ , and those desireable and saving Tydings ought now to be preached throughout the whole World , and that this one thing was proposed unto all Men , who are made partakers of Christ , and of the Gospel , that as much as lies in them , both by Words , and good and pious Works , they gain over , and present unto Jesus Christ and to God , and bring into a salvable state , all those who are yet Christless . And moreover , that all would have and teach this , that Circumcision being taken away from among the People of God by Christ Jesus , which was of Old observed by the Jewish Nation , and that the External Worship of that Nation being overthrown , to which this same Circumcision was annext , that now these are circumcised , who have that which Circumcision did then prefigure and typifie , and that which External Worship did represent , and that which all the Law and the Prophets did presignifie and promise , should be brought to pass and accomplished by Jesus Christ ; and that there must needs have been those then who were true and real Jews , and such as were in Covenant with God , and that there are even now true Jews , that do heartily and sincerely Worship God ; and that these are truly Christians , chosen by Christ , and made one with those Ancient Jews , that were so united to God , and therefore accepted with him , who serve God in the Spirit , and glory in Christ Jesus , and put no confidence in the Flesh ; and that this now is pure Religion , and undefiled before God and the Father , to bridle the Tongue , so as to speak ill of , vilifie , ruine no Man , but charitably to Teach , Edifie , and Help ones Neighbour ; and besides this , to visit the Fatherless and Widows , and to help as much as may be the poor , miserable , and distressed , and over and above to keep ones self undefiled from the World. But here did these Men interpose , and raise a clamour and noise , saying , That the Protestants did nothing less than any one of these things ; neither did they stick to say , that all that Multitude was a dead Body , or a living Carcase , bearing only the name of Christians ; and this they said , they would demonstrate , thus pretending , That all Protestants , their Rulers , each Member of their Churches , were so little concerned about that Grace of God that was brought in by Jesus Christ , and is daily offered by him in the Gospel , that they had scarce one serious thought of their own , and not at all of the Salvation of others ; and that they either declined to do any thing , or did what they could most slightly towards the Instructing of their own People , confuting of others , convincing of Strangers , and enlightning of Foreign and Remote Countries and Nations , where a gross Ignorance of Mind , and a debauched Life caused hideous Darkness , and for delivering of them out of the Jaws of Death , for the destroying of the Kingdom of Satan , and promoting of the Kingdom of Christ in all the Parts of the Earth , as if the name of a Christian , which they avouch , were enough , and that that Happy Life were granted and tyed to them by a certain , private , and sure Law , and that others were to look unto themselves . Moreover that all of them did follow in those things , which belong to the Knowledge and Observation of Divine things , not the Holy Spirit , who is the true and genuine Master and Guide , whom indeed they knew not , but their own and others Instructions , or their own Vnderstanding and Sense , drawn , if it happen so well with them , from the single and bare Reading of the Scriptures ; moreover that they did herein flatter themselves , that they bare in their Mouths the Name of Christ , held Communion with him , and partaked of his Benefits , but were therein miserably mistaken , in that they knew not who this Christ is , what it was to have Communion with him , and what his Benefits were , or that they by no means spake from their hearts those things they talked of , neither were they actuated in those things that were done by them , or which befel them , from an inward Principle , Motion , and Instinct ; and moreover that they put their trust in Ceremonies , External Rites , Sacraments , and bodily Exercise , Publick and Private , which profiteth nothing , and that so they embraced a Shadow , neglecting the Thing it self . Lastly , That all of them , laying aside the Love they owed one to another , and passing by that Pity and Concern which they ought to have for the adverse and troublesome Concerns of their Brethren and Friends , they were so divided and distracted among themselves , as well privately , with wranglings , Strifes , and Contentions , and that often-times for things of no moment , and often by reason of the difference of ones Opinions , as Publickly with Wars and Devastations , and that many times for Trifles , and now and then because of the Diversity of Religions , and that they gaped after , and strove to accommodate themselves for the attaining all Honours , Riches , Pleasures , and such sorts of Vanities , and were at the least so conform to the Fashion of the Men of this World , that they could not be acknowledged to be the true Disciples , and sincere Followers of Jesus Christ . And these things , they said , were so clear and manifest , that if any one was conversant among such sort of Men , he should presently find work to interrogate his Eyes and Ears thereupon . Moreover they did blame , and lay this to their Charge : That there was scarce any foot-steps left among these Protestants of that Ancient Ecclesiastical Discipline , as well in respect to the Rulers and Ministers of the Church , as to the whole Church her self , and so from the Practice thereof they have all swerved to depraved disuse of such Discipline ; so that now any Teacher that Publickly in his Pulpit does that work not altogether negligently and undecently , is reputed a good Pastor ; as to the rest , as long as any one owns his Religion with his Mouth , and serves the Shadows and Images of Godliness , though he be given to worldly and vain Lusts and Desires , this same is accounted to be a good Member of the Church , and is easily admitted to participate of all the Mysteries thereof . From hence they went on to Doctrinals ; and when they had particularly reproved many things in single Persons , this came generally to be reprehended in all , as if it were a common and received Opinion : That Christ did all things for Man , and that this only is to be done by Man , That when any one sins most in the course of his Life , he must lay hold on Christ as a Mediator and Saviour , and lay claim to him without Works , and do his endeavour to follow the Command and Example of Christ in his Conversation according to the measure of his strength , and that thus it shall be well always with every one , and when Death cometh , that the Bands of the Body must be loosened , there is a way opened for him into Heaven , wherein he shall enjoy Life Everlasting , where are all things , and that now is fully consummate , which was that very moment to be consummated . Finally , these Men went up higher , and came to the Schools and Universities , those Seminaries of the Church-Ministry , and future Props of the Church , of all which this was their Complaint : That these Places were as vitious as might be , and that this was almost the common Practice of all Students , that they either did nothing , or but very little of those things that conduced thereto ; and that they either alone , or one with another , as much as they could , pursue Pleasures , or that they who endeavoured to excel the rest , were only taken up with more remote and subtil Meditations and Disputes , and with the Methods and Arts of declaiming , and exercised their Minds therein ; and did not improve the domestick Knowledge and Discipline of their own Minds , and cultivate their Thoughts and their Affections with the true and absolute Knowledge and Vse of Godliness and a Spiritual Life ; but that by such Methods and Occupations as these are , some were set at nought , and looked upon to be Foreign from such Studies and Scholastical Documents , and beneath the cares of such Wits and more Learned and Eminent Places . And that from hence some apply themselves to Ecclesiastical Offices , and attain thereto , others come in by begging of Suffrages , others by other Methods , whose Promotion is rendred difficult through the dulness of their Vnderstandings , and want of Elocution . Others who have a distinct Voice , and the knack of speaking , and are furnished with Oratorical Sentences , though they have no other Commendable Quality , do prevail , and so the People are indeed taught some things , yea , sometimes many things , but not such , or but very carelesly and negligently , as ought mostly to be insisted upon , as appertain to the Faith it self , tend to the amending of Life , and to Holiness ; and so the People are as it were thus defrauded of their just Right . But though the Quakers accused and condemned all Protestants of Theft and such sorts of Vices , yet they granted that the first of them , of whatever Profession , were the best of all of them , as being such as were more upright than the rest , and set themselves in Opposition to those Corruptions , and did most prudently and gently advise and warn their Friends and Brethren , and studied to amend and heal so great a Disease and Contagion as was crept into the Church , and for this purpose gave in their Help , Counsel , and Assistance . But they said , that this Diligence , Intention , and Study , fell but to the share of a few , and that the multitude resisted , and forthwith made a noise , and gainsaid , gave them an ill name , and endangered their Esteem , Business , and Fortune , and were so beset and hemmed in , that all their Labour was in vain , and they neither could , nor durst stir further . So things came now to that pass , that Men could easier and sooner bear Vices , and all manner of Evils , than Remedies for the same ; and there was no way left then that those who were concerned for the Good and Salvation of their Souls , seeing there was so great , insuperable , and deadly a Plague , withdraw themselves and depart ; from hence therefore sprung these Quakers Grief , hence their Tears ; first , by reason of the English Churches , and especially of the Episcopal , then of other Reformed ones , and this chiefly because of the Rule , Order , and Discipline , and the Lives and Manners of the Men , not so much by reason of Doctrine , yet so , as that they themselves acknowledged , that there were in these same Churches many Teachers , who reproved , be●ailed , and endeavoured to amend some things which the Quakers so much carped at , so as that the thing which the Quakers wished for , was not to be despaired of . And this was the occasion of the Schism of these Men , or their withdrawing from the Church , and from an hatred sprung-up , heat and burning against the whole Church of England , and afterward against the rest of the Reformed Churches , and at length against all Protestants ; which cause they so laid hold on , not that every one should continue in his Church , no , not in those whom they confest to be less corrupted than the rest , and their endeavour to set things to rights , as stated Reformers , who ought ; and knew , would and durst , as being of a great Capacity , and most patient of Labour , and also of Injuries ; but that they should forthwith forsake all the Churches , and as it were , pluck down such as they could not change and renew , and leave nothing for Charity , Hope , and Patience , as a persevering Good often overcomes the Evil. But and after they had thus forsaken those Churches , many of them did not with Grief and Compassion discover those Vices , neither did they as became Christians , gently , and discreetly advise the wandring , and such as were out of the way , and bring them kindly back again , but did most bitterly and invidiously relate all things , and cast all manner of Reproaches upon those Churches , and as it were set upon the Men in an Hostile manner , and drew together and united into a Mutual Confederacy in this War , though no ways injured , nor provoked , nor indeed entertained with an hard word ; and this in such a manner , as that all were frightned by them from the Community of such Churches , and from the entrances into them , and set them such Examples , as were much to be shunned , that there is no doubt to be made as concerning them who thus raged , but that they acted more from a desire and study of Novelty and Glory , than from a sincere and pious Mind ; so that that Man who blames the Works of another , ought to take heed lest he be deceived himself , and to see 〈◊〉 while he is applying of Remedies for one Evil , other Evils arise therefrom ; thus it was with the Brownists and Independants many years before , who first separated themselves from the Church of England , because of the many Defects and Abases therein , and afterwards from the rest of the Reformed Churches , by reason also of the unworthiness and want of Diligence which they imagined they saw in them ; and even so now the Quakers , supposing they had the same Causes and Reasons for what they did , undertook the same thing , and that in such a manner , that supposing those fore-runners had not done enough ; they began a new Schism , and did altogether constitute and pursue a new Doctrine among themselves , a new way of Living , and a new Church ; these they testified to be the causes they had , whenever they spake of their Undertakings , or conferred with others , or appeared before the Magistrates , and that in plain and direct words ; and upon this Head did many of them write Books and Pamphlets ( which upon such an occasion are much more efficacious and prevalent than larger Tracts ) among which the most remarkable were published by Fox the Inventor and Introducer of these things , and Howgil , Pennington , and Whitehead , which last three were however more moderate in their Writings , than Fox was , to say nothing of the rest of them . These Pieces they also translated into other Languages , and dispersed through other Countries . Now I am come to that which has occasioned me to dwell so largely upon this Subject . And because I have spoken of that Religion and course of Life , which these Men went about to overthrow , I have also deemed it seasonable and necessary , distinctly to set forth , what manner of Life and Doctrine that was , which they ( after that they were increased to a Multitude , and so much polished and instructed under so many Masters and Teachers ) then set up , and which is now maintained by all their Followers : For the Tenour of their Doctrine was the same as that of others , that they who framed it , should in process of time , from smaller beginnings polish and reduce the same into a greater Decorum and Order . Especially , in that they were more intent at first upon the destroying of the Religion of others , than upon erecting any new one of their own , and that they were at this time more given to an Active than a Contemplative Life , or than to that which consists in much Meditation , Enquiry , and strength of Understanding ; thus judging with themselves , that to be a Christian , was not to understand profound things , nor to speak of great Matters , but to live ; from whence , as in former times , so also now these Men can no otherwise be compared , than with most Professors of Religion , be it what it will , that they are endued with greater Love and Zeal for their Religion , than a knowledge of it , and even many Teachers of the Quakers themselves not excepted : But yet there were some from the beginning , as there are many at this day , that gave a good Account of their Religion , and explained it . Now the Doctrine of these Men consisted chiefly of four kinds ; the first whereof was the Principle of Religion ; another the Subject of the Divine Benefits ; the third , the embracing of them ; the fourth and last , the way and manner of Communion . The first sort therefore was that which belonged to the Principle and Foundation of true and saving Knowledge , this with them was a clear and distinct Revelation of the Holy Ghost , either without the written Word , to wit , by Speech , or some Apparition , or Dreams , or by the written Word , and either this or that which we call the Holy Scriptures , or by some other ; or else some certain way which is equivalent to the Word . For the Holy Scriptures , as we take that Word , is not to them a perpetual Medium , and such as is absolutely necessary , and the only and compleat Rule and Form of Faith and Manners ; and here you may easily see , how far they differ from those , who while they own the Scripture , take away the Spirit , and substitute Reason in the room thereof ; and how much from those , who acknowledge the Scripture as the only necessary Instrument , and the sole Rule of Faith and Manners : And that the Assistance of the Spirit is required towards our having a certain knowledge of the Divine Will , and performing of the same . The Second Head contained the Subject , on which the Divine Benefits are bestowed , concerning which they thus judged and determined ; That all Mankind , by the Sin and Fall of Adam , were utterly depraved and lost , so destitute of strength , and in so desperate and forlorn a condition , as that they were unable to think of that which is good ; but that God did so universally love Mankind , as that he gave his Son Jesus Christ , and constituted him to be a Peace-maker between God and Man. Hence God bestowed upon all Men a new Birth , Himself , his Son , his Holy Spirit , the Light and Word within , and did by the same so stir up their Minds , even every one of them in his true Way , and peculiar Measure so as to understand and perceive their Misery , and did so excite them , as that they at length sought God , and were converted unto him ; which Light was yet effected sometimes by the Word from without , and lively Preaching ; but then it was ( they said ) that that Light and Word was to be received of Men , when they did not resist the Divine Operation , but received it , and being stirred up by God , they gave way to his Impulse and Incitement ; but here , seeing there was none to whom the Doctrine of the purer Protestants upon this Head was known , and to whom the Opinions of such as savoured of Pelagianism , or in some part inclined to them , were not unknown , who did not think that the Quakers also pursued and imitated some such thing as these last mentioned ; the Quakers hereupon cryed out , that they were much in the wrong , since indeed their meaning was , that either the Humane Nature was not so depraved , or that there was some Natural Light remaining , whereby they may free themselves from that Vitiosity , and that God indeed joyns himself to such as do their endeavour , and helps them ; so as that it is not the meer Grace of God , but in some sort Merit in Man , and that either some Word , or somewhat else is bestowed of God to this end , whereas the Quakers have no such thoughts . The next Article consisted of such Benefits , which are peculiar to those , whom they said did not resist the foresaid Illumination , but obeyed it ; for when this Article is known , and that which all Protestants teach concerning this matter , none will deny , but that there is a great deal of difference between the Opinion of Protestants , and these Men of whom I now speak apart ; for this is that which they would have , that Christ having performed his Obedience , and suffered Death , obtained for all Men indifferently to be brought into such a state , wherein they are capable of receiving of Christ into them ; which when it comes to pass , that then Christ , who is altogether Holy and Just , exists in that Person , and lives , and operates , and that by that means the same Person , the Justice of Christ existing and operating in him , becomes himself Just , to wit , that the Depravation and Malice of his Nature is gradually unlearnt and laid aside , and greater proficiency daily made in Justice and Goodness , but yet so as that he may always sin , backslide , and fall into his former Darkness : But he may also arrive at that Perfection , so as not to sin at all , neither can that constancy in Good fail and cease ; and seeing no one is happy but he that knows himself to be so , this same Man is even then fully conscious of his own Felicity . The last Division of this their Doctrine was this , and which consists in the Measures and Mediums of receiving the Benefits , by which how much also these Men differ from those of whom I have spoken , will from hence be no hard matter for us to Judge : For they would allow no other Mediums and Aids herein , than watchfulness of Mind , and attention to that Light , which shines in the Heart of every Man , and to the Oracles of the Holy Spirit in the Scripture , or the Admonitions and Exhortations of Spiritual Persons . And thus indeed did they receive and admit of the Ministry of the Gospel , but such a Ministration as every one ought to undertake , though in a different degree , being impelled thereunto by the Holy Spirit alone , without the Vocation of Men , without Price and Reward , and that even Women themselves should not be excluded from Teaching : This they would now have and require , that all Christians ought frequently to meet at certain Times and Places , to the end that they might Worship God and the Father with Brotherly and united Minds , and Instruct and Admonish one another to the Observation of the Laws of God and Men , and to the exercise of Vertue and Modesty ; but yet not so , as that their Worship should be confined to those Places and Times , so as that it must necessarily be undertaken , begun , and finished there and then , according to the Decree and Limitation of those Men ; for that Worship should be performed by the Impulse and Assistance of the Spirit alone , who Acts freely , being confined to no spaces or limitations ; now they would admit of no Sacraments , Signs , or Seals of the Grace of God that were perceptible by the Senses , whence they assumed the Notion , that Baptism and the Lord's Supper is something that is inward and Spiritual , and that those external Rites continued in the Apostolical Churches but as Figures for a time , until the substance of the thing it self was obtained . The Quakers spoke and wrote many things from the very beginning of their Sect concerning God , and Christ , as they were in Men , and that Men subsisted in them , and almost all their Discourse depended hereon , but so as that it was hard , yea , impossible for a Man to understand what they meant thereby , or to cause any other to understand it . They began in process of time to explain their meaning more clearly upon this Head , and to be more open concerning it , and therein as it were placed the Foundation of their whole Doctrine , which shall be spoken of at a more convenient time : This therefore was the first Form and Description of their Doctrine ; but as the Doctrine and Faith of these Men was admirable and singular , their Life and Conversation was no less ; for this chiefly consisted in Abstinence and Continency ; they said , all publick and private Wars were forbidden by the Law of God , and they shunned all Acts of Revenge , and Resistance also , neither would they when they had any concerns with other Men , though before a Magistrate , and that the matter might require it , confirm their Asseverations with any Religious Affirmation , much less with an Oath , and such ways , they said , were altogether forbidden : Moreover , they abstained from Pleasures , gay Cloaths , and superfluous Attire , and hated such ways and artifices as tended to Vanity and Pastime , as also Shews , Play-houses , Plays , and all manner of Joking and Laughter ; and besides these , they declined to use such Voices , Faces , Gestures , Motions , Salutations , Blandishments , Obsequiousness , and the like , which are commonly practised in the Societies and Interviews of Men , and go by the name of Vertues , or of Good Manners and Breeding , and did require this , That every one look after , practise , and perform , in a serious , prudent , sparing , sober , grave , and severe manner , all that which the Dignity , Honour , and Excellency of a Christian did require , and this both in words and deeds ; and that they conformed themselves as much as might be to that way of Living . This is that Method of Living which the Quakers from the very first rise of them have retained constantly to this very day ; and they did indeed so extol this their Theology , as if this at last , and no other , did agree to the Constitution and Condition of the New Covenant between God and Man , and of the Instrument thereof the New Testament , and as if it were the only one adapted to convince and lead all sorts of Men to the Reception of the Christian Faith , and to ingenerate true Piety towards God and Men. And as to what appertained to the Life and Manners of them , they were themselves very sensible , how the Men of this World hated them , made a Laughing-stock of them , and accounted them as it were the scum and off-scourings of Men , for the austereness and severity of their Manners , as being so opposite to the Conversation of Men , and as it were upbraiding the Folly of all of them . But as they bare this Misfortune with great Constancy of Mind , and said , that they shunned nothing , feared nothing , besides what was really a sin , either against God or Men ; so they also retorted this , that all good Men , who own , that the Christian World hath long since groaned , and as it were , been fatigued with so many , and so great vitiosities , Fooleries , and Juglings , ought to acknowledge their Vertue , in that they durst batter and break through such common and inveterate Pravity and Perverseness with so much Inconveniency to themselves ; though these Men did not deny , as Experience doth now also force them to confess , but that some of them were not such as they would have , and wished themselves , and all other Men to be , and that indeed there were at first , and are at this day some among so great a confluence of these Men , who hiddenly and craftily insinuate themselves into their Societies , and do follow rather their words than deeds , and not only pass over the Limits of that their so great Severity and Gravity , but do also themselves commit those Vices , which they lay to the charge of others ; and more especially do carry themselves maliciously and fraudulently in their Negotiations and Dealings with Men , and set their Profession to Sale , and serve Persons and not Offices , and also accommodate themselves to the present times ; but they say , they hate , despise , and are angry with such Men , yea , that they are a loathing to them , and that they make a diligent search after them , and if they find they will not be reclaimed , nor repent , that then there are severe Chastisements reserved for them , but and if notwithstanding , they do not return , they order them to be cast out of their Community : But , as I have long before begun to say , there was so great a concourse of Men to the Inventors and first broachers of Quakerism , and after they had associated themselves unto them , there was such a Zeal from time to time for this same Religion , and this Sect or way of Living , and on the other side so great an Emulation and Strife of other Men against these , that both sides seemed to strive , who should most fatigue and soonest overcome the other ; concerning which matter I have now at length determined to speak at large . This is that which those Men have professed of themselves , and such is the Testimony they gave unto them , who daily joyned themselves to their Communion , that they were , and indeed had been of the number of those Men who had a great desire for and single Love to God , and their own Salvation ; wherefore as Birds of a Feather do easily flock together , there were those of the multitude of every Religion , especially such , who had most Piety towards God , and were most desirous of the blessedness of their Souls , than which nothing is more desirable to Man , that betook themselves to their Society ; they did confess they were now sensible of and bewailed , with what negligence , sloth , indifferency , and perverseness they had sought God before , and studied their own Salvation , for which they should have been mostly concern'd , and that they were desirous now to make amends for and compensate this Evil with so much the greater and more vigorous diligence in doing good . Hence they had frequent Meetings together , and with united Minds turned to God , they presented themselves unto him , and stirred up one another to do the same : Thus they loved nothing so much as their Meetings , and did so exercise mutual Offices one towards another , that they were resolved rather to suffer any thing , yea , rather Death it self , than not do so . And now they affirmed that they pitied others , the wretchedness of all , and the common destruction , because that they were affected with no manner of care , no thoughts of their Salvation , and that they had no other desire than to deliver them from such great danger and hazard of their Souls ; hence it was that they used many words to such as they thought to be within the compass of such danger ; whence many were daily enticed and brought over by them , and several were taken by no Word , but only Example ; and seeing that all of them were of the same Mind herein , there was none or rarely any Dissention between them in regard to their Sermons or Speeches , no contempt of any Man's Parts , Condition , and Gifts ; and thus every one , as gifted one way or another , bestowed upon and dispensed to one another , and divided his Talent among all , which is indeed the real Communion of Saints ; so also did the younger Men discharge the Offices of a full Age , as did likewise Virgins and Maidens , and neither did Women confine themselves to the discharge of their Duties towards their Husbands , which was only in use to this time , but publickly Taught and Preached ; wherefore many of both Sexes were daily moved to betake themselves to this side , where they might have an Opportunity to shew what they were , especially Women , partly through the Inconstancy of their Natures , partly from a super-abounding Zeal and Love of Religion , and partly for to have a Publick Tryal of themselves , and also to Instruct Men before the Church ; which only thing seemed yet to be wanting in this part of the World to make up the licentiousness of the Female Sex : Moreover , as in England this Sex is looked upon as having a great power and ascendency by their blandishing demeanors over their Husbands , and such as belonged unto them , hence it came to pass , that many Families by their means did often joyn and unite themselves to these Quakers , though they were not so ready to receive and admit of these Men into their Society , and they did try each of them with all the exactness they could ; and though in the beginning a less number of Men joyned themselves to them , and that afterwards , and at this day , there is a much greater increase of them , that Custom of Womens Teaching and Discoursing publickly , did then , and more and more by degrees , and at this day almost universally wear out , and grow into disuse : Now their Assemblies , and the Worship performed in them , were without any charge to them , and if there were any of their number , poor and needy , these held the same Rank , and were had in the same Esteem with them as the rest , and them they relieved , according as their Wealth and Substance would bear , so as that laying aside all Ambition and Pride , its Price and Reward might be equally distributed to Vertue alone , and that every ones Probity might be only his own Commendation and Praise ; wherefore there were many , who were either not so much esteemed , or not so well relieved among their own Societies , who fled to these ; among whom there were not a few found , who according to the old and common Contagion , made Religion only a Cloak for their Humility and Obscurity , and the nourisher of their Idleness ; but there was a far greater cause than all this , and indeed there is nothing so opposite to Religion and Godliness , so much an Enemy to Reason , common Sense and Humanity , than to desire to Rule in such things as appertain to Religion over the Consciences of Men , much more , to constrain Men in a violent manner , not to follow their Religion , which they believe they have received of God , and to compel and force them to embrace that Religion which they loath and shun , and if they will do neither of these , to torment , oppress and destroy , and not to allow them a being among Men ; for another thing is , if there are some , who cease not to be troublesome unto others , but are busie to deceive them , to speak ill of their Religion and Ordinances , to disturb and infest them , and to ruine and destroy their Churches ; and these if they be restrained and corrected ; which not to do , and to tolerate such , especially if they be such , who suppose this to belong to their own Religion and Church for to overthrow the Religion and Churches amongst which they live , were the same thing , as knowingly and wittingly to ensnare themselves , and to make way for and run headlong into their own voluntary destruction ; and a great many People in former times in these Kingdoms have felt the smart of such a Persecution , and an innumerable Company of the best of Christians have felt the same from those very Persons , who had before undergone themselves that severe Tyranny from others ; but in reference to the manner how this befel the Quakers in these Countries from the initiation of their Religion , Ways , and Manners , and by what right or wrong , these Men did afterward so bewail their hard usage , we shall take upon us a little more distinctly to set forth . For as the Doctrine of these Men was so opposite to the Doctrine of others ; hence the same was every where charged with divers Accusations and Reproaches , as also Calumnies , especially by them , who , as it usually happens , followed only vulgar Reports , and were in the mean time ignorant of the Doctrine that these Men held . And since their manner of Living was so directly opposite to the Custom and Manners of all , and more especially in that they appeared very sad both in gate and countenance in the Streets , and in Company , and that some of them were very nasty in their Habit , and all of them silent , or of few words , and when they spake , used many other unusual Expressions , and them delivered slowly and by piecemeals , and as it were by points , and especially if they treated of any serious matters , they made use of such sort of Protractions , Hesitations , and Delays , and expressed every word by syllables , and did not only not salute Men in the Streets , but utterly disused Salutation both in their approaches to and departures from Men , by which things , being as it were the Ensigns of this Sect , they were commonly known ; hence it was that they were envied and hated of all that had to do with them . The Principal thing which drew upon them much Envy and great Calamities , was their first Violence and fierce Incursions both in their words and writings against the Doctrine and Faith of others , especially of them , who were within the Communion of the Publick Church , even because of certain names and words that were used by the whole Church , and that for a long time , which if not literally contained in the Scripture , yet did agree in the thing , and were consonant to other words and names in the Scriptures , but such indeed as seemed to be foolish unto them . Another thing was , their rashness and boldness in Judging , Condemning , Sadding , and Cursing of all and singular Persons , who did not agree with them in their matters , and such besides who were unknown had not been heard , made no defence , and so innocent as to any Injury done them , in the doing whereof , they were most forward , who held the first Rank amongst this Sect of Quakers ; but besides these , there were divers others , but of a different condition , and who had this Property , to have little Wit , and to be thoughtful of nothing , but furnished with Imprudence and Impudence , that began some sort of Discourse in Publick Places , where there were most People , in a kind of clamorous manner , but with a very unpleasing Noise , and even stood in the Churches ( which now the Quakers in general called Steeple-houses by way of Reproach ) while Divine Service was performed , with their Hats on , sometimes during the Sermons of the Ministers and Common-Prayers ( but such as they called Divinations , disagreeing with themselves , and not knowing what they said ) and sometimes after they were ended , suddenly uttered some uncouth words , and without shewing any previous Reasons , reprehended the doings of the former ; yea , and detested them , as if they were wicked and accurst ; and thus did they do those things themselves which they had blamed so much in other Men. There were some , who in a Mimical and Fool 's Habit and Gesture of Body , did as it were either describe the Actions of Men in the open Market-places , or deride them , or did take upon them to fore-tell the Fate that should attend them . These were commonly such as were of meaner Parts and Fortune than the rest , and more especially of the Female kind ; and even they who did these things , said , they did them by the Instinct of the Holy Ghost , and according to the Example of the Prophets , and of Christ and his Apostles , whom they contended to have been accustomed to have done such things openly in crouds of People , in the Temple , and other places , from whence the Fame thereof might pass into all places , and that there never was any Law made in England , that did forbid such things ; thus over and above defending themselves with their Quibbles and also Law-Sophistry , to which also others of them , even their Leaders , added their Consent , there were others who neither approved of this Practice , nor blamed it . But this in process of time they all left and avoided ; and hence it was that all Persons were not only alienated in their Affections from these Men , but also most enraged against them , and as often as they durst do any such thing , they were assaulted and had violence offered unto them . Though they notwithstanding all , were by no means deterred from it , but did continuedly repeat the same , having this their Opinion as a Brazen Wall unto them , neither regarding herein the words and deeds of our Saviour Jesus Christ , and of those Holy Men , that we should beware of Men , and should not provoke them , but so admit of those things which we may avoid , and run our selves into danger . Now , when the Quakers were brought into Courts of Justice , and put upon answering for themselves , they would not off with their Hats , nor call the Judges by Names suitable to their station ( which Honours they thought unlawful to bestow upon Men , and that it was a Worship that appertained to God alone ) and when they were asked some things , as solemnly , descreetly , and mildly as might be , many of them shifted backwards and forwards , and made such Answers as were no ways to the purpose , and when th●s without any further hearing of the Cause than this , they have been often thrust into Prisons , the same Persons have slighted and blamed their Judges to their faces , as the framers of such Laws , whereby they omitted what God and a good Conscience dictated to them , or did that which was contrary thereunto ; and others of the same Kidney did every where in their Sermons and Libels cast all manner of Reproaches upon those Magistrates before all Men , and imprecated all Evils upon them , and did as it were pronounce them by the Command of God , forgetting the Monitor and Author of that saying , That in such a case we should not delay to confess all our own failings , and also love our Enemies , and bless and do good unto them , and so be perfect as our Heavenly Father is perfect ; whence it came to pass , that not only they who were thus deservedly committed by the Judges , but also such as thus maintained their Obstinacy , were laden with more and greater Evils , and the same thing sometimes fell upon the Heads of the whole Multitude . But those who were of a more moderate Temper , blamed the immoderation of these Men ; but the Quakers were never universally troubled and persecuted at any time during the Interregnum and Cromwel's Protectorship , in England , Scotland , and Ireland , and there was no particular Persecution of them , by the appointment of Publick Authority , unless it were that these Men proceeded to Assemble together in too unwary and audacious a manner , or to disturb the Publick Assemblies of others with their chatterings , or lessen the Reputation of them by their invidious Speeches , Invectives , and Writings , or did some such thing by speech or gesture : Neither was there any of them punished or put to Death either by Publick Authority , or Tumultuously by the Multitude ; but such indeed otherwise was the severity of the following Times , and the calamity of these Men , that all were commanded every where to abstain from their Meetings ; and when they urged that they could not do that for Conscience sake , and that therefore they would do it in no wise ; then there was a very heavy Persecution , and not of one sort , raised as much as might be against all of them in general , and in other places against each in particular , as began to be turbulent and introduced any Novelty in the Churches . And this afterward became an accessional Crime , in that they would not Swear before a Magistrate , pay Tythes , nor do and suffer many more things , by reason of scruple of Mind , and fear of God ; by which Practice of theirs , though none of the Quakers were at any time put to Death publickly or privately , by Officers , Sergeants , and Executioners , by the Magistrate's Command , yet many of them were so handled in Prisons , and so injured with Stripes and Wounds by wicked and villainous Men , that they died miserably thereof ; yea , and seeing the boldness and constancy of these Men was such , that whatever they begun , that they would go through with , and omit nothing of such things as I have spoken of before , and the more they were chastised , the more obstinate they would be against such as censured and chastised them . This was their daily Fate , that some of them were committed publickly to Prison by the Magistrates , some fined , some banished , and reproached sufficiently by the Common People , and were cuffed , kicked , cudgelled , and stoned out of the places where they were . Neither were there any of the Teachers and Guides of the People , who was not some where or other imprisoned ; and many times while they were gathered together they had Information given against them , and thereupon Officers , Guards , and the like Men were sent , who under the colour of their Office , fell upon , beat , and carried away all that were present . Again , there were many Private Persons , and of the meaner and vulgar sort , born , brought up , and trained to Mischief and Rapine , that either came under such Leaders as these now spoken of , whither also without doubt their own greediness had led them without this , or alone and of their own accord , like Theives and Robbers , and broke in where they hoped to gain most Pillage and Plunder , and forced the Doors open , and first of all laid hold on , stripped , and beat the People with their Hands and Sticks , and scattered and dissipated all of them , and whatever they could not carry away , they wasted and spoiled , the rest they stole away , and every one carryed his Booty to his own House ; by which furious doings those mad and wicked Men did oftentimes in a moment deprive as well the Poor as the Rich of all their Substance , which they had been gathering for many Years , and of all the Houshold-stuff they had , and to that degree , that they did not leave the poor People as much as their Tools and Utensils which they made use of for to gain their Livelihood . Sometimes it so happened , while these Men did not meet covertly , that these Villains all of a sudden rushed into the midst of the Assembly , put out the Candle , and of those they caught , some of them they dragged by the Hair of the Head , others , tyed Hand and Foot , they carryed into the Fields , and there left them , where the People continued all Night , to the endangering of their Lives ; and thus many of them did at last perish , both in Prisons , by Sickness , and the want of Necessaries , Stench , and other Inconveniencies , as also in their own Houses , because of the Miseries they sustained through the rage and violence of the People ; neither yet did these things alone at once seize upon these People , but by degrees , and one after another ; in the mean time the Quakers suffered and endured all these things from the very beginning , with so much Patience and Resolution of Mind , that they not only wearied many of their Enemies , but also excited and enclined many People to become of their Communion ; thus judging with themselves , that Men neither would nor could undergo and sustain such intolerable Troubles and Miseries , unless they were very well assured in their Consciences of the truth of those things for which they suffered , even as the Quakers themselves pretended , that this their Patience for their Faith , which they turned to the Glory of Martyrdom , joyned with their singular way of Life and Manners , was the principal Seed of their Church both then and at all times : Yea , I have heard some of them Preach , that it would certainly come to pass , that their Religion would be a new Reformation and Instauration of the World , but that this would be very unlike unto that Reformation which happened in the Age before , as being partly supported by an Arm of Flesh , whereas this would be the only Property of theirs , to be perfected and accomplished by Faith alone , and the Patience and Long-suffering of the Espousers thereof . In the mean time the Quakers complained very much of the Ministers of the Publick Churches , as also of the Independants , but more especially of the Baptists ; ( to which Baptists themselves there was at that time granted great freedom both to speak and act what they pleased ) that they above all others were injurious to them , called upon the Magistrates , and stirred up also the People to hasten their Ruine , by reason that they lessened their Number and Dignity by shaking and medling with them more than other Men. I have spoken of these things in general ; I come now to particular Instances , as being them alone wherein the Proof , Testimony , and Truth of things do lie ; for the Quakers did not deny , but did Object , that there were many things which they reprehended in the Doctrine and Religion of others , insomuch that they harped much upon this string , That there were many and great Scandals and Reproaches cast upon their Doctrine and Conversation by many , and that from hence it was that great Injuries were offered unto them every where . The Quakers did indeed Muster up several Petitions offered by the Publick Priesthood ( let me make use of the publick words of that People ) who were in Publick Power , which tended to the expelling and banishing of the Quakers for those Reasons , which , if they had been true , they themselves did confess that they deserved , having thus carried it in respect to the Christian Religion , not only to be thrust out of one Province , or the whole Kingdom , but from the face of the Earth , and the number of the Living ; if as these Men did deny , it was Lawful for any Humane Power to inflict so severe and violent a Punishment upon any for any wickedness whatsoever . Such an Humble Petition as this , if I mistake not , was presented in the Year Fifty One , by several Pastors of Churches , and Citizens and Inhabitants of the County of Westmorland to the Justices of the Peace for that County , wherein they desired , That James Naylor , and George Fox , and Francis Howgil , and the rest of their Companions , which Men , they said , were generally unknown unto them , from whence they came , where they dwelt , what their business was , and whom , they said , came by their own Authority into these Places , and did miserably distract all sorts of Men , and set them at dissention , and together by the Ears , and had wickedly seduced many People with great Efficacy from the true Religion , into dangerous , pernicious , horrible , and damnable Ways and Errors , and brought things to such a pass , as that they perverted and disturbed all Peace and Order in the Common-wealth , when in the mean time they are , notwithstanding any egregious and even Divine Reasons offered by them to the contrary , wicked Men , Impostors , the Ministers of Satan ; wherefore they pray , they may be driven away , and commanded to go into their own Countries , and confine themselves within those bounds to their own Occupations and Employments : The Effect and Prevalency of which Petition was this , that Naylor and Howgil were thrust into Prison , though one of the Magistrates , to wit , Gervase Benson , did bear open Testimony against his Brethren , that Naylor did not deserve to be censured for what he had done , as if he were guilty of Blasphemy , and that he as a Criminal should be admonished and laid under such a Punishment for violating of the Law against such Persons , and so great Villains . To which this must be added , that the same Justice , Gervase Benson , and Anthony Pearson , another that was Judge in that matter , did afterward turn Quakers , and wrote several things for those Men : Another Example of this Petitioning was , One two Years after presented to the Council of State ( so they call'd it ) by many Noblemen , Iustices of the Peace , Ministers , and Citizens of Lancashire , in which Petition you have these words ; That G. Fox , and James Naylor , and their Associates and Companions , did not cease both to dissolve the Bond and Vnity that was between all sorts and ranks of Men , as also between the People and God , and brought their own Followers to such a pass , that all of them , Men , Women , Children , and little Ones were in their Conventicles agitated with strange and ridiculous motions , trembled , foamed , swole with their Bellies , and that some of their Teachers did not stick to say of themselves , besides other abominable Heresies , that they were equal to God. To this Petition was subjoyned a Catalogue of their Heresies , with the Witnesses hands to it , in these words ; That George Fox confess'd , and did persist therein , That he was equal to God , the only Judge of the World , Christ , the Way , the Truth , and the Life ; and so if that any one took upon him in his Sermon to the People to explain any Text of Scripture , be was an Enchanter , and his Preaching an Enchantment , and that the Scripture was carnal ; that James Melver confessed that he was God and Christ , and that the same Man gave out these Prophecies , that the Day of Judgment was at hand , and farther , that there should be no more a Judge in Lancashire , and that he would shortly pull up the great Assembly of Parliament by the Roots ; that Leonard Fell professed , that Christ never had any other Body but the Church ; that R. Hubberthorn had said , that the coming of Christ in the flesh was only a Type and Figure . But though the Quakers did thus determine among themselves , that these things which were laid to their charge , were such , that even the thing , if they held their peace , would totter of it self ; but yet as they left nothing that was objected against them without some Answer , so did they also confute this in their Writings in such a manner , and with such Reasons , that it was very apparent , that they were wicked Men who invented these things , and that those who believed them , were Fools , excepting the Prophecies of Melver , the Vanity of whose words they willingly acknowledged and reproved ; yea , and seeing it was the Fate of these Men in all Judgments , to have many Actions and Opinions full of Scandal and Disgrace laid to their charge , besides their Doctrine and way of Living , they answered and overthrew these charges , not in one Pamphlet only , and set forth what they had expounded concerning any matter , what their Opinion was , and whose it was , but they also sent these Pamphlets to all the Judges , and also to the Protector Cromwel , and did moreover Publish them among the People , so that all and every Person might be throughly acquainted with their Doctrine and Life , with the causes thereof , and plainly weigh those things that might come to be controverted , and if any suspicion insinuated it self into the Minds of some Persons , they might remove it , and that they might no longer lie under such false Accusations as these ; but whether it came to pass from such an imputed Crime , or from Resisting and Opposing in an over violent manner , or rather wickedly and imprudently impugning the Doctrine and Fame of the Ministers of God's Word ; Hubberthorn from this time forward did not sustain one only Imprisonment at Chester , but was also confined in Norwich , and that to the Year Fifty Five ; but of this briefly , and by the way : Let 's go on ; there are some Instances of these Men being accused by their Adversaries falsly , even then when they went to them for to clear themselves of that Ignominy , either they challenged them to set themselves in some place , and to hear how these Accusers proved and made the thing good , after they had given them leave to speak , or they did suddenly and at unawares , or after some foolish Expressions , ensnare them with some words , and so haled them to Prison : This was the Lot of William Desborough , in a Town of Northamptonshire , called Wellingborough . A certain Minister met him in that Town ( but what Minister it was , and of what Church , I pass over , and these things I spare because I would spare the Order and Dignity ) at a time , when he was going to Church to Preach to his People ; he sets upon the Man , threatens and severely charges him to give over to deceive the People , before God's Judgment overtook him ; the Quaker asked him , wherein it was that he deceived the People ? To which the Minister replyed , That Desborough taught , that there was no Original Sin , and when Desborough would fain know , whether he had heard him at any time say so , he , whether out of choice , or that he was unprepared and straightned for time , held his Tongue , and went his ways into the Church , Desborough follows him , and keeping close to the manner and way of his Party , stood there all the time that the Minister Prayed and Preached , with his Hat on , and waited for the end of his Sermon , and an Opportunity to speak himself : Therefore when the Minister came down from the Pulpit , he drew nigh , and asked him that he should now before the People prove and demonstrate what he had before said to him to his face ; but here the Minister went his ways , and left the Man in the midst of his Congregation : And thus Desborough supposing that it was his part now to speak , there he begins to make a sort of a Speech to the People , in which they affirmed he should say , that all the Ministers of the People were Hirelings , who , only for Gain gave their Labours to the People ; hereupon he was hurried away , first , before the Magistrate , and afterward into Prison , and laid among Thieves , Murderers , and Cut-Throats ; in which place after he had continued almost for the space of Seven Months , he was carryed to the Grand Assizes , then held at Northampton , the County Town of that County , before Edward Atkins , a Man endued with great Modesty and Moderation of Mind : But seeing there was no more but one of his Accusers present , and that the Judge was now to determine the matter , he did it in these words ; Common Fame is indeed a good Accuser , but not therefore a good Proof : And thus far I am satisfied as to those things I have heard of thee ; but yet because thou art brought out upon a Common Report , that you are a dangerous People , and the disturbers of the Publick Peace , I 'll send thee back into Prison , unless thou wilt give in Bail , that thou wilt demean thy self well , and appear next Assizes . But when Desborough said , that he look'd upon that unreasonable , and that he ought not to give Bail in such a case , he was again committed to Prison ; and when in the next Assizes , where Hales was Judge , the same Action was brought against him , and that there was yet no Accuser there , the Judge did also acquit him of the Charge in this Place , yet commanded him to be carryed back to the same place , and kept there till another time : Another Instance of this kind was this ; some of the Quakers had a Meeting together , and were at their Worship in Manchester ; a certain Minister of the Publick Church goes in to them of his own accord , and challenges all that would oppose him , and said , that he would shew that their Spirit they pretended to , was the Spirit of the Devil , and so appoints both time and place , where , if they pleased , they might hear him demonstrate the same by Arguments . There was then present there Leonard Fell afore spoken of , who , more especially being not able to hear , nor endure such an heavy Objection and Charge , he promised to be present , and having taken some of his Companions along with him , appears at the time and place appointed : There the Minister being more animated , than ready and furnished for the Work , protracts and defers the Business to another time , but they did then offer themselves , and came briskly to the matter in Controversie ; which while that was done , some rude and impertinent Fellows break in , and fall upon them with great violence and sharpness , give them many blows , and pull them not only out of the Houses , but also hal'd them out of the Town , crying that they were sent by the Officers of the place to do so . There were indeed some wicked Fellows at Beverley , who while Isaac Gate was Preaching to his Followers , set upon them in the House , crying out , that he vilified their Ministers , and pull'd him out by the hair of the Head into the Street . It were a tedious , and almost an endless thing to declare how many Assemblies have been disturbed , how many Men tormented , and what and how great Calamities they have endured in their own Habitations , how many have been burdened and fined , wearied with Imprisonments , forbid their own Homes , and driven into Banishment , only for that cause , because they held their own Conventicles , some because they stood about such places as those , some because they went to visit their Companions and Friends , as they called themselves one among another , and named themselves to other People , though they were otherwise free from any Offence , and though there was no manner of Sect except the Popish one , which had not as much freedom as they pleased to meet and come together . There is an Obsolete Law in England , which contains , That if any one as a Labouring-man betake himself some where to get his Living , and cannot shew and prove who he is , from whence he comes , whither he goes , and what his business is , by a Pass under some Justice of Peace his Hand , that same Person as a Vagabond , an Idle and Rascally Fellow , is Imprisoned among such as are so , and there made to beat Hemp his belly full , and to earn his Livelihood . Wherefore as often as they found any of the Quakers , when they met together , they haled them from thence before a Magistrate , and if they were not so well known , or but Poor and could not pay , these they punished in this manner ; and this indeed seemed to administer just matter of Complaint to the Quakers against their Adversaries ; for it is an Old Maxim taken from the very Marrow of the Law , That one should not do to another what he would not have done to himself . And this is the Golden Sentence of our Saviour , fetched from the Holy Law of God , and from the Prophets , That whatever any one would have done to himself by Men , let him do the same unto them ; wherefore he complains in vain , of having wrong done unto him , who does the same unto another . And it 's a most wicked thing , and not to be endured , to deny that to another , which one would have to be given to himself . Moreover , seeing that the Quakers seeking so much after the Severity of the Old Laws , and the Primitive Religion , and Christian Faith , did complain so much of the hard dealings of those whom they looked upon as their Enemies and Adversaries , and as they could not deny , but that many of their own People did often-times so demean and carry themselves towards them , who esteemed them also in like manner to be their Enemies , of whom they so far complained , as that if their Complaint were not unjust , even that Complaint which their Adversaries made against them , was just and right also ; and seeing that those Men would be esteemed as altogether Innocent , they gave occasion for Persons to believe , that there were wicked ones amongst them , who practised Evil Arts , and who intimated , they would do any Mischief , if they had Power to their Will. Examples hereof were these , to wit , some of them cast Scandals and many vile Reproaches upon the Ministers of the Gospel , and their whole Churches , at the very time , wherein they were performing their most Religious Duties , and so endeavoured to stir up against them , yea , the whole Society , the Resentments of the Magistrate , the Rage of the People , and the ill Will and Persecutions of both , so that now those few Persons might deservedly be accounted the Tormentors of all the rest , and the Betrayers of the whole Multitude ; of which outragious doings , seeing they who were Authors and Actors thereof , or doubtless their Friends and Favourers have in their Libels published by them given us Examples , glorying in such their Actions , there is no doubt to be made but that those which I shall gather and pick out of them , are such , as that there cannot be had the least suspicion concerning them : One Boswel Middleton , a Shooe-maker in the City of York , was the first that cut out , and , as it were , fenced the way for the rest of them , crying out against Edward Bowles while he was Preaching in the midst of his Sermon to the People , and in the hearing of all , Thou art the Servant of Antichrist , and so is thy Flock ; for which words he was forthwith put in Chains : The like bold and impudent Example we have in the same Year done at Oxford by two Women , Elizabeth Havens and Elizabeth Fletcher , these did first chatter and talk in their way of Cant to the Students in the Streets , and then in the Publick Churches , and last of all in the Universities , but with more hazard , and greater danger than they imagined , and yet they might easily have done it . For these Persons being as it were taken with such Polite Conceits as these gave them forth , with a more pleasant Entertainment , or that I may be in earnest , and tell the truth , as these Waggs are more especially exceeding arch and wanton , they draw them into their Colleges , Pump them , and throw them into the Privy , and did again afterward take one of them , to wit , Elizabeth Fletcher , and threw her into a Grave , that was opened for the burying of a dead Corps , with such violence , that she received such hurt by her fall , that she afterwards died thereof : But when they were got free from this hardship , they go again to the Church , and while one was silent the other spoke there openly ; so that both of them were taken away and thrown into Prison amongst Rogues and Burglars ; and afterward when they were brought to a Tryal before the Mayor , and that he had turned them over to some other Magistrates of the City , and to the Vice-Chancellor , they were by their Command thrust out of the City as Vagabonds ; but seeing we have many of these strange Examples , and them done not in one place , nor at one time ; it will not be improper to set forth what have been done by these sort of Men all this time in the City of Bristol , and which has been recorded by their own Companions , and real Defenders , as being famous and worthy Performances ; and the rather , because that in this Relation some other things like unto these do offer themselves unto us , and others also are not to be omitted and past over . This City , after these mens Dogms and Opinions were broached in that Country , was as it were the Seminary , Receptacle , and Refuge-place of these Sectaries , and as it were the Theatre of those things , which was proper and peculiar for these Men both to do and to suffer . Which thing did very much nettle all Men of all Religions , wherewith the City was full : And though these same Men dissented one from another in respect to their various Religions , and many other businesses , and were at very great and almost deadly Enmity among themselves , yet they all agreed in this one thing , for to oppose and resist the Quakers : At this time came John Audland and John Camie , and soon after them Francis Howgil and Edward Burroughs , Names that were well known and dear there , into the City : Audland and Camie in a short time after departed ; but the other two tarryed and were cited before the Magistrates ; they appeared ; the Magistrate commands them to depart out of the City ; they refuse , and added , that if the Magistrate would exercise Power , they would not resist whatever was imposed upon them : Upon this the whole City was so chafed , agitated , and exasperated against the Quakers , that where ever they saw them , especially when they were gathered together , and as they went to the place , and departed from thence , all People almost of all degrees , kind , and Age , derided , mocked , threw dirt upon them , thumped , kicked , and cast stones at them : But notwithstanding all this , the Quakers were not repressed and diverted from their Undertakings ; but some of them , even as if they were intent upon that very thing , for to increase and heighten the Anger and Rage of Men against them and all their Party , undertook also some new ways and Methods , from which they could not only hope for and procure no good , but from which they might easily know it might conduce further to their hurt ; for Elizabeth Marshal , during the time that the Minister of the Church , Rodolph Farmer , and the whole Church were met together to preach and hear the Word of God , to pray to him , and to celebrate the Lord's Supper , stood all the while over against Farmer , and when he was going about to Administer the Lord's Supper , she cryed out , Wo , Wo , Wo , hangs over thy Head from the Lord , O Farmer , who takest the Word of the Lord into thy mouth when the Lord never sent thee ; at which words all the People being in an Uproar , and many of them enraged against her , they fell violently upon her , and thrust out the Woman , dragging her headlong out of the Church , and the Boys without threw stones at her , and pursued her until she got into and saved her self in her own Habitation , and there remained secure from more Outrages . This Fact might have been severely punished by the Magistrates , but they chose rather to forget , or to defer it to another time . But she , as if she had done a good deed , undertakes the same thing on the next Lord's Day , and in the same Church , spoke these words against John Knowles the Preacher , after he had pronounced the Blessing upon the People : This is the Word of God to thee , Knowles , I command thee to Repent for what thou hast done , and to hearken to the Light of Conscience that is within thee ; and so being again punished with many blows , and thrown out of the Church , she was first confined by the Watch of the City , and afterward committed by the Mayor into the Common Prison , and had no heavier Punishment inflicted upon her . From whence almost all sorts of Citizens grew enraged , and cryed out , that these Men sought nothing else by their Inventions and Undertakings , but occasions of Reproaches , Disturbances , and Confusions , as also matter of Enmities and Revenge against them . Now Audland and his Companion were returned into the City , who when they were a going out of the City towards a place where the Quakers intended to keep a Meeting , they were like to be in great danger from the Boys that assaulted them ; and it s very like they had perished , if they had not been saved by the Care and Industry of some of the chief Men of the Place . Which when the Common People , and such like unto them , came to know , and supposing those Principal Citizens had not done their Duty as they ought , they broke out against them , and some threatned the Magistrates , and made a Clamour , That this new , base , and partly flagitious and wicked People , the Quakers , had passed over the Bounds of Modesty , and proceeded so far ; that they could not arrive to a greater Audacity and Impudence , than they were come to ; and that the Magistrate saw and bore with all this , to whose care it was committed to maintain the Honour and Dignity of the Common-wealth , whom they represented , and to take heed , lest the whole People should at last be endangered in their Religion ; so that seeing now , when so great a matter is in agitation , the Laws are silent , Judgments dumb , Punishments ceased , all things both Divine and Humane lie unregarded , and the extream Fate of the Religion and Liberty of the City was at hand ; it was high time that the People themselves should watch , and upon the neglect of the Magistrate , those whom it most concerns , are to be Magistrates to themselves , and must seek after their own safety , which they cannot otherwise procure . This , though it may not be Lawful at another time , yet at such a time as this is , it 's both right and just , and ought , and there is need it should be done ; but before they would enter upon it , they desired that an Account of the whole matter might be transmitted to Cromwel , who was the defender of the Common Law and Liberty . The which was done without delay , for there were some who transmitted their desires forthwith in this matter to Cromwel : And so while these Men thought that they acted the part of Citizens bravely , yea , that they like so many Viceroys imagined they discharged the Office of Judges well , the Magistracy winked hereat , or contemned it , especially because things were brought to that pass , that the Guard of Soldiers that was placed in the City , did no ways deter them therefrom . This Tumult lasted for the space of two days , and then was appeased of it self : But lo , while the Magistrates were studying to aslay this great outragiousness of the Times , by reason of such Insolence in their own People , ( and upon this Consideration did not afterwards call the heads of the Rioters to an Account for such their doings ) another Quaker , Henry Warren by Name , had rather exasperate the matter , and was as it were the poisoned Nail in this Altar of the City , for he had such a Lust , as I may say , for it , and proceeded to such a height of boldness , that in the Church , and that even when there was a very great Assembly , he spake these words to the face of the Minister , after he had made an end of his Office and Work , The Prayers of the Wicked are an abomination to the Lord ; with which opprobrious speech , than which nothing could be more contemptible , all were stirred up and provoked so as that they violently drave the Man from the Church , and lead him before the Mayor and Sheriffs of the City , who , that they might not go unpunished , commanded them to be thrust into Prison ; but such was the intenseness and desire of these Men to talk at this rate in these places , and they were so much tickled with the Glory which they placed therein , that they seemed to deliberate one with another , and to determine with Judgment for to pursue this matter , whatever Hatred , Trouble , or Mischief befel them and their Companions ; therefore it was not only one , but many of them broke out in this manner , who were ever and anon assaulted and violently beaten for it , and indeed wounded in the croud , until they were thrust into Prison . At last the Magistrate calls all these Prisoners to an Account for their doings , which till then by reason of the Times and other necessary Circumstances , was omitted , but so , even as now things stood , their Examination was done in a mild , tender , and gentle manner , the Magistrate supposing , that many harsh things might be alleviated by gentle Animadversion and Forbearance ; but those Prisoners made their Answers to the Magistrate not at all more submissively , but in a sharper manner , and as often as their Crime was laid to their charge , they would acknowledge and confess no Crime , and stifly vindicated what they had done , as what was Lawful and decent , and that they did not do them things of their own will , but according to the Will of God , and the Instinct and Admonition of his Divine Spirit , and the Examples of Holy Men , insomuch that the Obstinacy and Obdurateness of these Men prevailed ; wherefore the Judges commanded them to be kept in Bonds by reason of their causing these Molestations and Disturbances , and for their perverse Manners and Obstinacy ( and not for any other causes , as these Men by way of Complaint did alledge ) Moreover the People were generally so irritated and exasperated with hatred , wrath , and rage against them , that they set upon the Quakers every where , laid hands on them , beat , knock'd , and kick'd them , and that so far , that some of them rushed into their Houses , and haled Men out from thence , ransacked all that was therein , and omitted nothing that might gratifie their incensed Minds . Of them that were at this time in this City , were Audland and Camie , Howgil and Burroughs , and Naylor and Fox , whom we ought to have named first , as being always the first and with the foremost , as if there had been a Council called here , and that this were done about most weighty Affairs ; which when the Magistrates came to know , because there was a Report made unto them , and that some had made Oath of it , that there were certain Franciscan Fryars come from Rome to London , who concealed themselves under the name of Quakers , and deluded simple Men , and that there were many in this City of Bristol , who under colour of being Quakers , lurked there , and did pervert Men by their Artifices , they commanded these Men to appear before them : But they declared , that they did not know any thing concerning the coming of those Franciscans , and had nothing to do with those sort of Men , their Studies and Cheats , and complain grievously that they were laid under such vile Slanders and invidious Crimes , and that such vile Personages as these were affixt upon them , who were honest Men , and who had so far withdrawn themselves from those idle Monks , and the whole Papacy ; so they were discharged , till the Judges had got further Cognizance of this Truth , than what they had heard from the Reports of others ; but because this Opinion stuck in the Minds of most of the Citizens , that it was most certain , that such fallacious People wandered in these Places , the City Guard , and also many of the common People , run about , and search'd all places to see if they could light on any of this new sort of Men. Which thing did one day light upon many of the Quakers , among whom was Josiah Cole , a Person of Note in that Country . But here it was on the very same day that Christopher Birhead , an Inhabitant of this place , a Shipwright and Mariner , a Man according as Time and Opportunity served , of a rude and rough disposition , as those Men are wont to be , as if he were minded still further to stir up and exasperate the Populacy , that were already sufficiently moved and observing all things , and rather than extinguish their Fury , blow up the Coals , and raised it up , goes to the Church , and stands and loyters during the time of Prayer with his Hat on , which when a considerable Man of the City beheld , knowing what sort of a Man he was , he takes care to have him conducted from the Church to his own home , as fearing some Tumult might be raised by him ; but he immediately returns , and when all things in the Church were over , cries out with a loud voice , pointing to the Minister , O thou Son of Pride , and so had gone on if some had not seized upon him ; they therefore carry this Rascal before the Mayor of the City , who even for that time suffers him to go his ways , but commands him the day after to come before him , and when he came , he asked him , why he was yesterday so notoriously Impudent ? He answered , That he had not done it imprudently , but justly , and defends the Fact with many hard and rough words , but winded them about that he might not come close to the matter in hand ; so great was the Clemency of the Magistrates , that they would have even pardoned the Obstinacy of this Man , if he had but promised and received what they required of him , that he would do no such thing any more . To which Proposals when he had detained and illuded the Magistrates for a long time with many impertinent words , and foreign from the matter in hand , and was no more moved with gentleness than with threats , they would not suffer such great Impudence and Obstinacy to go unpunished , and therefore they remanded the Man back to Prison . And because the Actions of those that were now in use and ordinary amongst them had escaped some time ; others not content herewith , invented other unusual and extraordinary ways and actions ; thus did Thomas Murford , a Man among the meanest degree of Men , of some account and understanding enough in his own Concerns , but ignorant of all others , had made for himself a Garment of Goats hair and Sheeps wool , and walked about in it up and down every where , and this with a design to rebuke the Pride of the People in Apparel and Dresses of the Body , and as a sign of the Punishment to ensue from God for it , unless they said the same aside and gave it over . Such another Garment did Sarah Goldsmith procure to be made for her self , to the end that being cloathed therewith , having her Hair dishevelled , dirt upon her Head , and so sufficiently nasty , she might go to every Gate of the City , and pass through all the Streets , and afterward sit in the Market-place in the view of all People , and that the Truth might be publick and made known there , and the true and real cause of the full and certain wrath of God , and an Example be given all People for the appeasing thereof , and this for the space of six whole days : And so on the first very early in the Morning , and being accompanied with two more , she goes to the Gates of the City , and passes through several Streets , but finding many People excited hereat , and pursuing of her , she turns home , and afterward at Nine of the Clock goes to the Market-place , being accompanyed only with one of her Companions afore spoken of , and a great croud of People at her heels , and stands still as a stock for half an hour , saying never a word ; all sorts of Men , especially Boys , flock to her , and every one according to his Judgment , wonders , conjectures , enquires , what Woman was there , what new Habit that was , what she meant and would have by standing there , and by and by the mea●●r sort , especially Boys , did every one together with their tongues use their hands , and did so jeer and entertain this Spectacle , that was thus adorned and furnished to receive the shock , ( for such a Dress was of Old in use among Legier Ladies ) that she did not know what to do , or which way to turn her self . At length comes a certain Person , who using all shifts , got her from the Market-place and Croud into a Shop , from whence she was by the Sergeants carried into the Court , whither some of the Aldermen came by and by , who , after they had examined her , why she had done such ridiculous things ? and when she had answered , That she obeyed the Light of her Conscience ; and seeing that she seemed without all doubt to be Mad , and out of her Senses , and not fit to walk about in the Streets , they commanded her to be shut up in Prison ; but the Quakers did again defend this Fact by the Examples of the Saints of the Old Testament , who according to the Command of God himself , by various and strange Methods informed the People of their Sins and the Divine Judgments : After this interval of time , the Quakers did again , and as it were , strive to gainsay the Preachers of God's Word in the Churches , some asked them Questions , and did interrupt them in the midst of their Sermons ; of these last Benjamin Maynard was one , that brought up the Rear , in these words ; In God's Name , Preacher , hold thy peace ; so that where before they stood the shock but of a few People , now it became an Habit in almost all to Assault them , and all these were thrown into Prison ; with which Prisons some of them were yet not so far terrified , but that they used their way of babling and reviling even there also , and made it their business to defame , and heap up scandalous Reproaches upon the Credit , Fame , and Reputation of the Magistrates and Pastors of the Church , in their most bitter Letters to their Friends ; such Practices as these might also be seen in other places ; and these things did the Quakers of those Times extol as noble doings , and glorious actions , and to be imitated by others , and on the contrary did in their Pamphlets represent those things which these Men suffered for such Practises , as the most Criminal and bloody deeds of their Enemies . And indeed these things were done by Men of a depraved disposition , and not by the best of them , who may justly be called Ideots , for all of them were not guilty of it , they who were of better quality and disposition , their Leaders and Rulers , saving perchance one or two , or the like , and saving always Fox , did neither commit nor commend these sorts of little Fooleries , even as all this day , as far as they can avoid it , neither do , nor admit of the same , and when they hear of such things transacted by their Sect , they say , they do esteem such Actions as the impulses and singular motions of those Men , and as it were the burning sparks of their Zeal , Love , or Desire , whereof there have been many instances in this kind in the Church , both in Ancient times , and within the memory of our Fathers ; these things were transacted in the Years Fifty Four and Fifty Five ; but some Quakers this last Year met at Evesham in Worcestershire , in the House of one Thomas Cartwright , to Celebrate their Divine Worship ; when this came to be known , a certain Constable rushes into the House , and brings out Cartwright , and together with him under one labour , Humphrey Smyth , and carries them before certain Justices that were together in the same , and in company with Haphinch , the Minister of the Church , these after a long Debate and Contention with them , did at last promise to dismiss these Men , if they would engage and swear , that they would not meet again , but when they denyed that they neither would nor could do so , but would meet for such just ends as they had in hand , and would not confirm any manner of thing with an Oath ; these Justices supposing they had sufficient cause against them , they commanded them , as Persons intent upon Rebellion and disturbance of the Peace , to be lead to Prison : But some Quakers were so affected with the Misery of their own Imprisoned Friends , and mindful of them , as if they had been in Prison themselves , that they betook themselves to the Prison , and when they were not permitted to go in , they stand still without mute , to see if they could at least by their Sighs and Prayers obtain any relief from God ; but whether Smyth by receiving of some sign , came to know that they were there present , or that he was stirred up thereunto of his own accord , he at the same time with a loud voice falls to Prayer in the Prison ; which when the Keeper and others that belonged to the Prison that were by chance there present , heard , they run to him , and being ready to do the Man a mischief , hal'd him from thence , and drive him down into another place under Ground , of the Nature of a Dungeon ; those who were without repeat the same thing next day , and seeing that before they had held only a silent Meeting , one of them now , Thomas Woodren by Name , began to speak ; the same Keeper , when he perceived this , goes out unto them in great Rage , and Commands them in a very rough and angry manner all to avoid the place , and to depart : This they did , not because of his words , but of their own will and accord , and return again within a few hours after they had departed . The which as soon as Smyth in his Cell came to know , he calls and speaks to them , and they Discourse together : It was on a day wherein the Townsmen had been at their Religious Worship in the Church , and the hour wherein they were to depart from thence to their respective homes , and so some of them passed by that way where the Quakers were gathered together , and Woodren was speaking to them about their Concerns ; but a certain Colonel lays hold on him , and brings him before the Mayor , and was thereupon by his Command sent into Prison to Smyth , and this Magistrate was so angred and enraged against these Meetings , that he threatned them , if they offered to come together in that manner again , to Pillory , hang them , and what not ; and because they were afraid , lest the Quakers persisted in that their purpose , they keep a Watch ; but yet they proceeded to do as they were wont to do , and therefore they also were punished with Imprisonment ; Smyth had some Pamphlets of the Quakers in his custody , these were taken from him , and burnt in the sight of the People in the Market-place . There had been a Law some time before made by the Protector Cromwel , wherein it was enacted under a severe Penalty , That none should Swear profanely , and more especially , not only to swear falsly , but that none should swear slightly , and for no cause , and by no means Profane the Holy Name of God. This Statute was read before the People , but not set up , as the Custom was , on any Publick Place ; the Quakers hence took occasion to Complain , that there were some among the Magistracy of this City , and so of the Nation , who themselves did grievously offend more than one way against so Holy a Constitution ; for one was to be met with , who drove Men most lightly to take an Oath , when he must needs know , how great the wickedness of some Men was , and how that many might , and were wont to be brought to swear falsly , and to Perjure themselves with no more Conscience , than if they told an officious Lye ; another there was , who himself had no Religion , but confirmed ever and anon what he said , with an Oath , another that was a Drunkard ; wherefore a certain Quaker fixt that Decree of the Protector on the Post of the Court , that it might be read by all ; but this was pluck'd off by another : The Quakers did hereupon send their Petition concerning these things to the Protector , and then was a Letter sent by the Mayor , Subscribed by Forty Hands besides , to him ; they urge , that he would do them Justice , and that Cromwel's Decree might be put in execution , in pursuance to which , both theirs and other mens Vices might be punished ; but their Petitions had no such Effect as they expected , for they did indeed but disturb the Ears of the one with them , and so irritated the Minds of the others , that they brought a new Misfortune upon themselves , and did also render the Cause of their Friends and Familiars the more difficult , and did besides aggravate the Burden of the same ; upon which they afterward chose rather to contain themselves , and stir the less , and so be the less liable to danger . Towards the l●tter end of this Year , and almost the whole Year following , George Fox and Edward Pyot , who had been a Captain before , and a Person well skilled in the Law of the Land , and could Argue well , and William Sault , underwent an hard and troublesom Imprisonment at Lanceston in Cornwal , because they had dispersed some Pamphlets concerning the Religion and Discipline of their Sect : For when at every Quarter Sessions they refused to uncover their Heads , and to Swear Allegiance to the present Government ( though they said , they embraced the same in their Minds , and did not shun to declare it in naked works ) out of a scrupulous and meerly an anxious care of Conscience , the Judges for these slight matters commanded them as often to be detained till the next Quarter Sessions . The Prisoners made grievous Complaints of the Injuries done them by the Justices of that Country , by whose Commands they were brought into that place , aggravating their words and deeds above measure by their captiousness , calumny , and wresting of the same . In the mean time , as if Prison had not been appointed for to confine Men , but to punish them , the Gaoler , a merciless and inhumane Wretch , that never was taught Humanity , and alway , conversant among Thieves , and for that reason stigmatized , than whom there was no one fitter for such a Servile Office , did treat and entertain these his Prisoners all the time in a barbarous and wicked manner ; for he did not only defraud them of Food , and hinder their Friends to come to them , lest they should bring them any Victuals , which might seem to be the same thing as if he designed to destroy them , but also when he was swoln and frantick with Drink , would in a Rage fall upon them with his Hands , inveigh , insult , give them blows , and threaten to kill them . There were many other Quakers confined to this Prison , some because they came to Visit their Friends that were detained and confined in this place , others because they carryed their own Prohibited Books either about them , or gave them to others ; some because they would not pull off their Hats with their own hands before the Magistrates , for some of them were brought to that pass ( but what did little agree with their Doctrine and Discipline , seeing it matters not , whether a Person does that himself , or suffers another to do it ) that when they did themselves refuse to uncover their Heads , they did suffer the Officers , Sergeants , and others to do it : And these Quakers were used by this same Keeper in the same manner as the rest of them . But when these Men complained to the Magistrates of their Usage , and made known unto them the wrongs that were done them , and that the Keeper did not only deny the whole thing , but brought a quite contrary Accusation against them , as if the Prisoners studied to oppress and kill him and his whole Family : It was he , and not they that was believed , and so he went free and unpunished , but these were more strictly confined and afflicted with more stripes , so that some of them , besides what they might have done through want , the stench and filthiness of other nasty and unclean Prisoners ( for it was a Common Prison , full of such Nastiness , as is not to be named without saving your Reverence , and had not been emptied for a Year's space ) contracted Sickness through these new Miseries , and one of them , called John Iagram , fell so ill , that at length he died there . At last , when the Quakers complained , that the Minds of the Magistrates were so prejudiced , that there was no room left for their Lamentations , no entrance for Truth , and that that Tormentor , the Gaoler , dealt with them as he pleased ; General Desborough ( by this Name alone do the Quakers , who have composed this History at large , distinguish and notifie the Man , being herein a little subtil or civil , and officious , in that they have not rendred the Name of a Person that was most kind to them , and one of their Patrons , more explicitly and at large ) interposes himself for the decision of the Cause and Controversie in hand , and having searched into all Matters relating thereunto , he so unravelled the business , that it was ordered , the Quakers should not be injured nor wronged , and that they should have greater Enlargement and Freedom ; and not long after this , they were freed from their Bonds and Misery : But notwithstanding the remembrance hereof among so great a multitude of People , there were not some wanting , who through their Levity and Fooleries , contracted to themselves and the whole Society of them great Envy , Trouble , and Affliction : For at London , on the Morning of a certain day , there were some of them , but such as were of the meaner and more abject sort , that went half naked , and only clad with a Shirt , and preached to the People ; from whence arose the Suspicion , Fame , Discourse , and Accusation , that the Quakers were all of them such a sort of wandring , naked , fantastical People , like unto the Old Anabaptists of Munster , and this gave cause and occasion for their being handled severely more than once , as such uneasie and turbulent Persons . Moreover , seeing there was in these Times not a few besides the Quakers , that expected , though they scarce knew what that Fifth Monarchy , and the new Reign of Christ alone was , which should destroy all the Kingdoms of Men , and made themselves ready for it , and who had their Arms in a readiness for to Invade this Kingdom ( which sort of Men , even our Country of Holland and Church hath seen to spring up from it self , and we do very well know and remember it ) there were also some found among the Quakers , who , whether knowingly , or unwittingly , began some such thing as looked like such an Imperious Mode ; from whence the Quakers were again brought under Suspicion , that they also were such a sort of Men , and hence they came to be called , if not universally , yet many of them , by the Name of Monarchical Men , and if any such thing happened amongst them , they were severely used for it . And that I may say this by the by , it 's most certain that the most learned Men in our Provinces have attributed and ascribed such Errors as these the Quakers , and could not be driven from it , notwithstanding all the Endeavours of the Quakers by word and writing to divert them from harbouring such an Opinion concerning them ; but because I would pass over such Instances of the Matter in hand as are of lesser note , I would give you a Narration of the true History of James Naylor , which some have related not as an History , but as a Fable , being used to lay hold on every twig , and to make a story of the matter : The business happened in the Year Fifty Six , and thus it was . Naylor had been first a Foot Soldier , and afterward an Horseman in the Parliament's Army ; when he was weary of this sort of Life , he began to look about for an easier way of Living , and so retiring to his Native City , he betook himself to the Communion and Fellowship of the Quakers , wherein when he had in a short time , together with great Commendations of his Knowledge , gained a great Opinion of his Probity among his Party , he became very dear unto all of them : But such is the Weakness and Imbecillity of almost all Men , that after they have wished for and coveted the Applause and Observance of others , and have obtained it , that they bear the same immoderately : Naylor , after he saw the Love and Good-will of his Party unto him , was so much taken up with it , and overvalued himself hereupon . He was invited by Letters from John Stranger and Ann his Wife , as also by Thomas Simonson and his Wife Martha , to come into the City of Bristol , and to dwell with them ; in which Letters they dignified him with these very Elogies , which every body knows to whom , and to whom alone they do belong ; which was to this purpose , That he was the fairest among Ten Thousands , the only begotten Son of God , the Prophet of the most High , the King and Judge of Israel , the Eternal Son of Righteousness , the Prince of Peace , Jesus , in whom was the hope of Israel . Naylor with a few Friends go on Horseback towards Bristol ; and so these Friends coming to hear of his Journey and Approach , as did also some other Men and Women , they , while the rest waited for him in the City , and in their Houses , go out of the City full of Joy and Gladness for to meet him , some on Horseback , and others on Foot , and so marching both before and behind him on foot , bring him into the City ; those Women which I have named before , as also Dorcas Erbury , spreading part of their Clothes on the way , and crying aloud , and repeating that Sentence , which the Multitude used as the Scripture witnesseth , to our Saviour , as he entred Jerusalem , Hosanna to the Son of David , blessed is he that cometh in the Name of the Lord ; as also , The Holy Jehovah and Lord of Hosts ; while one of their Fraternity , Jurian Witgorley by Name , was in the mean time chiding and blaming of the rest of them for their Ignorance and Folly , in worshipping of the Man ; Naylor being thus accompany'd , is brought into the City , and goes into the House of two Men , who were already before entred into his Brotherhood and Society ; there manifold Honours are done him by the whole Company , and Ann Stranger with a few more , being forward to do their utmost in Entertaining of the Man , fall down before him , and stretching out their hands in a suppliant manner to his Feet , kiss them ; all which doings Naylor was so far from rejecting , that he took much Pleasure therein . When these things were known through the City , and that a Concourse of People came to the House from all parts of the Town , there were Persons forthwith sent by the Mayor , who hal'd Naylor to Prison , as contemning the present Government , which must not go unpunished , or affecting Novelty , and carrying the marks and semblance thereof before him . And that I may pass over what intervened between , I shall rehearse briefly what followed : Naylor was sent to the Parliament , who appointed a Committee to make Inquisition into the matter . Naylor being summoned to Answer for himself , and asked concerning the Epistles and Titles ascribed unto him in them , as also concerning the Submission and Supplication of the Women to him , being not willing to deny the Fact , he constantly and boldly answered as to the way and manner how these things might be attributed to him , to wit , not as he was a Creature , but as Christ dwelt in him , and maintained that God had so far enjoyned those Persons to do it , and that he had permitted the same to be done to him ; these things being over , the Committee bring him in Guilty in their Report to the Parliament , which when they had expended the matter again with great care and diligence , they adjudged Naylor to be guilty of great Blasphemy against God , and of Seducing Men , and ordered the Punishment of such Wickedness in this manner : Naylor was brought into the New Palace-Yard in Westminster , and there aloft set in the Pillory , so as he might be seen of all that were there , for the space of two hours , and then he was from thence carryed to the Old Exchange , and between both the places was well whipped ; and then two days after , was in this same place Pillory'd again for so many hours as before , and had his Tongue bored through with an hot Iron , and his Forehead marked with the Letter B. as a Mark and Testimony that might always remain there of his Blasphemy ; and after he had been thus handled at London , he was sent to Bristol , and there in the open Market-place set on Horseback , but with his Face to the Horses Tail , naked , and whipped also as before ; and at length after all , was carryed again to London , and there committed to Bridewel , where , if he was minded to eat , he was obliged to earn it with his own hands : He had the first day of his Whipping three hundred lashes given him , and them so severely , that his Sides and all his Waste was so slashed and torn , that his Bowels did almost gush out ; for that very day wherein Naylor suffered his Punishment , the Deputies of several Counties had put up their Petitions to the Parliament , that the Quakers might be supprest , as most troublesom and intolerable , where-ever they were , whithersoever they came , and disturbed all places . On the contrary , many of Naylor's stedfast Friends in this uncertain Affair Petition the Parliament on the same day , that they would be pleased to remit what remained yet behind of their Sentence , in respect to the Punishment of Naylor : And thus far they did prevail , that the Punishment he was to suffer the next day , should be protracted . The Parliament sent to Naylor five Ministers , one of which was Edward Reynolds , afterwards the Famous Bishop of Norwich , to sound his Mind , and to induce him to confess and acknowledge his Offence , and to recant it , but he with the same Constancy and Fortitude as he had used before in making his Defence , did now also persevere in his Opinion ; from whence when he might otherwise have procured Favour in the sight of the House , he was now by their Command ordered to suffer the remainder of his Sentence ; while these things were transacted , there were some of Naylor's Friends , both Men and Women , who were punished with Imprisonment at Exeter , because that all of them , as Naylor had done , endeavoured to divert the Crime laid to their Charge with their frivolous Excuses and Exceptions . But to return to Naylor , the second time that he stood in the Pillory , one Robert Rich , from among the great multitude of Spectators , who was a special Friend of Naylor's , with two Women , get up to him , and stand about him ; then Rich pulled a Paper out of his Bosom , and set it upon his Head , wherein was written these words , This is the King of the Jews . Rich being thrust from that place with the Women who were his Companions in that mad Prank , when Naylor was stigmatized with an hot Iron in the Forehead , and not running of his own accord , but haled , held Naylor with his hand while the Brand was a doing , and presently after licks the Wound with his Tongue , as if it had been some Sacred and Religious thing ; though indeed Naylor always excused himself herein , that he did nothing to an ill intent and purpose , or suffered to be done unto him ; but did always , and particularly then , when that was done unto him , condemn him for his Folly , that he had so much vain and foolish Honour done him by the People , and that he suffered justly and deservedly for that Crime and Offence , and acknowledged that he was under the Vindictive hand of God for it ; and 't is a wonderful thing that amidst so many , and such great Torments , he was not heard to pour out the least sigh or groan : Besides , while all these things were doing , many of the Quakers sent Letters daily to Naylor , and did incessantly rebuke him , that he would be so audacious , as to do such a Wickedness , and to advise and exhort him , that he would do his utmost to correct and amend his Fault , and at length forsake it . Though either these very Advisers , or others of that Society , did again as well as Naylor , defend all that was done of Naylor , by publick Papers , and concerning Naylor by his Friends , and for this purpose they alledged divers Sayings and Examples of the Holy Scripture , and would adapt them for the Proof hereof . And indeed Naylor did continue all the remainder of his days in the same manner affected towards the Religion of the Quakers , and also wrote Books , whereby he endeavoured to promote his and their Religion among other People . I have said before , that George Fox and his Followers were clapped up in Prison , and detained there for a long time , because of their publishing and dispersing of their Libels and Pamphlets among the Common People : Fox in another Pamphlet did so clear himself of all Crime herein , that he affirmed , that there was nothing else taught in those Pamphlets , but that it was the Duty of all Men aright to consider the Light that shone in their Consciences ; and that he might extenuate the Suspicion had of them , he so exaggerates and amplifies their Sufferings , as if the cry of his and his Friends Blood reached up even as far as Heaven , and drew on the Anger and Vengeance of the Almighty upon them for it . Just at this time , when Fox was not yet set free from his Imprisonment and the Afflictions he complained of , which he cryed out were so hard , and not to be endured , came a Pamphlet abroad at London , without any Name indeed to it , yet without all doubt George Fox was the Author thereof . That Libel opened and explained the causes why , and for which the Quakers ought to refuse , deny , and reject these Earthly Teachers , by whom they meant the Ministers of the Publick Churches : The Author did in that Libel blame and accuse all Pastors and Teachers upon the same foot without distinction , as of other Vices , so of Falsity , Deceivings , Frauds , Lyes , in as much as that they pursued Lyes for Gain or Favour , and for Covetousness sake brought Men to their bow with hypocritical words , and adulterated the Holy Scriptures ; yea , that they were guilty of Enchantment , Magick , and Necromancy . The Accuser ought to have a good Memory , and take heed , lest while he is falsly and foolishly Accusing of others , he do give occasion for himself to be derided of Men , and be very nigh a-kin to the very same Crime he lays to their charge . The thing it self manifests that the Author of this Libel had an evil purpose therein , in that they also blamed , and severely carped at these things in their Adversaries , because they said , that the Gospels of Matthew , Mark , Luke , and John , were the Gospel ; that they said , the Gospel was light , the Scripture saying , that Christ was the Light ; the Apostle taught , that the Bodies of Believers were the Temples of God , and of the Holy Spirit , but that they taught , that those Temples were Steeple-Houses , and material Buildings , which were made of Stone and Wood ; and many such things there were , not spoken , but written cunningly for to stir up the ignorant Multitude , and provoke Men of a wicked and evil Disposition by these Practices , which were not much different from a Malignant Spirit , and flagitious lust of Mind , or furious Rage and Madness ; and thus did these Men again and again stir up the Envy , Wrath , and Hatred of their Adversaries . Moreover , seeing that the same Men , especially being encited thereto by these Heralds and Enticers , did not only not cease , but went on more and more in their rash ways , and inconsiderate boldness , not only to Preach about , and to direct their Discourses to People in the Markets , and such like places , but also to interrupt the Ministers Preaching in the Churches , with their inveighing Interruptions and Bablings , or afterwards to make a noise , excusing themselves at the same time , according to their usual manner , with this one Sentence constantly , That they were excited by the Spirit hereunto . Hence all sorts of Men increased in Indignation and Bitterness against them , and Severity in Punishing of them . This happened from the Year Fifty Six , for the two following Years . For so indeed it came to pass , that not only they who spoke what they pleased in Publick places , but even they also who were not wont to go hear the Sermons usually preached in the Churches , or had Sermons of their own in their own Houses , were some of them fined , some cast into Prison , some whipped , and then forbid their Homes , and thrust into Banishment , of whom some were so stiff and obstinate , being as it were Conquerors over Fear and Pain , that they returned again ( one was George Bayley , who came back twice ) who were as often whipped for the same ; the same was done in the Towns of Sherborn , Longhorton , &c. and in Dorchester , the chief Town of the County it self . The Quakers wrote , that the Ministers of the Churches themselves did not only in their Sermons that were adapted to stir up and inflame the People , excite the Magistrates , and more especially the credulous and headlong Multitude , so far , as that they should either drive away the Quakers , or hinder them to hold their Meetings , but also that they did come themselves among those that were armed , for to disturb their Meetings , as well among the Publick Guard as the Promiscuous Multitude ; but there are no deeds so much noted and enlarged upon by them in all the Monuments of their Writings , as those done by the Scholars and Students of the University of Oxford against them : If the Quakers did at any time enter into the Churches , they fell upon and severely treated them for their boldness in coming to the sight of those Youths , who were themselves most bold and ready for all wanton tricks . As often as the Quakers held their Conventicles , and that it came to the Ears of these Students , they flew thither , and hal●d and thrust the Men out of Doors , and there tossed them backward and forward , and tormented them all the ways they could ; but if they could not conveniently get in , they broke the Doors and Windows , but when they could not , or would not do that , they stood about the House , and there received them as they came out as before ; and this also was a small matter with them ; there were some of them who were furnished with Pipes and Tobacco ( an Herb well known , and so called from him who first shewed the use of it ) and Ale , of which they themselves did not only sip often , but also reached the same to the Quakers , and upon their refusing thereof , yea , saying nothing at all to the matter , and as it were silently sipping up and digesting all that Affliction , they poured the Drink down the Throats of the People , and upon their Cloaths , struck them , pulled them by the Nose , and tore their Beards , that they might force them to speak something to them . But these vile doings were yet but little in their Eyes ; there were some of them , who run upon , and trod them under their Feet , who discharged Muskets at them , and threw Squibs and Serpents , as they call them , which flew and burnt their Cloaths where ever they touched them ; others brought Mastiff Dogs with them , and set them on , not only to bark at the People , but to fly at them , and bite them ; some of them when they went away , took the mens Goods along with them , and when the Quakers made Complaint of these Mischiefs and Injuries done them to their Tutors and Professors , they were deaf to them , and took them but as so many Tales told them . And indeed they suffered such great and so many Evils , that unless these Men had written concerning the same openly to the World , and that none did ever refel and confute what was written by them hereupon , they could not be believed : Such things also as these , they complained were done unto them by the Students in Cambridge , and this they set forth in Print . While these things were transacted , Oliver Cromwel died , being the Year One Thousand Six Hundred Fifty and Eight , on the Third Day of September , at Three of the Clock in the Afternoon , of a Tertian Ague , after he had had a severe Fit of it . This Man had the boldness to arrogate to himself so great a Power in all the three Kingdoms , that of Old were esteemed to be another World , that all things were governed and managed according to his Pleasure alone , having rejected the Name of King , and assuming that of Protector , that he himself might be the more protected from all Hatred and Envy . Under the Government of whose Son Richard , which was but very short , and not managed with that Industry as his Father had done , nor administred with that Moderation that he shewed , so as that neither his Authority had lessened the Peoples Love to him , nor the Favour of the People his Gravity , the Quakers Affairs begun daily to grow worse and worse , while both on the one side and the other the Quakers were hurried on with greater boldness ; and those who opposed , with greater Cruelty . And seeing there are very many Instances extant , and such as are very memorable , yet because we would shun satiety , and that I find the same creeping on , I shall dispatch the matter in a few words . Seeing there were now more Persons among the Quakers than before , who uttered their vain Ribaldry and Bablings , even in the Churches , and while the Ministers were in the midst of their Sermons , so there were also other Men that were more animated and forward to do nothing with Deliberation , so that the Quakers for that reason were much more severely punished , especially in Wales , and some parts of Pembrokeshire . There was at London a certain Man , whose Name was Solomon Eccles , a Man void , not of Understanding , but of all Shame and Fear , who began such a deed , that it 's very strange that the same Quaker himself should be willing to Record it , and put the matter beyond all doubt , and maintain it besides in the very same Pamphlet , and thereby shew that no Fact can be feigned , be it never so foolish and rash , which some would not at least do , and not commend as a right and laudable thing , to be committed against those whom they so much complained of , in respect to the wrongs and injuries done unto them . I shall take the thing from the beginning : This Man was a Musician , and could Sing and Play very well , having been Instructed in this Art and Science by his Father and Grandfather , and did by it maintain both himself and his Family very genteelly and plentifully : It was believed he could Yearly by Teaching of others , and by Playing , get no less than Two Hundred Pounds Sterling . But he had a mind to change this sort of Life , and to get into the Fellowship of the Quakers , and so experience another way of Living ; and so he first sells his Books , and all his Musical Instruments at a great rate , as being now useless and noxious to him ; but afterwards bethinking himself , that they might be hurtful to others as well as to him , and that he ought not , if he could avoid it , suffer any to be injured at the expence of his Profit and Conveniency , he buys them back again of those to whom he had Sold them , for the same Money , and when he had so done , he gathered them all together , and goes with them directly to Tower-Hill , and having there set up a Pile of Wood , and fired it at Noon day , he does in the sight of many People commit to the Flames , and burn all these Excellent and Precious Instruments and Books altogether , as being a means to draw Men to be idle , to promote a Lascivious Life , and as stings to their Lusts , and commands all Men to take Pattern by him , and shun and curse all such vain and profane Arts. So great was the Zeal of this Man for his new Religion , and so great was his Anger and the fervour of his Mind against the Publick Religion of the Kingdom , that he could not forbear , but must go upon every new , bold , and rash Act , whereof above others this is a most memorable Instance . When the People were met together in Aldermanbury Church , for to Celebrate the Lord's Supper , this Man came thither , having furnished himself first with a Sack full of Shooe-maker's Ware , so that now from a Musician he was turned Shooe-maker , and partly a Cobler , to that end that he might go into the Church , and there in the croud , before that the Minister had got into the Pulpit , might Act somewhat of the part of a Shooe-maker : And so that he might not be put out , he had taken care to get very timely and secretly into the Church , and hid himself there in some place . Afterward when they were singing of Psalms , he rushes up , and draws nigh unto the Table , and stood with his Hat on , looking about to see how he might get up into the Pulpit ; but when he could not find a way to it , he determines with himself to get up to the top of the Altar , and there to do his business ; but as the croud was also here in his way and obstructed him , and that he in the mean time was diligently considering of every thing about him , and standing all the time with his Hat on , while all the rest were singing , some of them when the Psalm was ended take his Hat off his Head , and deliver it into his Hand : He put it on again ; another pulls him by the Hair , and takes it off a second time ; then comes the Clerk , and notwithstanding his Refractoriness and Contempt of Religious things , leads him away gently ; but he believing , and being much assured that the Spirit of God would have him do this , he had contrived and projected , seeing he had failed of his purpose this day , returns thither the next Lord's Day , fully animated , as he thought , with Divine and Heavenly Zeal , and when he was now come nigh , and that the Minister was going up into the Pulpit , he drives forwards , and being as it were stung with Fury , rushed headlong over the Peoples Seats , and briskly gets up into the Pulpit , pulls out his Shooe-maker's Tools , and begins to sow : Upon which comes up a strong hardy Man , and thrusts the Beast down , where being received by many below better than he deserved , does notwithstanding struggle and endeavour to get up again into the same place , until at length being driven out of the Church , after he had been sufficiently insulted over by the Boys , and received some blows , he was carryed before the Lord Mayor , who orders him , as being an Instrument of such notorious Impieties , and come not from the dregs of the People , but from an Hog-stye , and fit for such a place , into such another , and as being unworthy the use of the Light , there to be kept in Chains and Darkness . I shall say more of this Man in another place . And now seeing that in the City of London , and every where else , the Quakers Meetings were forbid , and constantly hindered , as is wont to be done to such Conventicles , the Soldiers did many times , being accompanied with the next Neighbours , between whom otherwise there is no strict Union and Conjunction commonly in England , break into the Quakers Houses , even when they were gathered together in a Religious manner , and without fraud , and took and carryed away some of them , spoiled others of their Cloaths , others they punched , beat , and dragged by the hair of the Head , and handled some of them in such a manner , that they seemed to be left for dead by them . A great many Men with a multitude of Boys got together at a place called Sabridford in Heresordshire , and twice set upon the Quakers , while they were peaceably attending at their Devotion , and besides the opprobrious words they used to them , added all the Obscenity and Wickedness almost that could be : For they broke the Windows , Walls , and Posts of the Door , laid hold on the Men , threw Stones at them , stinking rotten Eggs , Dirt , and even Humane Excrements , which Men do not care to see , much less to handle , risted them , and rent and tore their Cloaths , and tormented them other ways . And when the Quakers alledged these things , and made them plainly to appear before the Magistrates , they complained that there were none of those Rioters either called , much less made an Example of . Such things might be daily seen , not only in some , but in all Counties ; but while these things were doing , these Men supposing that their Complaints would be to no purpose before these Inferiour Magistrates , they Address themselves to the Supream Assembly of the Nation , and set forth in their Petitions , That for six Years last past , there were within the Kingdom of England , above a Thousand and Nine Hundred Persons of their Society shut up in Prisons , and that there were yet this Year an Hundred and Forty of them so confined , and that One and Twenty had died there , adding the Names of each of them withal , the places where they suffered , and the causes for which every one suffered ; in demonstrating of which they could not yet leave off their old way of Accusation , as well by concealing the greater Crimes , and more notorious Offences that had brought many of them under such Confinements as by aggravating and exaggerating too much the many lighter Evils which they suffered , and often-times taking and amplifying a light Scratch , a Pinch , and blue Spot , for a grievous Torment , and bloody Wound ; which two things seem to me may be well observed in most of the Monuments which these Men have left of their Sufferings , for indeed I cannot allow that these Authors have been so often used by their Adversaries ( as they say ) so as that they were left for half dead , for no Example can be produced by them of any of their Death 's the same moment , or in a short time after , and when all of them , even then when they are at best , seem to be half dead , and without their Senses ; nor this , that they should so often speak loosely and ambiguously , and use those Forms , to which their Cases and Law-Suits are accommodated , which they themselves also understand to be the Gins and Snares of the Fact and Law , and which George Fox in such cases as these calls huge Monsters , whose Mouths are as wide as Hell : It is a much greater sign of Community and Communion , to make the Misfortunes of our Enemies one with our own , and to look upon their Calamities as if they befel our selves ; but seeing that in time some out of such a Number of the Quakers as were shut up in Prisons , by reason of the languishing of their Bodies , could not hold out as they would , and others grew very sick , and besides very low in their Spirits , when this came to be known among all the other Quakers , every one began to look upon , and take care , not so much of himself as of another and the whole Society , and so every one offered himself , if it might be allowed , to go and Ransom those sick and infirm Friends and Companions from that wretched place , and to become Prisoners in their room ; and having at a certain time resolved hereupon , an Hundred and Sixty Four of these Men , of their own accord , and without being stirred thereunto by other Exhortations , go all together to the Parliament , and Present this Humble Petition unto them , drawn by George Fox , ( who was not yet himself one of these Sureties ) in this rude style , many of them at the same time speaking to him against it , and desiring that some Words and Sentences therein might be amended ( which was told me by a Principal Man among , and one that was of the number of those Sureties ) and after it was written down as he dictated , they subscribed every one their Names to it . Friends , You that are called the Parliament of this Nation , we , out of the Love we bear to our Brethren , that are in Prisons , Bridewels , and Iron Chains , beaten severely by merciless Officers , fined , and punished to Death , and dying in their Imprisonments , seeing that now many of them lie sick , lying upon Straw , we give up our selves and ours unto you , that you may shut up us like Sheep in the Prisons , Bridewels , Litter , and Sinks of those our Brethren , and we are ready as so many Sacrifices to go into their places , out of the Love which we bear unto them , for we cannot choose but be ready to lay down our Lives for our Brethren , and take those Torments upon our selves , which you have prepared for them ; neither can we , when our Brethren suffer , choose but feel our selves the same thing , even as Christ has said , he suffered and was afflicted ; and this indeed is our Love towards God , and Christ , and our Brethren , which we owe both to them , and to our Enemies , who are also the lovers of your Souls , and of your Eternal Salvation ; and if ye will take our Bodies , which we offer for our Brethren , who are Imprisoned because they have preached the Truth in many places , refused to pay Tythes , met together in the fear of God , have not sworn , stood with their Hats on , because they have been looked upon as Vagabonds , when they have gone to visit their Friends , and such like ; we whose Names are under written , wait for your Answer in the great Hall of Westminster , to the end we may be satisfied in this our desire , and manifest our Love to our Friends , and remove the Judgment and Vengeance that hangs over our Enemies . The Parliament did indeed reject this Petition , but seeing these Men were affected with so much Pity and Concern for the Miseries of their Friends , and that they themselves were so nearly touched with a sense of so many Evils and Miseries , it had this further Effect , that other Men seeing such great Affection of Heart between them , and so great Courage and Constancy in bearing any Miseries , they began to judge more favourably of them , and many daily joyned themselves to their Society and Community . Moreover , what these Petitioners and Deprecators of these Miseries and Dangers complained of in this their Humble Petition to the Parliament , as also in that mentioned a little before concerning their Brethren , that there was so many of them shut up in Prisons , and that some of them were so severely and hardly used , some perished under the weight and pressure of their Afflictions , was so true , that there was scarce any Common Gaol , or such like places , wherein Felons and Criminals were kept , which could not very manifestly bear Testimony to the Complaints of these Men. Now , for the remainder of the Year Sixty , until King Charles the Second his Coming in , these Men had no better Fortune ; for during that time the Soldiers in many Countries , following the heels of their Commanders , break into the Houses of these Men , whilst they kept their Meetings , and drive them out with Muskets and Swords , in some places discharging their Muskets upon them , and wounding them , or struck them with their Hands , and kicked them , or pulled them by the hair of the Head , and sometimes after they had haled them out of their Houses , drove them into the Water . Sometimes the Soldiers came alone , and being asked , by whose Command they came , and what Authority they had ? And answering , That their Warrant was in their Pockets , they fell upon them , and did them violence , ransacked all things , or took them away , and turned them to their own Use , though many times it was but little , that these Burglars and Sharers carryed away , though they did not only not spare the Houshold Goods of the richer sort , but also seized upon whatever they had in their Possession of other things , seeing they had mostly nothing of their own , but what was necessary for daily use for the support of their Bodies . The Students in the University of Cambridge had not yet sufficiently insulted over , and exercised their Rage against the Quakers ; they therefore at this time reassumed their former Licentiousness , Wantonness , and Impudence , and did not alone , but accompanied with the Populacy and meaner sort of People , that are ready for all audacious , facinorous and vile doings several times , but more especially thrice break into the Quakers Meeting , and Assault them , after they had broke the Locks and Doors with great Hammers , and break all things with their Hands and Feet to pieces , frighten some of the Men away , use others basely , and throw Dirt and such like filth in their Faces , beat others with sticks tear their Cloaths , prick and wound them with Knives , till the Blood gushed out , others they haled cruelly by the hair of the Head , and having so done , let them down and soaked them in Ditches , and the Kennels of the Streets ; neither did they spare any of them , had no regard to any Age , nor Sex , nor Degrees of Men , for when an Alderman came to them the second time they were engaged in this Work , to hinder them to proceed , they thrust him into the Water-course of the City , and abused not the Man only , but the Dignity also ; and so the last time , when some of the Justices of the Peace disswaded them from such Practices in the King's Name ( because the King some days before had been Proclaimed publickly ) and that others also stood by , and urged them to desist , they for all that go on . There were besides at this time also many of these Men by the Magistrates Command haled from the Conventicles , and shut up in Prisons , whipped , and sent into Banishment , as wicked Men and Vagabonds , from which People they thought their present Danger might arise . In the mean time the Soldiers , which were thus placed every where in Garrison , or wandered up and down the Country , that the Quakers could reside no where but as it were within their Camps , did so Ravage these Men at their pleasure , that no Person , nor House , nor Goods could be safe , nothing so well fortified and defended , that was not exposed to their Fury , and became a Prey to their Rage . And the Quakers made no less Complaint of the Officers than they did of the Soldiers , because they did not restrain their Insolence , and punish them for their Wickedness ; but they did more especially complain of General Lambert , whom , they said , was a great Enemy to their Sect. Which Person however some Years after , when we went to visit in the Company of an Honourable Person , being then kept a Prisoner in a certain Castle in the County of Devon , we found he was not so averse to the Sect of the Quakers , and such sort of Men. All sorts of Men , both learned and unlearned , had to this time written and published Books and Pamphlets against the Quakers ; all these , which were an Hundred and Fifteen in all , Fox in the Year Fifty Nine gathered together , and digested in Order into one Book , and did partly refute them , and scoffed at the rest , as being some of them not written in any serious manner : At the same time the Quakers put out a Pamphlet , wherein they recounted , what every Minister of the Publick Church throughout England had done against every one of their Society , how they had handled them , with the Name and Sirname of every one of them , at what time George Monk , General of all the Armies of Britain , put an end to this Evil by a Proclamation , that none should injure the Quakers , provided they demeaned themselves dutifully towards the Common-wealth ; I have given an Account of the Afflictions and Persecutions of these Men in England , and have produced various Instances of every kind concerning their Troubles ; and now these Quakers shew themselves in Scotland , behaving themselves here as in all other places where they came , being often-times very vexatious and troublesom in the Publick Meetings and Conversations of Men , in the Markets , in the Churches , and that either before , or after , or while they were at their Solemn Prayers and Preaching , neither did they only confound Speakers and Hearers , and made them dissatisfied with their Meeting together , or exercise of their Religion , but as often as they were taken , and did not beg Pardon for the fault committed , they were handled in the same manner as they had been in England , many of them being Imprisoned , some whipped , and others banished : This was a thing very singular and strange in this Country , and among this Nation ; there was a Law made at Glascow in the General Assembly , that no Quaker should be cherished and relieved by any Member of the Reformed Church , and that no Person should have any Commerce with them , or make use of their Labour , and Employ them , under the Penalty of being Excommunicated ; and by this means these wretched People were forced to seek for other , though uncertain , Abodes , or else to perish through extream want . Notwithstanding which Law , which the Quakers cryed , was by no means made with a Christian Temper , but was a barbarous Rite , and the Effects of Cruelty , when their Affairs seemed to have been brought to the utmost danger , they did so struggle with these Difficulties , that they even increased in Number day by day . Neither must we pass over in silence , that those two Men , John Swinton and David Barclay , did at this time go off to the Quakers , who , because both of them were very Famous and Renowned , first , among all the Scots , and afterwards among the Quakers , I cannot pass it over , but must here insist a little upon it . John Swinton was of a good Family , and at first well deserving of the Common-wealth , having his Name from the Place whereof he was Lord ; when King Charles the Second fled from England , and was received and crowned by the Scots , this Swinton was a Member of the General Assembly then , as also of the Parliament , and then it was that the said King Solemnly swore , he would preserve the Church of Scotland as then established inviolable ; but when the King afterward changed his Faith , and endeavoured to promote the Function and Rule of Bishops , and that now both Nations were at deadly and Intestine Wars one with another , and that the Members in Parliament took into Deliberation what they should do with the King , Swinton said , it was his Opinion , that they should reject the King's Interest , and be at Peace and Amity with the English , by which Speech when Swinton found that he had much exasperated the Minds of all of them , and being afraid of the Danger , withdraws from the Parliament , and with all Expedition flies to his Estate in the Country , which was not far from the Frontiers of England , and cunningly contrives it , that he had fallen into the hands of the English Soldiers ; these carry him to London : when the English had overcome the Scots , the English Parliament appoint this Man , that was so Faithful to their Church and Country , together with others , to Govern the Affairs of Scotland . But while Swinton tarryed at London he contracted Acquaintance and Familiarity with the Quakers , and afterward became of their Society : When the King was restored and come over , Swinton , who was then at London , though he was not ignorant how angry the King was with him , yet he staid there , trusting to a good Conscience , that he had discharged his Duty to the Publick without any private Enmity against the King. There the King Commands him to be seized and carryed into Scotland , to the end that he might be put to Death ; when he was brought before the Parliament , and being allowed the freedom to defend himself , he did so Plead his own Case , and by his Eloquence allay the Anger and Fury of all the Members , that they did acquit him from his Capital Crime , and only confined him Prisoner to the Castle of Edenburgh , where he continued for some Years . David Barclay was a Gentleman of Scotland , and descended from the Ancient and Illustrious Family of the Barclays , of which these Men have not only reported of themselves , but it has also been asserted by others , that they have not only proceeded from so Noble , Great , and Ancient a Stock , but also that they were a-kin to the Royal Family ; this same Gentleman using his Nobleness not for a Veil to Sloath and Idleness , but as fewel and an incitative to Industry and Vertue , after he had from his Childhood given himself up to the Exercise of the Liberal Arts and Sciences , and finding that in the doubtful Affairs of his Country he could not find room for his Studies , he betook himself to the German Wars , and was first a Captain in the Swedish Army , and in some time came to be a Colonel ; but after that the English had enforced their Government in Scotland , he returns to his own Country , and he is together with Swinton and other Nobles appointed for the Governance of it ; and is sent for to London , that he might be present at the making and establishing of the League between both Kingdoms ; but in process of time , when King Charles was restored , he is committed Prisoner to the Castle of Edenburgh to his old Friend Swinton , and not long after gave himself over in Company with Swinton to the Sect of the Quakers ; this David Barclay was the Father of Robert Barclay , who if not the only , yet was the most memorable of the Latin Writers amongst all the Quakers . In Ireland , Howgil and Burroughs , the fore-runners of this Sect , were sent back from Cork into England by the Command of Henry Cromwel , who then governed that Kingdom by the Title of Lord-Deputy ; and when after they were gone , Ames took upon him to propagate Quakerism in that City , he was also thrown into Prison , from whence being afterwards set at Liberty , and seeing he could not forbear , but must speak openly in the Church against the Preacher , he was again clap'd up in the same place ; from which place , when he wrote a Letter to Colonel Henry Ingoldsby , who was Governour of that same City , and under whom he was a Soldier , and endeavoured to make his Defence , and procure his Liberty , he was indeed brought before him ; but he was forthwith , and without any delay , in the presence of all that were there , according to the Military Practice of some Men , so beaten and kick'd by the Colonel himself , because he ought above any other to have desisted from such doings and practices , as he had then taken upon him , that he made him bleed , and then was sent back to his old Prison , and tyed Neck and Heels there . But as there were many of Ames's fellow Soldiers , and also other Soldiers , who by little and little became of the Quakers Sect ; several of them having taken Counsel together , and allotted their Work , did either use their babling Interruptions in the Publick Assemblies , while they were at Prayer or Preaching , or fell a Trembling there , or shewed some such idle and foolish Prank ; this Example was followed by many others , both of the one and of the other Sex , wherefore they were ever and anon , one after another , fined , driven to Prisons , and in some places miserably harrassed , some of them were severely lashed , but the Soldiers more than any ; until the Year Fifty Six , when Colonel Ingoldsby the Governour , commanded all , upon a very severe Penalty , to give no manner of Entertainment to any Quaker whatsoever , and not suffer them to come within their Doors , and that whoever did to the contrary , should be expelled out of the City . But it was to no purpose ; some indeed were driven away , but their Number did even then and by that means increase ; and so by degrees came to hold their Assemblies . Officers were sent to break open their Doors , and to interrupt and disturb them ; some they fined , others were banished , but yet for all this they increased and multiplyed more and more ; this happened at Limerick , Cork , Waterford , Kingsale , and other places : And thus did this Sect of the Quakers about the time of their rise and first Progress , struggle in the time of the Common-wealth , under the two Cromwels , Father and Son , Protectors , under the many Afflictions they were put to by their Enemies , and to the great hazzard both of their Religion and People . The End of the First Book . BOOK II. PART I. The Contents of the Second BOOK . THE Endeavours of the Quakers upon the King's Restauration . G. Keith , R. Barclay . The Quakers vain hopes concerning the King. The Oath of Allegiance an inexplicable Snare to these Men. Tythes also . The Cruelty of Keepers towards them . Instances . The King and Parliament's Disposition towards them . A Letter of Fox the Younger to the King. Fox his Book of many Languages concerning the Pronoun Thou . Several Laws against the Quakers . Hence their various Tryals . Hubberthorn , Burroughs , and Howgil die in Prison . A vain Suspicion that the Quakers cherished Popery . Their Persecution at London . The fall of Priscilla Mo : The Burials of the Quakers . The Persecuting of them at Colchester . A Council held concerning Transplanting of the Quakers into the American Islands . This transacted and handled several times . The various and strange haps and Adventures of such as suffered this Penalty . The Ecclesiastical Court. The Law De Excommunicato capiendo . Several Examples made upon their refusing to pay Tythes . The Death of Fisher in Prison . Fox's Three Years Imprisonment . The Prophecy of a certain Quaker concerning the Burning of London . The Troubles of the Quakers in Scotland and Ireland . Keith's Doctrine of Christ being in Man. Helmont concerning the Revolution of Souls rejected by the Quakers . William Pen's turning Quaker : A full Description thereof : His singular Opinion concerning a Toleration of all Religions . The Ecclefiastical state of the Quakers . The Order of their Teachers . A Meeting of their Teachers together . Synods . Liturgies or Sacred Duties . How they observe the Lord's Day . Their Complaint concerning the Protestants study of Divinity . Their Opinion concerning a knowledge of Languages and Philosophy . Of the Sallary of the Ministers of God's Word . What the Call of Ministers is among them . Their Discipline . Their Solemnizing of Marriages . Keith's Imprisonment . Pen's Imprisonment at London . Solomon Eccles's Fooleries and mad Pranks in several places . Fox's Marriage . A great Persecution of the Quakers throughout England , accompanied with the greatest baseness . Green's Fall. Pen again , and Mead with him Imprisoned at London : They are Tryed . Pen's Speech to the Judges . A great Persecution in Southwark . The notable Zeal of these Men in keeping their Assemblies . A short respite from the Persecution . G. Fox goes to the English Colonies in America . His Imprisonment in Worcester , and what was done at that time : He writes several Letters more elaborately than profitably . A Conference between the Quakers and Baptists . R. Barclay's Apology for the Christian Theology variously received . A Comparison between the Quietists and Quakers . Several Persecutions of the Quakers in England . The Assaulting of them in Scotland . All manner of Slanders put upon the Quakers Doctrine and Life . The Persecution of Bristol . Of London . The Quakers state under King James the Second . W. Pen's Diligence for the Quakers . The Quakers Affairs under King William . Pen's Default . Freedom and Liberty given to the Quakers by the Parliament . Pen's second Default . The Death of Fox . The great Book written by him . A Description of Fox . The great Dissention between the Quakers themselves . The present state of them . I Have brought down the History of the Quakers to the Time of King Charles II. in whose Reign , and even in the very beginning thereof , as great changes happened , not only in the State , every thing being abrogated and taken away , that had been Obstacles to the Kingly Power and Dignity , or that might be so for the future , but also in the Ecclesiastical Constitution , for that Equality and Conjunction that ought to be between the Brethren , Friends , and Disciples of Christ , was taken away , whilst the Government thereof reverted to a few , and for the most part to the King himself ; so there was among those Persons who were not dissatisfied with the Name , Splendor , and Authority of a King , but with that turn in the Church , no small commotion of Mind , no light Care and Diligence , not only that they might defend their own Churches , with the Orders and Constitutions of them , lest they should suffer any damage any other way , but also that they might further vindicate all their Practices from the Envy of their Adversaries , confirm and trim up the same , and recommend them unto others . Therefore this Study and Concern also seemed to be among all Persons , who had as well departed from that same pitch of Religion , as from that publick Religion ; in the very same manner did George Fox and his Colleagues , and all of that Herd , even every one according to his Place and Station , diligently and industriously apply themselves to this Affair ; wherefore Fox , according to his wonted manner , began his Peregrination in England , to visit his Friends , to Preach amongst them , but did not take upon him as formerly to talk in the Publick Churches , Markets , and Streets , and there to stir up the People ; and seeing that he had before this attempted many things , more earnestly than successfully , he took diligent heed from this time forward , as to what Places he went , so with whom he conversed , and whom he should shun , and when he found there were some who laid in wait for him to trepan him , and hale him to Prison , he immediately hastened away . He did also moreover advise his Party by his Letters and Pamphlets , that all of them should make it their business and endeavour , to do nothing against the King's Authority and the Common-weal , and allow of nothing in that kind which might be avoided by them . Besides this , Fox proceeded to write many things even against their Adversaries , but in such a manner , as not to set forth so much what his own Sentiments were , as what he wrote , and in what place he wrote it . Which sort of Life Fox from thence forward led , even to his Death , that all his Actions , both in the middle and last part of his Life , might be like unto those he had practised in the beginning , so that I judge it needless to say many more words concerning Fox in this Treatise , unless something that is altogether new and strange should occur . And thus did almost all the Quakers behave themselves now more cautiously and circumspectly among their Adversaries , neither did they so often and constantly make a noise in the Churches and Publick places , neither did they Act those Fooleries where there was a Concourse of People , and utter such ridiculous Bablings , neither when they were brought before the Magistrate , did they talk so uncivilly , abruptly , and foreign to the purpose , as they had been wont to do ; neither did they Answer , when the Judges asked them , what their Name was , what Country-men they were , where they lived , that they were of the Land of Canaan , and that they lived in God ; so that as the Time , even so their Manners changed ; yea , from henceforward these Men wrote and published in England , not only Pamphlets , but Books , in which they handled the Heads of things not at large only and confusedly , but curiously and distinctly , and did Argue in them , first , against the Opinions and Tenets of the Principal Episcoparians , and then against those of other Dissenters , which they did not approve of , and this in a neat and orderly way of Argumentation , not by wrangling , but examining every Proposition , and coming up to the Merit of the Cause , and by admirable Skill arriving at their designed Conclusion ; neither did they urge those things which they taught and believed , by a rude and disjointed way of Reasoning , but clearly and openly , and explicated the same at large , and strenuously defended it : Which Method was vigorously pursued by Samuel Fisher , who was the chief Man , and the Ornament of the whole Sect. Moreover , some of them were not afraid to Discourse , Argue , and Dispute with the Adverse Party , yea , and when need required , with the very Ministers of the Publick Church , concerning their own and the others Doctrine and Concerns . Which sort of Disputation was held this very first Year at Hereford , between two City Ministers and three Preaching Quakers , Howgil , Burroughs , and Cross ; wherefore from henceforward these People the Quakers began gradually , and by little and little to stand up , and to increase in number and strength , and to be reckoned and used as one of the Sects of the Christian Religion . Things were at the same pass with these Men in Scotland , saving that their Affairs did not thrive so fast there until the arrival of two Men of great Fame and Reputation amongst all the Quakers , Geroge Keith and Robert Barclay by Name , by whose Labour , Toyl , and Industry , the whole Doctrine of the Quakers , especially their chief Dogms , Principles , and Fundamentals were very much illustrated and confirmed ; and because this is the first place where we meet with the Names of these Men , and that hereafter mention will be made of them upon various Accounts , we shall in a few words , acquaint those who do not know it , what sort of Men these are ; they were both of them Scots , but there is only one of them , to wit , Keith , that is yet alive ; Barclay the other being dead . George Keith was at first of the Reformed Religion , and a Student of Philosophy and Divinity ; as soon as he commenced Master of Arts , and was more especially had in esteem for a good Mathematician , he did afterward become a Chaplain or Minister of God's Word in a certain Noble Family . But seeing that he was always transported with a desire of searching after , and learning somewhat that was new , and alighted upon these late Sectaries , he did in a short time embrace their Doctrine , and arrived to be one of the chief Speakers and Holders forth amongst them : This Man after many Toyls , Wanderings , and Perambulations , went at last into that part of America , which from the Owner thereof is called Pensylvania , and there in their Church and Latin School of Philadelphia exercised the Office of a Teacher . Robert Barclay was a Gentleman of Scotland , the Son of that same David Barclay , whose Book we have made mention of a little before ; his Father had sent him to the City of Paris , the Capital of France , and there was brought up in good Literature , and after a manner that suited to his Quality , and those Noble Youths that were his Fellow-Students . But this Young Man had an Uncle in that City , that was Principal of the Scotch Popish College there ; to whose Precepts when Barclay had for some time attended , he leaves the Reformed Religion , and turns Papist ; which when his Father came to know , he sends for him home , and as he himself in the mean time was turned Quaker , he also endeavours to induce his Son to embrace the same way ; but he , seeing he had in all other things been Observant to his Father , refuses , and says , he could not in so great and weighty a thing as that was , hearken to him . But when he had , not long after , come to one of the Meetings of the Quakers , he suddenly turns about , and becomes throughly one of them , being now Eighteen Years of Age , and from thence forward for a great part of his Life , was as it were , the Legate or Messenger of the Quakers in their weightiest Affairs ; it 's also said , that he was descended from John Barclay , that notable Writer of Heroick Verse and Satyr , and whose Name it 's enough to mention . Keith wrote many things in English , wherein he does clearly Teach , Explain , and Confirm those chief Points of their Doctrine , which Fox and others had neither so distinctly handled , nor so artificially and dexterously propounded , and vindicates the same from the Objections and Exceptions of their Adversaries , which afterward all the rest of the Quakers greedily snatched at , and would appropriate and reckon among the Opinions of the Quakers , excepting two or three Articles which they left alone , as peculiar to himself . He was indeed the first of them all who taught , polished , and perfected those Principles concerning the Seed and Light within , immediate Revelation , the Eternal , Divine , and Spiritual Filiation of Jesus Christ ( for so do all Divines , and not the Quakers alone speak , as often as Latin words fail them ) his Humanity , and the Presence or Existence of him as of the Seed and Light , and his Manifestation and Operation in Men , hitherto either unknown , or but very obscurely delivered . Barclay betook himself to Write a long time after Keith , and at last came out a large Treatise of his , written in Latin , Entituled , Apologia Theologiae vere Christianae , Presented to King Charles II. A Book highly praised by those Men , and very common among all that are curious of the Writings of those Men of which Book I shall elsewhere more particularly speak ; so that as the Doctrine and Religion of the Quakers owes its Original and Increase to England , so it does its Perfection and Completion to Scotland , And now even in this Kingdom of Scotland , these Quakers , especially Keith , had many Contests with the Presbyterians there , concerning the causes of their Separation and Secession from those Churches , with which they had till this time firmly united , and concerning their new Articles of Faith , which they were said to have obtruded upon those Old Professors , and that by Conferences , Disputations , and Writings , which gave occasion to Keith to write those Books , wherein by examining seriously , all that was objected against them , and often ruminating upon , and digesting all that he had before published or spoke , he brought forth his Meditations in that Method and Form before spoken of . These Men did in the mean time grow here also by degrees more moderate , and leave off their rude and audacious ways that had gained them much Hatred , and many Evils , and so by degrees being accustomed to the sight of their Adversaries , they began to live more safely , and also to increase in number . Their Affairs went on in Ireland but slowly , where they who presided as it were over the rest , took their advantage in promoting their Doctrine and Religion from the Institutions and Manners of their Friends in England and Scotland . And so from this time forward was the Sect of the Quakers brought into form , and their Doctrine and Faith consummated ; to which this may be further added : Seeing that a Publick Confession of Faith made by all , is a great Bond for the uniting of their Souls together , and an apt Symbol of Communion and Fellowship , Keith did at a certain time propose this unto them , That it would be a most useful thing , if such a Book were composed in the Name of all the People called Quakers , by worthy and choice Men , with clear Words and Sentences , which might be an Abridgment and Publick Confession of all their Doctrine and Faith , and that the same were Subscribed by all , even each one in his particular Church , who for the future should be received into the Society of the Quakers , and joyn themselves unto them . But their Friends were not pleased with this Advice , by reason that they thought it to be a thing on the one side that carried in it too much Authority between Equals , and on the other side an Obligation of Servitude in a free Affair , and that they should be very cautious lest they should be brought under any Inconveniency in that kind ; for the avoiding of which , they had all hitherto gathered together , and lived in the greatest Union , as they had done in the greatest Freedom imaginable . But to return to the beginning of the Reign of King Charles the Second , and Record the Facts of these Men , and what befel unto them . Their Study and Endeavours did indeed appear to comply with the Government of this King , as did those of other Sects and Dissenters from the Publick Worship , if not from their Judgment , yet better by their yielding and giving way , and that because of the disposition of the King to be Easie and Indulgent . Besides this King himself with all his Followers seemed to have sufferd for so long a time so many , and such great Injuries and Calamities , and so must be mindful of the Lot and uncertain state of Man , that he would at length grant Rest to these Men from the many Troubles which they had been exposed to . To this may be added , that the King at that time , when they were debating in Parliament concerning the Restauration of him , he himself being then at Breda , in the Court of the Prince of Orange his Nephew by his Sister , writes very lovingly and tenderly of his own accord to that Supream Council , as also to the City of London , That he would give to and preserve the Liberty of Tender Consciences and Opinions in Religion , provided it were without endangering the Publick Peace . Which thing was again repeated by the King after he was Solemnly established in his Throne . Wherefore the Quakers upon the King's Restauration conceived great hopes concerning their Affairs . At last when in the beginning of the King's Reign , some of the Quakers , full of good will towards the King , and of a good Opinion of his kindness towards them , went to the King , and implored his Favour , Protection , and Help against the Injuries and Cruelty of their Enemies . The King grants them all they desired , and it 's not to be doubted but that he did it of his own accord , for he suffered them at first to live and act according to their own Way and Mode , as also to Meet to perform their Religious Worship , and so also did he sometime Promise , that for the future , he would not only not obstruct , but also promote their Liberty ; therefore these Men from the very beginning of the change of the Government , did most Industriously proceed in their Affairs and Exercises for the Common Good ; neither did they do it unknown to their Adversaries , but openly and in their sight , as it were not by the tacit but express consent , and also Command of the King : But it will not be long ere all this matter shall fall out much otherwise than this , and the Event deceive all the Hope and Opinion of these Men. Yea , indeed it so happened , as if this Letter , the Name & Power of the King , did not avail for the Liberty and Ease but Ruine of these Men , that even from the first Decree of the Parliament concerning the King's Restauration , in all that Interval till the King did apply himself to the Administration of the Government , they who were the Quakers Adversaries , amongst other Pretences which they made use of for to repress and ensnare these Men , they turned the Edict , Name , and Dignity of the King to their Molestation and Destruction . Therefore as often as they met together to Celebrate their Worship , they were apprehended and carryed away as disturbers of the Peace , and though they had not the least Weapon that might give any Offence , they were treated as if they had been armed Men , and like Enemies and Cut-Throats , and stirred up one another and other Peaceable Subjects to Rebellion , and to offer Violence to the Common-wealth . This I will say to those who do not so well know what the Oath of Fidelity among the English means , which they themselves call the Oath of Allegiance . After the Discovery of the Gun-powder Treason , formed by the Papists against King James the First , and all the Royal Family , and all the Peers of the Realm , such a Law was made by the said King James and his Parliament , to wit , That for the restraining of such Papists , who had much rather that the Pope should be Supream Lord of the Kingdom than the King , and were easily induced to Offer such mad and abominable Sacrifices as these that are not to be named , and that they might be known from other Men ; that as God should help him , every one should Acknowledge , Profess , Testifie , and Swear , that the Pope had no Power to Depose the King , or to stir up his Subjects to Rebel against him , and that the same would perform all due Obedience and Fidelity towards the King , and withstand all Plots and Contrivances against the Regal Authority . There was moreover an Oath long since in use to this King's Predecessors , called the Oath of Supremacy , first begun by King Henry VIII . whereby every one did Swear , That the King alone was Supream Governour of this Kingdom , in all things and causes whatsoever , as well in Spiritual and Ecclesiastical as in Civil . These Oaths from the beginning of this New Revolution being put to the Quakers by the Royallists , they proposed to them , when they were taken , to Swear to these words positively , that they might try how they stood affected towards the King. But seeing they refused to Swear at all , as holding it an unlawful Act , and not that only of the Abjuration of the Pope , and their Affection towards the King , and that in the mean time they were always ready , in clear and distinct words , truly to Affirm in the Presence of God , that they were such Persons as did abominate and loath the Pope , and that Church , and the Power of those Men , and their Tenets , as also their Pride and Treachery against Kings , and that the King could fear no Danger and Inconveniency so little from any sort of Men as from them , nor desire more Love , Obedience , and Good-will from any , as towards their Lawful King ; and that they were ready , if they proved false herein , to undergo such Punishments as they who have violated their Oath , after they have sworn in direct words ; yet this Oath was always objected against them , as an inexplicable Snare , wherewith to ensnare whom they were minded to catch ; for whether they did altogether refuse this Oath , or with this same Exception , that they might give their Opinion concerning it , or the thing it self , and spoke of their willingness to Promise Solemnly to be Faithful , and did not refuse to Subscribe the same with their hands , they were presently looked upon as Men either unfaithful or wavering , or treacherous in their Obedience to the King , and to be deprived of all the Protection and Favour that the King could give them . And as a Superaddition to the rest , when they to whom Tythes of the Fruits of the Earth and the like were allotted for their Labours , and especially the Farmers of these Tythes , were very sharp upon them for their Returns and Profits , and the Quakers denyed that they ought to pay them , they were very severely and hardly used every where . Moreover , when they were shut up in Prisons , had little or no Relief from without , those that served them , used them for the most part as they pleased , neither was there any thing , whereby they might defend themselves . Of which things as there are very memorable Instances , and almost without Number , I shall give one only Specimen of every sort , and that briefly . At Sherborn in Dorsetshire there were Thirty Quakers got together into an House , for to Worship God in an innocent harmless manner , who , as if they had been a knot of Men come together for to Drink , Revel , Rebel , and Conspire against the Government , were haled out by the Townsmen , Officers , and School-Master of the place , followed with many Swords and Clubs , and entertained with Curses and Blows , were carried before the Magistrate , who blamed , sentenced , and condemned them , as vile Persons , bent upon Rioting , and while they were met together , did only contrive and rashly machinate Innovations ; and this they did without any Proof , Judgment , and Defence ; the Quakers at the same time however crying out , that there was not one Person that could make any such thing good against them , or that they met upon such an Account , and urging the King's Promise in vain , that while they were only met together to Celebrate their Worship to God , that none should suffer any Injury because of his Religion . Some of the Quakers were shut up in Dorchester Gaol from the sight of all Men , and even from the common Light ; others of them meeting the Danger , make their Appearance at the next Quarter Assizes ; where , when nothing that had been urged against them could by any means be proved , but that these Men did now appear before the Court with their Hats on , this was now objected as a Crime unto them , and looked upon as a certain diminution of the King's Majesty , and so they were fined for their Punishment to pay great Sums of Money , which when they did not forthwith pay , they were all adjudged by the Court to be shut up in the same Prison of Dorchester , upon Condition they should not be released from thence till such time as they had paid the said Sum. In the Town of Shrewsbury , which is the head Town , and finest in that County , when the Quakers were at their Meeting , several Soldiers break open the Doors , and rush into the House , and take away , and hurry into Prison One and Twenty of them : The Judges , when they did not , and could not Accuse them of having done any Villany or Wrong , require them to take the Oath of Allegiance ; which when they refused to do the same , as it were condemning themselves by this their silence , as if they had been guilty of Treason , they are forced to remain shut up in the same Prison . Edward Noell , a Country-man of Kent , had taken from him of his Flock to the value of an Hundred Pounds , for the Tythes of Twenty Pounds , for which he had not paid the Money ; and when he , according to his Country Rhetorick and Truth , had made a noise about it , and sufficiently stung the Ears and Hearts of the Tythes-men and Magistrates , he was commanded away to Prison , and there kept a Year and an half . One Thomas Goodrey , at a place in Oxfordshire , called Chadlington , and a Man of a good Nature and Disposition , having travelled through many Parts of the Kingdom , turns in to see his Friend Benjamin Staples : This Man , the very next Night after he came , was , together with his Landlord , carryed away , and led before the Justices ; they tender to them the Oath of Allegiance , which when they refused to take , so as that there was no way left for them to make any Defence , they are led away , and committed to the Common Gaol of Oxford , and were shut up there among some of their own Friends of their Religion , some whereof had been there for Two Years and longer , because that they also refused to pay Tythes , and to Swear ; the Jaylor put such thick and heavy Fetters of Iron upon these two Men , that their Feet were wounded with them ; which when they desired might be taken off , the Keeper of the Prison demanded Money of them for so doing ; they did not shew themselves very forward to do that ; whereupon he thrusts them into a filthy and noisom place , where they had nothing either to sit or lie upon besides dirt ; and so they desire they might have a little Straw allowed them ; and here the same Mercenary Wretch promised he would give them some , if they gave him Four Pounds in Money ; which when they despised and rejected , the Keeper's Wife , who was even more wretchedly Covetous than her Husband , and far more greedy of Prey , as often as she came to them , would rail and revile them bitterly , pulling and haling of them violently at her pleasure . In some time they were both ordered to appear at the Assizes of Oxford , where when they were accused of various things , and that nothing could be found against them that was worthy of Punishment , they were again asked as before , to take the Oath of Allegiance , which when they now also said , they could not do it , they are remanded back into the same Prison , among the same Thieves and Cut-Throats that were kept there ; which before it was done , Goodrey asked , whether the Judges did Command them to be laid in Irons ? The Chief Judge made Answer , That the Keeper of the Prison might do as he pleased , because they were Persons out of the King's Protection . There does the Keeper put them again amongst those Villains and profligate Wretches , and gives those wicked Men leave , if they wanted any Cloaths , to take off theirs , I mean , these two Innocent mens Apparel , at which one of the vilest amongst the whole Crew made Answer , That he had rather go altogether naked , than take any thing away from these Men : And so it was , that while the Law was silent at the Bar of Justice , and no Fence against Injuries in Prison and Darkness , these wretched Men suffered all Violence and Cruelty . These few Instances , from among many , may serve ; but because the first Parliament under this King was yet sitting , the Quakers supposing the Tribunals to be every where set against them , so as that there was no hopes of Justice for them ; they prefer their Supplications to the King and Parliament , as being Supream Magistrates , and the Authors and Defenders of Liberty , Right , and Judgment , highly complain of the great and many Injuries , Violences , and Troubles that they suffered from their own Country-men and Neighbours , and implore their Help and Assistance ; and that they might affect them the more , they produce a great Commentary , or rather Catalogue in Writing , containing how that during the time of the two Cromwels , there were no less than Three Thousand , One Hundred and Seventy Nine of their Society that had been Imprisoned in England , Scotland , and Ireland , and other Countries beyond the Seas , Subject to the King's Dominion , and that of them , Thirty Two were dead . And in the close thereof they add , That from the King 's Coming in , to the present time , there had been , and were still kept in Prison , Three Hundred and Seventeen of them . They name every place of their Imprisonment , and give the Names of most of the People , and did also set forth the Afflictions that most of them had suffered before , for what Causes , and what those are also for which they were still Imprisoned ; they did moreover the next Year Present a Writing to the King and Parliament , wherein they set forth , that their Number was now so increased , who since the King's Return had been thrown into Prison , that they were no less than Five Hundred Fifty and Two , many of whom had also even before their Imprisonment sustained many Afflictions in their own Congregations , and did even now undergo many Miseries in the places where they were detained ; they did in that Writing confirm the Matter with Examples and Testimonies , that the Magistrates themselves in some places , came to them , and carryed them away ; that in other places they left them to the management of Soldiers ; and elsewhere , that the Commonalty and Rabble , who had neither Fortune nor Good Name , set upon them with Swords and Staves , haled them away , and after many blows , threw them into Prison . Moreover , that many Ministers of Churches in several Countries , seeing there were some of the Quakers who had not paid Tythes , and refused to pay any , that came and took out of their Houses and Fields for these Tythes much more than they ought to have done , neither did they afterward restore the Over-plus ; yea , that some of them were so choused of their Money , that they had rendred them uncapable of paying any more , and needed take no further care of exacting the same from them . This Writing , which was full of Truth , was partly neglected , and partly despised both by the King and whole Assembly : For which there seems to be more than one cause ; for when the King , who was not yet well confirmed in his Kingdom , minded his own and other Publick Affairs , he did indeed think that these mens Affairs were not yet seasonable and worthy of his Cognizance and Judgment , and had entirely forgot all that he had promised to these Men , which they thought they had fixt in his Memory with a Ship-nail . But as to the Senate of the Kingdom , they did indeed seem not yet to have laid aside their Hatred and Enmity against these Men , at leastwise the greatest part of them . They acknowledged indeed the freedom of Religion given to them , but they thought , that under that Pretence and Cloak , all wicked and abominable Sects and Opinions would creep in , and that this Sect of the Quakers was of that sort ; moreover , although the former Endeavours of the Quakers , and their Insolent Attempts , and such as seemingly were Turbulent , were now over , and that no Crime could be laid to their charge , that tended to the disturbance of the Publick Peace , yet as the good as well as the bad of such as are once envied , are always hated , and that to those who are afraid even false things are true , such an Opinion of them did continue , and could not be removed , that the Quakers were still Men of the same Spirit and Temper , and that all their doings tended to Discords and Disturbances . Lastly , this Affair of the Quakers seemed to have been so often adjudged and decided by so many Judgments , that it were unworthy to be brought upon the Stage again . So that these calamitous Men were hereby deprived of the benefit of all Judgment , of every Suit , and Complaint , there being no room left for the same . And so those who were imprisoned , were like to be so always , and kept in greatest want and misery , neither had any of them the least hopes of their Freedom , unless they would comply with the wills and terms of such as were in Authority over them , and would agree to pay Money for to be suffered to depart . Of which Number there was not one to be found that would do so ; though the King being not long after asked and urged by some , That he should not suffer any such thing , which did so much wrong to his Subjects , when there did appear no such Fact , no , not so much as an Attempt or Endeavour in them to do that for which these Men were so much accused , and whereby so much infamy was cast upon them , but that he should by reason of his Royal Word given them , use them kindly , he did at length Answer , That he would be Gracious and Merciful to the Quakers , provided they did nothing that was against the King's Honour and Safety , and did again give his Royal Word for it . It 's indeed manifest , that Richard Hubberthorn , one of the chief Quakers , was at this time admitted to talk with the King , in the presence of some Noblemen ; in which Conference , when the King with some of his Courtiers asked Hubberthorn several close Questions concerning the Doctrine and Religion of the Quakers , and that he made Answer to every thing that was asked ; the King and those same Persons that had Interrogated him , said ever and anon , It is so indeed as thou sayest ; and turning themselves about , or to one another , they said , He offers nothing but the Truth : And when the King proceeded to speak , among other things he used these words to Hubberthorn ; I do assure thee , that none of you shall suffer any thing for your Opinions and Religion , provided ye live Peaceably ; you have the Word and Promise of a King for it , and I will take care by a Proclamation to prevent any further Prosecution of you . But seeing there were some Men , who put an ill Construction upon this Conference , Hubberthorn himself did in a little while after publish it in Print , and did therein explain the whole Matter to all . But how the King did afterward perform these many Promises in many of his Actions , the Event will soon shew . Neither must we pass over in this place that upbraiding Letter that was written and sent to the King by a Quaker , then lying in Prison : George Fox was this Quaker , not he that was the first beginner and Founder of the Society of the Quakers , who was indeed no ways related or a-kin to that same , though most like and near unto him in Nature and Manners ; but one that had lately been a Trooper under O. Cromwel , or in the Common-wealth's Army , wherefore that he might distinguish himself from the other and older George Fox , he called himself who was not so old , Fox the Younger . His Letter was to this effect . O King , he who is King of Kings , sees and observes all thy Actions in the midst of Darkness , and seeing that they proceed from thence , even thy most hidden Counsels can by no means escape the sight of God , so that there remain no lurking places for thy specious and pretended words , and therefore hath he freely observed all thy Wiles and Treacheries , laid for those , who did no hurt , and hath also manifested them unto all Men , and that at the very time when thou didst make those great and fictitious Promises , and only didst play the Hypocrite ; wherefore thou hast angred God , when at the time thou didst promise Liberty unto us , thou didst then suffer that outrage to be done us , and the Imprisonment of so many Men for the Testimony of a good Conscience : Alas , how has the Pride and Impiety as well of thy House , as of thy Government sadded thee ; for as often as I revolve within my self upon the Vnjustice , Cruelty , and publick Persecutions of this Country , and as often as I think upon their Wickednesses , that are committed in Secret , so often is my Spirit grieved and in anguish , and my Heart distracted by reason of the fierce wrath of the great God against all Men. And I have had it often in my thoughts , both before and after thy Restauration to the Kingdom , when I have considered the fixt and established Idolatry of this Land , that it had been better for thee that thou hadst never come hither , because I find it has been to thy Ruin ; and I have often prayed to God , that thou wouldst become of that Mind , as to depart again out of the Kingdom , that while thou hast Life left thee , and space to Repent , thou mayest Repent of thine Iniquities ; do not , O King , suffer any one to flatter thee ; God will not be mocked , what any Man shall sow , that shall he also reap ; consider with thy self , how thy Brother the Duke of Gloucester , was so suddenly , and unexpectedly cut off , who might have survived after thy Death ; and do not imagine , that thou canst be preserved by Men , when God sets upon thee ; and God's Will shall stand , that his Kingdom may extend over all . Ah! what shall I say as to what appertains to thy Salvation ? God is burning with Anger , and will shorten the days of his Enemies for his Elect sake ; and Oh that thou mayest be saved in the day of the Lord ! for my Soul is even under Horror and Amazement at the sight of the inevitable Destruction that attends thee . These things that I write are true , and I would have thee to know , that I write these things both godlily and lovingly ; as for my own part , though I suffer many Miseries from without , yet I have that inward Peace with God , that exceeds all Earthly Crowns . It was said , that while the King was reading this Letter , his Brother the Duke of York stood by him , and that he , after he had read it also , advised the King to order the Quaker to be hanged ; but that the King had answered , That it were better that they themselves should have a regard to their own good , and amend their Lives and Manners ; that there is no Understanding so great , but that many times is overtaken with Error , and sometimes Folly. About this time came forth a Book , written in English , marked in every Page with the form or note of a Child's Tablet , such as Children use in England , as also in our own Country , out of which they learn to pronounce their Letters in Alphabetical Order : This Book did in every Page shew , that it was in use throughout the World in all and every Language ( whereof there were no less than Thirty Languages recounted and set forth , and each of them distinguished into its proper Table ) that when any one spoke to a single Person , to call him Thou , and not You , which the English used , if they talked with a Man that they respected . The Work was neatly and ingeniously done , with much Cost by John Subbs and Benjamin Furley ; but Fox , who besides the English Tongue , understood none of these Thirty , was so desirous to seem to be the Author of this Work , and that whatever it contained of Industry and Praise-worthiness had its Original from him , that he even here and there subscribed his Name to every Page , and confirmed by his Testimony , that it contained and taught every Language ; by which Work and Labour Fox now shewed plainly the thing , not to Boys , but to all Men that were like Boys in Ignorance herein , and untaught them that wicked way of speaking : But when some objected against Fox his Ignorance in these Languages , and that he was upbraided herewith , as if he were mad , he wiped it off thus with this new Joke , That he knew only as much of Languages as was sufficient for him . The Year Sixty Two was Remarkable for the Commotion and Change of many things , to the great Inconveniency , Trouble , and Incommoding of the Quakers , and went so far in the Times that followed , that the Ruine of the whole Party and Race of them seemed to be at hand ; for the Solemn League and Covenant between the King and People of Britain , and between the Kingdoms of England and Scotland , than which League there was nothing before looked upon to be more Holy , Just , and Desirable , no greater Foundation both of the Regal Dignity , and the Peoples Liberty , nor a greater Bond to gather and unite together the whole Body of the Church , and to establish the Religion of both Kingdoms , was now looked upon as it were an Antichristian piece of Work , and the Spring of all Evil ; and there was the preceding Year , even by the Parliament's Command , rased out of all the Publick Records , both in Church and State , and at London in several places burnt by the hands of the Common Hangman . This Year was the Episcopal Order and Authority , which had always been the Spring and Original of many Brawls and Calamities , was every where set up and establish'd , there being some , even of the Presbyterians , who now were desirous of this Power and Glory , which they had before withstood , or when offered them , did not reject them , upon this Consideration , that seeing they would endeavour to be good Men in the discharge of this Office , they were afraid if they did refuse the same , lest such should be preferred who would not carry themselves in that Station with that Moderation required of them . The King now , which had been the fear of good Men a long time , and what was now looked upon as a new Prognostick , and sad Omen upon the Kingdom , contracted a Marriage with the Infanta of Portugal , a Lady so given up and devoted to the Religion and Ceremonies of the Popish Church , that she was inferiour to none of the Queens or Princesses of the Age for that Superstition . At last , the King , after he thought he had established his House and Kingdom , and made all things sure , did more and more , instead of the Care , Labour , and Continency he ought to have exercised , give himself up to Ease and Luxury , and left the Management of most things to his Counsellors and Ministers of State , especially to those who were mostly his Familiars and Companions ; all which change wrought no small Perturbation , Trouble , Fear , and Trembling in the Minds of all those , whose Religion differed from the Religion and Constitution that were now thus revived again ; he who had persecuted another , did even now persecute himself , and whom many were before afraid of , was not now without his own fears , and had need to take care of himself ; and therefore from such a Commotion as this , others became also afraid , who were otherwise more to be feared , and from this their Fear arose a Suspicion , and hence Discourses , and at last a Rumor , that there was a multitude of Enemies and Conspirators in the City and elsewhere , who laid in wait for the King , and were ready utterly to overturn the whole frame of this new Government . Though many did believe this to be an Evil Report , cunningly contrived by those , who looked upon such a Report to be the best way for them to arrive at that which they could not hope to obtain in Peaceable Times : Now , as there was nothing transacted by wicked and profligate Men , of which the Quakers were not esteemed either the Authors , Promoters , Parties , or knew of it , or consented to it ; so here also these Men came to be suspected of this Crime , when at the same time there was no certain sign of any Conspiracy or Sedition contrived by any sort of Men , and not the least Foot-steps of it by the Quakers ; and so there was a Report quickly spread abroad , that these were such Men , as had embrued themselves in such great Wickednesses , and that they had associated themselves , and daily met together to that purpose . Of which things , when they did not of their own accord clear and vindicate themselves , which they thought they ought not to do without certain Accusers , nor could do without some Prejudice , thence the same Suspicion and Report increased , and by this means the People , who were not indeed called to answer at the Bar , because that would be done upon too slight a Conjecture , contracted the real hatred of all , and became in great danger , and were impunedly troubled all manner of ways by them , who , because they were not hindred , thought they were allowed so to do . Now the King had commanded , that the Quakers of London and Middlesex should take the Oath , which seemed to be the strictest tye for the Testifying of their Affection , and engaging their Faithfulness towards the King and Kingdom ; and that the Judges should shew favour to none : But if the Quakers would not Swear , in pursuance to his Proclamation , they should hold their Meetings no where ; then follows another Law for the prevention of Seditious Assemblies , That no Meeting should be held , under a shew and pretence of Divine Worship , that was not approved and ratified by the Liturgy of the Church of England , nor more Persons meet together at one place than five . But and if any above the Age of Sixteen Years and upwards , did transgress herein , and being a Subject of the Kingdom , such an one should be punished for the same . This Law seemed to have been enacted for the restraint of all Sects , but did more especially appertain to the Quakers , and none could but understand that it was a Snare for them , and rended to Shipwrack their Affairs . So that it came hereby to pass , that such of these Men as were now imprisoned , were for this reason more closely kept , and used more severely by the Gaolers , even by those who before seemed kind unto them . As for the rest of them , they had one Tryal and Affliction upon another , and the same were every where openly , not only when they were met together in the streets , entertained with all manner of Ignominy and Reproach , but were also enforced to abstain from their Religious Assemblies , and when notwithstanding all they proceeded , they were harrassed by Soldiers , and fined , sometimes entertained with more than an Hostile Fury , and thrown into Prison , and being required to Swear , were , upon their refusal , detained in Prison , or thrust into Working-Houses , among wicked and profligate wretches , who had wasted their Substance in Drinking , Gaming , and Brothel-Houses , and among Thieves and Cut-Throats , as if they were their Associates , or alike infected with them , and so being in those places enforced to Labour very hard , and thereby sustain their Lives , which when they endeavoured to do , some of them at length being in that manner opprest with many Miseries and Calamities , were freed therefrom by Death . This was done in London , Worcester , and in other places : Some of them in other places , whom either the Circumstances of Life , or the Clamour of many Persons , did more especially expose to Envy , were seized and taken out of their Beds at Midnight , and carryed into Prison ; by reason of which Practices , and seeing there was no likelihood of any end of these things , the Quakers did again Present an Humble Petition to the King , and did therein set forth , in what Trouble , and under what great Calamities they all lived ; and proved , that from the King's Restauration to this time , there were Four Thousand and Five Hundred of them imprisoned , and that Fifty Six were dead , through the Hardships and Difficulties they underwent . But as to what effect this Petition had , it will appear from hence , that he who wrote it , obtained from the King for his Reward , a place where those Persons were imprisoned , concerning whom he made his Complaint in that same Petition ; so that that very thing was looked upon as a Crime , in that they deplored and deprecated their own Miseries . But at length , after that the King had found nothing by Deeds or Witnesses , whereby it did appear that the Quakers were desicient in their Loyalty towards him , or that they had done any thing whereby he might gather that the Crime of Rebellion was not far from their Disposition and Manners ; and that also the Accusation and Clamour of the People , as being the most easie and lightest things , vanished of their own accord , and that Time had allayed the Envy of the People towards them , in respect to their ways , the King suffered this sting of Severity to be removed from his Heart ; and seeing that hitherto he had been forgetful of his Promise made to this People , he now calls it to mind , and so orders his Officers , and other Magistrates , that they should no further vex these People , and set those that were imprisoned at Liberty ; notwithstanding which Command , such was the Severity and Hardness of some of these Magistrates , that though they did not reject the King's Authority openly , yet they did indeed fulfil it either not in earnest , or but slowly : Which thing even the Gaolers in some places did not stick to maintain , when they offered that they were willing to loose and free the Prisoners at last , if so be they would lay down Money , either of themselves , or others for them , to be delivered from their Imprisonment ; the which when they affirmed they would never do , and that they would choose rather to rot there and perish , and held stoutly to it ; and seeing that indeed some of them were so harrassed with dangerous Diseases , contracted from the stench of the place , that they died thereof , and that the Cries and Lamentations of these Men did reach the Court , and even the King's Ears , while they were treated in this manner , the King at length Commands all of them to be set at Liberty without any Money and Terms whatsoever . In this Persecution of the Year Sixty Two , the Quakers recount several Examples of their severe Usage , and great Constancy of these Men. I shall only mention two : Richard Payton , at Duley in Worcestershire was thrown into Prison , because he would not take the Oath of Allegiance ; all his Goods were confiscated , and he himself so long to remain in that place as the King pleased . Thomas Stourdey , of Moorhouse , a Gentleman of Cumberland , was brought before a Magistrate , and the Oath of Allegiance put to him , which he refusing to take , but at the same time affirming , that he was otherwise one of them , who without Swearing , would obey the King more than many that had swore to him , was condemned by John Lowther , a Man in Authority in that County , to have all his Goods confiscated , and himself to perpetual Imprisonment ; who being thus shut up , not as the rest , that were afterwards set at Liberty by the King's Favour , but detained till the Year Eighty Four , about the end of the same ended his Miseries by Death in the same place . Moreover , these Men do more especially in this Year commomorate the Death of two of their chiefest Leaders ( who departed this Life at London ) as upon the score of Religion , so as being a very glorious and happy Departure , and Guides to Heaven , and to God. One of them was Hubberthorn , who , we have said a little before , was in esteem with the King , and so received into his Favour , that even in him the welfare of all his Friends might seem to be safe , and secured from all Molestation and Trouble ; this Man resided in London , and on a certain day having got the People together , he began to Preach ; which when the Lord Mayor came to know , whose Name there is no need to mention , the Quakers know it well enough , he sent with as much immoderation of Power as he had extensiveness of Authority , to fetch Hubberthorn away from that Assembly , and so was brought before him , who , when the Man would not put off his Hat before him , according to the usage of the Quakers in that regard , he used him as if he had been the greatest Villain , and seditious Fellow , and taken openly in the greatest Wickedness , beat him with his own hands , haled him by the hair of the Head , and threw him upon the Ground , and after that , Commands him to be put into Prison among Rogues and Malefactors , in which place Hubberthorn obtained that Favour ( that a Criminal desires most ) of the Attorney , that his Cause might be transferred to another Court ; and seeing there was no Cognizance taken of the Man's Religion , they now bent all their Accusations against his Morosity , Irreverence , and Contempt of the Magistrate , and required he might be severly punished for the same . Hubberthorn , after he had lain in this sad and doleful place two Months , falls very sick and weak , and in a short time after died ; leaving this Memorial of himself with his Friends , That he had born whatever befel him with an even Mind , and always ready to maintain his Religion , and chose rather to die for the same than to live . The other was Burroughs , who also in the City of London stood firm to his Religion , and died for it in Prison , and whom the Quakers were wont to esteem as the Apostle of the Londoners . Of him , they say , when a little before he had resided at Bristol , that upon his departure from thence towards London , he took his leave of his Friends with these words , as a Presage of his approaching Destiny : That now he was directing his Course for London , that he might there together with his Brethren suffer for the sake of the Gospel , and to lay down his Life . When he came to London , he presently goes to their Meeting , and there Preaches , esteeming he could not otherwise satisfie his Conscience , discharge his Duty , and use the Gift which he had received ; which as soon as it was told the Mayor , who was the same before mentioned , away goes he with some of his Officers and Followers , and lest he should do the same again , which is not very much commendable in a Magistrate , he Commands them to hale away the Man , and forthwith thrust him into Prison , which they do , and put him into an horrid place , full of filth and stench , and so narrow , that he could not well stand there ; with which Miseries after Eight Months he falls sick , and his Disease increasing upon him daily , he at length dies as he had lived , supporting and comforting himself and his Friends , who were not hindred access to him , and so were present at all times , with many words , the sum and substance whereof was this : I have hitherto preached the Gospel in this City freely , and not to the burden of any , and have often spent my Life therein , and now in the midst of my Labours part with my Life for it ; and how true it is , that I have truly and sincerely both acted and dealt in this matter , is known to him who knoweth all things . And thou , O God , hast then loved me , when I was yet shut up in my Mother's Womb , and I have loved them from my Cradle , and have served thee from my Childhood and Youth to this very time , to some good purpose , and that with the greatest Fidelity ; and though this Body of mine returns unto the Dust , yet I am conscious to my self , and assuredly know , that my Soul shall return from whence it came , and that that Spirit which hath lived in me , wrought in me , ruled me , and hath ruled in all , will be diffused into Thousands . I pray unto God , that he would Pardon , if it be his will , the Sins and evil Practices of my Enemies . And when he died , winking as it were with both his Eyes , he said , Now my Soul resteth in her own Centre . Fisher doth describe this Man 's untimely Death in a lofty style , and according to his way , in a Rhetorical and Tragical manner . The Persecution of these Men was very hot the Year following in the City of Worcester : Several Quakers were met together in the House of Rupert Smyth , not for to Preach , but to the intent they might Advise together , concerning four Children , the Death of whose Father had left them destitute of Sustenance and Education ; they chiefly considered what might be done , lest the Children should come upon the Parish , and that then as the Parish should have the charge of bringing them up , so it would also take care to have them instructed in the Religion and Discipline of the same . Presently upon this , some Soldiers get together , and having given no sign of their being sent , rush upon them , as upon a Rabble withstanding or despising the Government , and with much Clamour and great Violence take Twenty Four of the Company , and carry them to the places where they were wont to be put , amongst Bawdy-house haunters , for this now was come in fashion , Ruffians , Thieves , and such sort of vitious notorious Offenders ; after some Weeks Smyth and a few other are brought before the Magistrates , and examined ; they ask them , whether they had taken the Oath of Allegiance ? And when they said , they had not ; they ask them again , whether they would now Swear , according to their usual way of Interrogating of them in these Times ? They Answer , That they could not swear for Conscience-sake , and affirm a thing according to their forms , and in such a manner , but that otherwise they could sincerely affirm , that they would discharge all their Duty towards the King and Government , neither would they attempt any thing which tended to their dishonour and Incommodity , neither would they do any thing for which they might justly be blamed . But whilst that in this hearing there was no dispute about the Thing , but the Mode and Circumstance thereof was only controverted , and that the Quakers in the mean time held to their own way , and stood covered ; the Magistrates laying aside the Dispute about Swearing , they take up the matter of these mens wearing their Hats before them , and urge , that to stand covered before the Magistrate , as it did here manifestly appear , was a great derogation from the King's Honour , and such and so great an Offence , that it ought to be punished , and that severely by the Court. To which Smyth wittily replyed , Seeing that there was not only any appearance of no Crime , no , nor the least suspicion against them , that they had lessened the Reputation of this King , his Name , Rule , and Government , in words or deeds , it was a very trivial thing for them to urge that as a mark of it , and seeing that the Hat is a Covering to the Head ; and that each part of the Body has his Covering , and that none in his approach to others , though they be Magistrates , uncovers any other part of his Body , and that his not doing so , is not for all that taken as a mark of Contumacy and Disobedience ; it 's most strange Men should be bound by this Law and Religion about the Bonnet . After this Reply , there was Sentence pronounced against all of them , that they should be detained in Prison , because they refused to obey , and be observant towards the King , and irreverent towards the Judges . As for Smyth , they adjudged him to be out of the King's Protection , to have his Goods Confiscate , and brought to the Exchequer ; after this , the rest of them were accused , and partly because of their Meeting together , and partly because they refused to Swear , adjudged also to Prison ; the thing from a Hearing came to a Tryal , the Evidence Swear to the Matter , in the absence of the Criminals ; but the Witnesses disagreed very much one with another ; the whole Action , of which the Accusation and Case was made up , is found to be far otherwise , than was thought to be ; the Judges hereupon were somewhat concerned , what clear Answer they should give , and what to determine concerning the Men ; at last , they adjudge them to be carryed back to Prison . At this time Francis Howgil , a diligent Teacher among these People , was taken from the Market-place , where he attended his business , by a Traveller , and carryed before the Justices of the Peace , that were met together in the next Inn : These look askew upon the Man , hesitate , question him , and at last come to that which they designed , and require him to take the Oath of Allegiance ; he did at first in like manner delay , as knowing their Tricks , made no Excuse , lest his going about to purge him of a fault might be esteemed as a fault , but he afterward goes on whither they desired him , and denyed , that he could with a safe Conscience take the Oath . And so was committed to Prison ; whence being brought before the Judges to Appleby , and when they also required him to Swear , and that he could not be brought to do so , he is led back to his former Prison . He was again the Year following brought before the same Court , and the same Question put to him , where he declares with great Constancy , but in much Modesty , That he , as to what belongs to the substance and matter of the Oath , did not refuse to Declare and Promise the performance of it , yea , and to subscribe it , but that he could not affirm the same by an Oath , neither was that Lawful for a Christian , nor Advantageous to Men ; seeing that such an Asseveration would neither impose a greater Obligation upon good Men in the preserving of their Faith , nor take away fear from the wicked , and that the same was only an Encouragement to Rashness , and Temerity in all false hearted Men , and a Cloak for Evil , and sometimes for the most notorious Villanies . By which speech and moderation in speaking , Howgil was so far from being freed from the Prosecution and Envy of his Judges , that for all that , he was adjudged Guilty , and adjudged , as being guilty of Disloyalty , to have all his Lands forfeited as long as he lived , and Moveables for ever returned to the Exchequer , and that he himself was out of the King's Protection , and ordered to be shut up and detained in perpetual Imprisonment ; and so it came to pass , that the Man continued in that Prison for five Years , when at length he fell very sick , and shortly after ended his Miseries by Death , between the Arms and Lamentations of his Wife , and many Friends , who were the Witnesses of his Exit , and of their own sorrow , for the loss of a Man , who was not only dear and delightful to them , but to all of their Society ; at his Death he called God and Men to Witness , That he died of thut Religion for which he had suffered so many Afflictions . While the Quakers were thus disturbed , harrassed , and molested , the Parliament made yet a more rigid Law , That the Quakers should , in direct words before the Magistrates , take the Oath of Allegiance to the King , and own him for the Supream Head of the Church . But , and if upon any Account , they could not be brought to do this , it was Enacted , That within a Year's space they should leave the Kingdom , as refractary and rebellious Persons , that acknowledged no Authority of Rule , and rejected , and laid aside all Bands of Humane Societies . By which Law they seemed now as if they did not only raise up Arms , and Proclaim War against them openly and simply , but design their utter Ruine and Destruction . Now , by this Law there was an increase of these Peoples Misfortunes the following Year , in that it made them to be much more suspected and hated by the People , but it 's uncertain whether this proceeded from the Opinion , and from thence the Rumour of such sort of Men , who think what they do not comprehend , and say what they think , or from them who believed cunningly enough that this was the best way and manner for them to be quickly and readily rid of these Men. Or lastly , from them who hoped that they might in these troublesome Times gain some Profit and Advantage to themselves ; the Mischief was this : These Men were more and more blamed , that they cherished Papists , and even Jesuits , that certainly lurked amongst them , which same Persons were so hateful to the People , and which took upon them their Names and Persons , and preached amongst them , that sometimes one and the same Teacher , on one and the same day , did first Celebrate Mass among the Papists , and afterward Preached in the Congregation of the Quakers , either without Hair , or with a Peruke on ; neither was there any Notable Preachment at any time had among the Quakers , the Author whereof was not esteemed to be a Jesuit ; and this was so rooted in the Thoughts and Imaginations of most Men , that if any one knew it not , he was looked upon as ignorant of the Publick Affairs ; if he denyed it , as Impudent , or a Papist or Jesuit himself , born to Lye , and to Cheat : And they offer this as an Argument of such Practices , which made the same find a more easie belief ; to wit , that the Papists did so , as well , because that hereby , they might avoid Swearing , as the Quakers were most averse to such Oaths , and so should swear nothing against the Honour and Interest of their Religion , as that so they might catch and allure the unwary by their Artificial and cunning Speeches . I remember I have heard , a long time after being in Company with some Englishmen , and amongst some Quakers , these Men complaining , that even then such Discourses were bandied about concerning the Jesuits mixing with the Quakers , and that they durst not contradict them . I 'll go a little further ; some time after , some , I know not who , according to their Jesuitical way and disposition , that wrote Foxes and Fire-brands , urging that there was a certain Jesuit that had lurked and taught among the Quakers for Twenty Years together ; but as often as I have put this thing to the Quakers , they have answered , That there could be nothing upon this Head found more falsly , or more foolishly , and that they could never find any thing that was like it , or smelled of it ; but yet it is strange , how much Envy and Hatred this Opinion contracted to these Men , who followed this Sect and Constitution ; and certainly there is no Year so Memorable and Note-worthy for the Persecution of these Men , than this of Sixty Four ; for seeing that neither those who were in Prison , that they might be set free , nor those at Liberty , that they might prevent their Imprisonment , could be brought of that Mind , as to be willing to Swear ; and that those who were free , would by no means cease to hold their Assemblies , and that in greater Numbers than the Law allowed , and that many times they went so far , that they left their homes , and went out of the Bounds of the Kingdom . They were indeed in some places very severely handled , and in other places , over and above their hard Treatment , seeing that all places were filled with Prisoners , they ordered them into Banishment , and drove them , as the noisom and horrible Pest of the Kingdom , into the uttermost Parts of the Earth . The City of London had none of the least share in this Persecution , where besides the Oppressions and daily Violences offered by the meaner sort and scum of the People , as well as by the Soldiery , who strenuously rejoyced in such doings , and as having no regard of their own , so did more lightly set by other Mens Lives , and who every where waited for them in their Meetings , and did ever and anon by the Magistrate's Command , hale away many of them , yea , sometimes an Hundred together , and drive them before them like a Flock of Sheep , and throw them into Prisons , but not into those that were next at hand , and more at large , wherein however they might have been safe enough kept , and that in a gentle and kind manner , but into one common Prison , called Newgate , the Receptacle of Thieves , Rogues , Highway-men , and Cut-throats , as if they had been their Companions and Associates in their Villainies and Impieties , and the Scum and Off-scouring of the People , where they were crouded up like Beasts , ready to be stifled , and languishing with the Infection of such a place : Whence some of them , being so streightned and terrified with the place , and their pernicious and profligate Company , that they might enjoy a freer Air , and the sight of the Heavens , stood Night and Day either guarded in the Yard , or else got up to the top of the place , where , being not sufficiently clad , were very much incommoded by the Cold and sharpness of the Air ; and so many of them , them , through the Inconveniencies , Troubles , Fatigues , and Stench they were exposed to , were much weakened , and fell sick , some were wasted throughout in such a manner , as that they seemed to be meer Sceletons , and lead a Life more intolerable than Death it self ; and others that could not endure the Misery , died , whose Corps , when their Friends and Kindred desired they might have to bury ( though in vain ) were privily Interred by the Keepers . Some of them being sick , and discharged therefore out of Prison , soon after , their Distempers increasing more and more upon them , died . Of whom there were two , whose Corps in the dead of the Night , soon after their Decease , and when their Friends had scarce lamented their Death , comforted one another , and gone to thier Rest , were taken away by Guards and Servants ( having broke open the Doors for that end ) sent by some of the Magistrates , and against their Friends consent , gave them a Christian Burial ; and this induces me , designing otherwise to use not many Examples , to add this one notwithstanding , especially because of the oddness of the thing , and not unworthy to be known . Some Quakers at Scarborough in the Isle of Wight , met together in the House of John Bishop , one of their own Communion and Society ; some of the Townsmen set upon them , and take several of the Quakers , and upon this Condition would grant them to depart freely , that every one of them should pay Half a Crown for his Offence ; which Money when all of them refused to pay , not for the Money , which was not much , but because that in so doing they might seem to incur such a Penalty , and so acknowledge themselves to have been justly amerced ; they were all put into Custody ; and seeing the Man's Name was Bishop , in whose House they met together , there was from thence a Story raised in England , and from thence dispersed into other Foreign Countries , that the Quakers in that Island had pulled down the Bishop's House , to whom belong'd the Administration of all Matters in Ecclesiastical Affairs there . There was one Priscilla Moe by Name , present in this Company aforesaid , a Widow Woman ; of whom Money being demanded , as of the rest , and she at the same , and in like manner looking not so much upon the Sum it self , as that she should seem to make her self Criminal , if she parted with it upon such an Account ; and so did stedfastly , as all her Friends had done , reject their Demand , she was with them thrown into Prison , though she was very weak and infirm , where not long after she died . Next day her Friends the Quakers prepare to carry away the Corps , and to bury it in their own Burying-place , they had purchased for that purpose ; but the Governour of the Town would not suffer it , and so Commanding them to leave that to him , he takes care to have her buryed in a Christian manner , to the great regret , and sore against the will of those Men ; for the Quakers did not reprehend this , that they buryed their own Dead so , but this they took very hainously , and troubled them much , that they were not entrusted with the Affairs of their Dead , whose Lives , and all their Concerns were within their Care , and that they durst not discharge that last Office of Piety towards them , according to their own Will and Mode , and that their Enemies carryed their Friends Corps with so many Ceremonies and Circumstances of their own , Prayers , and other Acts of such like Devotion , into hallowed and consecrated Ground , which they then call a Christin Burial , and the just Funeral Solemnities of a Christian ; which concernedness and anxiety of theirs is indeed very strange , as if the Quakers themselves did believe that their Chast and Holy Bodies were defiled with these Rites , and in these Places , and they so abhorred the Superstition of others , as to favour another Superstition ; for according to their own Confession the Dead have no sense or feeling , neither is it any matter where they rot . These Men moreover did more especially take ill , and grievously complain of this ; that seeing their Adversaries did so shun their Friends that died before for their Religion , Faith , Manners , and Actions , and detested some of them , and that now they were dead , they persisted in the same Temper to the last gasp of their breath , and died so , yet that there were some of them , who when they gave them Christian Burial , as they called it , did not only judge them worthy of the Name , but also of the Honour and Memory of Christians , yea , and in the reciting of their Funeral Rites and Solemnities , praised them as Members of their own and the Christian Church . And this has suggested another matter , of which I shall mention ; this from the very first rise of these Men , has seemed to them to be altogether unfit and unbecoming honest and sincere Persons , and especially Christians , to make such splendid Preparations in the Celebration of their Funeral Obsequies , that they seemed to be more like unto the Pomps of fine Shews and Triumphs , than Funerals , wherein together with Life all Worldly Glory passeth away ; and namely , that they are often set off with so much Ornament and Company , with such Ostentation and Semblance of Face and Habit , implying Sorrow , whenas they in the mean time rejoice in their Bosoms , and sometimes when they return , Rejoice and Revel ; and that others who take Pleasure to see such days as these , follow the rest ; yea , some Sots and Gluttons , and such as have had no Invitation , come and glut themselves , and very often poor needy People , who are in extream want of Money , indulge themselves upon such occasions , and spend the remainder of their Substance : Whereas on the contrary , these Men have used , and do still use to demean themselves modestly in providing for the Funerals of their Friends , to wit , in conveying the Corps into such places as are convenient and adapted for that purpose , not into consecrated Ground , left they should be thought to partake of the Superstition of their Ashes in the least ; neither have they any Ornaments , nor any Ensigns of Lamentation or Mourning , nor do they wear any balck Claths , besides what they are daily wont to do ; neither do they use any Junkettings , but only both before and after think upon the Mortal state of all Men , and every one of his own in particular , and how in a short time every one must enter upon that Journey unto Eternity , from which there is no returning , and commit this to their Heart and Memory , and excite one another to the study of an Honest and Pious Life , that his Death may be answerable thereunto . And that I may add this further , which is not to be omitted , but not therefore to be extended to many : It 's a wonder , how much hatred also the odd and different way of managing and carrying their Funerals , and what storms of Reproaches and Trouble it brought upon the Quakers ; they themselves Report , that the dead Carkasses of their Friends were dug up again , and buryed in other places ; and all this lasted till the next Year after this , wherein that Memorable Plague raged , and when the Quakers had free Liberty to Bury in their own Places , and perform their Funeral Rites as they themselves pleased . And seeing I have said thus much concerning the Burials of these Men , I shall take the Liberty to add this one passage more concerning them : There was a certain Man , whose Name was Oliver Atharton , of the Parish of Ormskirk , who , because he would not pay Tythes , was put into the Common Goal of Derby by the Countess of Derby , where , after a long Imprisonment , the Man died ; the Quakers having Liberty granted them , carry the Corps away , and passing through some Streets into the place where he had dwelt , there bury him , and in the mean time set up pieces of Paper on Poles in all those places , with this written thereon , whereby they extolled . Oliver as a Martyr , but defamed the Countess , as being guilty of Murder : This is Olliver Atharton , of Ormskirk , persecuted to Death by the Countess of Derby , because he would not pay her Tythes : After which , when that the Countess in a few days after died in like manner , and was carryed the same way to be buried , the Quakers made also a Miracle of this her Death , as if it had been the Effect of Divine Vengeance and Displeasure , as all are prone to Judge of the sudden , unexpected , and heavy Misfortunes of their Enemies . This Year a new and odd Persecution attended these Men , which here we shall a little largely insist upon . It happened in the City of Colchester ; I have given an Account in the First Book how the Quakers first came into this City , but by this time having much increased in Number , they met together daily , and could by no means be diverted from that their Practice and Custom ; at which things the Mayor of the City did at first wink , but afterward , finding them proceed in their ways , he began to look upon this Connivance as a disgrace unto him , and therefore bethought himself what he ought , and what he could do in that matter , and at last , seeing that they still persisted therein , he was much grieved and inflamed with Anger , and fully determined with himself to Prosecute them severely . It 's a fearful thing to have an angry and an armed Enemy . It happened on the 25th . day of October , being the Lord's Day , that many of the Quakers were met together in a House , to Worship God according to their way , which when the Mayor came to hear , being eager with a desire to Punish them , he hasted thither with his Officers , breaks open the House , rushes in , and in harsh Words , but with a grave Authority , said , he came , according to the King's Laws , for to disturb this their Cabal and Conventicle , and immediately without delay , charges his Followers to Apprehend some of them , and lead them to Prison , and at the same time Commands the other Quakers to follow their Companions into the same place , which they quickly and readily did , not in conformity to his Command , but of their own will and inclination : After this , the same Officers on the Nine and Twentieth Day of the same Month , in pursuance to their Master's Command , return and repeat the same thing with great Care and Diligence . But when the Quakers on the First day of the next Month and Week met together again , the same Officer advises what to do , and does himself with his Guard undertake the same thing as before , invades and sets upon the House , where many Quakers again , not expecting his Command , knowing already what his Will was , go away into the same Prisons ; and because that the rest of them did for all this meet again together on the Tenth Day of the said Month , there came either by the Command , or certainly by the Permission of the Governour , part of the County Troop , and these violently rush upon the Assembly , take some of them and conduct them to Prison , beat and thump others , and besides ransacked the Place , rent and pull down the Seats , Windows , and every thing else besides the Walls and Rafters ; when this was done , the Governour set one of the Gang , that lived not far from the House where the Quakers met together , at the Door , for to hinder them with Words and Threats for to Meet there , if they were not minded to fall from one Calamity unto another ; whom , when they would not resist , they all stood in the Yard in the open Air , and pursue their Worship quietly , according to their usual manner ; the Porter and Keeper does the same thing on the following days , and these same Men did the same as they had done before , not caring to what Inconveniencies of Air they were exposed , nor to what Injuries and Reproaches of their Enemies , nor with what Danger they were beset by lyers in wait for them , and not knowing what great Evil and Misery was a brewing for them at this very time for their Obstinacy and Perseverance : For seeing they would not desist from their Method and Purpose , it came to pass , as if the Law and Civil Power were too weak and feeble , that they had recourse to the Law of the Sword , and the Force of Arms ; there were Forty Horsemen well mounted with choice Horse made ready , and these being furnished with Swords , Carabines , and Pistols , as they are wont to be , they drew nigh , that if so be they should again attempt any such thing , they were forthwith to fall upon them , and put them under Military Execution , so as that they did not kill them outright . The Quakers come again together on the Fifth of December , upon which this Troop approach , and seeing the Quakers , did immediately with drawn Swords , like stout Soldiers , as if they assaulted armed Men , but such as few of them had ever done , gallop up with full speed unto them , and then crying aloud , as if that were the Signal , What a Devil do you do here ? They set upon them , beat , knock , and wound some of them with their Swords and Muskets , sparing neither the tender Age , nor Female Sex , nor the grey and wrinkled , and drove them from one place into another ; and some that met them , even far from the place , and whom they took to be Quakers , were seized by them , and severely handled ; some who had escaped safe to their Homes from this terrible Usage , had their Doors broke open , and were hardly used there ; but neither did this also deter them from Meeting together again , but they returned next day to the same place , whither came again the same number of Horsemen armed some of them , besides the Instruments already mentioned , with heavy-headed Clubs , and so set upon them , throw them upon the Ground , beat them , and handle them with such a Violence , that they drew Blood from many of them , some they left as if they had been dead upon the Ground , and had died , had it not been for the Citizens , who being moved with Compassion , received some of them into their Houses , and took care of them ; some were so used , that they could not lift an Hand to their Mouths , yea , and could not use any Member of their Body for a long time after . There was one of the Horsemen who struck at one of them with so much violence , that he shook his Blade out of the Hilt , which when the Quaker perceived , he gives it up to his smiter , saying , Take thine own , but as for me , that which is ours and a Christian's part , I beseech and pray to God , that the work of this day may not be laid to thy Charge . And so on the one side , Fury and Cruelty , and on the other , Constancy and Gentleness seemed to outvie one another . But all this Violence could not yet repress the Endeavours and Purposes of these Men : And so they met again another day , whereupon the same Persons are sent to them also , being now looked upon as the best and surest Chastisers and Punishers of these Men , who set upon them , and handle them according to their wonted manner ; and while the Quakers endeavour , as every one best could , to escape , they pursue them even to their very Houses . And when these Men could not still be diverted from their way and purpose , but that they met together on the Twenty Seventh day again , the same Troop came up with , and before they set upon them , they placed Sentinels at the Passes to stop their going out , whereupon the Horsemen , to the number of Thirty Six , break in upon them , and with their Clubs and Muskets so beat and bruise the Limbs and Heads of these People , with such hard blows , and some of them receiving even an Hundred , that there was scarce any part of their Body free from Wounds and Bruises ; and seeing there were some of them who sought to escape their hands by flight , they fell in the Avenues into the power of the Sentinels , and were as severely handled as the rest ; and those Punishers and Chastisers intermixt so many Maledictions and Curses with these things , that the Quakers , who are a People of few words , and such as are awful and modest , affirmed , that they were not so much hurt with their Swords and Clubs in their Bodies , as they were troubled at their wicked Words in their Hearts . These Men were now so hardned with all these Tryals and Evils , that they were not only not moved in the least thereat , but also looked upon whatever they suffered as pleasant and glorious , being as it were a Martyrdom for their Religion . They again Meet on another day , to the Number of Sixty Persons , with a stedfast and firm Resolution of Mind , expecting to be put under the bitterest Tryals and Afflictions ; at what time a Company of People , partly on Horseback , and the rest on Foot , all of a sudden set upon them in a Tumultuous , Boisterous , and Clamorous manner , and whomsoever they catched , they knock'd down to the Ground with their Arms , and did so beat and assail some of them , and made them so weak and infirm , that they could not for a long time stir their Limbs for the use of their Bodies . Yet this Outrage could not bring these Men to take better Advice , and change their Purpose ; wherefore the Forty Troopers were sent again against them , who thinking they could not be forced by the former Arms they had used , do now drive very sharp Nails into the ends of their Clubs , wherewith they might repel them , and so when the Quakers returned boldly to their Place of Worship on the Sixth of November , they set upon them , and with horrid Curses and Railleries beat them all from all sides , and separate some of them from the rest : Here a certain Widow , and an Old Woman , received Twelve Wounds , and another Woman was wounded to her very Reins . This Persecution lasted six Weeks . From thence forward the Governour took another Course ; and first of all indeed according to his former manner , but now accompanyed with the Recorder of the City , and some Officers , goes to the places where the Quakers were to Meet together , breaks the Doors open , and goes in , and as soon as any of the Quakers entred , dispersed them ; at another time , making use of gentler Remedies , he Commands them , and lest they should not do it , in the King's Name , to be gone ; to which they made Answer , That they were full of Duty towards the King , but that they loved God , the King of Kings , more , who commanded that no one should forbear to Worship him when they had time and place . This the Governour interpreted either as the greatest Ignominy , or the utmost Contumacy , and thinking neither of them was to be endured , renews his former severe Methods against them , which he had for some time intermitted , and sends Soldiers , who should drive them from the places where they were , by thrusting , haling , and smiting of them . But when he still found that he neither could by all his Devices , and so many Tryals , do any good , nor was able to bridle them , but that they were of that Mind and Disposition , either to live with this Freedom of Meeting together , or to suffer Death for it , he chose rather at last to cease , and give over taking any notice of them . These things which are worthy of Admiration , and which might seem to be set forth at large by the Quakers by way of Accusation , I take notice of not only from their own Relations of themselves , but also from the Testimonies of others , and of the most sober Christians of that City ; moreover , there was no Citizen , who had any sense of Pity and Humanity about him , that did not express his Indignation , Dis-approbation , and also Detestation of the great Severity used against them . THE Remaining PART OF THE Second BOOK OF THIS General History OF THE QUAKERS Begins at [ Aa ] Page 1. THE General History OF THE QUAKERS . BOOK II. SO Eager and Resolute they were for the maintenance of their Religion , profession , and publick meetings , that maugre all the severe Laws enacted against them , all the miseries they had already undergone , and the future evils impending on their heads , yet they never intermitted so much as one day from assembling together , and managing religious concerns . Nay , so far were they from being dispirited by the great calamities and miseries they lay under , that from the lowest to the greatest they seem'd to be harden'd and confirm'd against the greatest punishments whatsoever : as if all their misfortunes and disasters had been means rather to excite and encourage their boldness , than to enfeeble or repress the same . So that now there was no remedy left to restrain them , save close imprisonment . But because it was difficult and hard to detain them all in perpetual prison ; It was at last resolv'd that they should not only be banis●'d from their houses and livings , but from the whole kingdom ; and commanded to the American Colonies subject to the English ; where they should be condemn'd to the same service and slavery that the barbarous natives of that Country are ; who are a people so stiffneck'd and stubborn that neither levity of treatment can break them , nor severity of punishment scare from their barbarous customs ; so that by an inveterate and immoveable despair they break all the bounds of Temperance and Reverence among the Christians . Accordingly there were several decrees made in several Courts and Judicatories at one and the same time about the Captive Quakers : ( that is , those of them that were refractory and obstinate ▪ whe● neither imprisonment nor any other manner o● punishment could move to desist from their disallowable practices ; for there were some of 'em that after having been three , four , or five several times dismiss'd and set at liberty , still returned to their former vomit ) that they should be sever'd from the rest of the English World by being transported to Barbado's and Jamaica , where the Garrisons and Forts were strong enough to oppose them and stiffle their designs ; and where there was no great fear of any danger that could arise from their commotions . And that they might be depriv'd of any support or comfort from conjugal love or fellowship , they order'd the women and men to be separated and transported to separate Colonies . But the term of their banishment did not exceed seven years . And this favour was likewise indulg'd them , that whoever would pay one hundred pounds English for his offence should redeem himself from being transported . But it was never heard that any of them attempted this manner of redemption . — I shall here mention only two examples , the one remarkable for insolence , the other for the place and manner of Judgment . The first Was in Hereford Town , where one and twenty of 'em were kept in Prison , ( of which sixteen were Married Persons , and very comfortably match'd to loving consorts , ) because of their frequent meetings and Religious ●●onventicles ; who had been before try'd and condemn'd in a Convention of the County , and were afterwards sentenc'd to suffer the aforesaid Exportation , by a Court held in every respective County . The Quakers relate that all things were done very superficially in the latter , nothing of tryal being made sure only for fashon sake , as if they would not repine or reverse the Sentences formerly cast against them in other Courts ; or as if the matter had been so plain that there was no further place left for the guilty to put up defences ; so that all things were ready for passing Sentence . The Witnesses that had been Examin'd before , depon'd that they saw the Quakers , assembled together at that place , from whence they were brought to Prison ; and that in this their assembly , they were sitting quiet and mute without any speaker . The Quakers made no dispute upon the matter , only replied , That as they us'd to do at all other times , they had then met together , not tumultuously , nor after any unhandsom manner . However , this was accounted a Crime sufficient to demerit such a punishment . The Quakers say , That when the President of the Court , Henry Chany , was pronouncing Sentence of Transportation against them , his Countenance bewray'd great trouble of mind , and the words he spoke were very faint and languid , as if the Injustice of the Sentence had struck him with fear and confusion . This they observ'd ; and indeed they are men very apt and ready to make their Observations , and commemorate the same for infallible Truths . However , this Judg having pronounced Sentence , interrogates them all , if they were willing to redeem themselves at the price set , allowing them the next night to consider upon it ; Which night ( as they write themselves ) they spent not in consulting one with another what Answer to give ; but in secure and profound sleep , as being conscious to themselves of no evil thing they had done , which self conscious innocence devoided them of fear , and encourag'd them readily and chearfully to undergo all the Afflictions that might befal them . In the Morning , being call'd before 〈◊〉 Judicatory to give answer to the question put to them the preceeding day , they reply'd to the Judge , interrogating them a fresh , that they would pay nothing , and tho they had a hundred lives they would not redeem them for a hundred pence ; so far were they from offering or promising so many pounds . Some few days after that two Courts were held at London about the same business , which may be accounted the Metropolitans of all the others held on this account , as London is of that Kingdom . The Decisions and Judgments of these Councils were very various , as the exit testify'd . The Quakers being 〈◊〉 up in Prison for having congregated themselves in publick Crowds , and obstinately persisting in the same irregularity ; were arraign'd before the Court , and accus'd of having transgress'd the Laws , in meeting and preaching to more than five at a time , in contempt of the King and the Laws of the Realm ; that tho they met together for worshipping God , yet their manner of worship was dissonant from the Liturgy and Canons of the Church of England ; and that tho they design'd to advance mutual concord among themselves by their frequent Conventicles , yet they tended to raise discord & sedition amongst the People . The informers and delaters against them were mostly the Magistrates Servants and Officers , or the Keepers of Prisons and suchlike , who yet testified nothing against them , save that they found them assembled together , tho they did not hear any speaking amongst them ; or that they were deliver'd to them by the Messengers who apprehended 'em ; or that they saw them brought into Prison . Unto which the Quakers reply'd , that they did not deny their being together ; but that they desir'd it might be proved that their Congregating together was upon any such wicked design , as to shew contempt of the King and Government ; which was the crime laid to their Charge , and upon which they were then call'd in question . They added likewise , that they did not deny their meeting together in greater numbers than five ; which if it was contrary to the King's commands , was excusable in them , since they were bound to obey the Commands of God , and give ear to his voice alone , tho Kings and all Men on Earth should Countermand the same ; And as to the Liturgy of England , they reply'd , that if it contain'd any thing contrary to the Divine Will , it was to be put in the same ballance with the Kings Laws , when of the same strain ; and so could not be urg'd upon them as a rule to walk by ; Besides , that the Liturgy did not forbid , nay , commanded to Worship God after the same manner that they did , viz. In Spirit and in Truth . The Jurymen after having understood the whole matter how it stood , did not all so freely tell their minds as they might have done ; nor were they all equally forward and ready to decide the matter ; some pleading , that it being an intricate case they were doubtful and uncertain how to determine it ; others refusing positively to Judge of it , as being a most important and momentous affair . But all the Judges unanimously concentred in this sentence , that such Religious Meetings as were not conform to the Modes of the Church of England , or exceeded the number of five , were unlawful ; and that these Quakers ( whatsoever was their design in Meeting , be it good o● ill ) had celebrated such unlawful Meetings and persisted to do the same still ; which they openly and Judicially acknowledged , so that no place was left for attenuating the crime , or alleviating the punishment ; wherefore they were all guilty of a Capital crime . And whereas some of these Quakers were married , others were single persons , in some Courts the sentence was that the former should pay a fine of so many pounds , or suffer a years Imprisonment ; and the latter be Transported to the American Islands , to do slavery in the English Colonies there : In other Courts they were all promiscuously order'd to be Transported ; Yet so as in some Courts Liberty was given to those that had receiv'd sentence of Banishment , ( in some places to them all , but elsewhere only to the Boys and Girls ) to choose whether they would rather be Transported , or stay in England , and frequent the publick Churches to hear Sermon ; which they all unanimously rejected ; some of 'em returning this answer , that they wondred how the Judges should propose such an offer , since they all knew very well that if any of the Quakers came that length as to embrace their Proposal , it would not be from a sincere love to the Church , or their Sermons , but through Hypocrisy and Dissimulation , which in Religious matters is the most heinous and superlative crime that can be Committed . In fine , since the Quakers continued so obstinate in rejecting all offers made by the Judges , they likewise continued stedfast in ordering their sentence to be put in Execution against them . The first Court that took this affair into Cognisance , was held about the middle of October , William Proctor being chosen president : The Jurymen were unwilling and refractory to meddle with it , which Created a great deal of trouble to the Judges . At this time there were twelve receiv'd sentence of Transportation , partly Men , of which some very ancient , some very young , partly women , among whom was one Girl under sixteen years of Age. Another Court was held the same very month , to which Robert Hide presided . Differences arose betwixt the Judges and Jurymen , for that the latter were slow and backward to decide the matter . At length after they had reason'd and debated among themselves about the nature of the Crime , the matter of fact , and the tenor of the Law , they with one voice gave in this Resolution , that these men were guilty of having kept Conventicles ; but that they could not determine whether they kept such Conventicles as here repugnant to the rites and customs of the Church , or what was their intention in so doing . By which sentence they thought they freed themselves from any further trouble in the affair : But the Judges began to debate with some of them about the Religion of the Quakers , and at last to threaten them openly ; and cited six of the twelve to appear before the King to give an account of what they had done ; the six were not at all affraid , persisting in their opinion , in favour of the Quakers , which they thought it their duty not to revoke from . Upon which the Court was dismiss'd for that occasion ; and the matter left undecided , yet it sate again that same very day ; but Judge Hide ▪ did not sit , the Lord Mayor supplying his place ; and then it was determin'd ( nemine contra dicente ) that they were guilty of most heinous Crimes , unworthy to live in their Country , and therefore to be banish'd to the outmost bounds of the Remorter Earth . Among them was a Boy in Coats ( being so very young ) who being ask'd if he would not swear that he was not sixteen years old , had not the Ripeness enough of Judgment to give a grave and pertinent Answer , but reply'd , that no Man could Remember the Day of his Birth , and that he was not born for , nor train'd up in Swearing . On this occasion Eighteen were condemn'd to the same punishment of being Transported . The next Court was held in December , Hide presiding ; in which , without any dissention , or variety of Opinions , they condemn'd Two and Thirty to be turn'd out of all their Possessions and Enjoyments , and banish'd their Countrey . One of these Two and Thirty boldly desir'd leave of the Judges to ask One Question ; which being granted , he tells them , That they were constituted Judges to resolve him and others about dubious matters ; which they acknowledg'd to be true . Then he asks of them , since the cause of his Condemnation was his frequenting the Meetings of the Quakers , and absenting from the Publick Churches ; and since the Commands of God enjoyn'd the former , and the Laws of Men constrain'd the latter , which would they have him obey , or what would they advise him to do ? The Judges gave no answer , either because they durst not answer contrary to their own Consciences , or because they would not seem by their Judgment to overturn a Law establish'd and confirm'd by so many Judgments pass'd upon the same Affair . Some of these condemn'd both in this and other Courts , demanded ( by their Solicitors , as well as themselves ) to have a Copy of the Judges Sentenco , that they might consider it , and answer distinctly to each Article of the same : but it was denied them , lest by protracting and pretending this for an Excuse of further Delay , they should seem to elude the Law. Wherefore some of them , as soon as they open'd their mouths in their own defence , were instantly carried away . Another Court was held upon this account that same month , Judge Hide presiding ; in which the Judgment was summary and compendious : For since the Accused did not deny their congrega●ing together , the confession of this was accounted an acknowledgment of the Crime , and without any further Enquiry , or Proof , they were forthwith adjudg'd to undergo the same punishment . There was a Widow among the rest , a Mother of Three Children , who ( while the rest were alledging , That they were not found guilty of any Illegality in the manner and design of their assembling ; for the Act it self they did not deny ) cry'd out , That she was most unjustly accus'd not only of the Crime , but of the Fact it self ; and that it would be a wicked and scandalous Action to inflict upon her such a Punishment which she never deserv'd ; fot that she was only standing at the Doors of the House where the Quakers ( her Friends and Neighbours ) were assembled , and had not yet entred in , when the Sergeants and Officers laying violent Hands upon her , drew her into the House . Upon which , one of the Quakers turning himself to the Jurymen ( for they are upon Oath when they give Judgment , and greater caution is to be us'd after the taking of an Oath ) accosts them thus , That they would think upon God the supreme Judge Omnipresent , and Omniscient , and on Conscience the Judge within them ; And not imagine to themselves that the times , or the necessity of doing so , or so , would be a solid excuse for 'em , or to take Encouragement from any other respect whatsoever . Which injected some terror and scruple into their minds , some of them answering , that things were now come to that length that they could not help what they did . At this time they condemn'd twenty to the same punishment . Another Court was held in January , in which also Judge Hide presided , for all this affair was totally devolv'd upon him , as being the ablest and expertest of his function in England . They condemn'd thirty two after the same manner as the former , to be sever'd from their Friends , possessions and all Commerce with their native Country , by being banish'd into these remoter Plantations . In February there ensued two more , ( onely Counsellor Wachlon presiding in the first , and Windham in the latter . The former condem'd twenty four ; the latter ten Men and Women ; both to undergo the above-mention'd proscription . There was some among them who alledg'd that at that time , when the Conventicle was kept , at which they were accus'd , and said to have been present , they were in places far distant from it , but all Defences and Allegations were in vain . So that in this one City the Principal of the whole Kingdom , so many of this Society as were Charg'd to be seditious , wicked , and tumultuating , were not allowed to breath in their native Air ; of which they were said to be unworthy , and confin'd to these Solitary distant Colonies of the New World , to be there hardly us'd , and oblig'd to truckle , with the native Barbarians to all manner of servile work ; this being accounted the most effectual way for allaying their fury and quelling the restless Commotions of their Spirits . The Quakers relate , that in some of these Courts , there happen'd a Remarkable instance , as at Hereford ; that while they read over the sentence given against the Quakers , they did it with so much Consternation , Hesitation and Slowness of Speech , that of all the multitude standing by , there was none could tell what was read . They tell likewise of the first witness , or informer against them at these Courts , that from that time that he appear'd against them , he never enjoy'd either peace of mind , or health of body , but losing all appetite to meat , shortly afterwards pin'd away and Died. All these observables are accounted by the Quakers to be a signification of the Divine wrath against them , It being usual for Men when in Adversity , to make curious Observations and Reflections upon those things , that in Prosperity might have past without being taken notice of ; which they then interpret favourably for themselves , as tending to their comfort and support , and signifying the wrath and anger of the Almighty , against the Actions of their Adversaries . I have not inserted the Names of these persecuted Quakers , because it would have been tedious to mention all their Names ; and also invidious to name some of 'em , whether they place their Glory or their shame in this their affliction . This severe and intollerable Affliction had that effect upon them ( As all afflictions have , even upon Children , the most rude and unskilful of Eloquence ) that those who formerly were mute and uncapable to say any thing to the purpose in their Defence , now became talka●ive and ready in their discourses ; Insomuch that both the Afflicted themselves , and also their Friends and Relations who were touch'd with pity and brotherly Compassion , for their hard lot , were heard frequently to express themselves after this Manner ; That it was just for Evil doers to be ill treated ; But they who offended no Man were injur'd by all ; that what all other People praise and applaud themselves in , was imputed to them as a superlative Crime ; what they accounted vertuous and worthy of a Reward in themselves , they had severely punish'd and persecuted in them , viz. Constancy in Religion and Faith. This seems ( say they ) to be such a Metamorphosis and Renversement of things , as cannot but prove matter of Wonder and Astonishment to all good and wise Men ; that what of old was deem'd for a hainous Crime , should now be Crown'd with the Testimony of vertue ; what of old was branded as Contrary to all Divine and Humane Laws , should now be establish'd and enacted in a Law. By this Law it is that such Numbers of M●n are accus'd , examin'd , try'd , and condemn'd by Witnesses , Jurymen , and Judges , all fill'd with Passion and Revenge ; excepting only a few who while they plainly insinuate , that such unaccountable procedure is contrary to their mind , yet would not openly disclose their thoughts , or oppose the rest of their angry and passionate Companions . Moderate punishments are moderately endur'd ; but this of theirs was so intollerable and grievous that is surpass●d the tortures of Hangmen , insomuch that Death it self ( even the cruellest ) would be welcome to them and accounted a favour . That what God and Nature had most sweetly and strictly Conjoyn'd and Cemented together , could be sever'd and torn asunder without the most ineffable pain of Torment . That of this nature were the Enjoyments they were bereav'd of , and despair'd ever to Recover . That the dearest and most loving Friends were separated from one another , cast out , and banish'd their Country , their Houses , Families , and the Society of their Friends , Relations , and Acquaintances ; Nay , the Wives were Ravish'd from their Husbands , the Parents from their Children ; the Infants were snatch'd from the Bosom and Embraces of their Parents ; and Sucklings pull'd from the Breasts of their Mothers . That free Christian Men were reduced to Slavery and Bondage , and thrust out among the Barbarous and cruel Indians , who were estrang'd from all Religion towards God , or Humanity towards Man. So that the Common liberty purchas'd with so much labour and pains , with the Blood and Lives of our Ancesters , and deliver'd to us their posterity , as a most precious and invaluable depositum , not to be parted with but with the loss of our Lives , is now violated and trampl'd under , in these very Lands which boast of their happiness in enjoying more freedom and liberty than other Nations . And thus it decays a pace , lessening by degrees , and changing its face every day , so that there is just ground to suspect , that what now is their lot , may afterwards befall the whole Nation , and that those who now rejoyce and exult secure of their own Liberty , may afterwards come to bemoan the loss of the same when it is too late . But since , I have already given you a taste of their Condemnation , it will not be amiss to trace their sentence to its Execution , and take a view of the events that ensu'd thereupon . The first of all the Quakers adjudged to be banish'd their livings , fortunes , and Country , and order'd forthwith to receive the Execution of this their sentence , were the seven Condemn'd at Hereford ; from whence they were carried Prisoners to London , to embark in a Ship lying in the Thames bound for Barbadoes . But when they came to bargain with the Master of the Ship about their Transportation , he believing the Men to be innocent , thought it not safe for him to carry away his own Countrymen against their wills ; and therefore deny'd to do it . This his rufusal was so heavily resented , that he was forthwith cast into Prison . But afterwards , being releas'd and respecting more the misery and Affliction of the poor innocent Men , than his own disadvantage or Detriment , he again refus'd to do such an inhumane thing , especially that reflected so much upon the fame and honour of his native Country . But the owners of the Ship having engag'd to carry them off , and thinking themselves oblig'd to fulfil their promise , depos'd the Master from his Office. Upon which some other Merchants , when they saw these Men so insens'd against the Master , that they had remov'd him from his place , and thinking he had done as became a good and faithful Man , in refusing to Transport his innocent Countrymen , made him Master of another Ship , better than what he had before . However , a new Master being put in his place , the Quakers are deliver'd to him to be carried to Barbadoes . But this New Master bethinking himself afterwards what manner of men they were , began to repent of what he had done , especially considering that he could gain nothing by their Transportation , but a Reproach and Scandal , east upon his Name ; and in fine sets them at liberty , giving them a Testimonial under his hand , that they had not privily fled away , but were freely dismiss'd by him . The Quakers presently sets straight homewards , and when they arriv'd , their Friends were so overjoy'd that they not only beat their Breasts with their hands , but likewise toll'd the Bell ; which Alarm'd the Magistrates of the place , who having met together and understanding what the matter was , sent for one of the seven to appear before them , who told them the whole series of the story ; upon which they sent for all the seven , ordering them to be carried to London , and deliver'd to another Master who was bound the same course ; who after having set to Sea began to consider with himself that the Men he had on board , were Transported against their wills , being Captives and Prisoners . The same consideration began to move the Seamen ; who are a sort of Men more merciful and compassionate than others ; and more exorable and ready to assist and relieve the miserable and oppressed ; which does not flow from their natural Inclination or Education , but from the frequent use of encountring many dangers , and being accustom'd to hardships . They began all to call to Remembrance what they had often heard in England , that there is a Law against exporting any Man from his native Country without his consent , imposing a considerable fine upon any who should Adventure to do the same ; as also that in Barbadoes , there is a Law , enacting , that if any Man imported an Englishman into that Island against his consent , he should be liable to what punishment the Governour pleas'd to inflict . Wherefore they all refus'd to be Accessory to any such Crime , which was Repugnant to the dictates of their Consciences , and liable to the ●orce of both Laws , in England and Barbadoes . It happen'd likewise that the wind prov'd contrary , and every thing cross , as they were upon the Sea , for a long time . Which Alarm'd the Seamen mightily , inclining them to believe that it was a certain sign of Divine wrath against them , for exporting their Countrymen ( as the ignorant Vulgar are always ready to presage some fatal men from the appearance of any thing that is strange or unusual ) in so much , that they assur'd the Master of the Ship , that unless he would let these Men go , they would not manage the Ship , nor perform the Voyage . And accordingly , as soon as they came to the Isle of Wight , they took Counsel together to set them at Liberty there . And that their design in dismissing them , and the manner of the same might the better appear , they wrote a Letter signifying the Reasons that mov'd 'em to let 'em go , and withal Testifying that they were men of unblamable Conversation in every thing ; as also that they did not flee away from them by stealth , but were freely dismiss'd ; which Letter was subscribed by some , and delivered to the Quakers , who came straight away for London , ( not going near their own Houses ) where they were brought before the Council , as Fugitives ) to be punished by the Pains of Death ; for such is the penalty of that crime ; but they showing their Letters , which testified the contrary , were order'd to be kept Prisoners till another opportunity offer'd of sending them to America . Next to these seven , other three at Bristol were put on Board a Ship for the same end ; but the Seamen considering their case and doleful condition , and being mov'd with that affection , call'd mercy , ( which is Grief of Heart for the misery of others ) and also scar'd by the Laws against any such Exportations , set them at Liberty again , giving them a Letter or Certificate to remove all suspicion of their being Fugitives . These accidents were wonderful , and accounted by the Quakers to be Miracles . Altho all these , and many others , who had receiv'd the same Sentence of Transportation , were put all together into one Ship , that was strongly enough guarded , and secur'd from the lash of the Law. This Ship , when set to Sea , was taken by a Dutch Privateer in the time of War between Holland and England ; and the Captive Quakers were set a shoar in Holland ; which accident ( whatever construction the Quakers may put upon it ) is a memorable instance of the vicissitudes of Human Affairs . Some of these Quakers return'd again to their own Habitations , as being afraid of nothing , and desiring resolutely to undergo all manner of Afflictions for the defence of their Religion . Others fix'd their Residence in Holland , making that place a Refuge and Receptacle of the Miserable ; and thinking it safer to hear of the miseries of their Countrymen , than to see them with their Eyes , and be the feeling Subjects of the same themselves . Some of these men , Now Pilgrims in a strange Land , had but very little to maintain themselves withal , but they acquiesc'd in their Poverty very patiently , choosing rather to live a secure ( tho mean ) life in a strange Country , than to try the uncertain Events of dubious Fortune in their own . Some , in the progress of time , encreas'd their small Fortunes to a considerable bulk , so that their former Persecution , and the Exchange of their Habitations , prov'd advantagious to them . Besides , there were not wanting some among them , who , besides their domestick Affairs , took care also of the General interest of the Sect even in that Country ; and by introducing New Meetings and constituting a New Society , there became the chief Pillars and Ornaments of their whole Church ; tho formerly they had been in no repute amongst their own People , either for Riches or other Endowments ; so that their Friends and Associates did not stand to say publickly of them , that they were toss'd and harrass'd by many tribulations , and at length brought to that Country by the Divine Counsel , that they might be oblig'd to Acknowledge that Divine Assistance which enabled them to compass such great undertakings ; the same thing happening unto them that we observe in Trees and Plants , the which the more they are shaken with the Winds , the deeper and faster Root they take , and when prun'd , bring forth Fruits better and in greater plenty ; or when bare at the Roots , or digg'd up and Transplanted to other ground , Fructify better , and produce a more plentiful Harvest . A pious and laudable Action to put such favourable Constructions upon adverse events , and to enlarge and magnify what prosperously befalls ' em . The Quakers at this time complain'd hugely of the cruel and inveterate malice of the Ecclesiasticks and Ministers against them , who should have been meek even to their Enemies , following in this the Example of their Lord and Master , while on Earth , who was meek and tender to his greatest Enemies . Their mouths were also fill'd with the cruelty of the Bishops , who are the chiefest managers of all publick concerns and the principal Members of the Parliament , the supreme Judicatory of the Nation , whose Authority is of so great weight and influence in the Nation , that they were the Authors of all the s●vere Laws and Rigid constitutions made against them ; that they propos'd nothing concerning the restraining and suppressing of Sectaries ( and consequently Quakers ) that was not forthwith listen'd to by the Noble Men and Statesmen of the Kingdom . Their complaint therefore was , that Justice was done them no where , that they could not obtain liberty so much as to display the injuries that were done them ▪ that this persecution was Universal and every where , insomuch that every Town , or whatever place was frequented by People , ring'd with the persecution and affliction of the Quakers . And because they are of this principle , that Resistance is to be offer'd to none , nay , not so much as to ward off force by force ; that whatever fortune befell them , they should not only acquiesce in it , but receive it with all chearfulness and willingness of mind , while it was for Conscience sake ; that whatever evils they were oppress'd with , they should undergo them with the greatest Constancy , Patience and Fortitude of mind and body ; they complain'd that upon this account the world was the more jealous and suspicious of them , that their wrath and malice was incited the more against them ; that they lay open to the snares and devices of all Men , such as could not be avoided by simple and open hearted Men , and to the greatest Perils and Dangers that any Mortals could undergo ; not otherwise than if every thing alledg'd against them had been prov'd , or if their patient enduring the Punishments inflicted had been their crime , and this their constancy in suffering , accounted by some stubbernness and contumacy , had call'd for a greater weight of punishment to be inflicted . In opposition to which , when such like complaints came to the ears of the Church-men , they endeavour'd to purge themselves thus ; that seeing the Quakers did so obstinately forsake and separate from the publick Religion , Churches and Sermons ; and neglected , despis'd and endeavour'd by all means to render ineffectual the Laws and Constitutions of the Church ; and stoped , oppos'd and diminish'd , as much as in them lay , their revenues , incomes and advantages ; so that they design'd and contriv'd to ruine them , and theirs , if they could ; there was therefore no remedy left for curbing and checking their corrupted minds , irregular Actions , and unaccountble boldness , but the method they had chosen for that effect ; and the punishments they met with were no less than they deserv'd ; that as for them , they had done nothing but what was their duty , and became them in the conscientious discharge of their function , which was not to be their Enemys , ( as they said ) but to correct , punish and reform sinners . But the Quakers chiefly found fault with this , that they always cited them before the Ecclesiastick and Spiritual Courts , which after this year became very frequent ; this touch'd them so sensibly that they could not conceal the grief and anguish of their mind , nor moderate their tongues from expressing the same . This Ecclesiastical Court was after this manner : The Quakers being most obstinate and tenatious to all the Articles of their Religion , and very nice and insulting in the minutest Tenets of another , did by their obstinacy and trouble mightily incourage the Ministers of the Churches , and ( which of all things here on Earth is most sensible ) occasion'd the diminution of their revenues ; They were then cited to appear , and if they either made any great Resistance or refus'd to give surety , or to appear before the Court , they were excluded from Communion with the Church , as being the Excrements and Off-scourings of the world . This we commonly call Excommunication . Which Excommunication was approv'd and confirm'd by every Bishop in his Bishoprick , and also by the Bishop of the Diocess where it was done ; after which any Accusers or Actors had full power and liberty to prosecute them , as lewd and wicked people separated from the Mother the Holy Church . Then being delated to the Magistrates , and by their command apprehended and cast into Prison , were to lye there till they had suffer'd all the penalty and pay'd the last farthing , tho in the mean time none of them had began to pay the first penny . This Action is call'd by Lawyers de Excommunicato capiendo . The crimes they were accus'd of , that made them liable to this Thunderbolt of Excommunication were these , That they did not frequent the publick Churches , nor observ'd the set holydays , in attending Sermons and publick Prayers ; that in holy days they and their families did not abstain from profane wocking ; that they withheld their Children from baptism , and would not give surety for them , when they excluded 'em from the Number of Christians . That they did not receive the other Sacrament ; that they were not married by their Parish Ministers , nor any others of the Church ; that they were not joyn'd together in the bond of Matrimony according to Law , but liv'd together like lewd and debauch'd persons , making their Wives whores , and their Children bastards and illegitimate . ( This depriv'd the Ministers of the Advantages they otherwise had by the fees and allowances paid them on such occasions ; which the Quakers were very refractory to do . ) That they sent not their Children to School to be taught by the Parish School-masters , who otherwise were straiten'd for a livelyhood ( for the Quakers had School-masters of their own profession , to whom they committed the Education of their Children ) ; that they refus'd to pay their quota for repairing the Churches , and keeping them in order ; that they omitted to give the Easter-Offerings , or such other gifts as ought and us'd to be given to the Curates , or Minsters of their Parish ; and lastly , that they refus'd to pay the Tithes of their Cattel , Lands , Trees , Honey , &c. to the Minister ; this ( say the Quakers ) the Clergy look'd upon as their greatest Calamity , accounting it their cloros ( as they us'd to taunt them ) or the loss and rottenness of their honeycombs , and the product of their Bees . Thus the Quakers both in their gestures , Speeches , and Writings sometimes , cunningly insinuated such ●art bu●ter Reflections . Liberty was given the Quakers , before the sentence of Excommunication was pronounc'd against 'em , to propose their Defences and Apologies for themselves , before the Bishops and Magistrates . But because they were not allow'd to do it themselves , but only by Procurators and Sollicitors , which could not be done without giving Money , they declin'd appearing before them ; for they thus reason'd with themselves , that if their business succeeded favourably , it was well ; if not it would be the multiplying expences upon expences in vain ; and besides , they bethought themselves , that no faith would be had to their Allegations without interposing their Oaths , which they were very a verse to , nay , so resolute that they would rather run the hazard , of the greatest persecutions whatsoever . So that none of them obtain'd any favour . Nor were they excus'd who pretended to be sick , and so unable to attend the Court ; for this their pretended sickness was interpreted to be feign'd and not real . So that one after another , great numbers of them were Condemn'd , apprehended , and put in Prison ; some Rich , some Poor , some Citizens , some Country-Peasants ; several of the latter being Imprison'd for a very small summ , not exceeding ten or six pence . Which small summs they all refus'd to advance , not that they were so poor as that they could not , or so pinching and niggardly , that they would not part with so much ; but that they thought the pursuers had no right to them . And the pursuers were so eager and strict , that they would not forgive such little summs , nor abate the least farthing of their due , lest others should have taken Encouragement from such a precedent , to expect the like immunity . So they were all promiscuously Imprison'd . In the mean while the fomenters of the Action , while they pretended to recover what was owing them , took by force from their houses what ( as they said ) would amount to the summ ; pillaging their houses , Embezzeling and Spoiling their Barns , Stacks , Harvest , Vintage ; taking their Horses , Cows , and all other possessions they could be Masters of , so that they recover'd their Money with Interest , destroying all that the diligent Men had scrap'd together by the sweat of their brows , and living sparingly , and leaving nothing almost for the sustenance of their families . Yet the Quakers continued still stedfast , and unmoveable , resolving to suffer to the last extremity , rather than recede from the course they had begun ; so that some of them were cast into common Goals , some into Castles and Places of strength , some into stinking noysom Dungeons , where dogs could not live , being forc'd to live at the Discretion and Arbitrement of their Keepers , and expos'd for a ridicule to the basest and meanest of the Vulgar Servants ; some were put in among the profligate and debauch'd , who had liv'd in all manner of wickedness and villany , and were justly punish'd for their evil deeds ; who yet even then could not abstain from their perverse and wicked courses , nor refrain from calumniating and vexing their fellow Prisoners ; and lastly , some of them were banish'd into so distant Countrys from their Wives and Children , and all other Enjoyments that were dear or comfortable to them ; which one Affliction crush'd some of them to Death , being overwhelm'd with anguish and sorrow , for the loss of their endeared consorts . Many of them died by the noysome smell and other inconveniences of the Prison , or through grief , or being wearied out and oppress'd with long and tedious diseases arising from such causes . Some came sooner to this unhappy end , some later ; but others endow'd with more strength and firmness of Body , wrestled out for a long time . There were some of them set at liberty , and freed from this insupportable weight of misery , through the intercession and entreaties of their Friends with the Magistrates , who likewise were mov'd with pity and compassion towards them ; but were afterwards remitted to their old miserable habitation , not for any new debt or crime , but for that same they were Imprison'd for before ; where they continued till Death alleviated their sorrows . Some few years after this , the Quakers divulg'd all this severe usage to the World by writings , which they presented to the King and Parliament . In which they run thorough all the several Countries of the Kingdoms , amassing together all the instances of the cruelty and barbarity us'd towards them . But I shall here content my self with two of their most Remarkable Examples ; adding unto them a third , which tho omitted by them ▪ upon what account I know not ) is as memorable and worthy to be remarked as any . The year that first affords us these Examples , is the year sixty four . The first is this . There liv'd a Blacksmith in a little Village in Hampshire , by name Thomas Penford , who was Imprison'd at Worcester in the common Goal , by an edict of Excommunication , because he would not pay three pence for Reparation of the Church ; which he obstinately refus'd to do ; so that after three years and a half Imprisonment he died in Goal . The next is , Thomas Rennes a Country Farmer , in some little Village in Oxfordshire , was Imprison'd at Oxford by an Edict of Excommunication , for not paying the Tithes , which he was avers● to do . While he was detain'd Captive , the Minister goes and seizes on his Horses ; which were much more valuable than the summ he wanted ; yet the poor Man continu'd in Prison a long time , and ends his days upon the place . The third Example , which is a Complex and Image ( as it were ) of all the rest , was after this manner . One Thomas Dobson liv'd at a little Village call'd Brichtnel in Berkshire , where he maintain'd himself and his Family very honestly by a Farm he kept , and some small substance he had scrap'd together by his labour and diligence . He refus'd to pay the Tithes , not that he was so straitned for Money that he could not make up the summ , but that he could not do it because of the dictates of his Conscience disallowing the same . There was one Radulph Wistler who bought the Tithes , and had an Eye for a long time upon this Man's substance , and was fond of an occasion to terrify the rest from doing the like ; he caus'd this Man to be hal'd to Prison , where he smarted for his contumacy by fifteen weeks Captivity ; during which time , and likewise after that Dobson was releas'd , and return'd to his own house , he pillag'd and harass'd his house and possessions , taking off his Horses , Kine and other possessions , ( which were priz'd and sold for his benefit ) till he made about forty pounds English . And afterwards in the year sixty six , and sixty seven , when the poor Man was secure , fearing nothing , he attacks him again , takes from him his Horse , four Kine , and all the Cattle he had of whatever sort , all the furnishing of his house , and the very beds they lay upon , so distressing and empoverishing the poor Man , that he and his Family scarce had wherewithal to cloath themselves . But some time after , when he had almost overcome this disafter , having purchas'd two kine which gave Milk , out of which , and the cheese made of it , he sustain'd his Family without any other food ; the Minister of the Parish Church ( whose name I choose rather to conceal ) pursues him with an Edict of Excommunication , insomuch that not only this small remnant he had for maintenance of his family was taken from him , but himself , thus poor and empty , was cast into Prison ; which was done in the same year , from which time he remain'd captive till the year Seventy two ; when he was set at liberty by the King 's special Command ; at length having return'd to his former dwelling place , and beginning to improve his small fortune a little by labouring the ground , and diligent working , this same Tithe-master I have already nam'd , so well vers'd in his exactory Discipline , that no office of humanity withheld him from the same , falls upon him again , and takes all the possessions he now enjoy'd , leaving him nothing ; so that the value and price of what he took from him , was reckon'd to be eightly pounds English , which is eight hundred and fifty eight Dutch Gilders . And moreover , to give a farther instance of his unparallel'd Barbarity , he caused him to be cast into Prison in the year seventy five , where he was shut up among Thieves and Robbers , and those who were not only guilty of such Enormous Crimes , but even of Whoring and Revelling ; the Botches and Exulcerations arising from their intemperate Venery , being yet running upon their bodies , creating a most noysome and grievous smell , and all the whole Members of their body being infected and corrupted with the same . But Dobson's greatest comfort was that he found in Prison Men of his own Society , who were kept Captive upon the same account that he was . Sometime after , when one of these miserable pocky wretches , had rotted unto Death through the Corruption of that blackest and foulest disease , the Keeper of the Prison ( a Man inferior to none for wickedness and excess of Rudeness and Inhumanity , who dealt so with these Quakers , his Prisoners , that he shew'd to the World , that his humor and constitution was fitted for tormenting mankind ) gather'd up the straw upon which this Corrupted and Loathsome carkass was laid , bringing it into that place where Dobson , with his fellow Quakers , and also the rest of these flagitive miscreants were throng'd up , where he burnt it in a fire , to testify that burning hatred , and malice against the Quakers , which rag'd and flam'd within his Breast . And from the flames of this burning straw , there proceeded such Exhalations and Contagious fumes , that the Quakers were all taken ill of a most grievous and dangerous disease , which in a short time put a period to the lives of some of them . Dobson recover'd of this Distemper ; but continu'd under the same miserable Captivity , till the wellcome day of his Death , which happen'd in the last day of May , in the year of our Lord , one thousand six hundred seventy and seven . The Quakers therefore being griev'd in soul for this insupportable affliction of their Brethren , and apprehensive of the like Events about to befall themselves , could not contain themselves from expressing the Estuations and Boylings of their incensed Minds , nor restrain their extravagant Tongues and Pens from complaining and lamenting every where , publishing Books and Writings , Exaggerating the misery of their Condition , and demonstrating unto the World what for Men these Evangelical Reform'd Protestants ( as they call'd 'em ) Evidenc'd themselves to be : Those who in ancient . Times cry'd out against Persecution for Religion's sake , pretending that none but God had Power to call their Religion and Conscience to account ; and yet in these days are so fierce and cruel with their own Countreymen upon the same Religious Account , sighting against them with carnal Weapons , and oppressing them to such an high degree , that tho they spar'd their Lives , yet in●licted ▪ Evils far worse than Death it self , introducing the same Tyranny that was us'd against the Church o● Old , but with a New Face and Name . The Quakers relate , and also some of the Chroniclers or these Times record , That in the Time of that fatal and bloody Plague which Rag'd so severely both in London and many parts of that Realm , the Bishops besought the King , and boldly counsell'd him , That in Order to avert and appease the Weath of God , which then so heavily afflicted them , he would free and cleanse the Kingdom from that P●st of Quakers , and other Fanaticks , the Banishment and Extirpation of whom would be an acceptable and Propitiatory Sacrifice for the sins of the Land. But the moderation of the King was too great to give Ear to such Counsels ; for though he would not countenance or assist these men , yet he was not willing to use such inhumane Cruelty against them ; and accordingly chose rather that the Old Punishment should be continued against them , than a New One of that Nature take place . This Year , which was so fatal unto many places , destroying both the Quakers and their Enemies promisouously , did likewise give the same deadly stroke to Samuel Fisher , whose Fame among the Quakers , Acuteness of Wit , Learning , and Neat Polite Way of Writing I have already mentioned . He died in Prison . The Quakers mightily lamented his Death , being sensible what a great Doctor , and what a Skillful and dexterous Defender of them and their Religion they had lost . Their Enemies , and Ministers of the Church , on the contrary , rejoyc'd and congratulated his Death , who had given them so much trouble while alive , being educated in the same Colledges with themselves , and having been one of their own Tribe , taught the same manner of learning , and invested with the same office , and well acquainted with all their writings , ●●trigues , methods , and Ecclesiastical Policy ; so that he was more capable to use their own Weapons and Arguments against themselves , which he did very dexterously . At this same very time they were likewise bereav'd of John Coughen , so fam'd and renown'd among the Quakers , who tho he was not taken out of the World , yet deserted his Station , and separated himself from the Society of Quakers . This Man being born in Holland , of English Parentage , went over into England , where he finish'd his Philosophical and Theological course in the University of Cambridge , that Nursery of Learning which boasts so much of her integrity , that she never emitted any Disciples that prov'd corrupt or unsound in Religious matters : He afterwards became Minister to a Church in that Country , being ordain'd by Reynolds Bishop of Norwich ; but he had not long exercis'd this function when he made defection to Quakerism , at the same very time that he was most busy in confirming and fortifying himself and his hearers , against the influences of that sect . There was a young Virgin among the Quakers , fam'd for her dexterity and skill in Preaching , whom many of the people us'd to follow . Coughen having understood that she was to preach in a certain place , goes thither himself in his Canonical Robes , in order to preserve his hearers from being seduc'd by her discourses . But so soon as he came to hear her , he was so mov'd and affected , that he not only not oppos'd her ; or her Doctrine , but appear'd for its defence , and spoke publickly for it at that same occasion , and returning home abandon'd his Ecclesiastick habit , joyning himself to be a member of their Society ; in which he afterwards became a Doctor and Preacher , and was much caress'd and applauded by them . But not long after this he return'd to Holland again , and meeting at Harlem with Edward Richardson , Minister to the English Church in that place , and discoursing with him about Religion , he was so influenc'd by his company that he forsook the Quakers and their Society , betaking himself to Leyden , when he pursued the study of Medicine . Which where he had finish'd he returns to England , and professes that Art of administring medicine to the sick , sequestrating himself all along from that Society , till at length some three years thereafter , he attempts to introduce a new Model of Doctrine and Discipline , ( which had been so often endeavour'd by so many and so great Men ) of obliging all Christians to concentrate in one common faith , and interpose their interest and power , for reconciling the differences of Religion amongst all who profess'd the Name of Christ . All this while Fox was not Remembred or talk'd of , except amongst those of his own Profession and Society ; for he had been detain'd Captive for three successive years together , one half of that time in Lancashire , and the other half in Yorkshire ; he was first Imprison'd for his frequent Conventicles , and also for refusing his Oath of fidelity so oft as it was requir'd of him . During the whole course of his Captivity , the Judges order'd and decreed many injurious and rough sentences against him . The chiefest of his fellow Prisoners was Margaret Fell , whom he afterwards made consort of his marriage-bed ; both of them were mutually assistant to each other in all duties of Religion , affording one another such help and comfort , as people so intimately conjoyn'd both in Friendship and Religion , generally expect from one another . But after this , he was shut up in a Dungeon full of filth and nastiness , and standing stagnating water , where he underwent much misery , being forc'd sometimes to pass the night without having whereupon to sup ; upon which he was taken very ill , and was now but slowly recovering his former strength . — I have already told what havock that merciless plague had made , both in London and the Neighbouring Countries ; But upon the back of this evil , there succeeded another in the ensuing year , sixty six , viz. That terrible fire which did not indeed reach the whole Country , but burn'd and wasted almost all that noble and populous City of London ; so that to this day all England has not been able to forget it , nor shall succeeding ages ever obliterate such a dismal● account of their Remembrance . Having given you an account of the many hard and miserable conditions of these Men , I shall now adorn this treatise with some pleasing variety , to divert and refresh the mind of my Reader , perhaps now wearied with reading ; It will not be amiss therefore to take a view of what the Quakers wrote for these four years , by way of Prophecy and Prediction , concerning the future State of the Kingdom , and both these memorable afflictions of the City of London ; for such kind of Histories do much delight and charm the ears of Men ; I shall only select those that are most memorable and worth observation . The predictions of Men do generally run upon some great and wonderful revolutions and changes ; tho they seldom come to light till the event be past . These people were so certainly persuaded that some of their faction , had so distinctly and clearly foretold the future scenes of affairs , and both these Calamities of London , that whoever misbeliev'd 'em was concluded by them to have shaken off all manner of faith and belief . A certain Quaker call'd Serles , a Weaver , in the year one thousand six hundred and sixty two , saw these words wrote in legible Characters , upon the Circumference of a Kettle , hanging over the fire ; Wo to England for poysoning of Charles the 2d , Cardinal . I understand Moloch . Twenty Nations with him . Englands misery cometh . The Man being affraid at the sight , calls the Neighbours to come and see it ; who coming , were ravish'd with admiration to behold that wonder , which they could not guess from whence it came . The writing appear'd legible for a whole hour together , and then evanish'd on its own accord . Many of the people , and those of considerable note , who were not Quakers , attested the verity of this wonder . I my self have seen and read both the story and the same very words , mark'd by John Coughen , whom I formerly mention'd , in his Note-book , that same year ; which book was kept in the Closet of a certain great Man in this Country , from that year till two years after King Charles's Death ; all which time it was kept secret from any other body , so that no doubt is to be made of the Authentickness of that Annotation . But what the Quakers would have meant by these words , or that sight , and how they Accommodated it to the manner of K. Charles's Death , and to the changes of Religion , and Miseries to come after many years ; and how the future event of things happening about the King Charles's Death , that were told , reported , known and seen through all England , did agree with these words , is not needful to be determin'd in this place . The Quakers affirm'd , that one of their Captives at London , did clearly foretell the pestilence that was to overtake that City , saying , that in a short time the streets , which then were replenish'd with Men , and resorted to by many , should be seen cover'd with grass , and wanting Men to tread upon● them . But I shall not extend this presage any further , lest I seem to recede from the design'd order and brevity of this treatise . — This they relate of the fire of London ; that there was a Quaker at Hereford who before the burning of the Town , saw it clearly represented to him in flames ; not when dreaming , but when awake ; and a voice from Heaven warn'd him to go to London , and make publick what he saw . He presently takes his Horse , and rides thither ; and when he came at the Town he discovers his head , throws away his hat , and having girded up his Breeches , ●he looses all his other Cloaths , and pulls down his stockings . Having put up his Horse , he runs to a Meeting , or Convention of his own Sect , in the same habit , two days before these things had happen'd which he was about to foretell ; He enters among them , with a great commotion of Spirit , and an austere sadned Countenance , and tells publickly in the Meeting , that it was predicted , and made known to him by the Spirit , that in two days time London should be all in flames , and that all the Citizens , lull'd up in their secure beds in profound sleep , being awak'd at this terrible accident , and fill'd with Consternation and terror , should run naked from their beds and houses , to save their lives , and not know what to attempt for quenching of the fire . All the people wondred to hear him , taking him for some prating fool , and ridiculing him and his prophetical Omen . But he persisted in his asseveration , till at length , when they were expecting no such accident , and accounting him a mad-man who went about to frighten people with his Dreams , the lamentable event gave sufficient testimony to the truth of the Oracle . And when the whole Town was now all in a fire , he being either too much puffed up with the inspiration of this accident , which was but too too certain , or being mov'd in his Spirit a-fresh , was so confident and presumptuous of his own Power and Interest , that he would pretend to stop , and let bounds to that fire he had predicted , running up up and down among the people , crying , That he would repress the flames , and set Limits to them , beyond which they could not reach : Then he goes to the Houses all beset with fire , and fixes himself among them , and would have stood till the fire had consumed him too . The people , when all their Exhortations and Counsels were in vain , to move him to retire from the Danger , took him by the middle out of that place , removing him to some safer station . Afterwards he was sensible of his Fool-hardiness and Errour , and acknowledged the same . The Quakers add , That this same man foretold some such thing of the Town of Hereford , which he had seen in his sleep ; but in vain , for the Event did not fall out as he had predicted . But this did not at all lessen the Quakers Respect to the Veracity of this Oracle ; for they said , such kind of Variation of Prophecies is oft times to be found among the Holy Prophets made mention of in the Scriptures . This Double Calamity of the City of London , which not only afflicted that City , but injected a Fear and Terror into the minds of all men every where in that Kingdom , so that they were more solicitous about their own Condition , and the danger they were in , than busie to afflict and oppress others , did not a little allay the Ardour and Fury of their Minds against the Quakers , at least for some time . While these things happen'd in England , the Quakers were not altogether free from persecution in Scotland and Ireland ; though it was not so hot in the former as in the latter ; for in Scotland there was but a small number of Quakers in the Kingdom , so that they could not meet and assemble so frequently ; and besides , the Laws Enacted against them were not so many to be violated ; and they themselves did not give their Adversaries so great occasion of resisting and opposing them : Wherefore if any of them were taken , who persisted boldly and obstinately in congregating together , or enterpriz'd any forbidden Thing , they were kept in Prison for a long time to terrifie and frighten the rest from doing the like . They were more numerous in Ireland , and that not in One County or Two , but throughout the whole Kingdom ; where they imitated the English Quakers , in withdrawing from , neglecting and dispising the Publick Ordinances of the Church , celebrating Conventions and Assemblies among themselves , for managing their Religious Interest ; putting themselves out of the way when call'd to pay Tithes , or contribute to the Reparation of Churches , or to give Oath upon any occasion : Some of them would publickly do prophane Work on the Festival Holy-Days ; some run into the Churches , and Disturb the Sermons and Prayers with their idle and bold Harangues : others stand in the Streets and Market-Places , exhorting People to Repentance , disparaging all their Actions , and extolling their own ; filling the Air with foolish and impertinent Discourses . For which Reasons they were no less persecuted in this Kingdom than in England , severe Penalties and Fines being indicted against them all , which if they refused to pay ( as they all did ) they were cast into Prison , and so hardly Treated , that some of 'em dy'd of Sickness and Diseases contracted in Prison . In some places the people oppos'd their keeping Conventicles together , Dragging them out of their Houses , Pursuing them in the Fields , apprehending and imprisoning them and if they were assembled , they broke into the Houses by Force , smiting and beating them ; and stripping their very Cloaths from off their cacks . All this was done unto them in some plac●s by the Mob , and Refuse of the People , and Vagabond Soldiers , ( next a-kin to Robbers ) who were cloath'd with no other Authority but that of their Hands and Swords . Which was also conniv'd at by their Commanders and Masters , who not only suffer'd these Outrages to be committed , but sometimes they themselves did things inconsistent with the Dignity and Gravity of their Station ; For if at any time the Quakers spoke more boldly to them in Publick Places , or when irritated , gave them Tart Answers , they would presently set upon them , all in a Body , ( for Revenge admits of no Delay ) branding them with the ignominious Titles of a cursed impious Crew ; Nay , Kaining and beating them soundly . And even among the Ministers of the Churches , there were some , who not contenting themselves to have Excommunicated them from their Society , deliver'd them up to the Judges to be further prosecuted and punished . The only Moderation and Meekness us'd towards them was by the Parliament . I have already told , in the beginning of this book , what advantage and improvement redouned to the Doctrine and Religion of the Quakers , by the Diligence and activity of George Keith and Robert Barcley , who were more than ordinarily Instrumental in advancing the Interest of that Society . And now because the scope and design of this Treatise is to give a view of what are the Opinions these men maintain , and so Religiously observe ; and by what Authors , and after what manner they were first invented and Published , for the Defence of which they have undergone so many Miseries and Dangers ; I shall here shew how that the Chief Cardinal Doctrines of these Men , which are Fundamental to all the rest , were after this time taken into task by George Keith ; and in various Writings , partly handled and exprest more distinctly and politely , partly chang'd and represented after the Image of the Idea's of the Ancient Philosophers , not in that new Dress which the Quakers at first affected ; designing afterwards to give account of George Barcley in his own time and place . Keith first apply'd his Mind to Write in the year Sixty Five , and continued in that exercise for many years ; all his writings were originally in English , except some few sheets . He having observ'd that the Quakers wrote but very obscurely and perplexedly , of that Divine light which is in every Man , and of Christ dwelling in him , which they place for the principle and foundation of all their Religion and Doctrine ; and being a Man of a subtile and acute Wit , has accurately represented , what they had but rudely and lamely begun , concerning that Doctrine ; displaying it in this manner : God has given a light unto every Man , which he plac'd within him ; Which cannot be the mind , or humane reason ; for that is innate , whereas the light is adventitious and given to him from without , to command and govern his Reason . This same light is the Seed of God , or Instrument whereby Men fallen and corrupted through sin , are born again of God. And this is a substance , a part of that invisible and spiritual substance of Jesus Christ the Son of God , that divine , invisible , spiritual and heavenly Man. For Christ is so the Son of God , that he is made to be such a Man by a Divine vertue proceeding from God. So Christ , and by him God dwells , and is implanted in every Man , nay , in every Creature . But since Men have made defection from God , corrupting and depraving themselves altogether , Christ and God is dead , and extinguish'd in them ; but not totally ; So that Christ being mov'd with pity and compassion towards Men , and remaining in some measure within them , do's so help and assist their miserable impotency , that he moves from within , incites , and admonishes every Man , that they would give ear to and follow Christ , their light ; and that laying aside their wicked manners and evil opinions , they would submit themselves to Christ , embracing and adhering to him , thus expecting his divine vertue within them ; proposing him for their guide and conducter in going about duties , and maintaining the same , imitating him in every thing as their Master . Which if they do , Christ revives and lives within them , establishing and renewing an Union and Communion with them , and becoming righteousness and salvation unto them . So Christ becomes meat , heavenly and spiritual food unto Men. And thus in all Ages , the Godly did eat the flesh and drink the Blood of Christ . And so indeed Christ is in the ungodly , tho hiddenly , and as if he were quite away ; from whence it is that the Scriptures sometimes say , that Christ is not in them . But he is so far within them , that when they are selling and enslavening themselves to sin , he suffers and is afflicted by the same ; and through the infamy and piercing of his own Body , which ensues from this their wickedness , he is oppress'd with grief and anguish , as if he were again fastened to the Cross . This Christ is to be ador'd and worshiped , as being that Divine , heavenly and spiritual Man , not as being an External Man born of Mary . This opinion of Keith concerning these Articles , was first invented and publish'd to the World by Men of no good Name , ( which Keith was not ignorant of ) Hereticks , and such as were addicted to the Schools , and Discipline of the Gentile Philosophers , especially the Platonicks ; but it was only scatter'd here and there , by parcels in their writings , not Collected into one entire system till in the last Century , William Postell , a Frenchman , publish'd it openly in the same entire form that Keith has done , ( tho I have certainly inform'd my self that Keith knew nothing of it ) in a particular book set out on that occasion ; but it was accounted so foolish and silly by the Learned World , that none of them thought it worth their while to write against , or confute him and his writings . And these were the positions so long invented and retain'd before Keith , that this same Keith was advancing and proposing in several books wrote by him , vindicating them from what objections were either obvious to himself , or mov'd to him by others . But he took care that these his books , should be Printed without the knowledge , or advice of those of his own Society ; and therefore sent them to Holland to be Printed , lest any of the English should come to know it . Now there being two principal parts of this Keithian Doctrine ; the first concerning the presence of God and Christ , not only in Men , but in all his Creatures ; the second concerning the indwelling and operation of Christ within Men ; there was none found among all the initiatory Apostles of this Society , who either maintain'd , taught , or publickly mention'd that former branch of his Doctrine . Yet none of the Quakers wrote against him , neither did those who assembled among themselves , upon such like occasions , condemn that principle , being tender of his name and fame , and judging it reasonable , that this one errour should be past over in silence , because of his other good Endowments and Accomplishments . But as to the latter part of his sentiments , there was none among all those who profess'd themselves Quakers , that did not embrace it for his own opinion , subscribing to it as the singular and peculiar Doctrine of their Church ; except some few insignificant thick scull'd fellows , that liv'd in some remote and hidden Corner of the other Western World. There was yet another Tenet which Keith was not averse to , but he was unwilling to obtrude it upon any , for that those of that Society did not desire it should be receiv'd or entertain'd , for their common Principle ; it was that of the perpetuity of Souls , and of their Transmigration and Variation through several bodies ; which proceeded at first from Empedocles , Pythagoras and Plato ; and was afterwards variously trimm'd and furbish'd about some hundred years ago , by those pratling Jewish Masters , call'd Rabbius , who not only tell but write when awake , whatever they have dream'd upon that subject while asleep ; particularly by R. Jitzhakus Loriensis , in a tractate wrote in Hebrew ; and in these our days is reviv'd by Baron van Helmont , who hath deck'd it with all the necessary Ornaments fit to procure it Reception ; an Author famous for the splendour of his Nobility , and his insatiable desires after Knowledge and Learning , which he accounted the most comely and laudable Enjoyments he could be Master of ; who because he lives well and has not whereupon , is deem'd by his friends to have found out the Philosophers Stone . This Man living in England at that time , conversing among the Quakers as one of their Society , had occasion frequently to converse with a Noble Countess , that was a great admirer of Knowledge and Learning , and to reason with her out of the Book of Plato , concerning this Platonical Doctrine , and came that length with her , that both he and she embrac'd the same opinion for a truth ; and because Keith was oftimes present at their Conferences , they bring him in also to take share in the same opinion . Which being made known to the Quakers , Helmont , who was a stiff Defender of his own Opinions , which they look'd upon , some of them , as Dangerous Innovations ; others , as foolish Errors , and Distracted Notions , became suspected and hated by them ; upon which he bids farewell to them , and all their Society , proceeding not only to Vindicate his Opinion , but because he thought it yet rude and unpolish'd , to refine and adorn the same , instructing himself again and again out of the Jewish Writings , of what might be serviceable to his Design , digesting his Thoughts into this Form , which I give you a Draught of in as few words as possibly I may : Before the Souls are united to their Bodies , they exist in another World ; after they are united to the Bodies , each of them has its day of the Divine Visitation , after One Thousand Years , given to it for this End , that by absolute Holiness and Sanctification , it may prepare for Eternal Felicity ; But if it abuse the Goodness of God , that it may expect to be condemn'd to that long and terrible Punishment which God hath prepared for them at the expiring of this their set Time. But this Space of a Thousand Years is not continued and undivided , but distinguish'd and circumscribed by Twelve Revolutions or Circnits of the Soul into the same Body , except unto some of the Saints who are purg'd and sanctified enough in the first or second Cireuit . And these Returns happen after Three Hundred Thirty Three Years and Four Months . But while they are out of the Body , they do not advance or proceed in Piety ; therefore if they be good , it goes well with them ; if ill , they fare the worse . Those Souls which before the Death of Christ were translated from this Life , and were not saved , when they return to their Bodies , may obtain Salvation through the Gospel of Christ . But those since the Death of Christ , to the End of the World , that have not heard of the Gospel , shall return again to their Bodies , all at one time , and in one place , and then shall hear with their Ears the Tidings of the Gospel , and obtain Salvation , if they believe . After that the Saints return to the Earth , the First Resurrection shall be , and all the Saints shall live upon Earth a Thousand Years without any Sin , even as Adam in the State of Innocence ; and after the Example of Adam , they shall be born of Virgins , being begot of God their Father . Then the Second Resurrection shall follow , when the Saints shall , after the Example of Christ the Second Adam , be made perfect , and consummated in their Heavenly Bodies . And lastly , The Felicity and Bliss of the Godly shall be Eternal , but the Punishment of the Wicked shall be Finite , and at length terminate in an End. But I return to Keith . I am firmly perswaded that Keith receives , and entertains these Positions , if not all , yet at least the chiefest and most material of them ; though he would not discover his Mind , in these Points , unto any , save those that are his Secretaries and Trustees , or that seem a little wiser than the rest . But he is not the only Favourite of these Doctrines ; there be others among them that are as fond of them as he , tho very few ; so that they are far from being universally receiv'd by all the Society . Nay , the Quakers shall not long tolerate any Abertors of such Principles to continue of their Society , if it be true , what I have oftimes heard from some of their principal Members . I have taken occasion to express my self more largely upon this point , not only for sake of the Quakers , but also of those who when they hear , or read of these propositions , and the books that treat of the same ( as not a few are curious to do ) are ignorant what is the original and beginning of these opinions , and thus are ready to Judge of the whole matter amiss . After this time , William Penn joyn'd himself to the Society of the Quakers , who after his fathers Death becaine Governour of Pensilvania ; a Man famous all over England , and renown'd even among forreigners , that are not quite ignorant of the English affairs ; by whose accession to that party , counsel , assistance , diligence and activity , the interest of the Quakers was much enlarg'd and amplified ; not indeed all of a sudden , but by degrees ; It shall not therefore be improper , according to my method of describing these great Men , which we have follow'd from the beginning , to subjoyn an account of the occasion and manner of his Conversion to this Religion , his Love and Zeal for it ; and of his Wit and Conversation . William Penn , his father was Vice-Admiral to the English Navy , a prudent and grave Man , who behav'd himself so , in the midst of the Distractions and Dissensions in the Government , that according to the Divine Religion he was faithful and honest to his Neighbour . This father having design'd his Son ( who was not born to him but to his Country , and to the Common-wealth ) for some publick Remarkable Station in managing publick concerns , not for being merely intent upon raising and encreasing his private fortune , took care to have him well instructed in all Divine and humane Offices , and sent him afterwards to the University of Oxford , that among the rest of the young Gentlemen of that place , he might exercise his mind with the study of Learning and liberal Arts. Then afterwards he went to France , and staying sometime at Paris , appear'd frequently at the French Court. At this time being yet very young , he gave great testimony both of his stoutness and continency , defending his Life boldly from the assault of an Enemy and a Fencer , who sought to slay him , but withal sparing the Life of this his Adversary , when it was in his power to have kill'd him . Having return'd to his own Country he went into Ireland , where he heard many things of the Quakers ; and not being altogether an Enemy to their Doctrines and Conversations , he freequented their Meetings . This was the year sixty six , and of his Age twenty two , It happen'd that when he was present at their Meeting , the Magistrate of the place came and took both him , and the rest of the company Prisoners . But he was so far from being frighten'd by this sudden and unexpected accident , or from being tempted to withdraw from their party and profession , that even in Prison he applied his mind more eagerly to their opinions , after having understood of them more fully what were the peculiar properties of these Men , either in Doctrine of Conversation . The father was ravish'd with Admiration , and not a little angry at his Son ( who was the only hope and comfort of his parents , and who on the other hand pay'd the greatest respect and reverence to them , imaginable ) who was thus become the disgrace of his family for ever , and the reproach of all his kindred ; and express'd his violent and severe resentment both in words and deeds ; and when after all he saw it impossible to reclaim him , he discharg'd him his house , threatning to disinherit him . Unto this his fathers anger were added the reproaches , revilings , and enmity of his fathers Domesticks , and his ancient Companions both at Court and else where , with whom he was Educated , and had Convers'd much before , and also of the Ecclesiasticks , who formerly render'd him all manner of Love and Friendship . Unto all which disadvantages Penn oppos'd this one remedy ; the integrity of his Life , as opposite to the ill reports that were scattered abroad of him ; and the constancy of his mind and body , to counterballance that weight of afflictions that surrounded him . And by these two properties he brought his affairs to that pass , that his father not only receiv'd him into favour again , and became as fond of , and kind to him , as ever he had been disgusted at him , comforting and refreshing his afflicted and humbled Son ; but also in his Will left him heir of all his Riches and Enjoyments , encouraging and commending his singular piety and fortitude of mind , exhorting him to persist in the same . Moreover , when the father observ'd what heaps of envy and hatred his Son had drawn upon himself , what evils were yet impending upon him , and what difficulties he might come to grapple with ; he , when lying upon a bed of sickness , and looking for certain death , sent to the Duke of York . High Admiral , who ( as Penn was by place next to him ) was in dignity next to the King himself ; and if he surviv'd his brother , would undoubtedly , succeed him since destitute of a lawful off-spring ; he sends , I say , some of his Friends to this Duke , to desire of him in his Name , that he would recommend his Son to his brother the King , and that he himself would preserve and defend him ( who had already suffer'd so much ) from what persecutions and oppressions might attend him ; and unto which both he and all the train of his Associates were so subject to . Which both the Duke and his Royal Brother the King granted him , because of his great merits towards his Country ; tho they could not so defend his Son always , as to prevent his Imprisonment at sometimes . But it is not here to be omitted , that Penn , the father , lying upon his Death-bed , and when drawing near to his last exit , which he certainly knew to approach , took leave of his Son in these his last words ; My Son , remember to serve God the Omnipotent King , so constantly , and to prefer the same to the service of Earthly Kings , and all things besides . Which if ye do , and if you and your Friends persevere in your simple and innocent way of preaching and living , verily ye shall make an end of all the preachers to the end of the World. Which words of the dying old Man do not obscurely insinuate what his opinion was of these Men , and how great affection he had for their sect . Now as to what was the Wit and Spirit of William Penn ( the son ) from his youth , what promptness and dexterity of discoursing attended the acuteness of his wit , what knowledge of Tongues ( such as are usual among the Learned ) and of things , what Temper and Conversation of life he was of ; I had rather the Quakers , or any body else , should give you an account than I. For I know well how difficult and troublesome it is , for any Man to interpose his Judgment of a matter , in which the Judgments of other Men are so various . But certainly , tho my pen were silent of him , his own Writings will speak him forth to be the most eminent member of all that Society ; for while in his Writings he studies to Accommodate all to the capacity and understanding of the Vulgar , yet the variety and abundance of things therein contain'd , his language and style , especially the gravity of words and sentences , which when he writes of Theological subjects , are connected and intermix'd with whole chains of quotations , from the Holy Scriptures , do so evidently testify of him ; that unless one be malitiously envious of the vertue and praise of another , he must acknowledge that he is an eloquent and well spoken Author . The Quakers fed themselves with so great hopes of him , that presently they allow'd him to do the part of a teacher among them ; and their esteem of him was so great that they did not doubt to call him the perfectest of them all . Nor is there any among them , who do's not acknowledge that there was always an exact consension , and agreement betwixt him and all the rest of the Quakers , about all the Articles of their Religion . This was singular in him , that he always esteem'd more slightly of these things , which pertain to the knowledge and speculation of sacred and divine matters ; and chiefly oppos'd himself to the forcing and constraining Mens Consciences to any Religion , or persecuting them upon a religious account ( than which indeed there can be no greater cruelty and oppression us'd ) pleading for a toleration and liberty to all Religions ; so that he would not only have the Quakers tolerated the exercise of their Religion , but likewise all Men at least that are accounted Christians ) to be admitted to places of Authority and trust in the Government ; not excepting the Socinians with their wanton little tricks ; nay , nor the Papists , a people so inveterate against that his Religion , and all other Religions different from their own ; so bloody , cruel , and thirsty of Christian blood , that when they have exerted their utmost and cruellest efforts , are yet never satiated . And Penn was so sensible of the ill demerits of these Men , and so well acquainted with their temper , that he us'd to say , That the Quakers had reason to fear none so much as the Socinians and Papists , who would be last of all in the field against them , tho they had vanquish'd all other Religions . It seems Penn had a design to shew himself an Abettor of all Religions whatsoever , or to encourage that opinion of him , which then possess'd every Mans mind , that he was deceitful , and in his heart a Socinian , or ( as others believ'd ) that he was a Papist , and not only so but a Jesuit : The Quakers did not agree with Penn , about these Libertine Principles . His notions of the Christian faith was , that in order to the maintaining of that , there was no more necessary than in general to believe the Scriptures , and love them as the word of God ; and believe all the fundamental Articles contain'd in the same . By these fundamental Articles ( a term much in use among Divines ) he understood such propositions , as are expresly and in explicite terms deliver'd in the Scriptures ; or so evidently attested by them , that all Men who are honest and sincere-minded , cannot but discern and comprehend the meaning of them . Which being laid down for a Principle , he thought that whoever gave due respect and reverence to the Scriptures , and acknowledg'd Jesus Christ for the Saviour of the World , might be truly accounted a Christian ; and that all such Christians both may , and should agree and write among themselves . For which end he Recommended to all Christians , to write a general Confession of their common faith , consisting only of some few general , necessary and plain truths deliver'd in Scripture terms ; but it is easy for any Man to Conjecture what effect such a proposal would have had . Moreover , he reason'd further after this manner ; that the most part of Christians that imagin'd to themselves , that they knew any thing , bended all their faculties only upon the Speculation and Contemplation of what they knew ; whereas a speculative life is not so becoming and necessary for a Christian , as an active and practical life is , and that all manner of knowledge is but a meer shadow that do's not tend to action , a solitary and wandring Planet , that produces no fruit for the good of the publick . Where he chiefly applied himself to the study of such Sciences as treat of the manners of Men , what vices are to be eschew'd , and what duties towards God and Man are incumbent upon us ; and approv'd mightily the practice of the ancient Christian in the first Ages after Christ , who made moral Philosophers teachers and Masters to their Christians youths ; and who accounted none fit to be a Doctor among them , who was not instructed in the Philosophy of the Gentiles , as being the best rule and method of living . He was very serviceable to the Quakers by his Writings ; being fitted and well accomplish'd for that work by his acute Wit , and eloquent Pen ; and also able to serve their interest , because of his riches and affluence of fortune , together with his favour and weight with the King ; and as he was able , so he was very willing , frequenting the company of the Quakers continually , labouring by all means to advance their cause , defending it from all opposition and injury , demeaning himself so forwardly , that he seem'd more Sollicitous for them , than for himself ; but withal not forgetting to plead for the liberty and admission to publick offices , of other Sectaries , especially the Papists , insomuch that he was suspected to be one of their Gang , and at last came to be envy'd and hated by the Quakers on that account . But he was so bent and eager for this liberty of Conscience , that he would have none professing the Name of Christ excluded from the same ; But of this I shall have occasion to speak more appositely afterwards . When at this time the Adversaries of the Quakers relented and slacken'd their persecution against them , the Quakers took occasion not only to assemble and congregate more frequently and publickly , but to prepare and amass all things necessary or conducive to their mutual help and establishment , or to the Ornament and Splendor of their Churches . From that time they introduc'd a new and more acurate Oeconomy , Partition and Administration of all their affairs ; keeping some order among their Ministers , who likewise had their Meetings and mutual Congresses ; and began now to be orderly call'd and prepar'd for that work ; they introduc'd also a form of discipline for censure of Actions , and a certain Solemnity for confirmation of Matrimony . The manner and form of all which , is not so easily to be Learn'd from their Writings , which do not touch upon these things , as from their own discourses and converse , for they do not use to conceal any of these matters , especially if they be seriously and gravely ask'd , without any suspicion of a design . These Men did always object to the Protestants in England , and elsewhere , the Hierarchy of their Church ( accounting it a most vitious and sinistrous order ) or the ordinary distinction of persons , and distribution of Offices in the Church ; particularly the excellency and jurisdiction of some Persons , and the variety of Government and Administration thorough so many degrees of places and dignity ; for they imagin'd the Church to be all one body , of which each particular Member has its Office allotted to it , in defending and edifying the Church , according as they are capable to be useful either to the publick , or their Neighbour ; pretending , that since no gifts are given by God in vain , or which do not produce their proper Fruit , there be as many Offices in the Church as he has given gifts ; even as in the humane body all the Members bear some proportion in advancing the good of the whole , so it is in the Church ; in which nothing of Government or Authority is to be us'd , but only Ministry and Mutual service for the good of the whole . So from that time the Quakers were of these thoughts ; which they maintain to this day ; acknowledging an Association and Community , and also direction and administration in the Church ; desiring that those who excel others in Wisdom and Vertue , should be had in greater respect and esteem , and be accounted preferable to others in order and function ; So that among them whoever of either Sex , is eminent for Ingenuity and Goodness , excels in Dignity and Office. They have also some who constantly addict themselves to the Ministry of Preaching the Gospel . Those they call Ministers , or by a joynt kind of Speech , they say they are in the Ministry . Some of these Ministers do not confine themselves to one place , but range up and down , trying what new Proselytes they can gain , or designing to oversee and confirm those that are already incorporated into that Society . These are as Apostles to the Sect , others fix their abode at one place , and watch over their particular flock as pastors . There be women also that follow the Example of the Men. It shall therefore suffice to have given caution in this place , that whatever we have said , or are about to say further concerning the Males of that Sect , is to be understood according to that Regula juris , which comprehends the feminine Sex under the masculine . Next unto the Ministers are the Presbyters or Elders , who exceed the rest , as in Age and Experience , so in Wisdom . These take counsel together with the Ministers for managing all their Religious concerns ; who together with them , or with others eminent for prudence and wisdom , are carefully to observe all accidents that may fall out in the Church , and to see that all things therein proceed right ; as , if any make defection from their faith , or commit an open manifest sin , or be suspected of any crime , or have done any thing culpable against his Neighbour ; if any thing be wanting for the promotion of unity , concord , and peace among themselves ; they presently come to rectify it , or else send those they repose trust and Confidence in , to do all that is necessary for advancing the good desired , or removing the evil that incumbers them . Their office is likewise to visit the poor and needy , and relieve their necessities ; also to take care of those who conceal and are asham'd to own their poverty ; of the Orphans , widdows , old people , the afflicted and miserable , and the sick ; unto whom they are to afford what is necessary for their sustenance and relief ; for which end the Quakers say , they make Contributions of Money , putting it into chests , and distributing it as they have occasion ; These Men are also to allot every one their particular offices and functions , which they are severally and distinctly to perform . Stephen Crisp wrote a monitory Epistle , to all Churches concerning these offices , which is very well worth any Man's reading . All the Quakers when ask'd about these matters , do mightily extoll and magnify the diligence , liberality , and bounty of their Associates one to another . However , these Elders and the Ministers , do frequently conv●●n among themselves , for deliberating about the affairs of their Sect , and the necessities of their Church ; which Conventions are somewhat like , to what the English and Dutch call Presbyteries and Synods , and the French , Consistories . There were of them in Holland , who , because no Society could be laudable and permanent without Government and Laws , propos'd to have an Ecclesiastical senate constituted in every Church , consisting of the ancient Elderly Men and such as were married ( excluding Batchellours ) who should have the Government lodg'd in their hands , and order every thing according to certain Rules and Laws , laid down by them . But others oppos'd it , pretending that it would introduce a new Hierarchy , and interrupt their Community , and restrain and suppress the gifts of the Spirit . They have likewise Meetings like to those we call Classes , and provincial and national Synods , or Councils . These conventions are Celebrated oftner or Seldomer , as the number and variety of their Churches is ; but so as to Allot each Sex ( Men and Women ) their distinct and particular Meetings . Wherefore if the Churches be more numerous or large , the Seniors or Elders with the Ministers meet frequently , chiefly on the first days of the weeks , and also on other days , at which time , after having Communicated their thoughts one to another , they confer and consult together what is to be every Man's task , what part of the charge he is to undertake , and what is incumbent upon him to do . Other Meetings are appointed every fourth week , in which they deliberate of the affairs common to the Church . Others every three months in which they consider of their provincial affairs , and such as are remitted to them by appeal . In these they inspect into , and Recognize all Books that are Printed , after they have been perus'd and approv'd by the Censors appointed for that purpose . The Acts of these assemblies are put into Registers , of which some are very curiously and Elegantly done . They have Anniversary Synods in every considerable Kingdom , to whom belongs the care and administration of all the affairs of that Kingdom . In England , they have a fix'd Anniversary Synod , on the 3d. day of Pentecost according to the English calculation ; which they pitch'd upon , not out of any superstition , ( for they are as averse and estranged from Religious observation of days , as any people in the World ) but that the time might be determin'd , and every one have sufficient information of the same . This Synod continues sitting for three or four days only , unless some extraordinary business be tabled before them , which requires much debate , and is hard to be decided , as it happen'd in the year ninety four , in the case of Keith , when it fate whole twelve days together . Delegates also come to this Synod from the Churches in all other Countries , or places where the Quakers obtain any footing ; but these must be such as are in the Ministry . At their first Meeting together , liberty is given for all manner of people to come in and be present , which time is spent in Preaching , Praying , and Thanksgiving . After which the Delegates retire all into one room . They have no president to their Meeting , which place ( they say ) is supplied by the Holy Ghost ; but they have a Clerk who marks down every thing , that is mov'd before the Assembly . It would be tedious and needless here to insert any further account of their Councils ; for there be stories enough flying about of them ; only I shall here remark what are the subjects mostly treated of by them , when thus solemnly conveen'd . They take into consideration , all that may pertain to the general good of all the Churches . They lay before the whole assembly the State of every particular Church , especially if there be any thing memorable , or worthy their consideration . They make a Catalogue of the sufferers for Religion ; describing what their sufferings were , or for what causes they were inflicted . They examine all singular or rare events and accidents . They decide all Controversies and Differences . They enquire into the Lives and Conversations of their Ministers ; and check those who perform their tasks negligently or remissly ; or who through officiousness and impertinency affect to be Ministers of the word , forsaking the offices that become them better , and are more indispensably requir'd at their hands than this , which they usurp to themselves without invitation or call , running up and down as invested with this pretended function , and turning it to their private lucre and gain . They admonish and exhort one another , to be careful and diligent in the tasks alloted them , and to conform themselves to the dignity and gravity of their respective offices . They settle a standard for these things , which relate to Domestick cares of Christians in their Families , especially to the education of Children ; endeavouring and exhorting by all means to be aware of these two destructive Evils , which are more Consequential than all others , viz. Indulging their Children too great liberty , and decking and adorning their bodies too gaudily ; lest by so doing they occasion sin , and contract infamy to themselves . They take care also for the redemption of Captives , and relief of the poor ( such of them as are known to be well and virtuously dispos'd ) and consult of many other things , for giving mutual assistance to one another . When the Synod is dismiss'd , all their Acts and Decisions are enregistred by the publick Authority of the Synod ; which are afterwards copy'd from the Records , and Printed , in order to be sent to all the Synods of their Associates throughout the World , or to any particular Country Associated with them ; of which Prints I have several Examples by me . As not a few before in England , so the Quakers did always invey against the Liturgy ( which was laid aside , in Cromwell's , a directory being substituted in its place , and again restor'd in K. Charles's Reign ) as stuffed with the fopperies of Popish Darkness , superstitious and ill placed Lessons and Prayers , Ornaments , Dresses , bodily Actions and Gestures , and many rites of observing holy days . These the Quakers did vigorously oppose preferring the simple Exercises in their Meetings . When they meet , after a long silence , and quiet Recollecting of their thoughts , they make it their whole care and business , earnestly to wait for the coming of the Spirit , till at length they be mov'd or stir'd up to hold forth ; and then they pray , preach , or sing , according to the Spirit 's sudden impulse . In like manner the rest sits still to hear . For while they stay in the place where they worship , bending their thoughts inwardly with regard to the Spirit , they look what he does or Dictates within , and where they perceive the speaker to be , thither they direct their minds and attentions , searching themselves , they bring all home to their own Conscience ; And thus while the Spirit delays his coming , each of 'em prays inwardly unto God for himself ; sighing and groaning now and then deeply , for great striving , and contrary affections . They sometimes move themselves , or are moved so far , as issues in a great trembling of the body , not only of some but of most or all of ' em . This , 't is said , does often fall out by the resistance of 〈◊〉 secret insinuations . I was told by one worthy to be believ'd , at a certain time they fell all so a trembling , he himself being one , that the place was shaken as 't were with an Earth-quake . If it happen that none of 'em obtain the presence of the Spirit , when he is not pleas'd to move 'em to speak , they sometimes all go away as they came , without uttering a word among ' em . But even then they say , they lose not their labour , for every one carries away some advantage for himself , and while one prays for another , thence also some profit does result to the rest ; yea , while they pray for them who come only to look on , laugh , sport , or scoff , they say , such receive a wonderful virtue ; to better their Life , and hasten their Conversion . Thus they do in their common and publick exercises : They worship God by praying , praising or preaching , according to the various Agitation of the Spirit . Sometimes they worship in all three kinds ; not promiscuously , but one by one , unless it happen they sing all together . But their chief and solemn exercise is the preaching of the word . This principally consists in proposing a certain theme for Edification , or exhortation to some duty . And because they think , the power of the preacher is not placed in words , or bodily motions ( unless the composure of his Voice and Countenance , be suitably managed with simplicity and gravity ) but only in the worth or weight of things ; they affect not form , or Method taken from Rules of Art , but make use of plain and obvious words ; not intending to gratify the itching of the Ear , but to express the interior feeling of the Soul , and make an Impression upon the hearer's mind , with an active Air not of gesture , but of face and utterance . They sharply censure Theologues for becoming Ethologues or Mimicks , whose Eloquence does wholly consist in Gesticulation . Their prayers are mostly doleful Lamentations , the lower they be , they esteem 'em more dutiful . They sing and praise , not by a regular pronunciation of words , or musical Melody , far less by the Numbers of metre or verse ( which sort of singing is never lawful with them , but when one of 'em has an extemporary faculty to compose ) but in the collision , sound , and stretching of the voice , almost as the Spaniards , or Moors in Afric , if you have ever heard 'em , as I have 'em both , frequently singing in their own Countreys . And thus not only one or two , but all that are present do sing with a sweet and pleasant voice . In such exercises the Ministers are the most frequent and chief Actors ; tho none of the rest are excluded but those that are foolish , troublesome , or strangers . They don't only take heed what any of 'em says , but also what forms or words he uses . As many if not all things among 'em are singular , so they agree to no other Communion but their own● ; hence if a Cunning or Insnaring mocker come in , and begin to ape their discourse or carriage , with their words and looks they mark him as a scoffer , and then forbids him or else thrusts him out . And this is their publick worship . In private they spend much time and pains in meditating , praying , reading , especially the word of God , in teaching their Servants , and Children , both in those Arts and Manners that concern civil Society ; and also in the worship of God , and Christian Conversation , with a lively instruction , which they call Catechizing , to which use they have books very properly adapted . Moreover , it 's also their custom in their houses , never to express a Religious duty with an outward voice , as praying to God , craving his blessing , e're they take meat , or go to bed , till they feel the excitation or impulsion of the Spirit ; while they want this , they 're content to think with themselves , what they esteem convenient and agreeable , and talk silently with their own mind , without External or vocal expression . From whence arises the mistake of some , and malicious calumny of others , that the Quakers never pray unto God , but like beasts rush upon every thing inconsiderately . Which they wou'd bear more patiently , came it only from the Rabble that 's ready to swallow up the belief of any thing ; and not from a seeming better sort of Men , that pretend to digest , speak , or write nothing but what they 've put to the touch-stone for Confirmation . Tho they 're greatly devoted to the Publick Worship of God , yet they 're very averse to all Superstition , which none but the unfortunate , unwise or irreligious do ordinarily pursue : Thus they often meet for the service of God : For that they 've their Houses in some places very fair and large . Out of these now you 'll seldom hear 'em disputing or discoursing with others , of those things they 're willing to teach concerning their Religion , or Duties of Christians ; though formerly in the Streets , Markets , and other's Churches , they forbore not to declaim their petty preachings . When I ask'd the Cause of their discontinuing that practice , the same Necessity and Occasion remaining , they gave no other Answer than , That it is not now the Holy Ghost's Will. They agree with some Protestants , in owning no Holy-Days , but they disagree in this a little , wherein some Protestants also herd with 'em , being displeas'd that the First Day of the Week is observ'd , which from our Lord Jesus Christ we call the Lord's Day , and that by the Force of the Fourth Command . They indeed acknowledge it very necessary , that a time be set a part for assembling to worship God in publick , and that then Christians shou'd refrain from working , and that the Lord's day is very proper for that purpose ; wherein the Apostles and Primitive Christians met in one place . Therefore on this and other days , they have publick Meetings as occasion offers . In great and Populous Cities , as London they often assemble almost every other day , and that with such a confluence of people , that when there can't so many be crowded together , so as one may have way for another to get out , some of 'em in the throng are taken with a ●unting ; but by vinegar , they have for that use , are refresh'd and restor'd : This gave rise to that pleasant story , which , as every rumor , taken from an ill resented Action of some one of 'em , overspreads the Minds and Discourses of all , that the Quakers , at their Meeting have a bottle of liquor , which whoever drinks of , is immediately made Quaker , As these with many other unquiet Men , did most bitterly Tax some Protestant practices , as preparing Licensing , ordaining and maintaining of Ministers , so of late they 've begun to jangle among themselves , and more and more draw one another to their contrary Injunctions : On these they now more eagerly insist . They were , and as yet are greatly offended , that those , who aim at a sacred function , shou'd be form'd and imbellish'd with those previous studies . whereby they gradually arrive at that province . And thus they reproach Parents and Friends , who devote Children to the Ministry from their tender years , as if they were design'd for some Trade , Traffick , or civil business , that they may exercise themselves in the Employment for a Livelihood , so that the office , Religion , Faith and Piety , are made matter of , and not preferr'd to their gain ; that Children shou'd be thus educated for offices of this Nature , and delivered to the tutelage of teachers , however they be inclin'd , or whatever Spirit they be led by , tho they do nothing but commanded and constrain'd , while as in other occupations , we consider what a Child's Genius prompts him to , and our designs and purposes are hitherto referr'd . That Boys are so posted to Schools and Colleges , without time to consider and search their Inclinations , that they may direct their Course according to the stream of their Temper , and after entrance are so inveigled with study and desire to attain , what they 've been forestall'd with advantagious thoughts of , that , being unconcern'd for the inlightning , and converting grace of the Spirit , when they arrive at some pitch of that sort of Life , they 're so tenacious , that nothing can occur to pull 'em from their purpose ; especially when the change wou'd be late , and Age comes on , so that they can scarce begin another profitable project : Besides , the rude and unpollish'd younsters , whose minds are impressible as wax , and of so soft a temper that they may be easily drawn out into any shape , whose prelections they 've once fix'd their Attendance on , those , with an inconsiderate rashness , they must ape and imitate , in all the thoughts and Actions of their Ministry and Life : And yet many run also headlong into Gaming , Idling , Rioting , and Wantoning . So at length they betake themselves to their Ministerial Declamations , and many wholly stretch all the Nerves of their skill , to talk only with a volubility of Tongue to the hearers , and some Courts complaisance of voice and gesture , placing there the Power of Doctrine and stress of Eloquence . When at this rate from prating Puppets they become perfect Orators , and are reck'ned worthy , after a Specimen , to be prefer'd to the care of the Lord's Vineyard , the Laurel's propos'd to him that knows best to scatter words , so as to feed the Ears and Eyes , with the grateful delight of Debonnair and Oratry ; Men taken with their chanting , like a Shepherd's pipe , chuse 'em for their pastors , while yet ( say they ) nothing that 's spiritual or savoury drops from their Lips , into the minds of the hearers , and they receive little but words , sitting to hear the reading of a few dry sentences , as stones on stones , and dead on the dead , which they then stand upon . This they say of Students affectations in the Schools . They acknowledge the understanding of Languages , especially of Hebrew , Greek , and Latin , formerly was , and still is very useful to understand and expound the Scripture , yet they take 'em not therefore to be necessary to the Ministry , which they wou'd have to be managed by the Spirit alone , nor so profitable , that one unacquainted with them , must be stil'd Idiot , Illiterate and of no autority . But Philosophy as it 's generally taught in the Schools , and School Divinity from hence arising , they not only think useless , but also pernicious , and a plague Destructive of sound Doctrine , brought in by the Devil , as the Idol of Lyers , and a hindrance to the knowledge of God and Godliness . They despise the distinguishing Titles of Ecclesiastick Dignities , as Masters , Licentiates , Doctors , Professors , &c. Saying they only tend to make him , that 's invested with the honour , taken notice of with greater respect , and so to swell him to a further Caprice , and affect a Lording it o'er his former fellows . They blame Protestants , for restraining Preachers , by Divers Constitutions , to a certain Number , and prescribing Laws of yearly revenues , imposing , or suffering themselves to be impos'd on , and not endeavouring that through Churches , at least greater , more preachers and teachers may be appointed , to teach and admonish all , publickly and privately , and execute other Offices of the Ministry , or be sent to labour in Foreign Nations , that these , that are strangers to God and Godliness , may be carefully imbru'd with the knowledge of both , that the Borders of the Kingdom of Christ may be extended and inlarged to the utmost ends of the Earth . Lastly , they charge the Protestant Churches , for maintaining their Pastors too profusely with Salaries . They deny not the provision of Food and Raiment for such , and other necessaries for a convenient life , nay , they own it to be suitable to the Command of God. It appears then , they differ from the present Anabaptists , both the open-hearted and more simple , and crafty and more reserv'd , who tho liberal of their labours , under Colour of Munificence , draws the unwary into their Ginns , that they may gull 'em of a daily sustenance at their pleasure . They wou'd neither have the study nor office of the Ministry , so to confine the Actions of ones Life , as to inforce the neglect of all other business , whereby he may furnish himself with a competency . They won'd neither have sixt Stipends given , nor pactions to intevrene twixt pastor and people , lest the latter be forc'd to give superfluously and sumptuously to cherish the luxury , and idleness of the former . They decry driving Ministers to their duty for gain , as illeberal Mercenary , Sordid , and Conductitious , that they may only work for wealth , which when got inclines 'em to do little or nothing , yea , gives rise to Avarice , Lust , Idleness , Wantonness , Riotousness , perpetual Contention , Ambitious , Domineering , and very grievous Iniquities . Whose houses seem's dect with an almost Royal Magnificence , who call themselves Preachers of Christ for Christ's sake , when they become so pompous neglecting their Office , despising their inferiors , oppressing with Tyranny their people , they shew how Antichrist of old got first entrance , and then footing in the Church . These the Quakers oppose , by a bare mentioning the manner of their Ministry which they constantly observe and reason for thus . Since all in the Church , as Members of the Body , have their proper gifts , they may also have proper operations and functions for the good of the whole . They say therefore , that every Member of Christ shou'd stir up and try the gifts of the Spirit in himself , and Minister to others according to what he has received ; If he feel himself dispos'd and led by the Spirit , he may , and ought to aspire to be pastor of a Church , and that when , or where the Spirit draws or invites : And this they make his Call , neither here do they require any Preparatory exercise , or particular Call from any certain Assembly , or Approbation of People , whether they be properly enchurch'd or not . Yet say they tho one thinks himself fit for , and by the Spirit call'd to , he must not yet rashly run upon the Ministry , till , by a company or general Meeting of Ministers , intrusted therewith , by whose invocation the Spirit may come , he be worthily approven . And so they try if he be fit for the office , or if it be expedient to confer it on him , warning him after he has taken it on him , so to labour therein that it it may be equally , for his and the Church's Ornament and Safety . Thus he 's Priested . They admit no preparing , ordaining , or Ceremonies , which Protestants use at Inaugurating Ministers , esteeming 'em foolish , fruitless and trifling . And that those new Preachers may be more glib at their work , they give letters from a general or particular Meeting , that remote Churches , where they 're sent , may receive 'em more readily , to which sometimes they Annex Commendatory Epistles from other famous Friends or Churches . As for the Minister's maintenance this is their Method . They order stipend to be taken , but what is willingly given , and so computed , that every ones Estate may be regarded , and no more than to Answer the occasions of Life to encourage Industry , not to kindle Luxury . But if any Minister be pinch'd with Poverty , by the narrow-soul'd Penuriousness of a People , they permit him to leave 'em , and shake his Shoo 's dust against ' em . So say they Christ commanded , and so the Apostles did . It falls out with Quakers as with other Societies to insinuate themselves with others upon slight Acquaintance , who , tho they carry themselves so and so in Company that know them , yet afterward , with Men of ne're so good note , their Words and Actions betray their Insolence ; and time lets their boldness and importunity creep out of their lurking holes . The frequent appearance of this foments the suspicion , that the Quakers are all a dissembling Generation , and that they 're so far from that Simplicity , which pretending to be the best of Christians they make shew of ; that they 're the refuse gather'd from the basest of Men. This the Quakers know , and grant there are some , who do neither by the seign'd pretence of that perswasion , nor cloaking the Motions of their deprav'd nature ; but while they adhere to their Fellowship , not knowingly nor willingly , but by common frailty , unexpectedly fall into gross wickedness ; and that there are others distracted with the Blandishments of this World , as not being able to indure its shock , who are so fetter'd with the thoughts of Riches , that they yield to the Pleasure and Idleness of a more delicate Life ; some also that are remiss and careless of their Children : And lastly that there are some that revolt from the best Examples and Institutions , as too harsh and rigid in the Eyes of the World , who , breaking the shekels that before chain'd 'em , affect a more beau-like attire , and a Courteous deportmentment in civil Conversation , as a certain mark of a good Education ; This is oft the case of women and those that are youthful . For those delinquencies the Quakers say , they have the Rod of Ecclesiastick Censure and Discipline : Which by Christ's Rule , in the Gospel of Matthew , they say they use gradually to practise . They condemn no Man till they hear his defence . They write to those that can't be present to Answer by letter , what they have to say . They more meekly wink at the unfortunate Slips of time and necessity , than the free faults of will and Inclination : As at present in England and elsewhere they refuse to pay Tythes for War , or maintaining the regular Clergy . But they 've been so oft vex'd and harass'd for this , that they may not again incur the like danger , they pay it in its season , not asking , why it s gather'd . Tho the Censors of manners think 'em here peccant , yet they pass it as an unavoidable weakness . Now for their Marrying . They often admonish the younger sort , not to rush on a matter of such moment , without consent and advice of Parents , which here may prove their happiness , or bane of their misery . They , that desire to be married , intimate it to their Church-Fellowship : They ask 'em if they be in earnest or have consent of Parents , kindred or Tutors , or if formerly married , if they 've order'd their Estate according to the occasion of a Matrimonial Life . Then they ask the Company , if they know any thing against ' em . After the Contract there 's made mention of the Marriage , twice on Lord's days , before all that are present : And sometimes only on monthly Meetings . When the time is expir'd , the Bride and Bridegroom with Friends and Acquaintances that are willing , come all to the assembly . There they 're ask'd if they do , and will love each other mutually , and to promise to preserve their Marriage honourably , their Soul pure , and the body clean as its vessel , and perform the Reciprocal incumbent duties , and never to part till that fate divide 'em , which is the common and unavoidable Lot of all Mankind . Then each of 'em opens their thoughts , according to what is prescrib'd in the Commentaries , subscribing their Names with those interess'd that are willing . Thus their Marriage is consummated . There follows some Feasting and Mirth , if the Company be for 't but without the usual vanities at such occasions , which only feeds the Guts , Ears , or Eyes , and awakens and nourishes Unchastity and Luxury . In England and elsewhere , their Marriages are now less frequent , since disapproved by the Magistrates as an illegal going together , and their Children counted bra●● of a spurious Birth : Having spoken of their Marriage , I shall also mention how they treat their Children . A few days after the Child is born , they call together the Midwife and other women , who were helpful to the woman in her Labour , and desire 'em to testify the time and place when such an Infant was born to such and such Parents , this they have recorded in a particular book , kept for that purpose in one of their houses . Of their funeral rites we have already . Discoursed ; It is the general Lot of humane Affairs , to continue short while in the same Condition , and have a short lease of Ease and Tranquillity ; After these people for a little had Rest , a new storm arose , which fell first on their heads , whose coming over to that party I mention'd at large , and then Rag'd against almost all the Members of the Society : For George Keith in Scotland , in the year 67 , was thrown into , and continued in Prison at Aberdeen for many months : He then wrote a book of the immediate Revelation of Christ in Man , which is a Summary of all their Doctrine ; the next year , W. Penn on the same score , was put in Custody at London , Penn and some of his Companions had a Conference with the Presbyterians touching their Doctrine of the Trinity , and Justification of Sins , wherein neither party could convince the other by Argument , Nay at last , not so much as hear each other speak : When this had given rise to a great Confusion , Penn being firm to his purpose , and restless till he had effected it , betakes himself to a Retirement for Writing . Shortly after he publishes a book , shaking these three Presbyterian Doctrines , pretending to fight with the Testimonies of Scripture , and Reason ▪ Implanted into the knowledge and understanding of Men , viz. That there is one God , subsisting in three distinct and separate persons ; that there 's no Remission of sins without full Satisfaction , and that Men are Justified by imputed Righteousness ; I make choice of those words , which Penn does in English , as suited to the proper Idiom of that Tongue , which now others , when they speak of Theological Subjects , do use . These words I suppose he the rather pitch'd upon , because the Presbyterians snarl'd at his former expre●●ions , about the first Article ; concerning the separate persons in the Trinity , as if Penn had been more verbal than real in his Controversies . This did not only inspire the Presbyterians , but also the English Clergy , with anger and hatred which broke out into Reproaches , that his book show'd his mind , and what he was , viz. A denier of the Trinity , and so , not at all to be suffer'd amongst Christians . Upon these Clamours Penn was Imprisoned , where he wrote a book call'd , The Crown not without the Cross , handling the Actions of Life and not Articles of Religion , not barren of things or swell'd with words but fruitful of matter , ponderous , and sententious for its phrases , and polish'd with the Ornaments of orat'ry , so that his Enemies Scruple not to praise his skill and industry . Penn was set free by the Kings desire ; who also , because danger seem'd to threaten his fortune which he had Considerably in England , and Ireland , ( by the endeavouring of some so to shorten his wings , that they might ne're again grow ) did so protect him as to prevent the seizure and confiscation of his goods . About this time by his Rashness , Boldness , and Impudence , Salomon Eccles felt the smart of what he drew on himself , which he might have avoided . This Zealot whom in the former book from a Musician we made Quaker , so Contemn'd the sweeter Children of the Muses , as to expose their Instruments to the cruelty of the flames ; He was no sooner made Preacher , than he Acted his part with such eagerness as answer'd the expectation of his own Party , and fill'd the Ears and Tongues of the contrary . In the year 67 he wrote a Dialogue concerning the excellency and use of the Art of Musick , betwixt himself as opponent and the Defendents of that Art , whom he brings in speaking and so silenc'd as to raise himself Trophies of Praise , and Victory ; The next year , he published a Challenge daring Presbyterians , Independents , Baptists , Papists , and all other Doctors and Pastors , to try by this Experiment with him , who were the true Worshippers of God : That without either meat or drink for seven Days and Nights , they might devout themselves to watching and praying , and they on whom Celestial fire should fall down , might be esteem'd to receive that Eternal Testimony , for the true Religion that 's acceptable to God : But there was none found so frothy or vain , as to enter the Lists with so foolish a Challenger ; tho these words pass'd unresented , what followed the next year had not the same success ; For Eccles in a town of Galloway in Scotland , knowing of a Popish Meeting at some distance , puts a Chassing-dish with fire and brimstone on his head , and goes to their assembly with three of his Associates ; and giving the fire to his Friends who received it on their knees , on the blazing of the flame , he denounces to all the sudden danger of being devour'd with fire , if they did not presently forsake their Idolatry : Returning from thence into the City , and repeating his famous precept , and sign , that they might also learn the wisdom to amend , who rewarded his Sermon and sign no better than with blows and ill words , and then with a Jayl , upon his Enlargement , and return to London , he Commences the like Admonition in Bartholomew-fair , to the whole Croud in the Ring of the Rabble , but , a sharp Man attacking him , had disarm'd him of his shield , and given him a mark , to put him in mind of that time and place ; had not another of some note and honesty defended Eccles with his naked Sword , and deliver'd him from the hands of the enraged Multitude : The Quakers themselves take such Actions to be unwarrantable and inconsiderate , not long after , Eccles went to Ireland , and at Cork , in the great Church , the service being ended , he thunders that solemn Scripture some so often abuse ; The Prayers of the Wicked are an Abomination to the Lord. Whence , being dragg'd into Prison , and then whipt through all the streets by the common Hangman , he was thrown out of the City as a Vagabond , and factious fellow , whose deprav'd mind , ill custom , and foolish humour stir'd him up to pervert and trouble the people . Afterward Eccles went into New England , where , at a Sermon , being greatly mov'd with anger , he Prophesied a Judgment as ordain'd by God to fall on a certain person , within a time he prefix'd ; but the falsehood of his Oracle giving him experience of his vanity , and afterward to confess , by a publick writing , the folly and error or his own Rashness ; having at length imitated an Ingenuous Man in this ; for as it 's best to do nothing to be repented of , so it's next best , by Repentance to repair what 's done amiss ; Whilst the Don 's of the Quakers were thus punished ; In England , Scotland , and especially in Ireland , their whole Society met likeways with great opposition ; for refusing to forbear their assemblies , which having mention'd already what I find to be observable , I shall here content my self barely to Name . Fox this year went into Ireland , yet did little there , but visit his friends , and advise each of 'em to what he Judg'd for their Advantage : Fox having thence return'd in England , and till then , by reason of troublesome Incumbrances , been oblig'd to lead a single life , having now got some liberty , and ease , grew weary of the lonelyness of a Solitary bed , tho otherways free , and pleasant in it self ; and in this mind , he addrest himself to Margaret the Widdow of L. Fell , his old Friend , with whom he had lodg'd ; and afterward , by the advice of both their Friends , he marry'd her , neither to supply the beggery of the one , nor gratify the lust of the other , ( and therefore they were less anxious for dowry ) but from mutual love : They liv'd , tho without any common off-spring , very lovingly to a great Age : I thought it not unseasonable to mention this , considering what that Frenchman has lately written of this pair ( who 's now if we may believe it a good Catholick , tho twice before a grand Apostat ) and of many honest Men in his French Treatise , not unelegant , if we look to the lustre of the Language , yet stuffed with lies for the laughter of the people . The year 70 was more worthy of our Remembrance : So many as persisted in haunting their Assemblies not paying Tythes , abating informers of what they demanded , refusing to swear , either lightly , or Solemny , were variously oppress'd , and afflicted in England : There were assembled to disturb , and suppress their Meetings , as extinguishers of the common flame , in one place the Magistrates themselves , in another , their Officers and Ministers ; In another Souldiers , and in others Church Pastors , with their Wardens , and Beadles , who coming upon them , when met in their Assemblies took a note of their Names , that after a Warrant they might deal with them according to sentence of Law ; sometimes this treatment was with force and rigour , It was mild to box and busset them with fists or battons , so violently that sometimes the Cudgels were split into pieces ; In Glocestershire , one taking a Ladder from the lower to the upper parts of the House , threw it down upon them with such rage and bitterness , that an old widdow woman among 'em , having her shoulders broken , soon after gave up the Ghost ; a few were Incarcerated , a pecuniary mulct being laid on each of their heads , of five , ten , or twenty , lib. ster . according to the quality , or Estate of the Person ; who had lent their houses to , spoken , or been present with them , were fin'd more severely ; In the mean time , much by covetous Officers , ignorant Souldiers , and void of humanity , profane Citizens , the dregs of the World , who cloak'd it from the honest sort , upon a faint suspicion , were snatched from the Quakers . These Informers treated 'em most uncivilly , and basely ; Sometimes they that were not present were fined , who , in a supposition , they were never away , were thought not to be absent now , but only to have hid themselves ; and tho their Meeting had been silent , without uttering a Syllable , it was held for certain , that their holy duties could not be perform'd without speaking , and so the speaker must needs have been present ; The Quakers tell , in one of their families , a friend , and stranger , being only present , Informers came to the Master , in presence of the stranger , as desirous to talk with him of a certain affair , and on his answering little , went away and inform'd , For having preach'd in an assembly of the Quakers , so , a severe Mulct was laid on the stranger and speaker : They say , many of 'em in the Country of Nothingham-shire , was trepan'd by tricks of the like nature . I was told by 'em , certain Rogues came among 'em compos'dly , and where the Quakers were silent , one of the fellows got up , and began to speak , and then also the rest , and falling on the Quakers , and goods of the house , Immediately carried all the latter away with them . In this persecution , the destruction of their Estates might be easily effected , since none of the Quakers redeem'd what was taken from them , nor , were they never so wrong'd , or hurted , wou'd bribe or oppose their presecutors violence ; which might easily have been done , had their principles suffer'd , when the unmannerly crowd , Claiming some thing due to each of them , instead of money , took away what they cou'd find , Oxen , and Cattel from their Lands , and Instruments for Husbandry , from their Houses , Merchandise , Housholdstuff , Featherbeds , Blankets , Vessels , and Rayment , yea , their very meat they spared not , of what value soever : Some carried home waggons Loaded with their goods , leaving nothing that was either portable , or movable ; These goods were often put to publick sale , but some were so honest , that they loved not to buy what had been lost with grief , and cou'd only be purchas'd with shame ; some of their goods were taken secretly away by Night , while they 're thus ravag'd , the Tythers were not asleep , but ready on foot ; Thus , there 's a threefold summ exacted , one for the Exchequer , another for the Poor , and a third for their purse , who pretended to have the charge of Executing the Law against the Quakers . The Quakers Writings say they were Barbarously us'd , especially in the Northern part of York-shire . Bark-shire , Clochester , Surrey , and Notingham-shire . 'T is incredible what Money these people did lose , only for the sham Name of a Mulct ; In this persecution , they rag'd most against the greatest , and their friends , of a higher Note , and Degree ; These Men being thrust out of their houses where they met , stood often in the open Air before them , sometimes saying nothing , and sometimes speaking ; but always , either all , or they whose voice was heard , were punish'd with a greater Mulit , or imprisonment ; sometimes they were treated as Enemies by the Law of War , even when they never resisted : And having all already , in their hand and power , they pretended to deal with them by the right of victory . This being often practis'd , I shall only name an Example of each sort : It happen'd in Herefordshire , in a certain Village , that Thomas Green , whom in the former Book I mention'd among the Leaders of the Quakers , having met with a few of his own Persuasion , in a certain place , for performing their worship ; Informers hearing , runs presently thither , and with a bitter , and enraged mind , falls upon Green , kneeling with others at Prayer , and carry'd him to the Judges , who laid the usual Fine on him : Which while he ( as they us'd ) refus'd to pay , alledging . and declaring , he was unjustly fined , they ordered these Mercenary Messengers to distrein for 't , upon Green's goods , which he had at Royston ; This they go about without lingring , catching at an occasion they cou'd wrest to their gain : Thus they carry'd away his Goods and Merchandise , exposing 'em to sale , and out of the Money , reserv'd more than the double of the fine to themselves . At another time Green , going to Preach in his own house , was suddenly set upon , and so despoil'd , by the Invaders , of the goods of his shop , ( for he was a threadseller ) that nothing was left but one Clue , which not willingly , but accidentally drop't from ' em . At another time also , while Green Preach'd in his House , some Informers came upon 'em , Arm'd as for a fight , and after silence , they demand the Preacher ; The others deny'd to produce him ; they laid hands on many of the hearers , and presenting them with Swords , and Pistols , they threaten to kill them , if they would not presently give up the Preacher , but their threats were fruitless : But at last , coming to Green , who appear'd by some signs to be the Preacher , he was also dumb to their Questions , and deaf to their Threats ; giving no Answer to the former , and being unmov'd by the latter , they having greatest suspicion of him , did not kill him , but carry'd him to the Magistrate ; to whom Green when ask'd if he was the Preacher , answer'd he was : He ask'd him further , why he told not that before to those that brought him ; He answer'd , he would not to any such Men , who had no Authority to propound the Question , tho he now did it willingly before the Magistrate , who might not only Justly and Lawfully ask , but also Command . The following example seems to be Memorable , for the various Circumstances of persons and place : There met not a few Quakers in a house at London , about Noon , the Room being scarce able to hold 'em , which being told the Magistrate , Soldiers were sent to scatter the Meeting and Thrust 'em out of the house . But they in like manner throng'd together in the next street , Notwithstanding the noise and hissings of passers by ; There were there W. Penn , a Noble and Noted Man , whom I 've before describ'd W. Mead , Son in Law to Fell , and Margaret , who was first Married to Fell , and then to Fox , a Man not much then notic'd , tho a Considerable Merchant : Those the Souldiers singl'd out of the Company , seiz'd , and shut up , that they might want their houses and liberty , on pretence , they had both Preach'd to the Congregation in the street . They 're brought to Examination , and the crime is charg'd on 'em in these words , viz. That they being Quakers , had in contempt of the King , assembled themselves together with force and arms , illegally , and seditiously , to the troubling of the peace ; The Judges , as 't is certainly , according to the Laws of their Court , were desirous they should make their appearance uncover'd , that they might give a greater proof of their Submission and Humility ; when one of their officers had pull'd of these Mens hats , the Judge Commanded them again to be put on , that they might with their own hands take 'em of ; They refused , since the Judge had ordered them to be covered , when as they came in before , them uncovered . This the Judges resenting ill , fining each of 'em , for Contempt of the King and his Court , in 40 Marks Eng. Penn , and Mead , did long dispute the matter , till Witnesses were brought in , who being question'd , affirm'd nothing else , than that they had heard them speak certain words in publick to the Congregation , but what the words were , they said , they could not hear , which evidence both Penn , and Mead , with a ready wit , and and quick Expression , as far as was needful , did sharply , and fluently confute . After the Judge , and Council , had charg'd 'em I omit their Names for no Disadvantage to them ) with having transgress'd the Common Laws , Penn so defended himself , and his party , that the Judge thinking , by the accuracy of his words , their Authority and Dignity would be too much shaken , and Impair●ed , that the Judges might be tax'd with Malice , and Ignorance , orders him to be remov'd out of the Court : Mead was also thus treated , for vindicating his Action with too great a semblance of boldness , and obstinacy ; after many debates , the Jury comes in , who being sworn , did narrowly expend , and enquire into , all they cou'd find objected against 'em ; they bring in this verdict , that Penn had spoken to the Congregation in publick , that Mead was not guilty , without adding a word further . This Verdict highly offended the Judge , and Council , who were firmly of opinion , that they were guilty , of what they were charg'd with , and therefore they rag'd and invey'd against the Jury , and especially , Edward Bushel , whose sole efficiency they Judg'd pernicious , in seducing his Collegues , threatning him with what envy and certain prejudice so rash a Verdict might draw upon himself ; they remain'd stedfast in their first opinion , that Penn had done nothing ' gainst Law , and Mead was not at all guilty ; And this said they is neither so dark , nor obscure , but any may easily perceive it that 's desirous ; as for themselves , since they had done nothing for hatred , or fear , nor any thing contrary to their Duty , or Judgment , as they were Conscious of no fault , so they fear'd no threatnings ; after the Jury had finished their discourse , Penn added some words with more Sharpness , and Freedom , Implying that the Judges reguarded not Law , but Judg'd of the matter according to their partial pleasure ; for which words , the Judges , that were there , were so offended , that they presently gave strict charge to the Jayl-keeper to take him in Custody , and keep him in Irons : The Court proving thus confus'd , and Litigious , It was at length thought fit to adjourn the Tryal for that day , and consequently , to enlarge the defendents till the following ; The Jury being then again Interrogated , if these Men were guilty of what they stood Indicted for , still persisted in their former reply , viz. That they were not ; after many words , more hot than fruitful , the Judge commanded that Penn and Mead should be detain'd in Custody , till they paid that summ that was laid on each of them , for their Irreverent Carriage , at the beginning of the Tryal . Making this the due desert of their fault ; both of 'em having reproach'd , and disrespected the Court : Here Penn cou'd not so Command himself , as to hold his peace , at so unjust a procedure . When neither would pay the Mony that was requir'd , they were both order'd to be thrown into Goal , but the cause was remov'd from the Bench to the Bar , where each of 'em in person , before a Multitude of Citizens , and these of the best quality , and sort , who were led thither by the curiosity of seeing the tryal , defended , and pleaded his cause for himself : The Harangue of Penn is not unworthy to be observ'd , which was now , and then , in repeating Interrupted , and Intermitted ; But in a due progress , constant , and undivided : It was to this purpose . The nature of Man is so ordered , that as there is no Mortals almost to be found , who think not the injuries they receive to be great ; so , every one , for the most part , is ready and desirous to defend his cause , and avoid the danger that threatens him ; whether this be our case before you at present , or whether our Complaints be short of our sufferings , dangers that hang over us , and Crimes that we 're charg'd with , you your selves may maturely consider , providing you 'll disarm your selves of passion , and partiality , and grant us the justice of a patient Attention : This is the burden of our accusation , and on this score is our guilt founded ; we omitted some Ceremonies before the Court , and did not presently consent to that , which we knew , they design'd to build our guilt upon ; we spoke too boldly and freely for our selves , as if we had accus'd our Accusers and Judges ; we must therefore , before this great , and gown'd Society , dwell upon mere punctilio's , and triffles ; and yet , whilst our words and behaviour are snarl'd at , we are not guilty of the things for which we stand Indicted ; Is there any Law which commads the defendent , not only to be discovered , but to discover himself ; and when our hats are put on , neither by us , nor at our pleasure , but your own Command , how unjust and ridiculous is it , that a fine should be laid on us , and not rather on your selves ? But we answer'd not fully to all their questions , a crime exceeding all possible excuse , that can be brought to palliate our viloated duty ; being ask'd many things , we answer'd some , tho not all , sometimes restraining our selves not contrary to Law ; you know what each of these amounts to : Certainly he that speaks nothing does not affirm , neither indeed does he therefore deny , It 's then expedient for the defendent to speak , when his own silence would wrong his cause , but he that defends himself , when not so much as ask'd , gives occasion of suspicion , reproach , and calumny : Truly no Man is oblig'd to accuse himself ; If any rash , or precipitant word drop'd out , this is nothing but a humane weakness that few are strangers to ; it being hard , in this , as in other matters to keep a measure ; when the mind is mov'd with extraordinary anguish ; But I suppose we are known to be none of those , who are offensive to others , by the Intemperance of our Tongues ; neither are we as yet conscious of our pretended guilt . that we have hitherto defended our selves with any Impertinency ; but this , this , is our crime to day , why both here and every where , we are drag'd into Judgment because we seldom deprecate our charge , or Court favour , by throwing our selves at your feet , or using guilded expressions , to ensnare your Ears , if not our own minds also ; which would if not at present , yet certainly hereafter prove detrimental to us , and our common cause : If it be an accusing and reproving of others , to reject the falsehood of their unjust Accusation , and Modestly , and Ingenuously show what they do amiss , let us bear that Name , which only the sence and glory of well doing gives us tittle to : But this is , or at least should be , the sole and proper question , what is this crime which we have done , that you esteem so hainous : Since no Law forbids it , no Man can doubt the Lawfulness of our doing it , and injustice of your reprehending it ; For where there is no Law , there is no Transgression . As to the council's Allegation of a Common , and general Law , as the Foundation and strength of the whole Accusation ; when a general saying is generally to be understood , things common cannot oblige without a special statute ; so long as he applies not his rule to the matter in hand , whereupon the subject of our discourse is hinged , truly his citation is to little purpose , and his talk is fruitless ; for the wise and ancient Kings that made those Laws , and the skillful and ingenious Lawyers of our Countrey who interpreted them , did ever take 'em in no other meaning than applicable to certain persons , things , times , and Circumstances ; wherefore thus to wrest Controversy to Law , is to disjoyn it from it self . Moreover , no Law can be just which forbids what the divine Law Commands , and reason Dictates ; or Commands what God and nature forbids and denies , even where the reverence and worship of God is concerned . Is this their Justice , and Equity , with whom we have to do ; to bid shut our mouths , or carry us to punishment , when we speak against injustice in our own defence ? Since by the common Law it s provided , that he that may do that which is more , should not be deny'd liberty to do that which is less ; what hinders us , when Religion the greatest good is at the stake , to which other things tho never so valuable have no proportion , to be allow'd the common privilege of gain-saying ? Then we must be rob'd of our whole liberty , our Wives and Children dragg'd into slavery , our Families scatter'd , our Estates seiz'd , and carry'd away into triumph for our own Conscience sake , by the accusation of every beggar , and Malitious informer craftily waiting for our Ruine and Destruction ; Let the Lord of Sea and Land Judge betwixt us in this matter . The Judgement of twelve Men was always much regarded , by the Patricij of old , the Nobles , and Optimates , who being sworn Assessors , after hearing the cause , and evidence , brought in their sentence according to the equity of the matter : That book has also hitherto been highly honour'd , which contain the Rights of King , Parliament , and People , which is call'd Magna Charta : What reverence Judges pay unto these , who Arrogate the intire power , and sole decision of the Tryal to themselves , and that with so much passion , and prejudice , as they are so unhappy , neither to be able to govern , or conceal it ; let the Judges themselves declare Impartially . It appears plainly , the Magna Charta is become a nose of wax , since it 's so often hammer'd out into every form . If things run in this Channel , the times will come soon when we may bid farewel to Religion , to all Society , yea right and property too ; if all Tryals and Judges be like this , in whose mind so much of the Popish inquisition is ingrain'd . As for us , since we were not accus'd , we could not be condemn'd , yea , since we 're absolv'd by the Jury , we desire our liberty . As for you the most just and great God will Judge the Justice of all your proceedings . When Penn and Mead persisted in their purpose not to pay that Money which they were amers'd in , being thrown into Jail , Penn's father pay'd it for them both , and deliver'd 'em from their Imprisonment ; a severe and warlick exploit follow'd done upon the Quakers , in the County of Surrey : In certain places , Captains with their Souldiers , only by their own Power and Authority broke in upon Quakers houses without any occasion , Colouring the Injustice of their Action , with a pretence that they searched for hidden , and conceal'd Arms , and other Instruments of Sedition and Rebellion ; thus they perceiv'd what they had in their houses , and afterward came upon them at their pleasure and spoiled them . This use and custom did so overflow and prevail , that Military Men of that sort , and size , both foot , and horse without any Command , assaulted those people , while at their Religious exercises , and Proclaim'd and made War without any Enemy , with so much vehemency , fierceness , Clamour and Execution , as if they would fright heav'n it self with the thundering of their words ; and thrusting 'em out of the houses where they were met , if they stood nigh by , or spoke but a word , ( which you may suppose they often , if not always did ) they dragg'd some of 'em immediately into fetters , and smote others most cruelly with their Military Weapons , this was a common custom in Harsly-down . The house being full of Quakers at their worship many Souldiers , and Horsemen with Swords , Pikes , and Fire-Arms fly's thither ; the Footmen goes in , and presently running upon them , thrusts them all out of doors ; being put out into the street , the Horsemen rides them down ; seeing their only hope of safety to be plac'd in the swiftness of their feet , by flight they betook themselves to that remedy , and endeavour'd to escape whither soever they could : But then the Horsemen spur'd after them with their Horses , and running upon the Men and Women as they were scatter'd , and also upon those that abode in their place , insulting over the young and feeble , they struck them upon their bodies and faces , with their Pistols , as furiously as they could : The footmen pouring themselves out of the house upon the people thus ensnar'd and invergl'd , follow'd after , and beat them with their Musquets and Pikes so violently , that some of them flew in peices out of their hands : Neither did they forbear , retreat or withdraw , till more than twenty of the poor Quakers were wounded , Eight days after the Quakers again met , and must likewise by a new force of Horse and Foot be assaulted , ejected , and put to flight , surrounded , and oppress'd , and the ground fructify'd by the effusion of their blood ; here there were twice as many wounded as before : That day seven-night the Quakers not leaving of their assembling , a party of foot and horse came up to the house : One of them going in with a pale full of dirt and Excrements , maliciously emptied it upon the Innocent Multitude , not content with this , putting them from their House and Meeting , they follow'd and loaded them with so many wounds , that they were within a little of having rob'd 'em of their life . Some of the Countrey people , being mov'd with Compassion at the sad Countenance , Lamentation , and tears of Men , they had always found both harmless , and blameless , did succour and shelter them , with the sanctuary of their houses . But those Malignant rakes , finding the way even thither , broke in , and pull'd 'em out , and threatning some , holding their Weapons o're their heads , and cutting the womens Cloaths , handled them with a detestable Impudence , and obscenity . There was one woman with Child taken as she fled , whom a Souldier rudely smote twice on the belly and once on the breast with his Musquet , and another threw dirt in her mouth , whereby she was so frighted , that afterwards she miscary'd . But the Zeal of the Quakers in Meeting or Souldiers in persecuting , was not as yet chill'd . For they no sooner return'd to their usual Meeting than the Souldiers follow'd them as they had done formerly , afflicting them with their wonted Rudeness ; so that the very Earth was re-sprinkled with their Blood , and Twenty , or more of them , were inhumanely wounded ; which a certain Countrey Officer seeing , and being troubled at ( a Man very discreet for his office ) or at least not always so rough and rigid , advis'd the Souldiers not to persist in such wild rigour , and unreasonable rudeness , hoping he might easily obtain what he desired . The Souldiers were so far from regarding his request , they fell upon him so forcibly that they almost broke his pate . There were more examples of cruelty done at this time , in several places elsewhere ; yet the Quakers never assembled at night , nor in a Solitary place , lest they should seem to attempt any thing unworthy of Light , and whereof they should be affraid ; yet they met sometimes more cautiously , and timerously , and with as little stir as they possibly could , not because they were disrespected , Vilified , and Calamitously treated , but sometimes by reason of the greatness of the danger , they forbore the times and places of their Assembling . Sometimes they were deny'd the use of their own houses , where they us'd to conveen frequently and numerously , the Magistrate commanding the Doors and Entrances to be clos'd up with brick , and morter to prevent their admission : But they thinking themselves Masters of their own houses , open'd 'em without Command or Counsel of any other , and went into their Meetings , as they formerly had done . The Qnakers observed this Year , that there was above Eight Thousand of their Sect made Prisoners , since the King's Return , whereof Six Hundred were as yet detain'd . Things being in this condition , about the Year Seventy Two a Remarkable War happen'd betwixt the Confederate Kings of Brittain and France , and the States of the United Provinces : in which War the Dutch had the better ( as 't was thought ) both by Sea , and Land ; not only by withstanding so great Armies of two such potent Kings , and two Bishops ( more intent on the destruction than preservation of Men ) but also snatch'd a considerable victory from 'em both . King Charles fearing lest the War abroad might create some matter of sedition at home , that he might preserve ease and concord amongst his subjects , granted not only protection to Men of all Religions , and consequently to the Quakers ( Papists being only excepted ) but also the free exercise of their several perswasions , whereby the Quakers from a tempestuous storm , were brought into a safe Haven : The Remembrance of the past , pleasure of the present , and hope of the future time induc'd them to compose , restore , and accomplish the common concern of their neglected affairs : But this rest and tranquillity was of no greater Continuance , than till matters were adjusted twixt the Dutch and English , for , in two year's space the war being ended , the Jars twixt ancient friends and brethren , easily kindled and quickly quenched , did not only serve to wash away the strife but renew and confirm their former love . So the Quakers were toss'd with new dangers again , as when another storm suddenly falls upon those , that anchor'd in the safety of an happy Haven and drives 'em from the hopes , of the expected shore into the great and dangerous roarings of the deep . Having hitherto related concerning these Men , almost all things I thought worthy to be read or repeated , since nothing follows much differing from what we 've heard , I shall run through what remains , as orderly as briefly . Geo. Fox having now travers'd England more than one ; and thinking he had spent study and Labour enough in endeavouring to declare and advance his Religion , not contenting himself to work only at home , began to think upon going further abroad , there to commence and carry on the same design : In the year 71 passing over the wide Sea , he went to New-England in America , to visit friends of the same Doctrine and Discipline ; encouraging and confirming 'em to retain and preserve the faith they had receiv'd piously and inviosably ; Then he went in to the Barmuda's Islands , from thence to Jamaica , Merry-Land , Virginia , Nova-Cesarea , Insula-Longa , and to the ou●most Rhodes , from which last Island in the year 72 , 4th month , and 19th day , he wrote a journal in form of an Epistle , and sent it here to his friends in England , whereof I have a Copy : But I and nothing else written there but the Climates , Seasons , Tracts , Borders , and Regions upon which they went out , where they found , or form●d Societies of their persuasion , whom they met every where , especially in Virginia and Rhodes , how cheerfully and kindly they discours'd and entertain'd him . In Virginia he speaks of one or two of the Rulers of that Wild and Barbarous people , who came to a certain assembly of the Quakers , and tho much unacquainted with the English Language , behaved themselves to the Quakers with respect and civility ; whilst Fox with his friends went further into the Countrey , and there had the fortune to light upon others of 'em , they entertain'd him and his friends Discreetly and Courteously . This Journey of two years space being ended , a few months after , Fox in Vigornia by Judge Parker's command , for their frequent Meetings was put in Custody in the Country-Jail : There he continued for a year and more , being sometimes brought to a judicial appearance : When nothing could be made out , he was remanded into Jayl , or so delay'd to a certain season upon his promise of another appearance , wherein Fox did always satisfy the Judges observing his promise with a Religious tenderness : The strife and Controversy was levell'd at this , to make Fox take the Oath of fidelity to the Government , Fox denyed to make Corporal Oath or swear in express words , not that he refus'd to undertake or affirm the thing ; for he was ready to give a written bill to the Judges , tying himself to the performance of all that was requir'd ; thinking they could expect or demand no more from him , he defended his cause at all occasions with many sounding and sententious Arguments , and such as are thought to be deriv'd from the sacred fountain of the word of God ; but to no purpose for the Judges regarded all the Allegations brought by that sort of Men , as nothing but base and contemptible pretences . How Fox spent his time whilst kept here in prison , the many books written by him do declare ; especially that containing the Confession of the faith of Jesus Christ , enrich'd and Interwoven with Scriptural places , cull'd out of the New Testament by a singular order ; he had also Divers Conferences with Learned Men , while he enjoy'd the leisure the prison afforded him ; in which he often show'd the disparity of the encounter betwixt the Learned in the Dialectick Art ; and those that are wholly Rude and Artless , whereof I have this Example . He had a Disputation with Dr. Crowder , prebendary of Worcester concerning an Oath , as it was lawful or forbidden under Gospel or Law ; In which debate when Crowder concluded , that as an Oath was of old Lawful under the Law , so now it was not unlawful under the Gospel ; In like manner as Adultery and other vices forbidden by the Law , are also prohibited under the Gospel . Fox being offended by so Ignorant a Consequence , began to be in a passion , but before he had liberty to reply to what was said , all that were present contested and exclaim'd and rais'd this groundless report aginst him , that he affirm'd and taught as Orthodox , that Swearing , Adultery , Drunkenness , and other vices of that nature were Lawful , notwithstanding the fruitless resistance of Crowder ; and that he had broke out in obscene cursing and lying , who only defended a Nod might be a certain pledge of fidelity , and one word fill the place of an Oath , another Clergy-Man disputing with Fox concerning the perfection of Saints in this Life , forming an induction from the word of God , wherein he thought great force of Argument to be couch'd , came to Fox and ask'd him what he thought of himself , pressing him more than ordinarily to answer ingenuously . Fox scarce knowng what such a question was design'd for , at length made no other return than this , By the grace of God I am what I am . Thereby neither expresly affirming nor denying , and yet obscurely hinting what he thought ; at length Fox , after many disappointments , by the coming of the Governour , Alesius was dismist ; after so long absence , returning to his House and Wife , he liv'd there with her for some time so quietly , that there was not a Syllable spoken of Fox ; in the mean time he wrote and sent many Letters , Suasory , Hortatory , and of other sorts , concerning such things as he thought his labour and pains might not be lost on , but be useful and advantagious . He wrote also to the Jews at Amsterdam , and to the Papists , yea , and to the Pope himself ; as also to the rulers of the lesser Africa , and even to the Emperour of the Turks , accosting him with this very Inscription and Title of the great Turk , a name horrid and unsavoury enough , especially , in that Nation and Language . Fox wrote , and caus'd all those Letters to be Printed in his Mother-Tongue ( the English Language ) , but they were not Translated , and sent as they were Inscrib'd ; So that they rather prov'd tokens of a laborious , Confident and Arrogant mind , than in any measure profitable and advantagious . At London in the year 74 on the 9th and 16th days of October , there was a Conference held in a Meeting house of the Baptists , 'twixt the Quakers and them , concerning the person of Christ ; the speakers on the Quakers side , were G. Withad , and S. Crisp , G. Keith , and W. Penn ; for the Baptists , T. Hicky , Jer. Joes , W. Kiffin , T. Planty , all preachers in their own perswasion , the cause of the debate was a book publish'd by Hicky , in which he branded the Quakers with the reproach of being disintituled to the Character of Christians ; teaching Christ to be no person without us , but that the Internal light of every Man's mind is Christ : The Quakers desired them to prove their challenge , by showing which of them had ever taught such Doctrine , or else , that the reproacher might be punished by his fellowship according to the due desert of his delinquency . The first day they handled the Quakers opinion , the Baptists alledging such words to have been written by the Quakers in a certain book , that Christ was never seen with bodily eyes by any Man : By which words the Baptists did not yet make out the weight of their charge against the Quakers , ( for they explained the words thus , that tho it be certain as Christ was Man , he was Externally seen by Men , but as he is God , that he is Invisible doth sufficiently comport with the Analogy of Scripture : That when we speak of Christ's being known , loved , or worshiped , 't is evident we mean not of Corporeal vision , but mental Intuition : ) At the next Meeting the Baptists took another Argument to prove the Quakers to be no Christians , because they taught Divine Revelation to be the Immediate Rule of Faith and Life , which Argument when the Quakers had shown to be weak and childish , the Baptists having few more Topicks to lean upon , turn'd aside to what concern'd not the Controversy : But being unable by Windings and Circumlocutions to defend themselves , and taking it ill to be worsted and confuted began to place their victory in Reproach and Loquacity , filling all with Tumult and Noise . The Quakers who all this time sat still with an equality of fixedness , sedateness , and constancy , receiv'd their assaults as the swelling floods are broken and beat of by the Rocks . Thus they parted , so far from adjusting the matter , that they were more exasperated by the Conference they had enjoy'd . The next year Rob. Barclay wrote his Theological Theses , and sent them to the Doctors , Professors , and Students of Theology , Popish and Protestant , in every Countrey of Europe , desiring 'em to examine , and return them an Answer : The next year he wrote and publish'd his Apology , a work greater , and better known than that I need give account of it : He sent two Copies of this book to every Princes Ambassadour at Ni●iguen , that met to treat of the Common peace , that they might weigh , and send it to their Prince for their Cognizance , and Inquiry into the matter : To each he added a double Letter of advice , that as the burden of the Christian world was laid upon them , so they might with all care and diligence endeavour , according to their Incumbent duty , to procure the rest and safety of Christians . Nic. Arnold , professor of the Theology in the College of Frizeland , oppos'd a Theological Exercitation to these Theses , wherein he bassles Barclay's opinion : To this treatise Barclay answer'd by another piece , shewing , that Arnold did only repeat what has been often said , by a changed expression . A little after Tho. Brown a Scot Barclay's Country-Man , one of the Preachers of the word of God , who to the Number of 2000 were depriv'd of their Benefices , for not submitting to the Regency of the Prelates , wrote a thick and large Volume in English , against the great treatise of Barclay , in which Barclay taking him to mistake their meaning , and therefore too much to expatiate and wander from the purpose , answers him in the same Language , putting neither more nor less in his book than what he thought necessary . Afterward , Joh. G. Bajerus , Doctor and Professor of Theology at Jena , ( a Lutheran ) publish'd the Doctrine concerning the beginning of the true and saving knowledge of God , against Barclay's dissertation in his Theses and Apology , who carping at some Expressions of Barclay , as not proper , but absurd and obscure , from which no body could gather what Barclay did mean , was answer'd by G. Keith , ( Barclay being then taken up with other affairs ) a Man most skillful in Philosophy , and Argument , who against Bajer did plainly unfold the sence and meaning of his friend's words , and in this reply so handled the whole Argument , that afterward Bajer made never any return . Lastly , Joh. Chr. Holthusius , a pastor addicted to the Ausburg Confession , wrote a large treatise in the German Tongue , worthy to be stil'd the Antibarclaian German , since the Quakers has not hitherto answer'd it . In this year 75 , at Rome , Mich. Molin , a Spaniard , a Priest , and Doctor of Theology , publish'd his book in the Italian Tongue , to which he gave the Title of the Spiritual Captain : In which book he reviv'd the Mystick , Theology , as they call it , which for many years had lain Dormant in the Papacy , who was Tutor and Pedagogue to a Number of Men , for advancing that Doctrine of study and life : The Sect was call'd Quietism , and the followers , Quietists ; from their singular Discipline , which prescribes the laying aside External helps of coming to God , meditation and reasoning by things outwardly Consider'd and Compar'd ; ( which are the first Elements that belong to these who begin to enter into Eternal Life ) and making only use of Divine Contemplation , and the simplicity of faith : Those who have made or desire to make great progress in the Celestial way , must employ themselves intently with a ready will , and ardent Love , to receive and perceive God in themselves , and suffer him to work in them by his Spirit , while they wait for him with a quiet silence . I shall add no more of this Man's Doctrine or its success , as being known to the Learned Historians of our Age : As ever since the Quakers name had its rise , nothing , among Christians , in Religion , Behaviour , and Conversation , scem'd to be hatch'd or invented with greater care , or more resin'd , and remov'd from the custom of the Vulgar , but what was presently father'd on the Quakers Authority , fellowship , and patronage : Thus in Italy and elsewhere , many made the Quakers in England , with their Creatures , and Confederates , the Sole cause and Original of this Sect , and all the opinions thereupon following : In like manner in England , the Quakers were Reckon'd among the Religious crew which they call Mysticks , and Branches of the Quietists , drawing their common nature and temper from the same Root with one another . This rumor and suspicion was the more increas'd , that the Quakers especially Barclay , in his Apology extraordinarily commended these ancient Mystic●s , and not long after , that Keith in his book , call'd the way to the City of God , which he publish'd in English , did so teach , confirm , and advance that Theology , that he seem'd to joyn with and strengthen the hands of the Quietists . Because this opinion before was , and as yet is so infix'd in the minds of many , that the Quakers are of the flock of the Mysticks , or that the Quietists and they don't much differ , I shall pick out especially from Keith's book a short Summary of that Doctrine , adding as little of my own as I can ; except where I 'm forc'd to put my own words for his , without Impairing his meaning at all . We ought ( says he ) to withdraw our selves from every vain thought , earthly , purely intellectual , yea even Divine , which are subjected to such words and propositions , as fall under the force of Argumenting and Reasoning ; which draw their being from another original . When God manifests himself in Man , in the Seed of God which is in Man , and hereby conveys himself into the mind of Man , Man must betake and apply himself to God , in the Seed of God 'twixt the influence and operation of God in him , and only to give himself the leisure to wait for these feelings of the mind that proceed from God , viz. The seeing , hearing , smelling , touching tasting of the Spirit , of the power , the light , and Life of God in Christ in that Seed . And so it is agreeable to Man , when he has thus converted himself unto God , to persist and continue in that State with much patience , tranquillity and silence , before he fall to the use and exercise , or daily business of his Lawful vocation . When this happens , In a little time the mind in some measure approaches to an holy and Divine life , the beginnings of Spiritual Death , Regeneration and Active operation . It 's not then sit to do any thing , without the certain Conscience and clear knowledge of faith , but what the internal Guide , and Spiritual Counseller and Instructor teacheth , without that apparent assurance that the Spirit is arisen or raiseth himself in us , and makes us inwardly to feel leave and liberty to do , what the Spirit commands or suffers to be done . And so it 's convenient at , first , to Act faith only by receiving and then exercising it ; as the Cion when first graffed into the stock first receives juice , then grows and fructifies . In these things that the rest of the Quakers both did and do agree , it s scarce to be doubted . Tho it sufficiently appears from what has been said , that these Mysticks , Molinists and Quakers , do not so far differ in this Doctrine and Study , as that one of 'em does either fear or despise , to follow and imitate the others Example ; yet betwixt 'em both there 's a very great difference and jarr as the Molinists adhere to the Rectors of Conscience , sacred orders , and very many rites , and the Quakers reject all these Rules and Principles ; which being neither abstruse , nor hard to be known , I shall not now inlarge on with any further addition . England being now at leisure from War and Peace with the Dutch again establish'd , the long-gather'd grudge against the Quakers , and the anger , that sometime was restrain'd and forborn , began to be now reviv'd and strengthen'd in order to renew the War against ' em . Fox as yet thinking himself most concern'd , yea to have the oversight of the Quakers affairs , went on preaching with such boldness , confidence , and care of their business , that he run himself into many dangers . So also did Keith and Penn. Whether with a design to avoid the danger , or because they suppos'd that they could and ought to deserve well by their Counsel , and Authority , at the hands of their friends that were living elsewhere , it 's not known ; In the year 77 they went together into Holland , and part of Germany , to visit some few friends they had in those Countreys ; In which Voyage what was done by them I shall endeavour to shew in the following book : In the mean time the daily encrease of evil started reproach and oppression against many . There was afterward a great persecution begun in the County of Nottingham , which being also diffus'd into other Provinces , and at length , in the year 80 through the whole Land , run through the people with an exceeding violence . This affair , that year , Penn and Mead did accurately describe , and many others whose fellowship with those that suffer'd Calamities was such , that what they endur'd they thought done to themselves ; and therefore they sent their desires to King and Parliament , to inform them of the Injuries done to their friends , and intreat at length a remedy and help , against those evils of so long Continuance . Tho I could insert Innumerable examples of their troubles , that I may not excur without the bounds of my intended brevity , I shall content my self to repeat two of 'em , mention'd by those whom I have already nam'd , so far I suppose from being unknown , that tho they have been kept silent , their truth may be attested by the memory of many as yet , for I write nothing but what I am assured of . W. Godrig of Banwal , in Somerset-shire , being desir'd to give light to somewhat by his Oath , knowing certainly that he would religiously refuse it , upon his refusal , was dragg'd into Jayl , and despoil'd of all his goods and movables to the value of 244 lib. ster . and also Immovables , whose yearly value was suppos'd to amount to 60 lib. or thereabout , at last , after thirteen years Imprisonment , all his Estate was publickly Confiscated . Mich. Renald , a wealthy and monyed Man in the County of Bark-shire , owed the Tythes of his Land for one year , to about the summ of 10 lib. which he , refusing to pay , was summoned by the Creditor , being also so unwilling to follow such a suit , that he rather would have sustain'd any greater detriment ; the cause was so ordered in Judgment , and the tryal given in the plaintiff's favour , that the Collectors for a fine , out of his Cattel or stuff , should instead of ten , take 60 lib. wherewith these fellows , being cunning , severe , and hot for their gain , were scarce contented ; they took away to the value of 97 lib. besides , being their own Officers , they take as their wages , out of the shaves of Corn about the worth of 12 lib. more . About this time the Quakers counted 243 that were dead , by wounds and strokes received at their Meetings . While these things were done in England , in Scotland , also especially the Northern part , much trouble was raised against the Quakers , and that by reason of their publick Preachings ; some were greatly sined , others refusing to pay them , had their goods taken from them , and that to the double of what was laid on : Some were miserably kept in Custody , amongst whom was Barclay's father mention'd in the former book , and Alexander Skein , once famous amongst the Magistrates of Aberdeen ; yet amongst all the Calamities and Sorrows they suffer'd , they had no greater grief , torment , nor sorrow , than to see and understand their Religion , Behaviour , and Actions , to be so execrably , and malitiously defam'd'd , and revil'd : For so they were every where in Libels and Verses , Base , and Reproachful pictures describ'd , and design'd , and that often by the vilest sort of Men. So in familiar Conference , eatings , and drinkings , there was scarce a talkative , prattling , or babling fellow , that lov'd to talk or act Comically , but he must reduce his discourse and gesture , to traduce the sincerity and simplicity of the Quakers . There were no ●ordid Vagrants , Quacks , Juglers , or Gamesters , that had a mind to please the people , or make themselves be laught at ; but must bring in the Quakers , in their Gesticulation , and Buffoonry . Yea , the Theatres , and shows in Plays and Comedys , which are wholly exploded , when void of wantonness , and not Arm'd with the follies , and Madness of such words , and Actions . These must assign the Quakers their Acts , Speeches and Motions , and so , lay open to the view of the world they profess'd themselves Masters to know and display the Lives , and Actions of all sorts of Men. Yea , in the Courts of Kings and Princes , their Fools , and Pleasants , which they kept to relax them from grief and pensiveness , could not show themselves more dexterously ridiculous , than by representing the Quakers , or aping the motions of their mouth , voice , gesture , and countenance : I heard a pleasant story from them : Helen which the English for shortness calls Nell at London , a most noted Dancer at the Play-house , ( afterward a miss of King Cha. II. ) tho she could imitate all the Actors by any gesture of her body , yet she could not by her out-most effort and endeavour , even before the King and Courtiers ( whom she often pleas'd with such ludicrous Actions ) Act the Quaker so to the life as to draw out , compress , and remit the Spirit , and so to ape their praying and holding forth , without betraying force and affectation , and how unhappy she was in Imitating those Actions , which she could never have knowledge of by any Conjecture . I was told the like of one of the Kings fools , by those that were Eye-Witnesses of the matter . The Quakers were also greatly afflicted in Leicester , and Somerset-shire , in the year 81 and 82. There is a Village in Leicester , not far distant from the chief City of the whole province , thither many of the Quakers are conveen'd and assembled , which was not pleasing to some Inhabitants , and especially Ministers of Churches that liv'd in those places . Some young Men and Boys watch'd to disturb their Meeting , and at other times Men with silence and constancy ; when they met , they Immediately assault them unawares , take 'em , pull the Men's hats and womens upper coats from 'em , push 'em out of the house , throws mud upon 'em and chases 'em abroad : At a certain time the labourers joyn'd with the Company of Boys , and falling on the Quakers , crouded together , beating them with many blows , and dragging 'em out by the necks , roll'd 'em in the Clay , and then thrust 'em into Prison : At another time , some young Men and Boys , ( who tho little chitts yet flew on them with Manly boldness ) fill'd one of the womens mouths so with water and clay , that by their Villany they almost bereav'd her of her life . This these youths said they began to do at the command of a certain Parish Minister ; this last was done in presence of one of the Ministers , that look'd on , and yet did not disswade them from their Rudeness . These indeed were done by the Rabble , which we must always distinguish from the Counsels , and Statutes , which the Magistrates Lawfully justify , and approve of . There was another and greater persecution at Bristoll , which , for the greatness of the matter , I must digress from my purpos'd brevity to give some account of . This City in the War betwixt King Cha. I. And the Parliament amongst the first stood firm to the Parliament's party , so it also principally withstood the King and his Brother the Duke of York's endeavours and designs , adhering fast to those Members of Parliament , who urg'd with great Eagerness and Zeal , the destruction of Popery , and Exclusion of York , as one that was twisted with , and wedded to Popery ; and because the Presbyterians and Independents were of that Number , they incurr'd the great envy and hatred of the Royal Family , and of those Peers who thought it their duty and interest to adhere to the King in all his designs . In this City it self there were not wanting of those , who having the power in their hand , us'd it at their pleasure , to gratify the Court , and regard their own and others profit , and be reveng'd on others whom they knew to be their Enemies . It was hard to gain any thing upon the Presbyterians , they therefore turn'd to the Independents , disturbing their Meetings every where : In short , the infesting assemblies , afflicting , vexing , and pillaging their frequenters , broke out upon the Quakers , and they were made the Theatre , and Subject of the Calamity : The pretence was ancient , but now more stretch'd that the Quakers fomented the Civil War , and assembled with Arms , being dragg'd daily from their Meetings , and brought before the Magistrate , refusing to take the Oath of fidelity ( it being contrary to their Conscience to swear to any Oath ) they were immediately thrown into Prisons and Gaols , which proving in vain , they resolv'd to treat them with greater force and rigour : A band of Men being thus appointed , and furnished , whose Captain was always a pretor of the City , ( whom they call Sheriff , not he that is Mayor ) and also some pettifogging Lawyer , that as often as the Quakers assembled together , upon the least Cobweb pretence of Information , they run all to the house , break the door , beat out the Men , Women , and Children , without respect to Sex , or Age , drawing , driving , and dragging them into Jayl : The first onset was in the Parish of St. Jam. in the middle of Decem. because the Master of the house had not paid his fine , for his Man's absence , when the Train-bands was view'd , because his fine had not been exacted , they seiz'd what was in his house for the Kings use : Thus taking , and snatching away what they pleas'd , they destroyed burnt and scattered the rest ; again they return after six days , and the little that was brought in , in that time . In the like manner they expose to be trampled and trodden on : In this expedition a certain City-Captain was their leader . The Quakers return seven days after to the same empty house , where there was not so much as a seat , which the Sheriff understanding , with a Tribe of young Men and Boys following him , comes to the Qnakers with rage , and fury , and falling upon them not daring to resist , they scattered , and defeated them without much business ; and rushing in upon a widdow 's retirement , they snatch'd away , broke and threw out Chests , Coffers , Boxes , Dales , Planks , and Casements : The Quakers returning three days after , were treated , and chased in the like manner by the Ruffians , who then threw out the little Remnants , and pulling down the house , they equall'd it with the ground . The Quakers having taken another house in the Village , about the 1st of Jan. ( the beginning of the new year , as we divide , and describe it ) thither they go , the Sheriff being told , he with his Clients , and followers , entic'd with the new prospect of prey , march'd with a quick pace , and the sign being given , every one for himself without any order , flies on the Men , and their goods ; here also being none that either could , or would resist them ; they satisfied their desires as they formerly had done . The Quakers once more three days after made choice of another house elsewhere , thither also these Men and Boys do rush for further reward , and again assault , and lay hands upon them , but this house was Confiscated to the King. After five days Interval , the Quakers returning to their old house in that Village , were set upon by the Sheriff and his Crew , being seiz'd , they were dragg'd before the Magistrate , nothing remaining in the half fallen and whole spoil'd house that they could take away , who , when the Oath of fidelity was tendred refusing to swear at all , were thrown presently into the common Goal , but it being full , the rest of them were thrust into Bridewell , and other places , In the mean time it cannot easily be told what great summs of Money they laid on and took from 'em , and that for nothing , but because they had found 'em at Meetings , tho sometimes they were altogether silent ; and for those that could not pay by reason of their poverty they forc'd the richer sort to make satisfaction , which was often laid at the Merchants Doors : What violence and baseness was here to be seen will easily appear by one Example . There was one Rich. Marsh , a noted Merchant , a certain Informer comes to his house , to demand a fine of a few Merks , having broke up his Warehouse , they search'd it for Money , but not finding it , they seiz'd on his books , and bills of debitor and Creditor , and several bundles of Papers and Letters , and many other Writings , pretending to tatch them , and keep 'em to themselves , besides , ravaging the rest of the house , whatever wares or utensils they found , they make bold to meddle with it on the like pretence , destroying and pulling down what stuff was in the house , and at last having feasted and glutted themselves with Wine , they went off with all the booty they had met with : It was then the Subject of all Tongues and Discourses , that those Men that were employ'd in hatrassing the Quakers , and dividing their goods and money amongst themselves , must needs be inrich'd with such an accession of wealth and money they so often lighted on : It happen'd that Tho. Earl the then Sheriff , a very considerable and honest Man , mindful of his Dignity and Office , call'd one that was suspected to give an account concerning the disposal of that money and goods : When he could not deny what was really true , yet would not confess , he first endeavour'd to turn the stream of the discourse , but the other continuing to urge his query , in stead of extricating , he inveigl'd himself more , and then , his anger beginning to boil out , he threatn'd to bring the matter before th● Parliament , who , he suppos'd would make the Sheriffs Enquiry fruitless . The Qua●ers were daily impar'd and punish'd , and that both in their Lives and Estates , so that none of their Persons or Possessions were safe ; Yet they forbore not their Ancient Meetings and Assemblies : Neither did their Enemies leave off to grieve and afflict them , till they had shewed their Insolence and Baseness as far as they could . The Officers , Serjeants and Flocks of Boys , not only when the Quakers assembled in publick , but also every where , whomsoever they met they seiz'd ; some of 'em throwing 'em so violently on their Faces , that they could not rise again without great pain , beating and bruising others with Canes ; and while they bemoaned themselves under the smart of their Wounds , the others insulted with a barbarous cruelty : Yea , One of the Informers being mad with Fury , sometimes took a Boy ; lifting him up by the Hair , and at other times , as he had understood the Intrigue of Dressing his Discourse in a more enticing Dialect , accosting a Girl with pleasing expressions , whom , because she refus'd his Kisses and Amorous Embraces , he held by the Arm with such Force and Violence , that he easily distorted the Tender Joynts . Neither did he only kick Old Men to the Ground with his Feet , but also Women , Young , Big-bellied , or Old. If one had offered to intercede for another , though it had been an Husband for a Tender Wife , the Blows were presently exchang'd upon himself . 'T was little to hear 'em daily belch out such Names as these , Viz. Whores , Bitches and Bawds , words not to be used by one Cstristian to another . A certain Boy , scarce out of his Hanging-Sleeves , wantoning and playing with a young Girl , with that impudent Levity , that he began to handle the Girl obscenely , she for the Roguish endeavour of his Immodest Contaction , and also , to preserve her Honour and Chastity , gave him a small chop upon the Cheek ; the Informer knowing it would have her put in Jayl , because she had aim'd with her hand to defend her Chastity from the daunings of the young Rogues lust , objecting that without the least necessity , she had beat the boy out of a Turbulent Spirit : The 16th of April in the year following , the Sheriff and Informer rush'd in precipitantly upon ten women assembled together . These they ordered to be dragg'd to Bridwel , one of them being with child was very tender , whom the Sheriff dragg'd along with his own hand ( for he was one that needed not a Serjeants assistance ) neither could Prayers or Complaints induce the cruel Monster to desist . The house being emptied , the Sheriff brought , or let in Labourers , Porters , Carriers , and such like equally famous for Rudeness and Insolence , and so fitted for a work of this Nature , who took their pleasure in Eating and Drinking of the spoils and booty of that day , while the others were enduring such Cruelty and Misery . After they had Eaten and Drunken what they could , providing themselves in Banner and Drum , they past the rest of the time in Playing , Dancing and Singing , which the Sheriff took pleasure to feed his Eyes with the sight of : The Quaker woman seeing this , ask'd the Sheriff if he thought it Convenient , that a house devoted to the worship of God , should be made a Theatre of their Lustful shows ; the Sheriff , whose mind was always so forstall'd with hatred against the Quakers , that he could digest nothing that proceeded from them , was so highly offended that he Commanded her presently to be thrown into Bridewel amongst her Companions : In prison no less affliction follow'd after 'em by the harshness of the Keeper , and Cruelty of his Servants . There was a Vault wherein Prisoners that were no Malefactors , were suffer'd to Converse , work and discourse together , but this small liberty , he would not permit the Quakers to enjoy . When they endeavour'd any thing at set times , when they had opportunity to sit or talk together , he disturb'd , divided 'em , and shut 'em assunder , beating 'em upon finding what they had said or done , he threw them amongst Theives and Rogues , where they could not see and meet one another , but must strive and struggle with so odious a Company : When the Sheriff or informer came into Prison , they treated them no , less harshly and furiously : At last , the Number of the Prisoners was so great , that there was no Room to lye in all Night , nor scarce to breath freely by day , so that they almost all fell into various Diseases , and danger of being soon overtaken by Death , a peice of Comfort , since it would have allay'd the miseries of life , yet here they 're discharg'd to deplore their Condition : The Prisoners , and four Physicians of the City whom the matter was known to , wrote a Letter to the Mayor , and the rest of the Magistrates , that they might be acquainted with their Calamity , the Keepers Cruelty , and the whole affair , endeavouring to lighten their Miseries and Torments , and might assist 'em against the Cruelty of their Persecuters . But the Mayor , in whom the greatest power is lodg'd , and the rest of the Magistracy having read their Letters , and being moved with Compassion , resolv'd to succour these distressed People , knowing that no Relaxation would be obtain'd by those fellows of an Inferiour Rank , especially the Sheriff , whom I have mention'd , who fortified himself so much at London by others Authority , that if they would do any thing , it must be done amongst themselves , and that those that were dispossess'd of their houses and ground , might have Liberty to complain of the Injury they had sustain'd . In Apr. there was a Court at Bristoll for the Quaker Prisoners , where all things being duely heard and considered , the Quakers upon payment of a cer●● fine , and taking the Oath of fidelity that was tendred to them , were offeted to be freed from their Goal and Misery ; but they chuse Continuance in Goal , rather than the fine and Oath : There was one Erasm . Dole , who suffer'd himself to be brought in to use the ●erm of declaring instead of that of Swearing : A certain Serjeant pluck'd out a Bible unawares , and laying his hand upon it put the book to his mouth according to the usual manner of giving an Oath : Whereupon not a few did vainly boast that there were amongst the Quakers who refus'd not an Oath ; and that now the l●e being broken , we would bring 'em to the rest which they seem'd to decline with an equal Aversion . But that this might not take Impre●ion in the minds of Men , Dole in a book gives a faithful account how the whole matter was manag'd : Thus the Quakers were remitted to Goal , and more Barbarously treated by the Keepers them formerly , there being no Room left for Prayer or price to obtain the least bodily Convenience . The Quakers not being fully content to have these affairs known only to those of their own City , did in many writings publish , and divulge 'em to the Perusal and Remembrance of the rest of the Nation : About this time many Quakers at London , for not forbearing their publick Meetings , and refusing to pay the sines they ow'd on that score , were thrown into Prison , and forc'd there to remain ; In the mean time , the sharping crew of Informers took away their goods wheresoever they could light on 'em , not according to the summ was laid on , but as they pleas'd to value them , which was at little enough . Among the Prisoners there were two Quaker Preachers , W. Bringly , and Fr. Stamper , from the latter was taken 49 lib. ster . and more . At Wortham in Suffolk , Jo. Bishop a Countreyman , owed the Parish Minister 8 lib. for two years Tythes , which when he did not pay , the Minister got out a Judgment , for 76 lib. to be Levy'd out of his Horses , Sheep , Cows , and Oxen. While the Kingdom was in this State , toss'd with the storms of Persecution and trouble , King Cha. II. dyed and Ja. the D. of York succeeded in his stead : The 7th of that Name : In the year 1685 , being install'd into the Throne , the first thing he Levelled the force of his desires at , was the Introducing , and advancing the Popish Religion : that he might open the way for , and abate the envy of others against it , he granted a Common Priviledge to all , to exercise their Religion according to their pleasures , all being tickled with the specious Allurement , that were formerly hated because of their perswasion , ran as it were upon the first Allarum to Congratulate by their special and particular Addresses the tenderness of his Majesties grace and favour , and throw themselves into his Protection and Patronage : The Quakers also all , tho less Courtly , and more rustick in a certain writing , very Civil and Complaisant , emitted by the order of a General Meeting , gave him thanks , and gratefully laid hold of his Benevolence . About that time were detain'd in the Prisons of England 1460 Quakers , these all by the coming out of the Kings Edict , had Liberty to go out , and live as they pleased ; and afterward when 200 and more were thrown into Prison ; In the year following , they had the same impunity and liberty : Moreover , that the King might avoid all suspicion of severity , and attain the Popular praise of Benignity , he gave in charge to his Courtiers and Servants , that none of 'em should dare to trouble a Quaker , tho he stood or pass'd by the King without being discovered . Nay , more , he us'd sometimes to come to them , when he knew they desir'd to see and speak with him , finding them asham'd or affraid to approach ; he prevented and Anticipated the subject of their desire : A thing seldom to be met with in the Court. It was pleasant and facetious when a certain Quaker drew nigh to the King , who , tho the Quaker was covered , yet discovered himself , he desir'd the King not to do it , but was answer'd , wherever there is the person of a King , there must of nece●●ty always one be discovered : Thus the King was ingraciated into the Quakers favours ; having extraordinarily kindled their Love and Affection . Yet some thought their reason was therefore bestow'd that they might be so wise as to look further then they cou'd see with their Eyes , did not prize the Kings bounty and facility so highly , putting a great difference betwixt the effect of a free and unbyass'd Inclination , and Product of a self-seeking Contrivance and Design , and knowing the measure of the Kings endeavour took all his indulgence as an ill Omen , and sign of a storm to follow a Clam . W. Penn was greatly in favour with the K. the Quakers sole Pa●ron at Court , on whom the hateful Eyes of his Enemies were intent : the K. loved him as a singular and intire Friend , and imparted to him many of his Secrets and Counsels . The K. often honour'd him with his audience in private , discoursing with him of various affairs and that not for one , but many hours together ; delaying to hear the best of his peers , who at the same time were attending in the presence Chamber , or some other nigh by , to meet with the King. One of 'em being envious , and impatient of delay , taking it as an affront to see Penn more regarded then he , adventur'd to take the freedom to tell the K. that when he met with Penn he regarded not his Nobility . The K. made no other Answer then that Penn talk'd Ingeniously , and he heard him willingly , Penn being so highly favour'd by the K. acquir'd thereby a Number of Friends ; These also that formerly were e're acquainted with him , when they had any thing to be done or desired of the K. came to , Courted and Intreated Penn to promote their business by his favour with the K. He was especially thus importun'd by the Quakers . Penn refus'd none of his friends any Office he cou'd do for any of 'em , with the K. but was principally ready to serve the Quakers , especially wherever their Religion was concern'd . It 's usually thought when you do me one favour readily , you thereby encourage me to expect a second . Thus they run to Penn without Intermission as their alone Pillar and Support , who always caress'd and received 'em cheerfully , and effected their business by his Interest and Eloquence . Hence his house and Gates were daily throng'd by a Numerous train of Clients and Suppliants , desiring him to present their addresses to his Majesty . There were sometimes there 200 and more . When the carrying on these affairs required expences at Court for Writings , and drawing out of things into Acts , Coppyings , Fees , and other Moneys which are due or at least are usually payed , Penn so discreetly managed matters , that out of his own , which he had in abundance , he liberally discharged all emergent expences . Tho he did thus , yet could he not decline the virulent Lashes of Malicious Tongnes , and these of the lower as well as the higher sort ( which came to his Ears , but did not much affect him ) that he was not so Active in his friends concerns , so much from the freedom of a willing Inclination , as the Mercenary expectation of profit and advantage ; that all that confluence of People that Courted him , and Industrious Administration of their affairs was not for nothing if it were put to the Test , but rewarded with more then what was expended : This reproach Penn only repuls'd with some by silence , the best avenger of Calumny : But with the King , who was desirous to know what truth was in it , he so cleared and acquitted himself , that he judg'd him not only Blameless , but them also tardy , who had the vanity to think , or folly to assert Penn to be guilty of such Malicious aspersions : Penn being drown'd with such Cares and Businesses , esteeming it his duty to look to his own affairs , lest by the Continuance of such liberality , he should dry up the Fountains of his paternal Inheritance , he did not wholly abandon his Be●evolence and Diligence , but did so by degrees Moderate , and rule 'em , that he gave ●o occasion of an invi●ious Complaint : Penn having laid down this certain Conclusion , that there must needs be one Society of Christians , the common safety and advantage Requiring , that every one worship God freely without any Impediment and Hinderance , providing only he liv'd peaceably , and submissively to the power and honour of the Magistrate ; and since this Kingdom was deny'd that Priviledge , having the way to that liberty obstructed by an Oath , which every one by Law was required to take , and by other penalties laid upon Dissenters , Penn treated with the King of these two , who was also desirous to have 'em remov'd , and therefore receiv'd the address more willingly ; Penn so defended and confirm'd the Kings Edict , which was now emitted to this purpose in a certain Book he publish'd for that end , that ●e incurr'd the hatred , bitterness , and anger of the Protestant party Universally and Implacably ; some of the Quakers also were ●o displeas'd that they did not love him and extol him as before , others wholly avoided and abandon'd him : The Protestants exclaim'd that Penn as well as the King aim'd at Popery with his outmost endeavour , calling him not only a Papist , but also a Jesuit , an order that 's equally crafty , and hated . The Quakers thought it not at all amiss to have the penal Laws wholly Abiegated , which the Quaker subjects most of all were expos'd to , but lik'd not to have the Law concerning the Oath repea●'d , lest the Papists thereby being let into the Government might quickly renew these sanguinary Laws , and by means thereof take , weary , drive out and kill the Protestants , and especially the Quakers according to the custom of their Tenets and Religion , as if they had only been absolv'd from former Constitutions , to be condemn'd more cruelly to severer punishment : Thus they fear'd the snare cheifly to be laid for themselves . While many were thus hurried in their minds , Penn so proved himself in another book not to be addicted to , but an hater of Popery , by the Testimony of his word , his Conscience , which is a thousand Witnesses , and of God than whom none can be greater , that if the words of Man may ever be believ'd , every one may credit Penn not to speak false , blazing it with any Colour of subtility , but that he wrote truth with Candour and Sincerity . Tho Penn cou'd not , by that book change the opinion that many had received of him , yet he so fully convinced the Quakers that from them he retriev'd his ancient praise , for some time intermitted , so that they own'd him for one constant to their Religion , and yet left him to the singularity of his own opinion : So the Quakers under this King liv'd quietly and easily , except a few , that were somewhat troubled , by the ensnaring Tricks of some deceitful men : but the Time of New Trouble , and Change of all was at hand : For now the King , weary of waiting , thinking his Designs not capable of being defeated by any , introduc'd Popery not hiddenly , but openly : Not to mention others , these of the Highest Dignity , even Bishops and Archbishops , that withstood his Intentions , were , some of 'em , brought over to his Cause , by Bribes , and others put into the Tower of London . These being Resolute and Couragious in their honourable cause found by experience how far it was necessary and yet how hard to suffer for the liberty of their Conscience . And since my discourse has led me hither , I can't but add what was said by the Quakers themselves . When the Bishops of England were now thus Stated , some of the Quakers took the Freedom to tell 'em that same mischief , return'd now on themselves , that formerly came out from them upon the Quakers : When it came to their Ears , they resented it ill , that such words shou'd be spoken and scatter'd of them by the Quakers : Robert Barclay understanding this went presently to the Tower , and told 'em all modestly that was done against the Quakers , both by the command and permission of the Bishops , to which narrative they cou'd make no other reply but that of silence . But after 3 years K. James's Reign expir'd and was succeeded by K. William the Third , of Nassaw , hereditary State-holder of Holland , Son in Law , and Nephew to James by his Sister , who in all the series and course of his Life shew'd himself the best of Princes and Generals , equally adorn'd with Civil and Warlick virtue and withal Arm'd with Christian Piety , a like useful to Church and State , both by his Inclination and Education in his own Countrey , which tho it hath no Kings , yet produces , and fits 'em for other Nations : Upon his first taking up the Reins of Government , he beliav'd himself to all with that Moderation , that it was manifest , he desir'd rather to be lov'd then fear'd , and to bereave none of Liberty of Conscience in Religion ; so that all justly esteem'd him a most prudent and moderate Prince , equal to the best King that e're preceeded him . He granted Freedom and Indulgence to all but only the Papists , whose infidelity he suspected those he treated with a mixture of Grace and Severity , making always the former the greatest Ingredient . The Quakers also cou'd not but love him , and embrace him as their most effectual defender , being suffer'd to perform their Religious exercises , without the hinderance of fear and molestation . This Royal benevolence was enhanced by the Parliament , which the King called after his Inanguration , according to the ancient Custom of Kings , who us'd to have a Parliament in the beginning of their Reign , that if any former Law were to be chang'd or Abolish'd , it might be legally done with consent of the house . This Parliament ratify'd a Liberty in Religion , giving immunity to all , from the force and severity that formerly resulted from any penal Act , excepting yet the Papists , who were reckoned such Enemies that no peace cou'd be establish'd with them , and granting liberty to them wou'd be taking it from our selves , and so to raise war against our own safety : Excepting also Socinians , and those of the like stamp who either openly or by Clandestine practices , Aim'd at subverting the Foundations of the Christian faith . Thus the Quakers had liberty ; but since it 's a matter of some moment to know the Rights and Privileges given 'em by King and Parliament , and inserted in Acts of Liberty in Religion , it will not be fruitless to handle it more largely , if it were but for that French Authors sake whom I mention'd before , not to his praise , a base unconstant and Roguish fellow , who , after many turnings , and windings in Religion , as both strangers and they that know him assure me by Letters , plays now strenuously the Papist at Paris : However it 's certain he treats of this theme , as if he had aim'd at no other design then to bring in some and play upon others , with a few frothy flowrishes of words : This is the matter of fact . The Parliament made it their purpose and endeavour , to give Liberty of Conscience to such as I have Nam'd . A Committee of a select number of the house was order'd to treat of this affair . They when doubting of the Quakers Doctrine , and saith concerning the sacred Scripture and mystery of the holy Trinity , because they use not to call the Scripture the word of God , ( thinking that name to be proper only to Christ , or to the internal word of God , under which sense external Letters can never fall ) nor to term the Father , Son and Spirit three persons ( that being a word not used in Scripture , ordered their Articles and opinion to be presently inquired into . Two famous Quakers at that time , Geo. Withad and John Virughton treated of these matters with Sir Tho. Clargy ▪ a member of the house . He advis'd 〈◊〉 with Kindness and Candour , to publish their mind fully and fairly concerning these two Articles that were doubted of . They without delay write and subscribe their Thoughts , and willingly presented 'em to that honourable Man , from whom , as they had received a wholsom Advice , they now also expect a seasonable assistance . The form of each of 'em for himself was to this purpose . I believe with my heart , and confess with my mouth the sacred Scriptures to be Divine , left us by Men Inspir'd of God , as an exact rule of our faith and behaviour ; and I profess to believe in one only God , who is the father , and in Jesus Christ his Eternal Son , very God , and very Man , and in the Holy Spirit one , and the same God with the Father and Son blessed for evermore . This confession having pleas'd Clargy was given to be read to the rest of the Members , who thought fit to call in some nine or ten Quakers , that were ready at hand for such a design , to question 'em if that were their faith and perswasion : Upon their owning it the day following the matter was presented by the Committee to the whole house ; and thus it was agreed that the Quakers shou'd have liberty , and order'd it shou'd be recorded and drawn out into an Act. While publick affairs were thus changed , W. Penn was not so regarded and respected by King and Court , as he was formerly by King James ; partly because of his intimacy with King James , and partly for adhering to his old opinion , concerning the Oath of fidelity which was now mitigated but not abrogated . Besides , this it was suspected that Penn Corresponded with the late King , now Lurking in France , under the umbrage and protection of the French King , an enemy justly and equally odious to the Brittish King and united Provinces , 'twixt whom there was now an inveterate War. This suspicion was follow'd and also encreas'd by a Letter intercepted from King James to Penn , desiring Penn to come to his assistance in the present State and Condition he was in , and express the Resentments of his favour and benevolence . Upon this Penn being cited to appear was ask'd , why King James wrote unto him , he answer'd he cou'd not hinder such a thing , being further question'd what Resentments these were , which the late King seem'd to desire of him , he answer'd he knew not , but said he supposed King James wou'd have him to endeavour his Restitution , and that tho he cou'd not decline the suspicion , yet he cou'd avoid the guilt , and since he had loved King James in his prosperity , he shou'd not hate him in his adversity , yea , he lov'd him as yet for many favours he had conferr'd on him , tho he wou'd not joyn with him in what concern'd the State of the Kingdom . He own'd he had been much oblig'd to King James , and that he wou'd reward his kindness by any private office as far as he cou'd , observing inviolably and intirely that duty to the publick , and Government which was equally Incumbent upon all Subjects , and therefore that he had never the vanity to think of endeavouring to restore him that Crown which was fallen from his head , so that nothing in that Letter cou'd at all seem to fix guilt upon him . From that time Penn withdrew himself more and more from business , and at length , at London , in his own house , confin'd himself as it were to a voluntary exile , from the converse , fellowship , and conference of others , employing himself only in his Domestick affairs , that he might be devoted more to Meditation and Spiritual exercises : In the year Ninety three , two books of his came out in English , the one of a Solitary life , the other a Key to understand the Articles of the Quakers faith . This year Penn went out of his voluntary Prison , compensing the leisure of his lonely life by the comfort of Marriage , which he now entred into , and the greater toil he took on himself in managing all his business and affairs . Geo. Fox also after many changes and vici●●itudes , having seen various chances and dangers , after he had often been Anxious concerning the progress and continuance of his life , now not doubting to Consummate and end his Labours , in the beginning of Ninety one resign'd up his Life . After his Death his Widdow Margaret , an old woman of about 76 years , who had shar'd with him in the office of preaching , wrote thus to a General Meeting of women held at London that same year . Most Dear Friends , and Sisters in the Lord , I Did not scruple to write unto you , from the Sense of that which was from the beginning , which now is , and for ever shall be , and that for your great Love and care of me , and the half of my self , my Husband , as long as he labour'd among you for the Lord. Since he 's now entred into Rest and heavenly Glory , if we 'll regard what he said while he was alive , let 's fix our constant Dependance upon God : Neither doubt I , if we walk with that Spirit of Life and Strength he had , but we shall be preserv'd even unto the end ; In the mean time growing up and bearing fruit unto the Lord , we shall become Trees Justice to the praise and Glory of God. Wherefore I do earnestly warn and exhort you to abide constantly in the service of God ; for ye shall certainly reap the reward of much Consolation in this World , and of an eternal Recompence in that which is to come . Farewell , and joyn with me in praising of God. Fox not long before he died by the Interposal of certain Friends and Amanuenses's wrote a large book in English , only with reference to what concern'd himself , during the time he labour'd among his friends in the Ministry ; and provided by his latter will it shou'd be carefully Printed , and a Coppy of it sent to all the yearly and Quarterly Meetings of his Friends , wherever gather'd together throughout the whole World , in Remembrance of him , and for their particular Advantage . The book was publish'd being strengthen'd with the Authority of a General assembly , of that perswasion about the end of the year ensuing . I long sought it with great Industry , and after much pains it came at length to my hand , but not till the whole work was almost finished and a part of it already receiv'd from the Printer . I perceive by that book some things we 've related concerning Fox to be there omitted ; but what we 've said in ours of Fox doth for the main agree with what there is recorded . I made some Remarks from thence of Fox , which tho I knew not before , I adventur'd to make use of relying on his own Credit and Testimony . I may take the liberty to say further of that great book of Fox , that it contains but few Historical Narratives , consisting chiefly 〈◊〉 Enumerating places he Travell'd to all the days of his Life , and the disputes he there maintain'd with several sorts of Men , and the almost innumerable Orations and Epistles he wrote . Fox was a Man alike famous for the temper and disposition of his body and mind , of a very solid and succulent body , and a mind fitly attemper'd thereto , of a great Memory , and tho not at all dull , yet not Extraordinarily quick and acute ; Always more ready to think than to talk , and yet more forward to speak than to write : Unacquainted with no Doctrine , or Art tho ne're so Vulgar , not Curious , yet sometimes taking pleasure to divert himself , by playing with the cheats of the Learned . Laborious and diligent tho 't were of little or nothing , in all the minutes of his Common leisure Indefatigable , even when strugling with the greatest of troubles . Much given to watching , making the measure shorter than that of the Night . So given to frugality both for Health and Religion , that he once fasted ten days as he testifies of himself , being equally temperate in all the parts of his Life : Bold , and always of a constant patience , doing all things so openly as not fearing to make 'em known , so enduring all things as if the sole suffering , and not the Cause , or Action , were glorious ; so ambitioning the Title of a Martyr , as if he had thought the Name alone to be sufficient . He was moreover couragious , tenacious of his Opinion , and morose , so much considing in his Person , Pains and Advice , that he thought nothing could be done rightly , or perfected without him , being de●irous every where to be present , and preside ; and what happen'd to be done well , he laid claim to the glory of it , pretending Title to the Reward of the Praise of it from all ; and yet all this under colour of Simplicity and Humility . Pleasant and Bountiful to those that lov'd him , but bitter against others that were not of his Society , not only hurting 'em verbally , but really as fer as he cou'd , and that sometimes not only imprudently , but even immodestly and impudently too . One of his ancient friends and acquaintances writes , in a certain Letter of Fox , that he was , according to the measure of his Capacity devoted greatly to the worship of God , and promoting of Piety among Men , meek in Conversation , yet tainted with this , which almost all teachers labour under , in a new Sect or Discipline , that he was too harsh 'mongst the Quakers themselves , especially those that wou'd not receive such forms as he had conceiv'd or constituted . He left many books , which some of his followers do but faintly praise , yet others extoll 'em to the Skies ; few touch 'em that are not of their perswasion , and no body reads 'em that loaths repetition of the same thing , in various dress of words and expressions , or dislikes treating a theme with that Prolixity , as not to regard what 's sufficient , but how much can be said . While Fox was alive , the Quakers lived with a Brotherly Concord , though there always were some that differ'd in some Article , beside others that fell off from their Fellowship ; but Fox , as their supreme Master , being remov'd , whose sayings and doings they regarded as a Law , the Bond of Union being now broken , though hitherto they seem'd to be led and govern'd only by his Mind and Desire , a great Discord arose in England , especially among those , who , tho they were not much wiser than the Vulgar , arrogated more Wit and Accuracy to themselves . The Subject of this Controversie was the Humanity of Christ , first kindled some Years ago in Pensylvania , and now toss'd 'twixt Keith and his Friends , and others , with their Followers , puff'd up with some Knowledge . I shall treat of this Controversie in the following book : They 've Disputed in England concerning that Article , almost to the losing of all Society . He that pursues the Life of an Enemy , neglects the use of no sort of Weapon ; but he that studies to rob him of his Fame , forbears to revile him with no sort of Reproach . That Controversie was so invidious , divisive and troublesome , and persu'd with so much eagerness of mind , that men being flush'd with the Desire of Overcoming , were not content to contend with words , nor only to load one another with many Suspicions , but also to spread an ill Report of their Antagonists , to hunt after , and wound one another with Calumnies , openly denouncing Enmity , Division and Schism . Upon this , it 's almost a wonder to think what Ignominy the Quakers did every where incur ▪ what Reports were in all places dispers'd of 'em , for their so great desire of strife and contention , that their whole Church seem'd infected with that Itch and Contagion : And since the division of their parties was such , there was little Conjunction Peace and Brotherly affection to be expected , nay , rather the time seem'd to draw nigh when the Sect and its Name must dwindle into nothing , and that by the force of its own endeavour . There were some concern'd in this Controversy who , tho they managed it not by force and violence , but hidden Engines , not by open blows , but private Lashes yet certainly contributed to their downfall and destruction : There were General Councils of 'em held yearly at London , from ninety two to the year ninety four . In this year Keith came from Pensilvania to London , and was called by the Council of that year , as the principal head , and adviser of the whole affair . After he came and was long heard , even that Council cou'd not compose these strifes , nor so much as a little decide the difference : So that the mischief as yet remains with Reproach and Disgrace . Such is the stiffness and vehemency of these Men , while now Iull'd with the soft Gale of Prosperity and Ease , that there was never the least shadow of the like before , while they wrestled with the rough wind of Adversity . But of this I 'll speak more fully in the following Book , lest this be swell'd beyond its bounds , and there the matter comes in , in its more proper place . And now this and many other signs , give some no small occasion to affirm that liberty , case , and External Tranquillity do Minister to discord , slothfulness , wantonness , and Intemperance , which are all dangerous to Life ; neither do they always avail to the happiness of living , for not a few among these Men may be found , that have too great a propension to vices of that nature . The Masters and Observers of behaviour omitted not to reprove such faults very smartly , and some of them who had also committed 'em forbore not to invey sharply against themselves . Examples hereof I 'll designedly pass by , tho some without Calumny and Reproach I cou'd insert , lest they that are concerned may be somewhat displeas'd at the ripping of that which may rub upon themselves : Yet one I shall mention which London resounded with , lest fame report it otherwise than perhaps it was done . There was a very sincere Quaker , free from all suspicion of this kind , who being scorch'd with the flames of Love , that the Charms of his Mistress's face had kindled , convers'd with her with too much weakness and frequency : but upon Remorse and Knowledge of his Guilt , being pierc'd with Shame and Sorrow for his sin , he makes a publick Confession of his fault to the Church , submitting himself to the Censure and Correction of his friends ; yea further , for deviating from Honesty and Modesty so far , that he might not fall into that snare again , or for the future repeat the like wickedness , with his own hand he Chastises himself by a present cutting off the delinquent Member . Tho all this time they enjoy'd so much liberty , yet they neither were nor are wholly free from all sort of Commotion and Disturbance : Neither when the Oath of fidelity , ( that great invitation to oppression ) was taken away , were other pretences of Oaths wanting , that might prove Incitements to bring on Persecution . For from that day to this , many instances may be seen of these Men , whose inheritance for refusing an Oath has been forfeited ; some having their goods wholly taken from 'em , others beside the loss of their goods being cast into Prison . And since , as yet as well as before , the wilfulness of the one party in exacting , and of the other in refusing the payment of Tythes , is not at all impair'd or abated , a time cou'd very seldom be pitch'd on , wherein there was none of 'em to be found in Custody . That the grudge of ancient , and levity of new Enemies are the efficients of this , and not the supreme Power and Authority , every one will easily own who considers , that Kings have many Eyes , Ears and Hands , but yet must be always long-suffering and patient , but not able at all times to effect what they wou'd , nor always willing to do what they can and shou'd . The End of the Second Book . THE General History OF THE QUAKERS . BOOK III. The Contents . The Quakers going to New England , in America . The coming of Quaker-Women to New England . How they were receiv'd . The Laws of the Cities against Quakers . The various Persecution of 'em : some were whipt ; some had their Ears cut off , others were hang'd . A writing of the Magistracy of Boston , concerning those that were hang'd . Edict of King Charles to his Governours in those Countries , to forbear Persecution . What happen'd in New Holland , Virginia , Barmuda's , and other places . Pensylvania a Countrey for Quakers . In it was given liberty to men of all Religions . The various and mix'd multitude of men in that Countrey . From hence flows a confus'd and various Doctrine and Conversation among the Quakers themselves . Hence came that sharp Debate of Keith and his Adherents against their Adversaries , chiefly concerning Christ internally and externally , and a great confusion and disturbance of affairs thereupon . This Disputation awaken'd such Dissention , Commotion and Distraction of minds , not unlike to a mutiney and Civil War , that it was scattered from Pensylvania into England , especially London , whereas yet it remains to this very day . Some of the Quakers took Voyage for the East Indies . Others went into Africa . The Quakers travelling into Neighbo●ring and Forreign Countries . What was done by them in Holland and Friezeland . A short History of the Labadists The Departure and Death of Anna Maria , Schurman . The Endeavours of some Quakers among men of that Sect. What the Quakers did at Emdin , a Town in East Friezeland . There at length liberty was offer'd 'em by the chief of the City . The Endeavours of Ames and Penn in the Palatinate on the Rhine . Fox's Letter to Elizabeth , Prineess Palatine , and the Princes 's Answer to him . Penn's Sermon before that Princess . The Quakers Affairs in Alsace and at Gedan . Fox's wonderful Letter to the King of Poland ▪ The History of the Petists , as they call them in Germany . The great wanderings of some of them . The Excursion of others into Pensylvania , the Countrey so fertile of Quakers . What Quakers went into France , and with what success . Who of 'em went iuto Italy . What happen'd to Love and Perrot at Rome . George Robinson's wonderful Fortune at Jerusalem . The Suffering of Two Quaker-women in the Island Melita , by reason of the Inquisition . The Rarity of Mary Fishers Journey to , and Return from the Emperour of the Turks . I Have already shewn in the former Books the State of the Quakers , from their beginning to this preseut time , in Brittain , their Mother-Countrey and Nurse . I shall now give as short a Narrative as I can of their Affairs also in other Regions . In treating hereof ; some Places in America , subjected to the Sway of the English Government , especially New England in the North , towards the Sea , seem first to present themselves to our View : Hither many from Old England , flying from the Imperious and Cruel Regency of Licentious Kings and Proud Bishops , retired ( and fixed their Residence here ; Purchasing for themselves a peculiar Inheritance , which the Quakers , among the first , ●ent to , hoping therefore among their Friends , whom not only one Neighbourhood , but also cause of abandoning their Countrey , did now conjoyn and unite in one Society , they might promote and advance their present Interest and Peace with more liberty and safety than they had in Old England . The first that went with that Design to these new , uncultivated and Desart Places , leaving the Pleasant and Fortunate Island of Brittain , being destin●d and sent there to bud forth the blooming blossoms of a Religious Spring , were John Burniat , a man more Famous than Learned , call'd out to the Ministry in the Year Fifty Three , Robert Hosben , Joseph Nicholson , and several others of the Masculine Order ; Ann Austin , a Woman stricken in Years , Mother of some Children , Mary Fisher , a Maid , whose Intellectual Faculties was greatly adorn'd by the Gravi●y of her Deportment , afterwards married to William Baily , a Famous Preacher , and others also of the Female Rank . This fell out in the Year Fifty Five . Of those Burniat survives in our present Memory , as yet I suppose a Preacher in Ireland . Many of those made their way for Virginia , Maryland , the Caribes , Barmuda's , Barbadoes , and other adjacent Islands . Of these having found little worth our Observation , I shall discourse in the last place , if Occasion offers . But the Women , Ann Austin and Mary Fisher , travell'd into New England , and were shortly followed by others of both Sexes . Neither were the Actions of these very memorable , their Power being abridged by the Sufferings they were forced to endure ; which indeed may be reckon'd so great and so many , that they are not unworthy to be noticed and obserued . Of all the Tract of the New England Common-wealth , Boston is the Metropolis , and Judiciary Seat. At that time John Endicot was Rector , or Governour of the whole Province , one that from a very low condition was gradually mounted to this Honour and Dignity : Of whose Temper , Behaviour and Government , which was then variously thought and talk'd of , and whereof there were afterwards , on both sides Witnesses , I shall content my self wholly to be silent . Next to him was Richard Bellingham , whose manner of Life and Nature I also pass by . At this time there was no where any thing like a Law enacted against the Quakers . A Ship then arriv'd at Boston , and was no sooner Anchor'd than a rumor was spread , that 2 Quaker women were come in the Ship. The Governour being absent , he that was depute immediately sent order for seizing these women , sealing up and keeping their Hampers , Boxes , and Chests , and bringing the Books of their Sect , whereof they had great store , into the City , where they were publickly burnt by the hand of the Hangman . Then the women themselves were brought into Town , and soon after before the Judges , who presently as soon as they sat down on the Bench pronounc'd the women to be certainly Quakers , for giving the singular title of thou to the Judge , and not the more Courteous compellation of you contrary to the custom of almost all the English . The Judges thinking this to be a sure enough sign , and the matter to be clear and evident of it self , their office rendring 'em best Advocates for themselves , order'd the women to be taken and thrown into Goal , and have nothing of the goods they had left in the Ship , not so much as their Tools and Instruments of Writing , lest they shou'd write of the Condition to which they were reduc'd , or something of their New Religion and Doctrine . The Goaler to compleat what the Judges had begun , had the manners Irreligiously to rob 'em of their Bibles . 'T was also decreed that none shou'd go , speak or carry any meat to them : Being kept in so strait and narrow a place , having scarce any thing to eat , sleep , or lie upon , till after some days something of their own was suffer'd to be brought 'em from the Ship , which Nichol. Vpshal a Citizen of Boston , and Member of the Church there , privately agreed for a summ with the Goal-Keeper to let in , and also to give 'em what sustenance was sufficient . They complain'd further of their treatment , as being reproach'd and revil'd as Whores , who scruple not to expose and defile themselves , and upon pretence of searching the truth of the matter , of their being most basely and rudely strip'd naked , and not only view'd contrary to Chastity and Shame , Fac'dness , but even handled with wicked and immodest hands , without regarding those secrets of nature which modest Men wou'd shun the seeing or touching of : These things being so Villanous to Act , and scarce modest to name , the women were rather forc'd to sit with and endure , than betray their own shame without any Redress , or expose their Disgrace without Sympathy or Compassion . The women abode for five weeks shut up in this lonely and poor habitation : Then the Captain of the Ship with whom they came , before he set Sail had leave from the Judges , at his own proper provision and charges to carry them back , from whence he had brought ' em . They being driven back , in a little time after , Sara Gibbens , Mary Wartherhad , Mary Prince , Dorothy Wangre , also Christopher Holder , Thomas Thunton , William Brent and John Copelan , coming there met with such Treatment as the women had done before . Upon this occasion there was a Law establish'd that no Ship-Master shou'd presume to bring a Quaker there , and if any Quaker shou'd Adventure to come upon their Territories , he was presently to be rewarded with the Confinement of a Prison . Nichol . Vpshal whose civility to the Imprison'd women I spoke of , inquiring more narrowly into the Quakers Religion , began to withdraw from his own Church , and betake himself to the Quakers fellowship , and oppose and exclaim against the Legislators Constitutions , for establishing a humane sanction or Law contrary to the Rule of Divine precepts , warning and advising 'em all to take care lest by a willful fighting against God , they pull down his wrath and Judgment on themselves . The Judges minds were hereby so Exasperated , that resolving to make so new a danger Exemplary , they first fin'd him in a hundred Crowns , sentenc'd him to Goal , and last of all to Banishment . There was in the Western part of the province in sight of the Countrey an Island call'd Rhodes . Here some Quakers did live , hither went Vpshal to joyn with his cause . Whither when he came , 't was commonly reported , that the Barbarous Indian Governour finding him , gave him an Invitation to reside in his Countrey and Precincts , promising him a seat in his indigency and exile , and also to Accommodate him with a suitable habitation , adding those words . What sort of God have the English , who deal so with others that worship their own . After the others were put to the flight , Ann Burden , a widdow of London in Old England , having some years ago liv'd with her Husband at Boston , came there now for some Money that was due to her , with Mary Dyer , wife to William Dyer , being both ignorant of what was establish'd by Law , and what mischief here did threaten the Quakers . These women were presently seiz'd and kept in Prison , untill the husband did succour the one , and good and Compassionate people the other . Ann Burden was so acquitted that she was particularly prohibited , to import these Warrs others had brought in her name and account for summs and Moneys due by some debtors , tho they cou'd have been sold dearer there than in old England , she was forc'd again to Transport 'em over the Sea , not without being clipt by the Customers , and Officers , who were Artists sufficient in meddling with her goods , and dividing a considerable part among themselves . In 75 the year following ; and matters were stretch'd to such a pitch , that all advice and assistance to that sort of Men seem'd so fruitless , that they afforded but matter of Accusation and Calumny . Since they cou'd not by Sea they did therefore by Land , travel through strange and desolate places , even such Woods , Forests , and Solitudes , as none before 'em ever pass'd over , not knowing , or having wherewith to sustain themselves , except what they carry'd along in a bag ; but when that fail'd , being in utter want , they sometimes met with help and supply from the Indians , tho otherwise the most Barbarous of all Mortals , who not only shew●d 'em the way but things needful for life and use , yea such as these Countries take for Rarities and Delicacies ; so that the Quakers had reason to esteem their own Englishmen Enemies , and take those wild Men for Benefactors and Friends . Among these strangers , Mary Clarke was the first that adventur'd to intreat the Judges at Boston , not to persist to vex and afflict the innocent , but rather wholly to forbear to grieve and persecute 'em ; tho she did not insist or reflect on the Judges , yet they gave themselves so over to rage , that they commanded her to be whipt and cast into Prison : So scandalous a reproach that matter was reputed . Their whip is made of a small rope or cord , with three grains and several knots upon each of 'em fastesn'd to a staff of such a length , that when the Executioner wou'd inflict the lashes , he must often employ both his hands to perform it , the sufferer being often left worse than half dead . Cristoph . Holder and John Copelan being once expell'd , the City was afterward treated , as the woman had been before . At a little Sea Town not far from Boston , having both entred into the publick Church , after Service and Sermon was ended , Holder began to discourse to the people . They presently dragg'd him and Copelan out by the hair , dashing their very faces on the ground , stopping one of their mouths with a sleeve and hankerchief , pulling 'em out of the Church , they carry them to Boston , where they were both lash'd with such cruel stripes that some of the Spectators swoon'd away at the sight of it : After that they were thrown into Prison , and there compell'd to lie , without either meat or drink three days and three nights , and nine weeks in the middle of Winter were forc'd to remain in so cold an habitation : Holder the year following , returning to Boston to seek a Ship to carry him back to Old England , was again Imprison'd without any reason . Whereunto this piece of severity was Annex'd . There liv'd at Salem a little from Boston Lawrence and Cassandra Southikes , dear and loving Yoke-fellows , accounted most faithful and honest Church Members . These two I have spoken of , when they came into Salem , they receiv'd willingly and entertain'd kindly ; their Hostess taking the freedom to tell 'em , that the books they had with 'em were not unpleasing to her , was presented with some of s'em , as a Resentment of her favour . For this fault the two , the Man and his Wife were carried to Boston and there Imprison'd , and she fin'd in an hundred florens and more . Moreover , some , that were true enough Children of the Church , being averse to such severity not only to the Quakers , but even such who from tenderness shew'd 'em any kindness , did therefore withdraw themselves from the Church's Communion , and accordingly were sure to be fin'd and Imprison'd . The Southikes with their Son Josia were the first of this kind , and for being the first were brought back unto Boston , and condemn'd to be fin'd , Imprison'd and whipt , tho the parents were old weakly and infirm , in a very cold and Winterly season , they were all shut up and detained in Goal . These parents had also two Children more , a Son Daniel and a Daughter Prardeda , who were so far from being terrify'd with what their parents had suffer'd , that they were incited , by their example , to relinguish and abandon the fellowship of the Church , and adjoyn themselve to the Quakers Society : They were thereupon sentenc'd to the same punishment with their parents , a pecuniary Mulct being laid upon both , which if they did not pay , 't was order'd they shou'd Compense it by their Work and Labour among the Chained and Slaves . Being insolvent , and yet as unwilling , as unable to endure that hard and most cruel toil , it was order'd by an Act of the Senate at Salem , and afterward ratify'd by the Parliament at Boston , that the boys shou'd go to the English that were trading in Virginia and Barmuda's , and the charge hereof was given to Edward Rutter , one of the then Officers of the Treasury . It had been effected had it not been for the Seamen , who approv'd the cruelty of that butcherly hangman , that took pleasure in the yelling and howling of the Boys , and extenuated the Barbarity or these bitter Men , even while they Remembred the youthful innocence of the others ; A cruelty so unheard of that it was unlawful in Israel of old , unless they had been guilty of theft , or out of the Number of the Israelites : These divine Laws of the Religious Zealots , in Correcting faults , and inflicting punishments , I wou'd not give my self the trouble to Repeat , had they not been so plainly and manifestly known , that they became the Subject talk of almost every Tongue . One Sam. Sattor , who had gone to the Quakers Meeting at Salem , at that Croud in the publick Church , when the handkerchief was thrust into Christoph . Holder's mouth to stop his throat and prevent his speaking , for pulling it out for fear it shou'd choak him , was presently cast into Prison at Boston . Another William Sattor , for declining to go to Church was admonish'd of his crime by a certain number of Lashes , and after Correction put in the same Goal . The Law that was formerly made against Quakers , was now in this manner inlarged and amplify'd 〈◊〉 that if any inhabitant did happen to understand 〈◊〉 Quaker to be any where within these Territories , he shou'd presently acquaint the Governour of the Sea ports , who were order'd , if the Quaker did not immediately go thence , to cause him be whipt , and driven out of that Countrey . If by means of any person a Quaker were brought there , he was to forfeit 100 l. sterl . to the Exchequer , and be kept in Custody till the summ shou'd be pay'd . If any receiv'd a Quaker into his house and did not at the same instant go out of it himself , for the first fault he was to pay 25 l. and for every hour he retain'd him longer , he was fin'd in fourty shillings ; but if otherwise , he was detain'd till he pay'd the 100 l. If any Quaker shou'd come there from far , or any of that place shou'd embrace Quakerism ; at first if they were Males their Ear was to be cut off , and then the other if they promis'd not to renounce it ; both times they were closely to be shut up in Goal , till they went into Banishment at their own proper Charges : If Females they were twice severely to be whipt , and then to undergo the same sentence with the Men : If either Male or Female offended the third time , their Tongue was bored with a Red hot Iron , and they shut up in Goal in like manner as before . This Law being made Richard Donden from Old England had the ill fortune to come here Ignorantly ; who , since he knew not the Law , was only punish'd by Whipping and Banishment , having a threatning annex'd that if e're he return'd , the loss of his Ears shou'd compleat his suffering . But the women Sara Gibbens , and Dorohty Wangie , were treated with greater Cruelty and Rigour , who , for three days after Imprisonment were deny'd all Victuals , and in this famishing and fainting Condition , were whipt and beaten with a mercyless fury , and after their stripes kept other three days starv'd as before without any food . Dorothy Gardenet when lash'd inhumanely , kneeling , begg'd of God to forgive her Tormenters ; It wou'd be long to mention many , and impossible to repeat all examples of this kind . I shall therefore name only one or two , passing by others , to pursue my intended brevity . There came to Salem , and from thence to Newbury , William Brand , and William Leader , who being desir'd by the people there , to enter into Conference with their Parish Minister , having got liberty from him that commanded the place , who also promis'd to Patronize and protect 'em , being led by their own Inclination and the peoples desire , readily listen'd to the proffer'd proposal : But when they departed the cunning Commander , a Man equally Malicious and Treacherous , thinking , his simplicity and integrity sufficiently justify'd since they were not troubl'd all the time of the Conference , and that he now kept his promise , and answer'd their Expectation sent to seize , bind , and carry them to Boston . Being cast into Goal after two days fasting their naked backs were expos'd to the lash , loading 'em with threats , they thrust 'em into Bridewell , giving charge to the Keeper to task 'em severely : Which when they declin'd , as impos'd undeservedly , the Nominal Master , but real Servant of his lust and wickedness , knowing these labours to be most commonly his own proper profit and advantage , to make a penny by their toil and slavery , exacted from 'em violently what he charg'd 'em to perform : These poor Men had not yet tasted any thing . Brand exceeded the other not only in years , but also in patience , courage , and constancy : Him the Villain , pretending the publick , tho only executing his private Gall and envy , dragging along , shekel'd his neck and heels together , and left him in this misery lock'd in Chains 16 hours without any sense of Compassion or Humanity . Then unlocking the Chains he bids him fall to his work if he did not design to despair of his back . He reply'd he wou'd not , nor cou'd tho he were willing . The Butcherly fellow seeing him unmov'd by either hopes or fear of punishment , with a Sea-Rope or Cord twisted of hemp did lash the Man with such rage and violence , that the Rope it self was broken into pieces ; but seeing the first did not prevail , seeking another to accomplish his end , with renewed force he gave him almost an hundred lashes , insomuch that his whole body was as it were swell'd into one lump , and the greatest part of his flesh as it had been baked in an Oven , by reason of an universal tumour and blackness . When the fourth day was now come , he had not yet tasted any bodily nourishment . Afterward this brutish and hard hearted Man shut Brand ( thus miserably torn with the lashes ) up in a strait and Solitary place , without bed , straw , or any thing to lye on , to refresh his torn and half lifeless body ; which things , when they came to the Ears of the people , that are prone to Compassion , and as ready to mischief , yea , sometimes use to demand , that these whom they hold guilty , may be presently punish'd , at other times perhaps they relent , and are grieved if they think the punishment to severely inflicted , began now to rage , rise up and run in Crowds , that the Magistrates to prevent their sedition , first sent a Surgeon to give him what help he cou'd and on his report that it was mortal and incurable , ( tho afterward the Man recover'd of his wounds ) order'd it to be signify'd , by affixing bills through the City , that they disapprov'd of such cruel usage , and wou'd therefore consider of what the Keeper had done . But a certain one of the Town Ministers , a Man of Knowledge , Authority and Reputation , whom I shall not now Name , restrain'd the people with words to this purpose : That Brand had endeavour'd so to smite the Laws of the Gospel , that they might retain the marks of the blows , that it was therefore just that his Limbs shou'd smart under the same punishment ; if he that punish'd him were tax'd with a Crime , that he wou'd Transfer the guilt of it on himself . Therefore an Act for the future was establish'd , that if any Quaker refus'd to perform his task , the Goal Keeper might not beat him above twice a week , the first time giving ten stripes , the next fifteen , and so increasing five every diet . The next year Cristop . Holder , and John Copelan above mention'd , and John Rousie , whose father was ( I think ) deputy-Governour of Barmuda's , having been here before , and driven into Exile , returned once more , they to Dedham and he to Boston . These three in the latter Autumn not openly and in presence of the people , had their right Ear cut off by the publick Hangman , but only before the Judge that order'd it . The mild Men , by the loss of their ears being rather further soften'd than imbitter'd , contain'd themselves with so much patience , that they only broke out in words to this purpose . We beg from our heart that God may forgive 'em , who have unwarily or imprudently caus'd this to be done ; but whoe're has malitiously contributed thereto , let our blood rest upon their heads : And let them find in that day , when they must give an account of all they have done , that it lies heavily on their head like the weight of a Mill-stone . After these Men as well as others had been thus inhumanely dismembred and deform'd , they were also detain'd and continu'd in Custody for refusing that slavery they were injoyn'd to perform , and remaining unwilling to undergo that punishment , which was only proper for Thiefes and Malefactors ; one trouble so arose upon another , that they were forc'd to bear repeated sufferings , and stripes . There was a certain Man whose Name I know not , ( silence or oblivion has buried it in darkness , or at least it seems hinder'd it to be disclos'd ) who for being a Quaker was branded in the hand with the Letter H. to design him an Heretie . There are very many instances of Bitterness and Cruelty , that were Barbarously inflicted and patiently endur'd , might be easily added were it fruitful to Name ' em . The Quakers complain'd of their Enemies fury for raging against 'em for no other cause , but coming there without the Magistrates Command , and giving their books to those that wou'd read 'em , or talking with others concerning their Religion , instructing their own Congregations and Flocks , and sometimes for going to the Church it self , and there speaking , when service was ended , or for any thing else of the like nature : Since they had never rais'd a mutiny , nor practis'd any violence or force , but were always simple and quiet Men , more ready to suffer whate're was inflicted , than to Act any thing turbulently or seditiously . That yet Men of all Orders and Degrees , Politick , Ecclesiastick , City , and Crowd , shou'd concur and assemble with an Unanimous consent , to destroy and drive out so innocent a crew , as the Plague and Contagion of all the Countrey , cou'd not but seem strange to all unprejudiced . 'T was then said of them , as it 's now of the Brow●ists , that they conspir'd all with one mouth and mind , by a mutual Consent , Counsel , Aid , and Endeavour , to ingross their Region and Religion to themselves . The Magistrates often advis'd with the Ministers , and the Ministers in their Meetings consulted with the Magistrates , so that for the most part there was but one assembly of 'em both . Hence , what pleas'd the Magistrates the Clergy approv'd of , and what the Ministers took upon 'em to determine , the Magistrates by their Authority did confirm : And what proceeded from both the two never miss'd of a grateful wellcome from the people . But yet all the Magistrates and Rulers in chief of the Cities , and Preachers of the word , did not so willingly and equally consent to infest , afflict and persecute the Quakers ▪ Nay , some of 'em were not only against it in their Judgment , but oppos'd it by their words as far as they cou'd . Among the Rulers against persecuting the Quakers , they place and praise John Winthoepius a very great and excellent Man , and also those Men whose names are subjoyn'd ; among the better sort of Citizens was William Coddington , at that time a Merchant in Boston very considerable for his wealth and prudence ; who , the Quakers testify , did so behave themselves , both at home and wherever they went , as those that must shortly give an account of all their Actions done in the Body : Among the Preachers John Cotton Minister at Boston famous for knowledge , Administring his Office , and Piety in behaving himself towards God and Men : They own he was always uncorrupted and untainted , and averse to this sort of Rigour and Cruelty . The people of New England as yet wanted one piece of severity to suppress the Quakers , viz. To take 'em out of the way by Death , whom they thought they cou'd not otherwise restrain . This Law obtain'd in New as well as Old England , that no Criminal shou'd be sentenc'd to Death , till the matter be duely known and consider'd by twelve extraordinary Inquirers whom they call Jury Men , because they are sworn to determine nothing till they 've diligently search'd , and narrowly weigh'd the affair , as has been elsewhere shewn on another occasion . Since this Law withstood and obstructed the inflicting the punishment of Death upon Quakers , they began to consult and greedily endeavour to Abrogate this Law by an Act of the Senate . Whereupon 12 voted that it shou'd be retain'd , and 13 that it shou'd be rescinded ; and thus the odd vote carry'd it . The matter being known , one of the Senators , Wozely , esteem'd a quiet , just and equitable Man , was then unhappily forc'd to be absent , being hinder'd and detain'd by a bodily indisposition , taking it ill that such an Act had pass'd so , knowing that if he had been there the design had been frustrated , he was reported to have said , that had he but known that they were consulting and deliberating of that , notwithstanding the bodily sickness he labour'd under , he wou'd have crept there on his hands and his feet , to oppose the Injustice of so unreasonable an Act. By this Council , the matter is brought into the sole power and hand of the ordinary Judges , or the supream Court of the province . There was now therefore so much Zeal and Eagerness , in most of the Rulers of Cities and Provinces , in afflicting and puisuing the Quakers to the utmost , that if any did not revile and reproach 'em , or stopt and retarded the violence of others against 'em , especially if any defended and excus'd 'em , he was esteem'd a Quaker himself , and at least depriv'd of his place and office , if he had not great interest at hand . There 's a Letter of one of 'em ( James Cudworth ) yet extant , who was then one of the Magistrates of Boston , but for this cause divested of that honour , written at that time and sent from Boston to a certain friend of his in Old England , which Letter since written in English , I shall not here trouble the Reader with , but content my self to resume some words of it , which were express'd to this effect . The State of Affairs are here sad . The Antichristian SpiSpirit is wedded to persecution . Who declines to persecute and afflict these Men that differ from us in matter of Religion , is withdrawn from his place , and not permitted to execute any Office in the Government . Thus Hatherly and I have been treated . Thus they us'd me for no other reason , than taking in certain Quakers to my house , which I did , that I might inquire of 'em more narrowly concerning the foundations of their perswasion ; this I took always to be more reasonable , than to condemn those with the blind World , whose Doctrine and Principles we 're utterly ignorant of , And tho I declar'd before that I herded not with Quakers , and that I was as far from agreeing with 'em in many things , as I was from persecuting 'em , yet these two years they 've so estrang'd themselves from me , that at length they 've unchair'd me from my office in the Magistracy ; what future event the Teeming womb of such furious Actions will produce , time will declare when the birth is disclos'd , farewell . This kind of Judging being push'd out of Doors , a Law was made that if any Quakers , did irreclaimably and obstinately persist , and cou'd not be otherwise repress'd or restrain'd , they shou'd suffer the desert of their Contumacy , and end their obstinate life with a halter . Soon after Samuel Gorton was try'd for his life , but in Judgment 't was carry'd , he shou'd be clear'd , and that only by one Vote : Which decision one of the Ministers ( whose name I again designedly conceal ) a Man of a Copious torrent of Knowledge , Subtilty , and Eloquence , digested so heinously , that publickly in the Pulpit he broke out in those words ; by whom , to whom , and on what occasion they were utter'd , is I suppose not unknown to the Learn'd : Because thou has let go the accursed Man , thy life shall therefore answer for his . After this , two Quakers were Arraign'd before the same Judges , William Robbinson a Merchant in London , and Marmadue Stevenson a Countreyman of Yorkshire in Old England : Of their Imprisonment , Trial , and Punishment , the Quakers give a large and true account , as matters so clear and known in that Countrey , that the noise of their fame is not yet quite extinguish'd . They came both here knowingly and designedly , for no other end than to preach the Gospel , to which they had apply'd themselves in their own Countrey before . After Robbinson for some time had continu'd at Rhodes , and Stevenson at Barmuda's , in the year fifty nine they came to Boston in New England . Here they were no sooner arriv'd , than , without either Informer or Witness , upon their own betraying of themselves , they 're thrown into the Solitary Darkness of a Prison ; there they find Mary Dyer who was Banish'd from Boston , as has already been said , and yet return'd thither again , as is sometimes their way , and Nicholas David . These all being brought before the Judges , and accordingly charg'd with Sedition and Rebellion , Robbinson purges himself and his Companions in Misery from the least shaddow of that suspicion . But they presently disregarding such defence stopt his mouth by thrusting an Handkerchief in his throat , and seeing he yet endeavour'd to speak , they that were present raging with fury , and the officer likewise more hasty than prudent , made ready his lash , knowing well how to use it , and chastis'd his back for his Tongues excuse and defence . The cause being consider'd , they were all order'd to depart thence to a present exile . By a customary patience , and suffering of evils , they were now so inur'd and harden'd to troubles , that they resolv'd rather than forsake their faith to make a Noble retreat into their Grave . Mary Dyer and Nicho. David , thought it then their duty to leave that Countrey , but in a very short Interval of time , Mary being recall'd by a new impulse , had the Courage yet to return unto Boston , and came to Prison to talk with her Brethren and Sisters , and at the same time was seiz'd and shut up , so that now she had power and liberty enough to surfeit herself with their Company and Conference , for in all things , constant and daily plenty nauseats the fancy and cloys the Appetite . On the other hand Robbinson and Stevenson thought it necessary to forsake Boston , but not the whole Countrey , and therefore within a very few days they go to some places about Salem , and there takes occasion to declare their Doctrine . But they were no better dealt with than others . When they , for some time , had been thus inclos'd within the verge of those little Walls , the Judges began to consult among themselves what they must needs do with 'em at length . And seeing 'em so obdur'd in their obstinacy , that they despair'd of reducing 'em to dread of fear , and that they did not regard what way they took , if they cou'd but render themselves Masters of their desires , they resolv'd to put an end to their life and proceedings . Yet this was not so obscurely contriv'd , but Robbinson and Stevenson easily forseeing what the Judges had designed to do , the day before they had fix'd this purpose , each of 'em wrote a Letter to the Senate of Boston , whose Theme and Scope was almost the same , containing the motives that induc'd 'em both , to come and visit these Corners of the Earth ; Robbinson wrote that he did not come there to gratify at all his own Curiosity , but only by the Judgment and Pleasure of God , while he abode at Rhodes , and about noon tide , when he was resolving to go elsewhere , an heavenly Command revers'd his Resolution , injoyning him to take Journey for Boston , and there to finish his Course and lay down his life , and have no worse reward for his service , than what God had there appointed for him : That his Soul at last , after many wandrings through the vain Theatre of this wearisom world , might be receiv'd to a fix'd possession , and there rest in an Eternal Mansion . Stevenson also wrote , that while he was in his Countrey in England , in his own Farm Plowing a field , upon a certain day he felt his Breast kindled with the flame of Divine Love , and the word of the Lord came unto him thus ; I 've appointed thee tho thou be a Plowman to become a Preacher and Teacher of Nations : At the same moment being mov'd Extraordinarily , that tho he was married , and Father of some Children , to leave his dear wife , his Mate and Companion of Life and Affairs , and as it were his other self , and this sweet and tender off-spring , these intire Bonds of Love , and Ties of Friendship , being untouch'd with the sense of so many Domestick concerns , to take Journey presently for the Island of Barmuda's not doubting to leave all to the Providential care and Disposal of God : And that accordingly he went to that Island and from thence to Rhodes , and at length came to Boston ; and that now for his Religion , and Testimony for God , he was ready to take farewell of this troublesom Life . The day of Arraignment was the 20th of October . Being all three brought into Prison , attainted and convicted of a Capital crime , without any previous Trial or defence , they were found guilty of Death , and Sentenc'd to be hang'd . Robbinson mov'd the Judge of the Court that , that Letter might be read I spoke of before , asserting it to all be matter of Fact , without inquiring into the occasion thereof ; this he desir'd e're sentence shou'd pass , but the Judge thought the letter unworthy to be perus'd . Whereupon Stevenson , putting up his Epistle , after the sentence was actually pronounc'd , answer'd with the same courage of mind and expression . In the day when you that wou'd be reckon'd Judges , shall kill the true Servants of God , know ye , you shall answer to him who is the only true Judge , and the day of your visitation shall come upon you , and Eternal destuction shall fall on your heads . Upon the 27th in the Afternoon , the day appointed for their Execution , two Companies of Souldiers were order'd to be there . The condemn'd persons were plac'd in the front , and all the Drummers were set round about 'em , who beat incessantly to drown the sound of their words , that what they said might not be heard by the people . The fellow sufferers march'd all in a rank , Mary in the middle having each other by the hand , all of a cheerful Countenance and ready Tongue , tho the beating of the Drums rendred their discourse useless to others . Their friends follow'd with a sad silence . When they came to the Gibbet , having so long kiss'd and embrac'd each other , with such affection that they cou'd scarce be pull'd asunder , they wish'd all happiness to one another ; at last , when the unavoidable necessity of departure oblig'd 'em to put an end to their caresses , letting one another unwillingly go , they took all their Eternal and Mutual farewell , Robbinson first got up , beginning and ending with words to this purpose . We are not here , Citizens , to suffer as wicked or evil doers , whose Consciences before did vex and torment 'em , but as those , who , being stirr'd up by God , ●ear witness to the truth . But perhaps this may seem little at present , as what concerns you not much to hear . That we may not therefore contend what we have acted , to have been Lawful , our duty , and necessary to be done ; we wou'd have you to know that this is your day , wherein God has visited you , leaving you yet occasion and opportunity to shun and escape the destruction of your Souls ; but if you go on to hedge up and obstruct that way to turn Gods wrath , and procure your own salvation , if your Rebellion and Arrogance be increas'd and harden'd , this is the day , wherein God is arisen to take vengeance of all his Enemies with an Omnipotent Arm , and you shall groan with one voice under the weight of his wrath . You 've at this time made it very apparent and manifest what you are , by your hatred against us ; wherefore while the light of Christ doth shine , we as yet continue to admonish and warn you , to take heed to that light while you may . For my part I have liv'd unto Christ , and do die for Christ , taking him now for my Life and My all . Then Stevenson follow'd speaking such like words ; Be it known unto you , we suffer not now for any Evil by us Committed , but only for doing of these good de●ds which our Conscience always taught us to be our Duty : And as your Consciences in the day that 's to came , shall toss and terrify you with perpetual Anguish , so we being this day releas'd from all care , shall rest free from Anxiety and trouble , and instead of that frail and fading Life , shall have unceasing and perfect happiness with God. With these words he ended . These two Men being dead , their naked bodies were thrown into a Ditch , and cover'd up by the way side , where they ended their Life . And now Mary goes up the Ladder with her hands bound , her Coats ty'd down , and face cover'd , in present readiness , to wellcome her end , being already forestall'd with apprehensions of Death . But the Judges , among themselves , had granted Mary a pardon , being humbly petition'd by a Son of hers . This was only design'd to terrify and affright her , but being taken down , and greatly in suspense , looking up to understand what the matter did mean , at last , before she went down from the Ladder , with a deep sigh she broke out in these words , that there was no delay in her to go with her Brethren , and receive that certain fruit of her Labours , and reward of all her Dangers and Evils , as the glorious Trophies of her Courage and Constancy , that she might also imbalm her Religion with her blood , if the Rulers wou'd not annull that wicked Law. When taken away from the Ladder , she was first shut up in the place whence she came , and two days after carry'd out of the Town . When this was done it can't easily be told , how the Quakers minds , and mouths were Irritated , both here and in other places : So that every where their doleful Mournings and Exclamations were heard ; that now these Mens thoughts and Designs did shew themselves , leaving no further room for doubt , who were these pure and upright in Life , who at all times did so cry out , that there was no living without Religion , and no Religion without Godliness , and neither cou'd be without Liberty of Conscience ; who therefore in their own Countrey , in England , did so decry that violent Tyranny , and because of the injury done to them there , fled from it as a thing not sufferable , and leaving their own native Soul , came into this utmost Region of the Earth , surrounded on all hands with Barbarous Nations . That this was so plain , that they must be inconsiderate who doubt of it , since they behav'd themselves so to their own Countreymen , and those who , when under affliction and trouble , had fled unto them for refuge and comfort , but met with nothing among them but the utmost cruelty : That it further appear'd , from the Savage fierceness they us'd towards Men , that were altogether innocent , bereaving 'em not only of their Goods and Estates , but even of their Reputation , Blood , Bones , and Life it self . There were not a few Complaints of others also , who were not at all of the family of the Quakers , who spoke their Abhorrence against that new sort of Judgment , that was hitherto among Protestants unheard of , thinking it unreasonable thus to rage ' gainst those whom they reckon'd just , honest and blameless , or at least to be guilty of inconsiderable faults , or had they deserv'd some notable punishment , yet they thought it Disgraceful for themselves to be the Authors of inflicting it . These and the like were some matter of trouble to the Magistracy of Boston , who cou'd as little deny the cause as what they had acted ; that they might , against all Complaints and Calumnies , shield the fame of their Name and Religion , and if any thing of the like nature shou'd happen for the future , more excusably repeat what they had already done , and seize them that said any thing to the contrary , they caus'd this Apologetical Pamphlet to be emitted in English , by their own Clerk Edward Rawson . Tho the equity of our proceedings with William Robbinson , Marmaduc Stevenson , and Mary Dyer , being fortify'd by the Authority of our Court , and according to the Laws both of Cod and our Countrey , do's induce us rather reasonably to expect Commendation and Praise from all good and wise Men , than dispose us to think it at all necessary , to make any Defence and Apology for our selves ; Notwithstanding , because some of a shallow Capacity , from perhaps a Principle of Pity and Compassion ( which as it is indeed a Christian vertue , so it 's justly intitl'd to deserved praise , except where it too easily turns it self , putting on false and pernicious dresses , for want of a Judgment better inform'd ) are desirous of some satisfaction in the matter , and because those Men that are of ill principles and practices may unjustly accuse us , and take us for Men of very Bloody and cruel Inclinations ; we therefore thought fit , to satisfy the one , and stop the Mouths and Clamours of the others , to order the publishing of this Declaration . 'T is almost three years since some Men , who profess'd themselves openly Quakers after we understood , being inform'd by Letters , sent us from the English by the way of Berbado's , how pernicious their opinions and endeavours had been , took the boldness also to come unto Boston . We only then committed them to Prison , till we cou'd find occasion to send 'em from among us , without using any further severity against ' em . And tho their discipline and turbulent behaviour , troublesome to the people and reproachful to the Magistrate , call'd loudly for a greater punishment , without the least shadow of Injustice , yet the Court was rather willing to shew their prudence , in preserving and defend-ing our own peace , and the Government that was establish'd among us , against the Quakers utmost efforts , who aim'd at the subversion of our Laws and Statutes , and final overthrow of our Religion also : This we 're too well acquainted with to be ignorant of , both by what our experience taught us of them , and what Specimens their Ancestors the Papists have left us . We therefore made and promulg'd a Law , that no Master of a Ship whatsoever shou'd bring a Quaker into our Precincts and Territories , if they did otherwise , they were to be Imprisoned untill they cou'd be banish'd and remov'd from among us . But since yet , these Men did constantly return through many secret ways and wandrings , neither cou'd any punishment or threatning be invented to stop their impudent and rash coming back , tho we endeavour'd to prevent it by increasing the punishment to the cutting off the returner's ear●● yet that it self did not avail to withstand their mad and unweary'd fury ; we were therefore forc'd to take another course to maintain the publick Peace and Tranquillity . Upon this all things being duly consider'd , finding their obsticy cou'd not otherwise be restrain'd , we made a Law according to the Model of that which was settled in England against the Jesuits , that such sort of Men shou'd be put to Death . The making this Law did not hinder their return and disdainful continuance within our Territories , even after the time for their departure was expir'd ; They were therefore justly thrown into Goal , and confessing themselves to be those we had driven from among us before by the Court's order , according to the sentence of that Law , they forfeited their Life : except Mary Dyer , to whom , at her Sons humble intercession , We , with an equality of Mercy and Clemency , granted the Liberty to be gone from among us within two days , which she promis'd to observe . The Contemplation of that gradual progress we made , in the whole series of that affair , will confute all Clamours and Accusations of our cruelty ; since our own just and necessary defence did not only invite but also injoyn us , to show the edge of so sharp a Law to Men of such stiffness and obstinacy , which as these Men opposed with Contumacious violence , they freely and willingly murder'd themselves . It was always our wish that they had not done it , and that the supream Law , the peoples safety , might be kept intire from all danger and detriment . Our Antodating their danger that was to ensue , and granting of pardon to Mary Dyer are evident Demonstrations , that we were more desirous to preserve their lives than take 'em away . Moreover tho so great punishment was provided against Quakers by Law , especially those , who , being ejected , did return , yet there were not a few so rash as to come , not only those who had not been here before , but also who had been expell'd and ban●sh'd , ready to suffer any torment that cou'd happen , yea , to welcome death it self tho never so cruel . A chief instance of boldness and obstinacy , was very Conspicuous in the same Mary Dyer , who , as it was known , tho she was on the Ladder , and her neck in the Rope , upon the very Borders of her last breath : Yet , after she had been once expell'd she return'd , and yet was dismiss'd on this Condition , that she wou'd no more repeat the same crime ; Notwithstanding all this she return'd once more , persisting in the same purpose and mind , that she must either have liberty for her self and Companions ( that Law of ejecting and murdering Quakers being Abrogated ) to rest in ease safely and quietly , or if she cou'd not obtain it , she wou'd seal with her Death her constant confidence in her Religion , and thereby accuse the wickedness and insatiable cruelty of these Judges , and convince them , in the presence of all Men , to be guilty of doing the highest of Injuries . She came therefore undaunted from Rhodes to Boston , in the year following which was the 60th the 31 day of the month of May. She was seiz'd , and immediately the next day brought before the Judge , the Court being throng ; who , having told what charge had been formerly given her , as the same time gave sentence of Death , that to morrow she shou'd be hang'd by the neck till she dy'd , that they might make sure to prevent her return for the future , and give her no more occasion to be guilty of the like . The next day , accordingly she 's taken out of the Town , guarded with Souldiers before and behind , with their Drums beating round about her ; she came to the Gibbet with Courage in her Breast , and very great Chearfulness in her face , from whence she knew she shou'd not return any more ; having there spoken a great many words , that show'd both the greatness of her mind and certain hope she had placed in Heaven , she gave up her Spirit and so fell asleep . The Quakers , that either knew this Woman , or had it from others Testimony of her , say in her praise , that she was a person of no mean Extract and Parentage , of an Estate pretty plentiful , of a comely Stature and Countenance , of a piercing knowledge in many things , of a wonderful sweet and pleasant Discourse , so sit for great affairs that she wanted nothing that was Manly , except only the Name and the Sex. William Leadre was another instance of such constancy . He being also upon pain of Death ejected , and forbidden to see Boston again , as I show'd before , notwithstanding , the year following , viz. sixty two , return'd thither prepar'd to expect and endure the same that these who had gone before had already suffer'd , to offer his Blood for his Religion to those , who , he knew , were thirsty enough to drink it . When the report of his arrival was spread abroad , and had also reach'd the Ears of the Judges , they order'd the Man , that thus contemn'd all threats of judicial punishment , to be seiz'd and hurried headlong to Goal , and all the cold season of the Winter to be kept , in great hunger and want , fasten'd to a thick and heavy log , so that he scarce cou'd move himself out of his place , being only as a dead trunk of a Man. Having at length consider'd what to do with him , they accus'd him heinously for daring to return ; he answer'd as the cause of expelling him was injust , he thought he had just occasion to return : They set the danger of his life before him , because neither threatnings nor fear cou'd restrain him . He answer'd , that were he so easily to be frighted , he would never have had the boldness again to return . Being ask'd at another time if he would go into England , he answer'd he had no business there , afterward , they endeavour'd earnestly to perswade him to renounce his Errors and Conform to the Church of England ; He reply'd then with greater vehemency , that if he own'd his own confession to be false he must deny and reject God himself , If he should herd with those of the Church of Englands Communion , he must joyn with Notorious Murderers and Cut-Throats . They again threatned him with an Infamous . Death ; to which he answer'd , he would Everlastingly rejoyce to suffer any thing for his Faith and Religion , and that he was not at all afraid of Death , so much as of the just Judgment of God , yea , that he would not decline any sort of Death , since the just cause why he suffer'd it was absent ; and that that punishment they blazon'd with the threatning Colours of Death , seem'd to him the way of Life and Eternal felicity , so this discourse was not long continued : But while they th●s lingred , doubting what to do , and could not come to a certain Conclusion , other Quakers , to the Number of five , who had all been banish'd , and prohibited to return , upon the same penalty of losing their Life , did yet without prudence or fear return . Whereof one Wenlock Christyson , understanding what they design'd to determine of Leader went straight way to the Court , and told 'em that it was his sole errand to come to warn 'em , to shed no more Innocent blood : But his admonition was no worse rewarded than with a Goal . Most of 'em at this time was so forcibly incens'd , that they could be broken by no Violence or Reproaches , thinking then themselves to be truly happy , when they were counted worthy to suffer Affliction for their Religion , yea , Death tho never so Ignominious and Cruel , hence it comes that each Sect has its Martyrs . This they also ambition'd as a holy sight , running to embrace Death as the Crown of their Religion , sign of faith , Mark of Society , witness of Communion , Monument of their Name , matter of perpetual fame , and not only end of this Temporary life , but also beginning of that which is Eternal . Thus the Senate of Boston , after many debates , being unwilling to conclude of Leaders affair , regarding the Actions , not the words , of the Criminal , at length order'd him to be Indicted of Treason , and pronounc'd him a Man whom they Judg'd and Declar'd to deserve to be sever'd , from among the Number of the Living , which sentence was accordingly executed upon the 14th day of March , Then his head was lifted up on high on an unhappy Gibbet , and he ended his life without any fear , having spoken these words before some friends , my God to thee I commend my just Soul. After him the Court 's first enquiry was on Wenlock , who seem'd to them to have drawn all severity on himself . When no body doubted but Wenlock wou'd fall a victim to appease the Judges fury , when he came to be tryed he disputed long , and the Judges differ'd in their Thoughts and Intentions , whereupon Wenlock did so much urge the Equity and Justice of discussing the affair , according to the Rules of the English Laws , arguing that those Laws were only made against Jesuits and not Quakers , who might very justly expect Impunity altho they err'd in the sight of Men : The Judges were at length so Inveigl'd and Entangled , that they return'd to the old form of proceeding , and committed the whole weight of the cause to the Judgment of twelve Sworn Jury-Men : But they also , having long delay'd Wenlock , at length brought him in guilty of Death : This was done on the 13th day of the 1st month of the Summer Season ; but the Execution of the sentence was some days delay'd . John Currier an inhabitant of Boston , having been whipt through three Towns before , return'd by the same places , to Boston , to his Wife and Children , whom he had left there ; being again whipt about the same round , he was detain'd in Prison at Boston , where he had resid'd ; In the opinion of himself and other Men , he was to be branded with a burning Iron in the shoulder , and there mark'd with the Letter R. to design him , according to the English and Roman Laws , that which we call a Rogue . There were 28 more Prisoners there , One of 'em condemn'd for all his life to remain in the Prison where he then was ; the rest were uncertain what shou'd become of 'em , seeing themselves daily detain'd and delay'd . As many things unexpected and unlook'd for , in the life of Man falls oftner out than when we have hopes and expectations of the matter , so while the Judges were so often remiss , and the Quakers punishment so frequently delay'd , and yet nothing was seen , to retard it , suddenly and beyond all Expectation , it was appointed by the Magistrates Command , that a new Law shou'd immediately take place , to release Wenlock and the rest of the Prisoners from any punishment they were liable to , by the old ; so that they might when they pleas'd be free'd from the Prison , and for that purpose the doors were set open . The signal being given , they went out without Loitering . Only Peter Pearson and Judith Brown , were contrary to their hopes detain'd and whipt at a Cart. The cause of so unexpected a change was suppos'd to be the fear of the Magistrates , foreseeing that the King and Nobles in Old England , wou'd not well resent such Rigour and Cruelty , and wou'd therefore take care to prevent it for the future . Not long after King Charles being inform'd , how the Quakers were treated in New-England , by Rumors , Messengers , and their own complaints given in by Petition to the King and Parliament , and that not only once but often , sent immediately to the Governour of Boston , and the rest of the fellow rulers of these Countreys and Colonies , a Letter concerning the Imprison'd Quakers , giving it to be carried by Sam. Sattoc , a Quaker who had been an Inhabitant there , but was thence banish'd as I mention'd already , and now return'd there in a Ship commanded by one of his own perswasion . The Letter was as follows . C. R. to his dear and faithful Subjects , since we 've Learn'd that many of our Subjects , among you call'd Quakers to have been some Imprison'd , others kill'd , the rest , as we 're told remaining fall in danger ; we thought good to signify our will and pleasure to you concerning that affair for the future . Our will is therefore , that if there be any Quakers among you , whose Death Corporal punishment , or Imprisonment , you have order'd , or may for the future have occasion to determine , that you proceed no further in that affair , but forthwith send 'em whether they be Condemn'd , or bound , into our Kingdom of England , with an account of their particular Tryals and Faults , that they may here be dealt withal according to our Laws and their Merits . Herein this letter shall be your warrant . Given from our Court at VVhitehall , the 10th of Sept. 1661 , the 13th year of our Reign . By the Kings command , William Morris . This Epistle of the King so stay'd their Persecution , that it was no Crime to be reckon'd a Quaker . The Magistracy of Boston fearing the Kings displeasure for what they had done , sent three into Old England , Temple an Officer , a Magistrate , and Norton a Minister , to acquaint the King with what they had done . But Jurisdiction , and Judgment was not therefore wholly stopt or taken away . But being forbidden to inflict a final severity and punishment , they compens'd it by the heavier Temporary torment , making some , by their Chastisement , rather wish to die than endure so great and many Evils so often . Tho I cou'd instance many examples of this , I 'll only relate one or two , partly to avoid Prolixity , and partly because by one we may guess of the rest . That year Ann Cotton , a woman of sixty , came with a design to live at Boston ; but was so far from being admitted that she was thrown into Goal : Being at length wearied of her , they took her to a Wood , and after many wandrings she found occasion to go for England . There she obtain'd a pattent from the K. allowing her to reside at Boston . She renew'd her Journey , and came boldly back to Boston . But neither was she then admitted : She went therefore to Cambridge , where she was thrown into a dark Deu , thrice lash'd , then carry'd to a Remote and Desolate place , where , from wild Beasts , she might be in daily danger of her life . But returning by the same ways she went out she was also whipt , as she had been before . The following year being scarce expir'd , Ann Coleman , Mary Tomkins , and Alide Ambrose , women of greater Age than Extract , came into D●ver : These were dragg'd hence through Eleven other places , in the middle of a Cold and Snowy Winter , receiving at each of 'em ten lashes on their naked body , and were so cut with the stripes that scarce a Breast was left ' em . Yet they remain'd so constant and resolute , that they went back to the same Town to a Meeting with their friends . Upon this 2 Brethren call'd Ruperts , Sons of a Quaker dragg'd the women out of the Meeting through the Snow and Clay , turning their very faces to the Earth , and the day following brought 'em thus daub'd along to the shore , remaining unmov'd at all their intreaties , drew them headlong through the waters into a little Cannoe , committing them and it to the Sea. But a vehement storm suddenly rising the poor women were taken out of the Boat , by some that had more tenderness than they that put them in . Tho they now were stiff , their Cloaths being frozen and almost dead with intolerable cold , they bring 'em far from the Sea to the house whence they came , and after a little refreshment drive them away from thence . Yet the women were so hardy and inur'd to Afflictions , that they often return'd even where they suffer'd such things . The Quakers complain that many of 'em were branded , as if they had been the Dreggs , and Off-scourings of Men , whom all good Men must needs be Enemies to , and on that score were rob'd of all Liberty and Privilege , as Ignominious persons who 're allow'd no Action or Complaint : Yet , they say , there were some for many years , who had their habitation and residence there . In process of time the Kings Authority , who knew not their trouble , more and more prevail'd , and their Number , Resolution , and Constancy , in overcoming by suffering , all punishments the Law cou'd inflict ; the Judgments against 'em began to cease , and their Impunity and Liberty to increase . In the mean time the Quakers , that cou'd not stay here , withdrew themselves to the Island of Rhodes , which is so opposite to , and separated from the Continent that it became a refuge and sanctuary for them . And the more suited to this purpose because the Governour thereof was a Quaker , William Coddington , whom I mention'd before : He was one of the chief Planters , that came hither to traffick . He had a house so large and fine at Boston , before it had receiv'd that Name , that afterward it prov'd an Ornament to the City . He also shar'd in the Magistracy some time . But when the persecution of Quakers arose , he disapprov'd of the Magistrates proceedings so much , that he exhorted 'em all to refrain from their Cruelty against the Quakers ; they therefore treated him as they wou'd have done them : He departed thence into this Island , where he ▪ had not only liberty to act and say what he pleas'd , but was also made Governour of the whole Island . But before I altogether leave New England , I must touch at New-Holland bordering upon it , lest a longer narrative prove troublesome to the Reader . Dutchman for the most part were Inhabitants there . In trafficking , the Dutch having commerce with the English , they came and stay'd mutually with each other , thus some of the Quakers found the way also hither ▪ more with a design to Propagate their Religion , than a desire either of buying or selling . 'T is a custom among the States , not to be Solicitous of these whom they give command of other places to , concerning Mens following believing , or asserting in their Religion whatever their Conscience prompts 'em unto , providing they don't oppose the supream Authority , or act contrary to the publick Tranquillity . At this rate the Rulers of that Countrey behav'd themselves , maintaining their Dignity ' mongst Quakers and others , and preserving the publick peace committed to their Charge . Of this moderation these are 2 instances . The chief City in New-Holland is call'd New-Amsterdam , from the Metropolis of Holland of the same Name : Two Mile from hence is a Village call'd Hemsteed . This Village was a territory of our Colony , but for the most part peopl'd with English Inhabitants ; of those a few , that formerly were Brownists ( or puritans ) fell off from their own party to the Quakers , having their Meetings and Religious exercises together . And these things so long as Cantiously and Privately done , our Magistrates did not so much take notice of or punish , as they did , when they did not use so much Moderation and Caution ; and we find too much liberty would tend to the seduction of others . An instance of this for a Tenour to others , was shewn in one Rob. Hodson , who was arriv'd at such a pitch of boldness , as he induc'd several of his own Sect to meet together , for solemn prayers , not secretly , but abroad in an open Garden : The news therefore of this so famous an assembly being brought to those , who , had it not been for this rash and provoking proceeding of theirs , would easily have let them alone ; they all ran in upon them , and taking Hodson upon whom besides a Bible in his hand , they found a Dagger in his Bosom , and since that seem'd to be a Weapon more sit for Offence than Defence , they ty'd his hands and carried him to New-Amsterdam to the Governour Stuyvesand . He , taking the Man for a Contemner of the Laws and Disturber of the publick Peace , caus'd him to be cast into a dark place full of Filth and Dirt ; and soon after Arraigns him for sedition , and , by the suffrages of all the Magistrates , pronounces sentence upon him in Dutch ; ( which because he did not understand , one Translated it to him into English ) that either he should pay a fine of 600 Florens , or be cloth'd in Sackcloth and Chain'd , and ty'd with a Barbarous slave should work for two years upon the Reparations of the City Walls . Which work when he was brought to , and refus'd to do , a lusty crabbed Negro slave laid on him 50 lashes with a Cat with nine Tailes ; and when for all that he would not set himself to work , he redoubled his blows , and that to such a Degree as he was not able to stand on his Legs . And because all this while he would not do as he was Commanded , at last the Governour order'd him this punishment : They stript him naked to the waste , and then hanged him up by the hands and ty'd a great Logg of Wood to his feet , and beat him severely with whips , and so carry'd him from the Court to the Prison from whence he came . The same they serv'd him 2 years after . With these stripes the poor Man was so disabled , that he lay along while without sense , and almost without life , so that there had been small hopes of his ever recovering ; if an English woman mov'd with a pious grief and pity had not Administred proper Medicines to him , and binding up his Wounds , restor'd him to life again . At last the Governours Sister so pleaded his cause with her Brother , as procur'd his Enlargement from his dismal Solitude . This was about the time , that the Persecution against these people began to rage in New-England . Another Town in the like Condition , belonging indeed to the English , but under the Jurisdiction of the Hollandew , was Gravesend . And there a Noble Lady the. Countess of Mordee ; who was a Puritan was turn'd Quaker , and resided chiefly at this place , gave the remaining people of this Society the liberty of Meeting in her house ; but mannaged it with that prudence and observance of time and place , as gave no offence to any stranger or person of another Religion than her own , and so she and her people remained free from all Molestation and Disturbance . And because we have made mention of this Lady and her Company in this place ; I 'll relate a memorable story . There was the Son of certain English Clergyman , arriv'd at years of Discretion , and of very honest Conversation : Who being often in the house of this Lady , and Entertaining her many times with discourses upon Religious Subjects , she invites him to come to their Meeting and hear their Preaching , at least for once . He answer'd her again and again ( for she was very earnest with him ) that he should be always very ready to obey her Ladyship in any other thing , but in this humbly begg'd her Ladyships excuse . This young Gentlewoman continuing obstinate , and the Lady by how much more she persisted in the thing , by so much the greater was the grief of her Disappointment , at last he did that of his own accord , which he neither would or could upon her Prayers and Intreaties . He fancied to himself one night in his sleep , that he heard and saw many things of the Quakers , and when he was awaked and thought nothing had put a deceit upon his senses , he heard as it were a voice , and went and came to a Company of those sort of people , of whom he had form'd in his mind so many representations when he was asleep . He , approving of his Oraculous Dream , the day following goes to a Meeting of the Quakers , where he was so taken with their Discourses , that he was Transported beyond himself . And his mind was continually running on going thither again . But before he did , he Communicates his Intention to several of his Friends , who mightily dehorted him therefrom . Considering therefore their reasons on the one hand , and on the other the Continual Idea of his Night Vision never going out of his mind ; and that not devised , or fancied , but real discourse of theirs , was always turmoi●ing him , so that with the horrible Agonies of his mind , not knowing which way to turn , or what to do , he fell into a greivous and dangerous fit of Sickness . From which being recover'd , he not onely Estranged himself wholly from that sort of People , but also imputed what had happen'd to him among that people , to the Effects of Incantation , and said , the Devil wrought amongst them . Of the truth of this I have a very worthy Gentleman a witness , who is now a faithful Minister of the Word of God in our Countrey ; to whom the young Man has often related this story . Sometimes there has been of these sort of People , who before a Magistrate have said , they could not say or do any thing with them , without their hats on . These there was no better way to deal with than by severely reprimanding them , and sending them away unheard , and soundly rated at . There were some women which in the high ways , others , tho but few , who in the middle of the Sermon or Prayers of our people , would break out either into an Extempore or Praemiditated Noise or Singing . These Women were Commanded or Compelled to go away , or carried away and taken into Custody till they were discharged . And so , if their crime was no greater , they were no further punish'd . Now to speak a little of the other Plantations of the English , Virginia , Bermudas , &c. I have said already in the beginning who they were that first Voyaged hither ; but who they were that ( first ) went to those places I can't so certainly tell . It seems George Wilson came to Virginia in the year 56 , and there died in B●●●s . Henry Fell went to Barmudas the same year , and not long after return'd again . In those parts also the Religion of the Quakers began to appear abroad sensibly , and shew its face . As for these Men till the year 60 , I don't find any punishment inflicted on them , only some Fines were laid upon them , because they us'd to entertain one another in their houses , or refus'd to take an Oath , or be uncover'd before a Magistrate , or to undertake any Military Services : Altho these fines were often so great , that even for one default onely , the third part or more of their goods were taken away , they not having much Money , as the generality of them were of the meaner sort of people . This I find , that in Mariland , a province joyning to Virginia , this year , Thomas Thurston was cast into Prison , and the Officer desiring one John Holland to assist him in this business , who refusing ( and saying it was unreasonable Thurston should be us'd so , and that he could not assist him in the taking of a Man Prisoner , who was his Friend and old Acquaintance ) to be any ways assistant to the said Office ( which the Laws of England will no ways excuse not even among those , that are of the first Degree and Quality ) he himself was put in Prison too , and afterwards severely whipt . Then in the year 60 and that following , as the Spirit and Courage of these people began to increase with their Numbers , and these Friends to set up their Meetings , and at last they went on Cheerfully in their ways , then , both for the reasons aforesaid . And especially , on the account of these Meetings , they were prosecuted with Imprisonments , Whippings , Banishments , Transportations , into wild Woods and Desolate places ; till at length this excessive severity began to abate ; and this Sect of People to rest and be confirm'd ; and that especially by reason of the Kings Interposition , and an order sent like that I spake of before to the Governour of New-England . Those who are acquainted with that part of America , which is under the English Jurisdiction , know Pensilvania , the Propriety and Government of which ( vacant by the Death of William Pen ) from whom the said Countrey takes its Denomination , descended to his Son William Penn , that famous Patron and Head of the Quakers . And he being heir to this Countrey , it became as it were the Inheritance and Portion of the Quakers , especially since the year 82 , at which time Penn going to his Government order'd all things to his own mind , and appointed all his Officers and Agents their proper places . Omitting therefore to speak of the political Order and Government of this Countrey , and its legal Establishment , and of the Benefits and Advantages these Quaker-people enjoy , both throughout the whole Province and especially in the Town , which , from their mutual Love to one another , they have call'd Philadelphia ; these people at that time were induc'd with such a Courage and Fortitude of mind , and opinion of their own Constitutions , Government , Unanimity , and good Agreement , that they ventured to invite all the Barbarous Americans , and indeed all Men , in whom there was the least spark of Religion , Moral Honesty , or Quietness of Temper , to come and live among them , promising them upon their good behaviour the like Advantages themselves enjoy'd , and the free exercise of their own Religion . Which the better to understand , it will be worth while to set down their Decree . Which runs thus . We give a General general liberty of Conscience to all , who acknowledge one God omnipotent , the Creator , Preserver , and Governour of the World , and hold themselves oblig'd in Conscience to live quietly and justly under Government , To that degree that none shall have any thing to do , as to Religious matters and opinions , at any time to compell or force another to any sort of Religious Worship to which he is averse , or to Contribute any thing towards the Maintenance of Preachers , or to places set apart for Religious . Worship . And that every one shall have the full use of his Christian liberty , without sustaining any detriment for the same . And if any one abuse another , or mock him for being of a different perswasion from him in religious matters , he shall be accounted a Disturber of the publick peace and punished accordingly . Now tho I have hitherto onely recited this Writing , and all those things I have yet treated on , without pretending to interpret or give the mind or sense of these people ( in them ) yet here I can't forbear taking notice that they call this liberty Christian , when as they extend it to all Men , who onely acknowledge one God. Now if these Men will agree with themselves , they must necessarily take all those for Christians in whom there appears , any Principle or Religion or Piety , as being what they say , is from Christ , yea is Christ . But as the Inhabitants of this Countrey were for the most part Quakers , so because of the Conveniency of the Countrey and this liberty of Religion , confirm'd by the Edict aforesaid . More Quakers at several times came thither , from Divers other parts of America . And not onely those of this perswasion , but also others of other Principles and Opinions in Religion , and several of none or slender fortunes came and fix't themselves in those remote parts of the World , hoping for a blessing from Heaven , and a bettering of their Condition . For seldom those that have any Estate or hopes of one in their own Countrey , travel into strange and unknown Countreys , leaving all their Friends and Acquaintance behind them . Moreover , W. Penn the Lord and Governour of the Countrey , a little before the breaking out of the Mortal War which still rages between the French of th' one side , and the English and their Confederates of the higher and lower Germany on th' other , incited thither several people , both English and our Countrey folks , and some of the Palatinate of the Rhene , who having nothing of their own to loose at home , and hearing of the plenty of all things in America , were got into several parts thereabouts , and having entertain'd a good opinion of him , many of them were drawn thither in hopes of getting a good livelyhood by their handy works . And so all these people addicted themselves to Agriculture , and preparing and enlarging that part of the Countrey which was before uninhabited and uncultivated , and withal of their own proper concerns . And all things succeeded well and happily to them , they being indefatigably Diligent and Industrious . So the whole Countrey became well manured , and Laws were made for the better distribution of the Lands , Alloting to every one their particular part . And these strangers had an equal priviledge of exercising what Religion they would , and living according to their own fashion with those of their own Company . And moreover , they were made capable of all honours and be●●ing any office or dignity in the Magistracy , either in City or Countrey . Altho this was the Prerogative of the Quakers , not that they had Arrogated it to themselves by any Law , but by reason of the Multitude of them and their all agreeing together , and being Ambitious to possess the first and best places in the Government . Whence it came to pass that there were some of whom there 's no great question to be made , but that onely for profit and advantage sake , dissembling their own opinions they went out to the Quakers , and tack'd about as the wind turn'd . Now as we see that for the most part fortune follows the diligent , the Ingenious , and Industrious ; So the greatest part ( almost ) of these people , being religious Men and Men of Integrity , but unexpert and not well verst in the Affairs of the World ; the rest not onely ignorant and unexperienc'd in affairs , but also wild and licentious in Discourse and Conversation . And amongst the rest of them were some of the Quakers . In process of time these grave and serious Men , hanging of a knot together , diligently aiming at what they had always seem'd to despise , and affected to get into all the Courts and Offices of Judicature , and mightily to busy themselves about those Employs . And when they were chosen Magistrates and Judges , they behav'd them-excellently in the said Offices , and oftentimes carried themselves roughly and proudly to their Clients and Suitours , and in their sentences , and decisions of suits and punishing of Malefactours , they fitted themselves with such a kind of Juridical Actions as always bred disgust ; and when the Case required that any thing was to be Solemnly affirmed or denied , they caus'd the Witnesses to swear , or at least use such a kind of assertion as little differs from an Oath , as : I speak and promise it in the presence of God ; or as true as God's in Heaven , or which at least was no less than an Oath amongst God's ancient people the Jews , As the Lord liveth . Moreover , they also who aimed at the Ministerial offices in the Church , and Arriv'd at such like Degrees of Honour , were chosen and appointed by them , or delayed by them who had most influence upon the Senate ; whose minds they fill'd with a belief , that they took a great deal of care of the weal-publick and the Laws , and would be very mindful of them in their places of Authority , and Accommodate themselves in the Offices of Justice , according to former customs and presidents . But besides these there were agreat many of the Quakers both Men and Women , who took upon them the liberty to Preach and Exercised the same , without any ( or any just at least ) warrant for so doing ; after that manner intruding themselves , without producing any just Testimony , either of their Ability or good Conversation . And there are some of the Quakers themselves who assert , that among these there were some , who for their profound ignorance of the very first Principles of Religion , were so far unfit to bear the Office of Teachers or Ministers in the Church , that they did not deserve so much as to be taken in as members of it ; Which being a thing of no small moment , and laying a firm foundation for hatred and envy , disagreement and Contention among these People , even to this very day , it is much to be feared , that unless they agree better among themselves , it may come to pass one day , that their domestick Quarrels invite their Barbarous Neighbours , or other forreign foes to set upon them in an hostile manner and put a speedy period to their Government , and longer continuance there . And we may know also that whereas the War between the French and English , is carried into these parts of the World also ; and altho these people can tell how to fight well enough with words , yet they 'll have nothing to do with War or Armies either for offence or defence , and consequently lye an easy Conquest for an Enemy , who very quietly , and without any danger at all to themselves , might soon overcome them : King William of England has sent 'em over a Governour , one of the Church of England , with Orders , That if occasion be , he should take care to defend them against any Armed Enemy , better than otherwise they would themselves . Now since we are at present upon this Country of the Quakers , and have but now made mention of the great dissentions and distractions amongst them ; it would not be suitable to this Relation , and the design of this Work , if I should omit that great and very memorable Case , that within these few years has happen'd among them in those Parts , which because know'n to few , I will relate and deduce down to this very time , when as yet none knows what the end of it will be . I have shewn , in the former Book concerning George Keith , that famous Teacher amongst the Quakers , how the Quakers , his Friends and Acquaintaince in England , ascribed to him certain Errors or Forms of speaking , which they did not approve of ; but which of their good will towards him , they attributed to his singular Learning . This man came over into these parts , and residing a while in some Islands near Pensylvania , in the year 89 , remov'd thence to Philadelphia , being invited by some who not only desired him for their Preacher , but also to be Tutor to their Children . When he came thither , he undertook both Offices , and to shew his Modesty , takes the place of an Usher to teach Boys , and discharges it very commendably . And at the same time exercising his Preaching Faculty among an unlearned and Ignorant company of People , as for the most part their Preachers were , he excell'd 'em all , appearing as a bright Luminary , and out-shining all the rest of that Order among them . And by his opportune diligence , and industry in all the parts of his Ministerial Office he render'd himself belov'd of 'em all , especially the more inferiour sort of People . And it had been well indeed if so it had continued . But a short time produc'd a great alteration in the state of Affairs . For soon after there arose some , that oppos'd Keith , him and charg'd him with many , not only , Errors in Doctrine , but also high and unpardonable Crimes . For Keith did not forbear over and over again , to inculcate and instruct all his Auditors in the Doctrines of the two-fold Nature of our Lord and Saviour Jesus Christ , the Divine and Human ; and of the Human , the one part Heavenly , Spiritual and Eternal , the other Earthly and Corporeal , conceiv'd in time of his Mother Mary . Then his second Tenent was this , which he often repeated to them all ; That Christ , as Born of Mary , was uninted with the Divine Nature , and so was present with his Light and Life in all the Children of God It was difficult for him to keep the Conception of his mind to himself , without divulging them , especially because , when a man rightly comprehends a thing himself it is nothing , unless another be made acquainted with it too . Wherefore Keith , altho he a good while smother'd in silence , the Opinions which he had long entertain'd , Of the Transmigration of Souls after Death ; Of the last Judgment , and State of the Deceased , and end of the World , as being unsafe , and less acceptable to be disclosed ; yet he could not so contain himself , but that now and then he gave an inckling in his Discourses , of what his inward conceptions of these things were ; and sometimes he was not able to forbear betraying in his words , what his true sense of those things was , and what he principally aim'd at in them ; whence it came to pass , that those that lov'd Keith , and favour'd his Doctrine , greedily entertain'd these Principles . And yet for the most part , those that were the greatest followers of his Doctrins and Admirers of his Skill and Parts ( whom Keith indeed , for his own Credit 's sake , either found or made thorough pac'd in his Principles ) embrac'd these Notions so heartily , that they relyed more upon his Authority and Precepts , than their own Judgment , and thought it enough to say , that he knew and said so , and so , and that , with them , was Demonstration . And so his Exact and Nice and Subtle Judgment , in these matters , was a subterfuge to cover their Ignorance . Against these Tenents of Keith , and those of his Party , there were others that set themselves , and especially against that Article of the Divine and Human Nature of Christ . which Article Keith openly acknowledged he held , and professed ; and that it was no new thing , by him devised , but antiently , and always taught by the whole Society . Against which Article they objected , that of one he made two Christs . Of these Adversaries the Head and chief was an Elderly Minister , one W. Stockade by Name , a man indeed not unlearned , but in the Opinion of himself , and many more unlearned and ignorant People , a man of vast Parts , and Learning , and the Champion and Defender of the Antient and Pure Religion of these People . Keith stretched his Opinion and Belief of this Article so far , and made it so necessary to be known and believed , as that thereupon Christianity it self depended , and that the denial of that Article , was the same as to deny the Passion and Death of Christ , yea , Christ himself . Moreover , that they who persisted in the denying of this Article , the sin of such denial was so great , that it gave just cause to those that held it , to fly to Extremity , and separate themselves from those who obstinately deny it . At last when this question had been Controverted a long while , and no end like to be put to it ; Keith , and those of his Party , grew to that heighth , and were so peremptory in this Controversy , that they said , God had called 'em to separate themselves from those sort of Infidels . In the mean while , as this good Company were so disgusted at the Opinions of the other acuter Men , they entertain'd and published such kind of Notions about the same Articles ; as Keith and his followers no less delested and were averse from ; then they cry'd out , the Denial of their Opinions was no less than a renouncing of the Faith , and utterly overturning the Foundations of it . Altho these same men differed in their Opinions mightily amongst themselves ; and some as much from others , as all of them differed from Keith's sentimeuts . So as to that Article of the Human Nature of Christ , some affirm'd , that Christ never arose , and ascended into Heaven ; as he was born of Mary , and suffered on the Cross . Others , That Christ took that Body indeed out of the Sepulchre , but in his Assention into Heaven , laid it aside . Others doubted of the whole business , and could not tell what to pitch upon . Some thought that all Controversy about such a thing as was not only controvertible , or not worth the while , and by reason of the slightness of the concern , made nothing to the purpose of Faith , however 't was decided . These thought it the best way to lay down the Controversy , and keep Peace . As to the state of Souls after Death , there was so●● that held , That all Faithful and Religious Persons , immediately entered into the Compleatness of Joy and happiness , but that the unbelievers and wicked instantly upon their Death , underwent all that punishment that attends them , and that herein consisted all the Resurrection . Which was as much as to say , That properly there will be no further Resurrection of the Body , and that the Body after it is resolv'd into Dust , shall be no where , or nothing at all , nor any future Day of Reckoning , or of the last and general Judgment . Others there were that said , that the Resurrection and all the glorious Condition spoken of should at last be consummated and perfect in this Life , for this Reason , because Christ Arose , and liv'd such a happy and blessed Life ; which in other words , is all one as to say that there is no Heaven or Hell , but what is within Men. These Opinions Keith took notice of , and reprehended in these men's Discourses and Sermons , as being contrary to the Articles of the Catholick Faith , especially as they are propounded and declared to us in the Scriptures of the Old and New-Testament ; and told those of his Party , That these men taught and dellvered such Doctrines , as when they came throughly to understand , they ought not to give any the least Entertainment to ' em . At last in the year 91 , there was an Experiment made , to put an End to these Controversies in a Meeting of the Friends and Brethren . Time and place was appointed by Common consent . The two principal Adversaries , Keith and Stocker dispute together with great heat and vehemence , but such was the end of it , that the difference instead of being compos'd was but so much the more increas'd . Whereupon the cause was deferr'd to the General yearly assembly , which that year was held at Philadelphia in September In which assembly the Doctrine of Keith was brought on the Stage : For whereas Keith did not so much define as suppose or leave to be examined as truth , what was attributed to him of the Transmigration of Souls , and their state after their departure out of the Body ; therefore that was not call'd into question , but this ; Whether to Preach faith in Christ within a Man , and Christ without a Man is not to Preach two Christs . There were six Sessions or Acts held about this , in which notwithstanding there were so many Teachers indued with and taught and led by , the Holy Spirit it self , immediately , as they call it , and being of the highest form of Christianity , yet they could not come to a Conclusion , or Definitive sentence about this Controversy . For the Disputants on both sides even in this Supreme and Sacred Council , did so scold and rail one at another . Keith's adversaries using all the Reproachful and Opprobrious Terms they could think of against his Doctrine , inveighed bitterly against the Man himself ; and not onely so , but also in a Contentious chiding way us'd a great many Scurrilous bitter words , and that they might not seem to talk more than do , they handled him very coursely and dragg'd and thrust him about very unhandsomly , not that they were so furious by nature as Egg'd on by the cause they had in hand . And on the other hand , Keith and they that were of his side , tho otherwise a Man of wit and sense enough yet at this time and on this occasion likewise , not naturally or of his own accord , but as he was forc'd to it , and not able longer to contain his just resentments of their Injurious dealings with him , at last broke out into invective Speeches against his Adversaries , as being the Effects of his just Indignation against them , not railing , but giving them answers worthy of their heat and malice . At last one urg'd another with the Terms of Dolts , Fools , Hereticks , Infidels , Heathens , Profane , wicked Wretches . So they , how far now these people , in this case have forgot themselves both in Doctrine and Discipline , and how far off they have been from that perfect Agreement and Absolute Modesty they pretend to , as the more cautious , and clear sighted , have long and often suspected , so now all , both wise and unwise , may easily see . These wrangling Disputants being never a-weary ; those of the Brethren which were the presidents and moderators in this famous cause , considering , that by these endless Jarrs and Disputes of the contending partys , the Fame and Glory of the Quakers Name , was like to suffer ; made an end of this affair thus at last . Reprehending both partys , ( as indeed both were to blame ) they acquitted Keith , and acknowledged his Doctrine concerning Jesus Christ , to be true and right ; and order Stockade , to confess himself to have dealt unfairly with Keith ; and give him satisfaction for the damage he has done him . So for a while these Contentions ceas'd and all was quiet . Now in this time of Peace and Quietness Tho. Fitzwater a Quaker Minister , being puft up with the conceipt , some people had entertain'd of his Wit and Learning , in a certain Monthly Meeting accuses Keith of Hercsy , for denying the light of Chirst to be sufficient for Men. Here again both sides were mightily heated , and said many things of the suddain , which was the more easily Excusable from the Trouble and Commotion of mind they were in . Nor here could the whole Senate reconcile these two people , or bring them to any Terms of Agreement . Then the Case was reserv'd to another assembly , to which were invited Tho. Lloyd the Governour , and others of the Magiracy of the whole province , that by their prudence and suffrages the matter might be brought to a Conclusion . There Keith brought a great accusation against Stockade that , he had not as yet given him satisfaction according to the decree of the former Council . And here many quarrels 〈◊〉 out of one . The Governour and Magistrates lay many things to Keith's charge . At last the greatest part of Ministers and Elders incline on 〈…〉 . Whereupon the Governours fall to him too ; And make an order of Council , that Stockade himself shall Condemn himself of Ignorance and Infidelity . Stockade denies to do any such thing , and stands upon his defence insisting , that what he had said of Keith , he had said with very good reason . The difference too between Keith and Fitzwater was brought on the Stage , which had been handled in the former Monthly Meeting . And they all agree and pass this Peremptory sentence , that Stockade by a publick Writing should take the blame upon himself of his offence against Keith , and that Fitzwater should do the same for himself , for as much as relates to Keith and over and above should give an account of his faith in Writing before this Council , and therein satisfy them as to what he held of the Resurrection of Christ , and the present State of his humane nature in Heaven ; and that in the mean while both of them should desist from Praying and Preaching in their Meetings till they had done what was order'd them . The determinations of this assembly , tho Stockade and Fitzwater at first either expresly or silently submitted to , yet now at last sentence being past upon them , they flew off , and refused to obey it , alledging : That whereas this was a business Ecclesiastical , and was a Controversy wholly amongst the Ministers of the Church , and that a very hard and difficult one too , which they themselves could scarce comprehend , therefore it was onely proper for the Cognizance and Decision of the Ministers of the Church : Now that part of those that had undertakon to Judge and Determine these affairs and they a Considerable part too , were of those whose office these things don't belong to , and whose aptness to enlarge their own Power and Authority was sufficiently well known ; Wherefore , neither was their sentence or determination Valid , nor would they obey such an Interdict . Therefore Stockade and Fitzwater notwithstanding all this went on in their Ministerial functions , and withdrew and seperated themselves from those that were the followers of Keiths Yet Keith and those of his party did not presently take notice and allow of this seperation , nor likewise disjoyn themselves utterly from their Society ; but waited in hopes to see them repent of what they had done , and give satisfaction for their Injurious dealings , or at least in words to own their faults , and so in good time to return into Friendship with them again , and wholly unite together in stricter Bonds of Friendship than ever . The most part both of City and Country held on Keith's side , and from thence were called Keithians . As things stood thus this Governour and rest of the Magistrates , fearing lest the difference should spead further , and be the forerunner of greater disturbances , came to a Conclusion that it would be best to put a stop to this Inconvenience as soon and as well as they could . Wherefore they considered that it would be best not to rescind the former Judgment ; but yet to recall those things which were done before under a new Cognizance . At their Command therefore there met together at Philadelphia in the year 92 , the 20th day of the 4th Month eight and twenty Men , of which the greater part were Ministers or Preachers , among whom were some , who exercised the offices both of Ministers in the Church and Magistrates in the Common-wealth ; of which one was Sam. Jennings a great Enemy of Keiths and another Arthur Cook , no great friend to him . To these Men was Committed the care and Administration of this affair , to advise as Friends and Arbitrators on both sides , and to put a final end to the Difference and Contention that was between Keith and his Adversaries . But these Men meeting together , not so much to decide these Differences which were now become General , as to Condemn Keith and those of his party , and absolve those of the other side , in their first Session pass this short sentence upon him without hearing him , or any thing on his behalf , and Seal it in Writing . That Keith is a Man that has not the fear of God before his Eyes . Than which sentence Keith could not have had a severer pass'd upon him by open Enemies , than was done by these his Judges . And now , according to his Adversaries principal wish , the Magistracy forbid keith , without any further delay , all exercise of his Ministerial function in the Church ; and if notwithstanding he should continue so to do , he should be prosecuted as an adjudged Enemy . And now the Enemys of Keith applaud themselves that they have compassed their Ends , and obtain'd their revenge on him . Wherefore Keith and one Tho. Bud , publish a book in English , Entituled , The Vindication of an Innocent cause against a false Judgment pass'd upon it . Wherein they relate the form , Continuance , and order of the Judgment pass'd against the Keithians , and also the deprav'd Morals of some of the Judges , that had combin'd together in this Cause , and specially of the Ministers of the word . Not to cast any Reflection upon the Magistracy , nor Sully the Honours of the Ministers of their Church , or discover the failings of any order of Men ; but to shew , what it was they ought to beware of , least the evil should be dispers'd from the head through all the Members ; and so the Enemies might take occasion to reflect disgrace upon this Church , and Arrogate Glory to themselves . Upon a time Keith entred into Discourse with the Governour , and makes a long and heavy complaint to him , of the Judgment that was past upon him in his absence , without being duely cited or the cause heard ; that of the Judges Divers were prejudic'd against him , and he had thereupon suffered Divers Injuries , unusual and unheard of amongst just and upright Judges . After which the Governour as it were directing his discourse to Keith's Complaints said , that if he had sustain'd any Injury in the aforesaid Meeting he should complain of it , and seek redress , in the general and yearly Council which was shortly to be held at Philadelphia . Keith being oppressed , with so many adversities and troubles ; yet not overcome , considered that it was best for him to do so ; and so being egg'd on with a resentment of the Injuries he had receiv'd . He writes a sharp appeal to the Council , and lays down twelve Articles , containing an Exposition of his and his Friends's Doctrine and Belief : And that the whole state of the Case , after so great and long a Controversy , which in a short space of time could not so easily be comprehended in all its parts , might the better be apprehended and more commodiously decided by the Synod ; and they in their great Wisdom and Vigilance might briefly adjudg for the one , and against the others , as might be convenient ; and prescribe to each their Duties . And because it seem'd dangerous to write out so many Books in Manuscript , Keith causes both Books to be Printed , to the intent , in time , to send a Copy to them all , that they might from this time weigh and consider the Case , and then , being prepared , be ready to give it a quick dispatch . The Title of the Book was , An Appeal from twenty eight men , to the Spirit of Truth . Printed by William Bradford . Two Copies of it were distributed by John Comb ; which so soon as it was known , the Magistrates pronounces them all guilty , as breakers of the Peace , and disturbers of the Government ; and sends the Mayor , Wyth , who seizes the Printer and Publisher , and carries them from their Houses , into Prison ; and withal , as if he had been in his own Possession or Estate , takes out of their Work-houses what Tools or Utensils he pleases , and carries them away . The next day the Magistrate orders the Mayor to lay his Action against Keith and his Companions , and partners in his Crime , joyning for help , two of the Colledge of the Magistrates , who were not Quakers , namely , Lucius Coke , a Lutheran , and John Holmes , a Baptist , who , as being of a different Perswasion , and partial to neither side , might pass for upright Judges . But these Gentlemen declin'd the Office for this reason , because the thing which these Men were accus'd of , arose from Religion and Tending thereunto , had nothing of concern with the civil Government , and therefore was more proper to be decided by those Men from whom it came , and who were concern'd in it . To which they added , that since neither Humane nor Divine Laws allow'd , that any one should be Condemned without being first heard , it was just and right that Keith , before any Judgment pass'd upon him , should be heard . This was an answer that did not please those , whose designs seem'd not to aim at the quieting of the present Disorders , but rather to the increase of them , and raising of new . And so they go on with their Intention , and without hearing of Keith proceed to sentence . They give Judgment for Keith's Condemnation , in a long Writing , of which these were the heads . That the Governours have declared Keith to be a wicked Man , an ill Citizen , a Teacher ill Principled , and Disaffected to the Government , King and Queen . And this they order the Cryer to publish in the Court , before a great Concourse of People . In the Ecclesiastical Convention , where the debate between Keith and his Adversaries was handled , the Governour and other of the Magistracy being present , there happen'd a dispute between Keith and the Governour himself ; about a place which the Governour had quoted out of a book formerly written by Keith . Which place when Keith had said it made nothing to the purpose , nor was it rightly cited by the Governour , he went on and added that the Governour was also one of those , who had not cited him to the hearing of the cause , but had Condemned him unheard . This slipt from Keith in his heat and suddain transport of mind , and by a slip of the Tongue , which often happens in hot disputes , that the Governour was an Impu●ent Man and his Name would rot . Which words , tho the Governour had more than once said that he would not take notice of as spoken upon such a time and occasion , yet now he lays to Keiths charge as an Egregious reproach to Magistracy , not to be pass'd by without punishment : It was added ; that Keith at the same time Reproached the Governour as a person not capable for the due discharge of his Office. But as to that Keith says , that he neither said nor thought so . In the said sentence of Condemnation also it is contained ; that Keith should call another of the Magistrates by a Name which in English Signifies one or all of these , viz. Scolder , Quareller , wrody deceiver , Sordid fellow , Seoundel , Knave . Which accusation Keith thus wip'd off , Not denying the fact , he said he call'd that Man by that Name ; as being one who indeed was not of the Magistracy , and yet notwithstanding sate in that assembly that Condemned Keith , and as such concurred with them in the same sentence , and subscribed his Condemnation . Amongst these Disputes and Wranglings there was a New Court of Judicature held at Philadelphia ; for the passing an Impartial Sentence upon these three Men , who had lain under so much prejudice . Jenings was President , and Cook one of the Judges , who , I have both said before , were Quaker Ministers . Now hither were cited to plead their own Cause , Keith , Bradford , Combe , Bud , Buss , and others of the Keithians , who all came ; all and every of them were Indicted of this Crime , of Writing , Uttering and Devising a Book , intituled an Appeal , being a very Seditious , Scandalous Book , and full of a great many Lies , in which particularly Jennings , the President of this Assembly , was Charged as a proud , imperious Man , and insolent in his Discourse and Demeanour , and the said book did Print , concealing the Printers Name , Buss , whose Christian Name was Peter , was charged over and above the rest , to have said many other things of Jennings , more than was contained in the book . Wonderful this . The case with Jennings the president and the whole Senate , was whether they that were brought afore them as Criminals , or Jennings himself were guilty ; he an untainted and unblamable person , or they foul Detractors , worthy the highest punishment ; The Court was full of Scolding and Quarrelling . Whatsoever ( they alledged ) had been said or written against Jennings was not against him , as a Magistrate but an Ecclesiastical person , a Preacher , and if he pleased his Colleague , not with an intent to reproach or accuse him ; but for his Correction , and to try all things ; as brethren us'd , or ought , to do . And these Criminals prov'd by good Witnesses and Evidences ; that they , who complained so much of the Calumnies laid to their Charge , were worse than the Objections against them insinuated ; Namely that they were not onely Proud and Imperious persons , but so far from having the Command of themselves , that they could scarce contain themselves within any bounds of their Lusts and Pleasures . In this troublesome assembly , Keith made many grave Speeches ; whereof this was the sense and sum . Will there never an end be put to these sort of Controversies and Quarrels , or will these Latentions be always continued which ( whether we be Victors or Vanquished ) are so Shameful and Commentable to us , and wish'd for and laughed at by those who once seeming desirous of our Friendship and Amity , now are turn'd our Haters and Enemies and curse us . And as if in this Case we had lost all our wisdom , and there was no further place left for a remedy to this mischief , which if it remains , and spreads farther , will not onely reflect an Eternal Disgrace upon our Truth , but also , will so afflict and spoil it , especially in these parts , amongst these Barbarians , as will at last bring on it all manner of Ruine and Destruction to its utter Subversion . The State of the Case lies here . While those whose province it is to take care of the safety of this Country and Religion , find it a difficult task , to please all parties ; but much more so to set themselves openly against all ; hence comes there to be called so many Concur●ions , and so many various and different events , till it s come to that pass , by the setting up a few bold Men against all Laws ; that some narrow Soul'd people , terrified in Conscience , and fearful of appearing Criminal ; not only now don't stand as Criminals , but themselves sit and act , as Judges in their own Cause , and as such pass Sentances , as their own private Animosities , and prejudice and desire of revenge which they have been now along while Hatching and Consulting amongst themselves , promp't them to . And what such great Crime is there Committed , that should occasion so great disputes and strife . Isaias , that great and excellent Prophet cries out , that there are those who make a Man guilty for a word , and lay a stumbling block for him that is ready to fall in the gate . And lately , into what Snares , what Streights have I been brought ; and all for a word , which besides that it was spoken hastily and not stood in , if it were examined to the bottom , and might receive a true proper and fair Interpretation , or if taken in the best sense , which alwaies ought to be follow'd , would not onely have been pardoned , but brought me Commendation too , now for the like cause of Truth and Virtue , are I and my Companians arraigned as Criminals . For here we are charged with Sedition , Dishonouring the Magistrates , Treason . Yea , as if we were almost all guilty of every of these Crimes , who are so far from them , as we study nothing more than obedience to lawful Power and Authority . But what Conviction is there of this ? What the least proof of it ? Or what that bears the least Resemblance of it ? For if to accuse alone be enough , neither any of you , or any Man living will be innocent , and there will be no need to fear those punishments that these Men deserve . But here lies the Conviction and proof of the Crime , because we have spoken somewhat tartly against some of your order and have us'd sharp Language . We hear it . After a hostile manner ? No , this your modesty will not give you leave to say , tho all the rest you affirm with a geeat deal of Confidence . But we have written and spoken a great many Scandalous things against them . Whom ? Those who were and as yet are of our order . Who tho they are , Ecclesiasticks , Doctors , Ministers , now at this time lay aside those Characters , and take upon them to be Magistrates and Judges . But what are these Scandalous things ? Are they such , as both they and we do mutually exhort one another to , and if that be not enough , such as our places and duties oblige us publickly to admonish those that are Committed to our charge ? Is there any thing more than this ? That the Printers Name is not prefixt to the Book . But what harm is there in that ? What necessity , or Law , Custom , or Example is there for that ? I appeal to you O my Companions , who have published so many famous books in England , and the most Illustrious Penn , the Lord and chief Governour of this Countrey , of whom there are so many Monuments extant , not bearing thy Name , or the Names of those that Printed them : Which since it is so , let all Honest and Impartial people see and Judge , who in this place principally are to be esteemed innocent , and who guilty ; whereof the one do not in any wise refuse to stand before their Judges , and to have their whole cause plainly determined ; The others fly from Justice and mock their Judges . Now see and consider ye , what ye have to determine , that it may be that against Truth and Probability , falsity and fraud , which Tempests and Impure breaths are against the Sun ; and that it may come to pass , if not at present , yet that at last , oppressed truth may have a Glorious resurrection and light up her head , and slighted and injur'd vertue shine forth spendidly , as the Suns raies break out so much the more Illustrious after the Gloomy Clouds are dispelled ; and at last that happy time may come , in which the allwise , incorrupt , and Almighty Judge shall lay open and make manifest those things that are at present obscur'd in an abyss of Darkness , and shall reveal the thoughts and counsels of the Heart , and every one shall receive their reward from God. After a long , Quarrelsome , and Confus'd disputing of the Case pro and con , in which some of 'em so thought their Tongues to be their own , as they said what they pleased , the Judges having concluded , and all people a-gape to hear the sentences : They laid upon Keith and Bud the penalty of five pounds each . Bradford's Tryal was put off till the next Sessions . That which with these Men seems unjust , they call the Judiciary Court of the whole province . What these Judges seem to think of themselves , as if from them there could be no appeal , they don't allow of King Charles had reserved to himself ( in the assignment he had made of the Countrey to W. Penn , in the Grand Charter , or Grant he gave him , ) the final Decision of such Cases , wherein the Inhabitants of the Countrey themselves injured in the highest Tribunal of that Countrey , and no other redress was to be had . Therefore these Men appeal , to the Cognizance of the King and Queen in England , and to stand by their Decision . And this was denied them , by a bold and strong power than which nothing is more formidable or pernicious . Wherefore these Men yeilding to their pleasure , and the present time reserved their own right to themselves till another time . There came in this time of great streights and trouble of mind and dejection these Men lay under , two of these kind of people from England , who advised Keith , out of the ancient Friendship nearness and dearness , which he had enter'd into with them and the whole Society , that as much as in him lay and as Much as he could , and should forego his own private Inconvenience for the sake of the publick , and follow peace , and avoid the scandal of such a Discension , and so great a Distraction . And that thereunto they would lend him their advice . Which advice of thens Keith liked and approv'd of very well ; and altho he knew how uncertain a thing it was and full of Danger , and that it was no part of a wise Man to follow that that he could not overtake , yet that a dubious probability of good , was better than an uncertain Evil. And so weighing all things well first , he proposes to his Adversaries several Terms of Accommodation by Letters sent to them . But they , things succeeding now according to their wishes , and their hearts being harden'd with inveterate hatred , Interpreted this Change of his for an inconstancy unbecoming wise Men , and were angry at him for requesting this at their hands . Wherefore the Keithians seeing that neither so could this business be brought about , and considering that it would be labour in vain , and to no purpose , but rather hurtful , to make any further overtures of peace , or if they should obtain any thing , that it would not be peace but a Slavish kind of Agreement , therefore they kept themselves to themselves , and within the bounds of their own Confession , which Keith and some others in his own Name , and of those of his party signed . And so much for the passages in Philadelphia till towards the end of the year 93. But when the News of all these things was sent into England , and to London , it is hard to say , what a great Grief and Trouble these things were , to these Friendly People , and gave Occasion to their Enemies to inveigh against , and insuit over the whole Sect ; hitting them in the Teeth , that now they plainly saw what they had long suspected , of their distinction and difference of Religion ; and now they both heard and saw what they profess'd themselves , and what they practised . This was no ways pleasing to the Quakers in these parts ; nay , it was very grievous and intolerable for them to hear of . And they laboured might and main to wipe off all Suspicion from themselves ; and shewed , That if any where , or at any time , there should be such an unwary disagreement in Doctrine and Manners amongst those of their Sect ; That these Objections therefore did not lie against them all , and that they in England and these parts , did agree very well together , and were consonant in Faith and Prayer , and kept up the ancient Glory of their People . But they were so far from beating any body off of this Opinion by their Speeches and protestations , that they encreas'd it the more ; For in a short time there arose amongst the Quakers themselves , some that so engaged themselves in this Difference , every one taking his side ; and so prosecuted one another with Hatred , Ignominy and Reproaches , that at last they began to talk of dissenting and departing from one another , and making Schisms ; So that there was no body , of any Parts or Sense , who did not see that that Excuse was not only very useless , but also extreamly vain and ridiculous . Things going thus , there were nevertheless some of these People , of the greatest Name and Place amongst them , towards the ending , as I said of this Year , who gave in charge to some of the Leading Men of the Church at London , and those of the most ancient Professors . Whitehead , Park , Marshal , and Eight more ; that in the Name of the Society , they should write , subscribe , and publish a Confession of the Faith of them all in their own English Tongue , as an Answer to their Adversaries Objections , Which work they perform , entituling their book , The Christian Doctrine and Society of the People called Quakers , Vindicated from the Reproach of the late Division of some , in some parts of America , as being unjustly charged upon the body of the said People , either here or elsewhere . And when they come to declare and profess their mind and belief of the several Articles of their Faith , in that Article that treats of Christ , they deny that to preach Christ within , and Christ without , is to preach Two Christs . But when they treat of Christ's Resurrection and Ascension , and of Heaven and Hell , they oppose themselves to the others New Doctrines . At last , in the end of the Work , they reject the Notion of the Transmigration of Souls , after the Death of their Bodies , into New Bodies , and declare they know none who say , that God has revealed any such thing to them . In these things they make mention of no Mens Names , and before they conclude the Work , they take occasion to exhort all to sound Faith , Peace and Charity . In the mean while , divers Complaints , both of the Keithians and their Adversaries , were at several times sent over to London , to the General Yearly Meeting : This Meeting , which was thereupon first held , considering , what a disgrace and prejudice this Dissension would be to their People , not only in these Parts , but also all the World over ; and that if they should delay the time , and go slowly to work , to remedy this Inconvenience , it would be in vain to bring help afterwards ; if they would ; they leave no stone unturn'd to avert this Mischief and Danger . Yet this Meeting lost all their labour . And that was not all neither : For now at London and elsewhere , and all England over , there were some of the Quakers that interessed themselves in this Dispute ; and growing sharp upon it , while some of them could not , or would not , without Passion , refute the others , they stood stiffly to their own Opinions , and would not be refuted . Hence Hatred , and at last , Faction arising , they were distracted among themselves , and some strive to dissolve the Society altogether . These indeed at first were not many , but as sometimes a little Cloud raises a great Tempest , so this insolence and Vehemence of a few , stirred up greater Concussions and Motion , amongst many : Wherefore the next Year's General Meeting , who easily might see , that such Dissentions and Strifes , could have no other end than their mutual destruction , being very desirous of Peace and Amity , were so much the more intent upon this , to bring things to that pass , That all , laying aside their Controuersies , and Enmities , and Quarrels , the Event of which was so dubious , and no advantage , or next to none could redound to the Victors , but the detriment would be mortal and perpetual , should study to preserve Peace , and without any fraud , desist from such Wars ; and sice what they had hitherto done , in accusing one another , and quarrelling together , could not be helpt , that they should not go on so to do , and blot out the memory of all things said and done , that were past , by a perpetual Oblivion of 'em , and thereupon shake hands together , in Token of Faith and Amity . But neither could this Meeting , altho they imploy'd all the Vigour both of their Minds and Discourse to this purpose , decide the Controversie , or put an end to this business , and bring the Contending Parties to an Agreement . But they were so far from leaving off the thing they had attempted , that though they heard these Parties as Brethren and Judges , yet the strife did but increase , and the longer it continued , the sharper it was . The time of the last Meeting , or of the last Year 94. came on . And now Keith was come back from Pensilvania into England , to London , he on whose account all this Difference had risen . Therefore it second good to the Meeting held that Year , that in so great and long continued motions of their distracted People , the Heads and Chieftains of the contending Parties , and likewise Keith should be present , and plead their own Causes before this whole Assembly . So in the first place there were read several Letters , writ and sent from Pensilvania to this Assembly upon this Occasion . Then the Parties were heard , and every one had the liberty of Defending and Proving . But here the Dissention and Vehemence of some of them was so greet , and they were so provoking and contentious in their Language , that the more the matter was debated , the farther off still they were . This Meeting lasted for Twelve Days ; whereas never any before had been above Four Days . So after a long while , since the aforementioned Order for Oblivion , signified nothing , and there was no End made of contending , no Cessation of the Assembly's Trouble , and and at last there seem'd to be more need for doing something than further consulting , the major part of the Meeting , and those of the greatest Anthority , concluded upon , and determined this Sentence ; And having considered the Case , since there was no hopes now of a Reconciliation ; That Keith should acknowledge himself to have very much burthened the Church , and take upon himself the Occasion of this so great Disturbance , and beg pardon for this miscarriage ; and moreover , leave off the maintaining and dispersing of , and forsake his Opinions , Novelties and Sophisms , whereby he has so much either adulrerated the Church , or despoiled her of her former splendor , and enfeebled her ; and that he should follow after this , to consult the Honour and Interest of the whole Society , and defend and promote that . Which Sentence struck this man with such a sudden and vehement Impulse , as made him break out into a Speech , in these Terms : That nothing could be better entertain'd by him , than this Endeavour of the Meeting , as it relates to the Establishing a mutual Peace and Concord , and that there was nothing that he would more willingly perform than Obedience to this Assembly , and to have the happiness to be serviceable to them and all theirs . And therefore that he did in no respect decline the Authority and Decision of this so great assembly , but so . While these things consist with Equity and Reason , and he may without prejudice to himself and them ? But now since he is free from Error , and no fault or Crime is found in him , he has nothing to excuse himself for , or ask pardon of , and that it was not he that is liable to blame , or had involv'd himself in guilt , but they which do not Comprehend what he had taught , and presently and rashly believe and spread about reports of things , that they do not rightly understand . And so , that they deserve most to be blam'd , that they may not go on so to insult over the name and fame of other● , and those their Brethren , and to set the whole Church in an uproar , that every one of them may receive such a sentence as they have deserv'd . Lastly , since that it had happen'd so , that his Adversaries would not forsake their private Animosities and Singular Opinions , as for their own , so for the peace and profit of the publick ; but lay the faults which belong to themselves , at his door , that he relying upon the justice and innocency of his Cause , and resting satisfied with the Testimony of the Spirit and Witness of his Conscience , whatsoever should happen , so long as he was not Culpable , he would moderately bear , and in the mean while he would unburthen himself and do what became a good Christian , to defend his reputation and good Name , least seeming regardless of that , he should seem , not to value , and betray his Religion and Honesty . So since there was no hopes of a peace , the Meeting being ended , after it had held so long ; Keith appears abroad again , and defends his Speech , and excuses himself in the best terms he could ; both by speaking , in his Sermons ; and publishing Books in Print ; and altho he confesses that thro' mistake , not wilful culpability , he had formerly written some things , which now a-days were not approv'd of , yet that as for his Doctrine of the humanity of Christ , being what he had the greatest reason himself to approve of , and being indeed most justly approvable and a principal Article , and foundation of the Doctrine and Faith of Christians he would to his utmost power Preach it abroad . On the other hand his Adversaries also with equal Zeal go on to observe Keith in the Meetings , to refute his opinions , and inveigh against him with hard Speeches . Amongst which the chief were Dan. Whirley and W. Penn , which Penn , as Keith was in the middle of his Discourse , before the whole Meeting , could not forbear more than once to call him Apostate , and an open Enemy to the truth and the whole Society . Others , as Tho. Ellwood and John Pennington , not onely by their books impugned the Tenents of this Man , and refelled his Arguments ; but also traduc'd his person , rendred him infamous . So at last some began to find fault with others , and use a greater liberty in accusing them , and to hate them , and provoke them to anger , and fury as it were , and euery one strove to bring others to his own party , and inspire them with Enmity against the others . These things lasted till the late General Meeting held at Lon● . this year 95. Which as soon as it began to be held . Keith came hither with an Intention to lay all things clearly open , in hopes to find more Equitable Treatment from his Judges . But when he came to the door , which he did the first day , he was stop't by the Door-Keepers ( who knew aforehand what his mind and Intentions were ) but the day after , tho 't were late , first getting admittance , he came before his Adversaries ( who he knew were within , and whose Intentions against him he was sensible of beforehand ) and not Viva vo●● , which would have had more of a forcible Energy in it , but in Writing , the more carefully and moderately to Express himself , he deliver'd a Speech to this purpose . That he was never convinc'd either by any assembly , or by that which was held in that place the year before , of any Errour of his either in Doctrine or Life , tho he don't pretend to exempt himself from Errour , being a frailty incident to all Men , and not forreign to himself ; but he Confessed himself to have said and written several things heretofore , in which at this time he acknowledges his frailty . And because no assembly of those people who are commonly called Quakers , lawfully and rightly conveen'd , has condemned him of them , as by the silence of them all on that account appears , he therefore looks upon himself as free from all Errour . That he well knows the Council the last Meeting gave him ; but since that was onely Counsel , which obliges no Man , and infers no necessity , equal to a Command , that he was at his own liberty , either to follow it or let it alone . But that he had omitted it , because , he thought , he had done all that was his duty to do in this business , and that there was none of the Brethren of the Society , who , if they would but consider the deeds both of him and his Adversaries , without prejudice , or being byass'd by others opinions , or making a rash Determination of things ; and weigh them in the Ballance of the sacred Scriptures and right reason , but what would approve of his doings and condemn theirs . This 〈◊〉 was searce read , but it rais'd a mighty commotion in the minds of them all . But the principal adversaries of Keith and speakers in this Contention were W. Penn , W. Bingley . G. Withale , J. Vaughton , J. Feild , and J. Waldenfield . And Penn and Withade had so little Command of their minds and tongues , as Keith also was so unable to contain himself ( by which you may see the Prudence and Moderation both of him and them ) that they urged one another with this Crime ; that each of them spread abroad detestable and cursed Doctrines , and ensnared Men in them to the hazzard or loss of their salvation . And Keith told , that Bingly , Vaughton , and others , when any of them seem'd to speak to another , either not in good time , or not readily or plainly enough ( because they first staid to meditate , or wait the motion of the Spirit , before they spake ) were us'd to nod one at another , point , or make signs to them to speak , and if that would not do , to pluck them by the sleeves , and so to put them upon speaking . Which certainly was not that that they had in their minds , or what the Spirit mov'd them , to speak , which was contrary to the Doctrine and Fundamental Principles of these Men. But as there was neither Measure nor end of these disputes ; nor was there any respite of this Contention and Scold , tho they were now grown hoarse again ; and it was not time as yet for them to break up ; Bingly and Waldenfield perswade the rest not to treat with Keith any further , and so presently dissolving the assembly they go away , and withal cause all the rest to do so to and disperse . After they had left of dealing with Keith , they consulted , what was best to be done about him . In which Consultation some of them complain'd with Relation to Keith , that they had not the priviledge given them of speaking their minds , and that there were some , that by their talkativeness , and proud way of speaking , and with their looks and aspect took the words out of their Mouths , or made them hold their Tongues , or altogether silenc'd them ; there were others who were so frighted and overaw'd , that they could not bring out what they differ'd and were of a contrary mind from others , in : And there were some also , that dissemblingly and against their wills had spoken , and who were sorry for what they had done , and retracted from the sentence that was given . At the last with the suffrages of the greatest part of them , this decree was made and agreed to : That Keith was of a Spirit no ways Christian , and was the cause of these differences and divisions , and openly Injurious to the Brethren : And therefore that he had withdrawn and separated himself from the Holy Communion of the Church of Christ , and was gone off from the power of Preaching and Praying in the Meetings of Friends : Wherefore he was not to be accounted or receiv'd as one of them , unless he first publickly confess'd his Crime , and gave some tokens of amendment . And moreover , by the Acts of the Meeting , this sentence was sent in Writing to all the Meetings of the Quakers all the World over : That this Meeting in London was no ways concerned in the late differences in some parts of America , tho now there was hopes things would succeed there better than formerly . But that the Christian Advice and Councill that had been given to Keith and others in the yearly Meeting before , Keith had openly in his Printed books , set himself against and oppos'd , and so betray'd himself to have turned aside from the peaceable Spirit of our Lord Jesus Christ , and to persevere in the Spirit of Discord and Contradiction , and by so doing has given great trouble and grief to the Church of Christ , and especially , to the last , and likewise to this Meeting too . And so , that now they had born Witness against him , untill he had truly repented and reconciled himself to the faithful friends and Brethren . So then , in this Meeting now so lately held , when all hopes of reconciliation was taken away , and no other end of any other advice likely to be ; and a Man Excommunicated and cast out , whom the Generality of People looked upon as one of the most Ingenious and best defenders of the Quakers and their Religion ; this seem'd to be a Schism amongst Men so joyn'd and united together amongst themselves as they were . And now redounded to their great disgrace , thro' the accusations and sharp Speeches of those that withdrew from amongst them . Wherefore these now are their Adversaries , and now and then have a fling at them after this manner , that now they may see themselves , what a sort of Men they are , and how much worse than those they would Condemn ; and this was laid to their Charge , that having been free from Domestick jars within , and fears from without , of a long while , that now with such intestine and deadly hatred , strife , and sedition , they should fall together by the Ears amongst themselves , instead of that Spiritual and Heavenly Wisdom and Prudence they always bragg'd of ; and that incredible Amity and Concord , that by a nod or sign onely they could have had any thing one of another ; that it seem'd they would shew , that those that formerly were so unconquerable without were now so very weak within , and in a short time would fall by their own Weapons ; and that now the times were changed they would bring upon themselves the total loss of that liberty , in hopes of which they promis'd themselves Perpetuity . And thus much of the beginning , progress and increase of these People , and of their Actions and Sufferings in their own Country and those depending upon it , to this very time , in which , that odious to be nam'd and terrible persecution , is quell'd and taken off , and not onely these Men , but all those differing from the publick Churches , are protected in their Civil Liberties in all those Countrys , and peace and liberty of Conscience is established , and that Confirm'd by the Laws . Onely excepting Papists and Socinians , and the like Propagators of the old Arian Heresy , the causes and reasons of which I have treated on elsewhere . Which Favour and Indulgence , how it was granted to these people both by the equal bountys of that King , than whom a better can't be wish'd for , and to whom therefore all good Men wish a long and happy Reign ; especially being now alwaies in Arms and Venturing his life for the Common good , and of his Queen who is lately deceased , but her Soul being rendred to God , the Memory of her lives and alwaies will do so to the latest surviving Posterity , for those many and illustrious Virtues that concentred in her Royal Person ; and also by the joint Consent of the Lords and Commons in both Houses of Parliament , assembled readily Complying with the Royal pleasure herein , I have likewise before set forth . This I must note before I go any farther , that this prudence and clemency , of the King and Queen , and of those great Men , was so much glorious to themselves , and worthy to be acknowledged by these Men , because in all the times aforepast there were not onely , so many and great Vexations , Prosecutions , Afflictions , unsufferable Slaughters , every where laid upon all sorts of People , which , either indeed , were Acted by Erronious Principles , or the Pride and Envy of some Men , had a mind to load with false Accusations ; as if they were very great Hereticks , when as they onely differed from them in Church Government , and some Eternal Rites and Modes , and otherwise held the same true and Catholick Faith and Doctrine with these Men , but also because all those penal Laws , which were made and ordained , before the time of the Reformation , against Hereticks , as they call'd them , stood still in force and none of them was repealed not so much as that De Comburendo Haeretico , or for burning the Heretick ; so that if at any time , any one of Eminent power had a mind he might by Virtue of that Law Arraign any one and bring him to that dismal and horrid punishment , and have it Executed upon him . Which appears by the Examples of two Men under the Reign of K. James the 1st , in the 11th year of this Century . Which because it has not of a long while been taken notice of by most Writers , and yet it is not amiss to be known , especially at this time , I shall briefly relate . One of these Men was Bartholmew Legate , of the County of Essex , a Man of an unblamable Life , ready wit , and well read in the H. Scriptures , but disliking the Nicene Creed , and denying the plurality of persons in the God-head , and the Divinity of our Lord Jesus Christ ; after he had been for some time kept in Prison at London , and being enlarged again , more boldly defended his impious Errors , and could not be brought to desist from it , even by these reasons the King himself brought , at last in an Assembly of Bishops , was Condemned of Contumacious and Irreclaimable Heresy , and delivered over to the secular Judges , and by the Kings command according to the Act de haeretico comburendo , the 18. day of March , about Noon , was publickly burn't and Consumed to Ashes . The other was one R. Wightman of the Town of Burton near the River Trent , who was Condemned by the Bishop of Coventry and Litchfield of several Heresies , the first was that he was an Ebionite , the last an Anabaptist , and burn't at Litchfield the 11th day of Ap. 'T is true indeed , that this Law for burning the Heretick , as also for putting him to Death in any wise , was repeal'd in the Reign of Charles the Second ; but this is true also , that that repeal was not made without a great deal of Difficulty and Repugnance of some Men , and it was so done too , that tho the Clergy had this power of Life and Death taken away from them ; and yet still out of this power they had so much Authority left them , as to Excommunicate , as they call it , those that they should account Hereticks ; and thereupon to deprive them of their Liberty , and take away their goods , and the Consequences which follow thereupon . Which thing I have thought fit to take notice as being not well known , and yet worth the while to know . This repeal was made in the 29th year of his Reign , and 77th of the Century , in that memorable Parliament Which was continued from the year 61 by several Propagations down to that time : There was a certain Man of the Country of Middlesex , whose Name was Taylor , who had defil'd himself with so many and great Crimes and Vices , that he had no fear , notice , or Apprehension of God , wherefore he was sent to London , and brought before the Spiritual or Ecclesiastical Court. In which Court , as they were deliberating what to Determine about a Man so very impious , or rather an impure beast , one of the younger Bishops , being more vehement and hot in his Censures than the rest , gave his Judgment that this Man should be Exterminated from humane Society by burning , and alledges that Law for the Burning of Hereticks with fire . Which seeming somewhat harsh to others of the Bishops , and some giving their opinion one way , others another ; The Earl of Hall , the next day , in Parliament in the House of Lords proposes and perswades , that that Law for the Burning of Hereticks might be Abolished , for as long as that Law was not yet taken away and repeal'd , it might come to pass that what Religion or Sect soever came uppermost , the professors of that , by Virtue of this Law , might put to Death by burning all those that they should count Hereticks . The Bishops opposed and cried out against this Petition . But when it came to the Vote the present Earl of Hallefax , and likewise the Duke of Buckingham ; and Earl of Shaftsbury and other great Men , Considering that at that time things look'd with a fearful aspect , and that it was often seen in the Course of Nature , that many times things which had been hindred and delayed might break out again ( as in that cursed Popish Plot , and the preparations of the Papists for the Destruction of the reformed Religion , at that time was easily to be seen ) and that that Law particularly might one day be signally Injurious and Destructive they so perswade the rest , and make it out so plain by force of Argument that , the repeal of that Law is concluded upon and decreed , contrary to the mind and will of the Bishops , which Bill being carried down to the House of Commons , some Excellent Men ( among which the principal was W. Russell , a great Lover of his Countrey and Religion ( and a Man worthy of immortal honour ) presently Vote for it , and procured the Bill to pass . And so by Authority of the King and both Houses of Parliament , this ancient Law was Abrogated and Repealed by this Act : That from henceforth , by Authority of the King and Parliament , the writ de heretico comburendo , ( or , for burning Hereticks ) and all Capital punishments , following upon any Ecclesiastical Censures , should be taken off : Not taking away nevertheless or diminishing , the Jurisdiction of the Protestant Arch-Bishops or Bishops , or any other Ecclesiastical Court to punish Atheism , Blasphemy , Heresy , or Schism , or any other Damnable Doctrines or Opinions ; So that Nevertheless , it shall and may be lawful to them to punish such Men according to the Kings Ecclesiastical Laws , by Excommunication , Deprivation , Deposition , and other Censures , not Extending to Death . What , but also , how fraudulent a Liberty to all Religions was granted by K. James the 2d , and what care the Bishops , most of them , but not all , took to oppose it , is not necessary now to be insisted on , But to return from whence I have digressed ; Now because these Quakers had made no inconsiderable progress in their Affairs in America , that new , and to the Ancients unknown part of the World ; there were some of them , who thought it might be a work worth the while to attempt the like all over this part of the World , which we inhabit , and of which for the most part we have a more ancient knowledge of ; and that not onely in the European Countreys , where we have great dealings , but also in Asia it self and Africa among the remotest Nations , Destitute of the right knowledge of God , and brought up in the profoundest Ignorance of the truth and true Religion , with a design to enlighten them , and by their Arguments and Sollicitations to bring them over into their Society and the same belief with themselves . And so John Stubs and Henry Fell took up a resolution , and prepared themselves for a Voyage into China , that farthermost bound of Asia , and most Easterly Region of the Earth . But when they understood how difficult , or indeed almost impossible , it was to gain access into those parts , especially for such sort of Men as they , who , wherever they went , were the laughing stock and hatred of all people , and found matter of discourse and ridicule for all that saw them ; and Considering that the safest way for them to go would be if first they could get into the East-Indies , and there travel about the places that were possess'd by the English and Dutch , and under their Jurisdiction and Government , they apply'd themselves to the Governour and Committee of the East-India Company in England , for leave to make a Voyage thither in their Ships . But they slighted these peoples requests . So they intreat the same favour of the Governours of the Dutch East-India Company . But they neither did not grant them their desire . Wherefore both of them , seeing all hopes and opportunity of this Voyage lost , laid aside their intended design . A like memorable instance there is of one Alexander Parker , who not only proposed , but made a Voyage into Africa , to endeavour if there were any opportunity to bring those poor people to the knowledge of the Truth and Godliness . But he came back again after he had been gone a year , but gave no account ( as these people are us'd alwaies to know more than they say ) what he had done in those parts , and why he had made so quick a return . So these Men made a great bustle and stir to no purpose at all . And when thereupon they became very Despicable and Ridiculous in the Eyes of their Adversaries ; who had not fail'd to pry into , and to take exact notice of all that they did , and thence raise objections against them , they made use of this excuse to defend themselves with , when they had not accomplished what they aimed at , that it appear'd plainly that they were not frighted , or deterred by any dangers or difficulties from Prosecuting what they desired and intended , but only were compell'd by necessity to leave it off ; and that as the Deeds of all Men , so theirs too , ought not to be measured and approv'd of by the Event , but from the goodness of intention and well meaning the design was begun with . Now leaving these remote quarters of the world , I will return again into Europe , and first into our own Country . For so it was that whilst these Men , as we have seen , travers'd the remotest Regions of the Earth ; others of them came over into our provinces , and from hence went to other places , to propagate and spread abroad their Doctrines ; these being of the most skillful and fit amongst them for these purposes , and especially being indefatigably industrious in labours , and patient under Adversities . But nevertheless , as none of these Men , except one or two , was so furnished by the Holy Spirit , as to be able to speak the Language of the Nation they came to wherever it was , without the help of an Interpreter , who himself seldom knew how to translate their sayings into the same sense and words , as they spake them , and besides might either , through mistake or on set purpose render them amiss . So all of them with great vehemence , Zeal and Industry , set about this work , but for all their care and pains could not do much good at it . Besides , that they also , which follow'd those that had gone afore them , altho they understood the Languages of the Countreys they went into well enough , yet made but small progresses . Wherefore in all those parts where these Preachers had travelled , at this day you shall find very few or no Quakers . Now these Emissaries came over I believe into our provinces first , I believe because of the nearness of the Country and Liberty and toleration of Religion , and the Multitude of Divers people following their own particular Sects of Religion , wherefore there were several of them that did not much differ in Principles of Religion , and very little in their way of living from the Quakers . The first of these Emissaries and Missionaries , that came over hither , were William Ames , John Stubs , and William Caton . This was in the year 55. Not long after these , followed John Higgins , Steven Crisp , William Baily , Josias Cole , and others . When Ames , Stubbs and Caton were come over to Holland , they mov'd some of their own Countrymen with their new Doctrines , to such a Degree , that they raised some little Disturbance in the Reformed English Church , and brought a few of our Countrey Mennonites , or Anabaptists , over to their side And these made the Name of Quakers to be first known in these Provinces . After these things Ames travels to other places , but Stubs and Caton betake themselves to Rotterdam , where at that time , as well as now , a great many English Merchants resided . And here Caton held forth , in an English Merchant's House , to a great Number of English and Dutch there assembled , in his own mother Tongue , English ; but his words were rendered in Dutch by another Man , for the sake of those Hollanders that did not understand English : But this was labour in vain , for which they gave this reason ; that their Interpreter had not rightly given the Auditors the true sense and meaning of what Caton had said , and the due Emphasis of his words : So Caton , leaving Stubs at Rotterdam , goes back again to Amsterdam , in which City there was now a little small Church gathered , and that principally of Dutch Anabaptists . Where coming into the Assembly of these people , and there making a long Discourse by an Interpreter , for here also they did not understand English , he met with the same success as before at Rotterdam : For before the coming of these Men to Rotterdam , there were certain Citizens of that City , for their singular way of living and manners , however suspected and hated by the others , that met together in a certain house . There was a rumour spread abroad that within that house , there was a parcel of foolish , triffling , juggling fellows met together . So there runs a great Concourse of People thither , ready to set upon them in great fury . But the Burgomaster of the City , comes thither with the officers that usually attend him . They knockt at the door , and because no body opened it , they break it open , and there find out this unusual Meeting , and see one Isaac Ferner a Preaching to them , not out of a Pulpit , but standing upon the stairs . Him the Burgomaster commands to be apprehended and 3 of his hearers , for the rest of them were fled away in a great fright . These 4 Men were presently carried away to a Bethlem-house , or place where Madmen and those that were distracted us'd to be kept , as if they were such a kind of people . There was one of these , to whose feet they ty'd a Wooden Clog so that he might walk indeed , but could not go far . He takes his Clog , and as if he had got a battering Ram , falls a beating the Wall with it , to such a degree , that at last he broke it thorow , and made a whole big enough to Creep thorow , and so away he runs with his Clog on , and gets home to his own house . The rest of them , follow his Example , and get away too , all but one softly fellow , who thought , that if he should go away without the Magistrates leave , it would be a betraying of his cause , a Condemning of himself , and Confession of his Guilt , and therefore he thought it was better to stand to it stoutly , than to run away shamefully . But when the Burgo-master had more exactly considered these people's Case , and reflected that their Crime was not of so high a nature as to deserve a very severe punishment he recall'd his own order , and caused him that staid behind to be set at liberty , and made no search after those that were gone away . But these Men were no ways belonging to the Society and Communion of Quakers , as was then generally believed and as our little News-Mongers writ in their Letters , following the Common Vogue , Whereof this is an Argument that happen'd a little after , for Caton and others of his Society , coming hither , and hearing of what these people had done blam'd their doings as being a foolish and mad action , and utterly refused to joyn Communion with them . As those people themselves afterwards did not joyn with the Quakers , but also mightily opposed them and set themselves as great Adversaries against their Discipline ways and manners . And altho , Ferner , he who had been their Preacher , afterwards joyned himself with the Quakers , yet at last he fell off from them again , and casting of all manner , of goodness , probity , and religion , he turn'd Physician , but he took more care of and looked after his own body , and indulged himself in Riot and Luxury , than regard to the health of his patients , and after he had riotously consumed his Estate , he betook himself to little triffling Vanities and joyn'd in Communion , Friendship , and faith with the Papists , in which State not long after he died , and like a good Catholick , stept aside into some of the better sort of the internal Mansions And so I have said enough of this Meeting , and the more because I was willing to Vindicare those that truly are Quakers from this Crime , of which they are innocent ; and to undeceive others that may lye under a mistake about it , by relating the whole story as I have been certified it was transacted . To return therefore to the main stream of our discourse , when neither Ames , or his Companions could do any thing , or very little to the purpose , Caton and Stubs truly they lay still for one while , Considering what to do . But Ames left Holland and went into Germany , to the Palatinate of the Rhine , but notwithstanding , a while after returns into Holland again , and goes to Amsterdam . But it being known ▪ ●hat he came for , and what he would be at , the Burgomaster sends for him by a Sergeant , and one one of the Citizens of the City with him ; and when they were come with undaunted Courages ; he commands them within 24 hours to depart the City . Which they delaying to do the next day the Burgomaster gives them the same charge again . Which new order , besides that they refus'd to obey , they spoke against , and said that they neither deserved to be used so , nor could they bring themselves to Comply with it , so the Burgomaster , finding them so twice disobedient , and giving ill Examples to the City , commands them to be apprehended and publickly kept in Custody for six days , and then in the Evening to be obscurely , and secretly carried without the Gates of the City , and there left with a charge never to return again . But this command also they took no notice of , so that notwithstanding , they returned back again the next day , and Ames , in the middle of the day , in the sight of all the people , walked in the Market and went up to the very Court it self : Which one of the Burgomasters seeing through the Lattices , is said to have express'd himself to his Colleagues thus , Denoting not his own desire , but the merit of the Man , Lo , yonder 's that Quaker that we might make a Martyr of now if we would . Yet these great Men , who would have punished such a deed severly , if it had been in another case , thought fit to wink at this , Concluding amongst themselves , that as long as it was doubtful and uncertain , what the designs or doings of these people were , that mercy was to be prefer'd before the strictness of justice ; and that whatsoever the Enterprises or Intentions of them were , yet that a Command of Prohibition was alwaies less available , than one that prescribed any thing to be done ; and that many Men , if they are not restrained from any thing of their own accord , are but so much the more eager after , and desirous of it if they are forbidden : Moreover , that in a great Multitude sometimes it is a point of principal prudence to take no notice of some things which we know , and that in great Governments oftentimes , the Authority is better preserved , by dissembling , than punishing , small faults . And indeed it was not long , before Ames seeing that he could do no good by his presence , boldne●s , or confidence , went away of his own accord out of the City . From thence he goes to Scheidam , and Rotterdam , and Goud , and staid in these places for sometime , and oftentimes went and return'd the same way , and trys the same thing over and over , and sounds the minds of the people ; when at the same time , he could do , almost nothing by all his great labour and pains and travel , but onely set the minds of some people against him , and brought upon himself and his followers the hatred of the Clergy . For as some of those , who were Ames his most Zealous Auditors and followers , which for the most part were Mennonites a bold sort of people , very talkative and Litigions , began more freely and petulantly to give out their Speeches , and hold their Conventicles ; so also those , who look'd upon it to be their duty and place , to suffer no Diminution of the esteem and dignity of their Church , began to hate those Men , and look upon them not only as Fools , but as Mad-men , Men of a Malignant seditious temper , whose assemblies were nothing else , but Seminaries of discord and wickedness . Wherefore these Men gave warning to their Auditors both privately and publickly , that they should have nothing to do with them in any wise : And those that were most zealous and intent upon this Argument insinuated them to be a sort of Hereticks , and that they ought to be punish'd and their Meetings restramed : And at last advised Classes and Synods to be held for asserting the rights , and warding off Injuries from the Church , and that nothing should be wanting thereunto , and to make satisfaction for any Dammages sustained . This was done first in the Synod of Rotterdam , An. 57. It happen'd at Goud that one William Tick , a Man much addicted to the Quaker's opinions and ways , call'd a Council or Assembly , of some of his own Gang ; which the Magistrate looking upon as a Company of Infidels , and sending for Tick , he would neither declare what his intention was , or in the least uncover his head , so he was sent into an House of Correction . There was a Town not far from Goud in the way to Rotterdam ; In which Ames had drawn a certain Cooper , one Martin's Son into his Society , and here this Man also one time inviting Ames to his house , gets together there some of his Neighbours to discourse of the Things of Faith , and the good ordering of their Lives . News of this being brought to the Minister of the Place , and known to others , they ran from every side to this house , crying out , That there was a Conventicle of seditious wicked men assembled there . Which Tumult roused up Ames , so that he walks out in a Calm Mood , and very leisurely paces it along , but all of a suddain they fall a reproaching him with a thousand opprobrious terms ; and handle him so at last , that if he had not betook himself to his heels , he had run in danger of his Life . But a little while after , these same Men , nothing fearing the violence of the Mob , reassembling in the same place again , some run away and told the Burgomaster , what they were a doing . And when they had told him what these Men had done heretofore , and so being induc'd to believe , that these Meetings were Conspiracies against the Common Weal and the peace and security of the State ; he sent Sergeants and Officers , to take Ames and his Landlord , and carry them to Rotterdam ; and there put them in the Bethlem-house I made mention of not long ago . Which coming to be known in the City , some of the Ministers , both of the reformed Church , and the Remonstrants too , go to Ames , to see him and talk with him . And they discourse much with him of many points , both of his Doctrine and Religion , and that several times ; but he handling things so obscurely and perplexedly to any Man's apprehension ; that other people could scarcely tell what he would have ; and they on all occasions starting such objections ; as he , either could not tell how or declin'd to give a plain answer to , this Discourse was to no purpose at all Ames published a little book not long after , in which he proposes to the Ministers of our reformed Churches , 83 questions of several Articles of Faith , for them to solve . To these Answers James Coleman , then a youth , and then also of a happy wit , and Eloquent Tongue , as also one of known piety and probity , integrity , and uprightness , both in life and manners ( for all those that were any ways considerable for Age or Learning , despis'd and pass'd by in silence , as things not worth the minding , those little triffling questions of this Quaker , propos'd onely for ostentation and shew ) and that lest these people should boast themselves , as if we were silent and refus'd to answer them , in despair of the Victory . And he answered them not with a youthful heat , but with moderation and wisdom . And this young Man in like manner proposed 60 questions to Ames , and the rest of his Brethren the Quakers that they might have whereon to exercise themselves , and shew their wit and parts . Now whilest Ames was consined to this solitary place he spent his time principally in Writing . And so besides several Letters to his friends , he makes and publishes a reply to Coleman's Answers , not forreign indeed from the purpose , but bitter and not to be suffered in those that so much reprehend the same fault in others . But as to the Questions that Coleman proposed to the Quakers , those , not Ames , but Higgins Answers , but so as not onely , partly declining that wherein the State of the Case lay partly improperly and absurdly , partly obscurely and in dark terms , but also roughtly and with ill Language he mannages , and if it were but by this alone , betrays his cause . Ames at last being set at liberty from this place comes to Leyden , and there also going on with the same work as before , he was cast into such another like place , full of Spiders and Cobwebs , and there he was kept , till the Burgomaster , weary of his Idleness , or Misery and Sickness , sent him away from thence . Then away he travels into other provinces of Holland . 'T is a wonder , he being a Man , than whom there was scarce any of those people more forward , and travelling , over so many Towns and Places , understanding both Languages very well , both English and Dutch and bestowing so much labour and pains amongst all sorts of People , that there were no more that joyned themselves with him and the Quakers , not even in the most populous Cities where there were so many Inhabitants English , and all sorts and kinds of Men , and some very near the Quakers in a great many things . But as the coming and motion of these Men had rais'd these little Disturbances here and there , and greater troubles and confusions were fear'd in other places , these things principally stir'd up the Carefulness and Diligence of the Clergy , every where , as there was occasion to be on the watch , and look out , least they should cause any inconvenience or do any damage to their flock . And so this gave occasion to the Synod of Goud An. 59. To make this decree , that all Pastors should take a diligent observation of these Quaker's Meetings , and the books they should disperse , and apply themselves to the Magistrates by their Authority to suppress these things , and that , if these Men should any where give any Trouble to our People , the Ministers of the word should well confirm the minds of their Auditors in their Sermons , Catechisings and Visitations . After this there was little heard of the Quakers . For it was a long while before the people knew what the Quakers were . Whence at first they were look'd upon as a poor sort of people without a Name , or place of habitation , as a kind of Fools , and Madmen . Then as an unquiet and troublesome sort of people ; For which reasons they were cast into Bonds and Prisons . And at last they were accounted for bringers up of some new Sects of Religion , which wanted a new place of residence . And therefore now as defiled persons they seem'd fit to be removed a far off . Some therefore in their progress sate down amongst the Anabaptists or Mennonites , an unquiet sort of people , alwaies hunting after Novelties . Others are believ'd to have gone over to the Socinians , a pestilent deceitful sort of Hereticks ; from whom nevertheless they are so far off , that except the Papists there 's none they are more averse from . It happen'd that in the year 64 , the Socinians , of which there was a great Number in those Countries , every day grew more and more , and made some Commotions again and again , and also here and there began to raise Disturbances . Nor must I pass over in silence , that among the principal Asserters and Defenders of the Socinian cause , there was one especially ; who , as a Cock can Crow best upon his own Dunghil , who , not onely upon all occasions rail'd furiously against the Quakers , and not onely thwarted their Councils and Designs in some parts of these provinces , but also could not restrain the force of his anger , before he had done Considerable dammages to some of them . Now this I find by the Acts of the Synod of Woerd , held the year aforementioned , that our people then also were afraid of the Quakers , and took care lest by any means , any dammage should accrew to their Churches by them . And moreover the Quakers to be Enumerated with the Socinians . Hence a Decree was made in that Synod , That care should be taken , that the Interdict of the States should be put in Execution ; by which they had cautiously provided a few years before , That none should bring the Socinian Errors , or Books into these Countreys , or keep any such sort of Meetings , or Conventicles , under the Penalty , That if any one should do any such thing , for the first time as a Blasphemer against the Divine Name , and Disturber of the Peace , he should be banish'd out of the Province ; and for the second Offence should be punished for so great a Crime , at the Will and Pleasure of his Judges . Then Two years afterwards the Legates of the Synod of Dort presented a supplicatory Treatise to the States , in which they pray the order I before mentioned may be put in Execution . The States refer that treatise to the Session of their senate . The senate , by reason of other grave and difficult businesses of the common Weal which they had in hand , protract and delay the Cognizance of this affair . Afterwards the Treatise was not to be found . The Legates write it over again and tender it De novo . And yet for all that could get no Answer . So now three whole years were run on . Wherefore in the year 69. In the Synod of Goud and that other of Schonhove since the Legates had been for so long time imployed in this affair to no purpose at all , and every one easily saw , what it was that caus'd this delay , the further Prosecution of this affair was quite left off . But Ames and his first Companions departing out of these Countreys , the Quaker's affairs in Holland were principally promoted by the Council and Assistance of one Benjamin Furley , an English Merchant , first at Amsterdam , then at Rotterdam , who , together with his Merchandize , had addicted himself to the study of Learning , and in the favour of these Men , wrote several little Tracts in Divers Languages . But yet refrain'd himself from exercising the office of a Teacher or Minister amongst them , alledging this reason for it , that he could safely enough be taught at all times , but could scarce be a Teacher himself without danger . Altho , as time and age teach Men many things , this same Man afterwards found fault with and went off from many things in the Doctrine and Manners of the Quakers . From hence it appears what the Number of the Quakers might be in Holland , and after what manner at this Day it is included in a few familys , there are not so many as that the Number of familyes can equallize that of the Citys throughout the whole Province . And so long as they used all manner of moderation in their way of Living , and only took care about their own Religion , without concerning themselves with that of others , they enjoy'd as much Liberty as themselves could wish for , While these things were doing in Holland ; in Zealand , in the City of Middleburgh , Christopher Bertrad , an English Seaman ( the same Man who caused such a Disturbance in the Church at Bristol in England , and carried himself so insolenty before the Magistrate as we took notice of in the First Book ) in an Assembly of the Church of England , in Prayer-time , he made such a noise with his Discourse and Clamours , and angred them to such a degree , that they thrust him out of the Church ; Whither he presently runing in again , they sent for Officers who conducted him to Prison . Where , when he had remained for a year and a half , there came to him , moved at his long Confinement , and affected with a like Sense of his Griefs , Caton , who , assoon as 't was known who he was , was put into the same place . Then both of them , at the request of the States Ambassadour to the Commonwealth of England , at Newport , were sent and put into a Man of War , and carried over into England , being jeered , reproach'd and vex'd all the way by the Seamen and Soldiers . Now Ames , who was always the chief man in action , as long as he remained in these Parts ; Considering , that things did not go to his mind in Holland , and that Caton had reap'd such fruits of his Labour in Zealand ; he undertakes a journey into Gelderland , and from thence to Overyssell , and goe's thro' almost all the Meetings of the Mennonites in both those Provinces , trying if he could bring over any of these people , who seem'd better affected to his party , and indeed were pretty near the Quakers , if not in all , yet at least in many Opinions and Customes . But here neither Ames could make any advantage or do any thing worth the speaking of . After this he and Caton , who was now come back out of England , took a journey into Friesland , to try the Mennonites there , who , in that Province , more than in any other part of these Countryes , not only in their Institutions , but also in their Country Customes , and the Nature of the people , were harmless , temperate , precise , and came nearer the Discipline of the ancient Anabaptists , not that which of late dayes has prevailed amongst that sort of People . But here , these men onely shew themselves , and go away again as wise as they went without any good or hurt done . But after these men were gone , there were not a few , that embrac'd the very same Doctrine , that these men came to declare , and join'd themselves to them with the same ninds and desires . These Mennonites , and a pareel of Socinians , that shrouded themselves under their Meetings ; and that sort of Men , [ the Family of Love ] who are full of Love and Humanity , cross to none , open and free to all , who hold this Notion of God , ( and herein their Worship of God lyes ) That God is not Evil ; and that they themselves are not so nither , nor would do any ill to any body . Which sort of men increasing every day more and more , and now coming abroad and meeting together both publickly and privately , and holding their general Assemblys for publck Worship , and constantly observing their meetings , and by this meanes making way for the comission of many other penicious and ill things ; the Mennonites being a more Religious and strict sort of People , began to look upon them with evill Eyes , and be displeased with them , and lay many things to their charge , and fill their Sermons with them . And the Ministers and Overseers of our Churche complain'd much of this new sort of People , and painted them in all their Colours , and accus'd them of being the worst of Hereticks , guilty of all maner of Vices , and admonished their Auditors in long and Earnest Discourses , that they should by all meanes have a care of them . Moreover there were Councils and Synods held to Consider of the best ways and meanes to Suppress and Extinguish in the bud this growing mischief , and it was Ordained ; that they should be debarr'd both from their private Consultations , and also , their publick meetings ; Whereupon the Delegates of the Synod present a Writing to the Counselors or Delegates of the States , ( we call both the one and the other Deputies ) in which they grievously complain , That there were to be found in these Provinces , both elsewhere and in Friesland several of the impious sect of the Quakers , and they desire of them , that the States would maturely advise about it and take care to put a stop to the farther Spreading of those diabolical Errours : Whereupon the States of Fri●sland make this Law , That no Socinians , Quakers , or Dippers ( for what other Name to give them I cannot tell ) should come within those Territories ; or if they did should be shut up in a Bride-well , and there kept Constantly to hard Labour , with a reward moreover of 25 Gelders of Friesland for any Person that should discover any of these People . This fell out in the Year 62. After this Order Friesland enjoyed peace and quiet from these People , either they keept themselves close within their own houses , or the Government was not very inqusitive after them , and thought they had a sufficient awe upon them . And now also , in the rest of the Provinces , after this time there was no great account made of these People , both by reason of the smal numbers there was of them , and that they themselves grew more moderate . Wherefore tho at the first they were had in Contempt of all People every where , and in their Meetings , and goings in and out , and at their funeral Solemnities and Burials , the Boys and Mob , often us'd to abuse them to a high degree ; yet afterwards they growing more cautious and circumspect in their Actions , in some things , and omitting others , even this insolence of the People against them was left of by degrees . Nor must we pass over , how that for a long time , a great many Pamphlets , written not so much for the instruction of others , as the Ostentation of their own Sect ; and besides , a great many of those bolted-out-Extempore , ill-composed , rash , tumultuous , weak , triffling , unfit not only to be Read again , but also to be look'd upon , came out of these men's Shops , and little Libels of Questions were put out , in favour or for the defence of that Sect ; or for the exalting that , and depression of other Religions , ( although some of these Libels and Pamphlets were made and writ by ill Men , and with a base design father'd upon the Quakers . ) Afterwards this kind of Writing , and that plenty of Writers , was displeasing to the wiser men among the Quakers , and they concluded that these foolish Triffles , and the multitudes of them , had done more hurt than good to their Doctrine and People , and procured them more disgrace than Credit . Then by degrees there arose others , who treated of their Affairs with a finer Wit , and more polite Judgment , using more cogent Arguments , and a more exact style of Discourse , with easie and fluent Language , not like the former Scriblers ; And these took of the ill-will and aversion which some had entertained against them , and reconcil'd them to a better Opinion of their Religion , making it appear more Weighty and Momentous . There came over in the year 1670. into Holland , one James Park , and from thence he went on into Friesland to Harling : And in that City observing many things that he dislik'd , both amongst the Reformed and amongst the Mennonites : Of which two sort of People , almost all the whole City confisted : He returned back again into Holland , and coming to Amsterdam , writes a Letter to the People of both those Churches : 'T was a tart Letter , and full of contumelious Accusations and Reproofs , as if the Religion of them both were only a barren Profession , and their Lives the heigth of all manner of Hipocrisie and Impiety , and a Denial of God , concluding with a denunciation of Threats and Execrations against them , as if it were in the Name , and by the Command of the Divine Being himself . This Letter was sent to Harling , by Cornelius Rudolph , and James and Isaac Buylard , the Father and Son , all of them Citizens of Amsterdam , and formerly Mennonites , but now turn'd Quakers . So to Harling they all go . They purposed first to Read the Letter in one of the Mennonite's Meetings , and then send it to the Ministers of the Reformed Churches in Friesland , for them to Read. Moreover , they concluded to send and disperse several Pamphlets treating of their Opinions , up and down the Country ; and to possess People's Minds as much as they could , and try all ways and means that they could possibly think of to promote the interest of their Society throughout Friseland : For which thing , the Buylards seem'd the most proper Instruments , both by reason of their long Dealing and Commerce , and Acquaintance and Familiarity with many in those parts . With these designs therefore and hopes they all three together go directly to Harling , the entrance and gate of that Province . Cornelius Rudolph ( it being an Holiday ) goes presently into one of the Mennonite's Meetings ; ( the Buylards staying in the mean while in their Inn to rest themselves ) and after all the Exercises were over , draws the Letter out of his Bosom ; and the Chief of them not seeming averse to it , tho' many of the People were against it , yet at least he reads it over to them all , that they might all know what they were to be accounted of , who they were that corrected , and took such care of them . This almost all of them resent as a very hainous thing ; and set upon him with great clamour and violence . Not to make more Words of it , they fetch the Beadle of the City , and he carries Rudolph away into a secret place . Then the Buylards are fetch out of their Inn and carried thither too . And thence , two days after , to render their Undertaking the more contemptible to some , and inspire others with the greater Aversion against them , they are tied together by night ; and because they would not go of themselves , are carried to Leeweward , the Capital City of the Province , and put into the Bridewell there . Where at their first coming they were kindly received and civilly entertained by the Governors of the place , who did for them what they would , that they might go into the Conclave which they would have them : Afterwards , when they were grieved to accept the offer'd civility , they thrust them into such a kind of a Cellar , as they , not being us'd to such a horrid and dark Habitation , and accustomed at home at their own Houses to live plentifully , through want and grief within a short space of time fell very Sick together . Several sorts of men come to visit them , and they Discourse with them all of Religion , and bestow their Pamphlets upon several of them . They write also to the Magistrates , complaining that they , being innocent People , should be so used as if they were the greatest Criminals in the World. After this they are taken out of this place , and carried into the City Prison , which they call the Fort , and were brought to their Trial , which was held before three of the chief Council of the Court ; They deny nothing that was alledged against them , but only plead that they did not know , that what they had done was contrary to Law ; for they had heard , and were of that Opinion , that the Decree that the Law had made against the Quakers , was some time since repealed . And indeed , since there was no reason to suppose that these Men should tell a Lie in this case ; and since for a good while there had no force or effect of this Law appeared ; and , as 't is a Maxim in Law , that a Law ceases for want of being put in Execution , it might be likely enough that these People might not know it . And they gave great Commendations of the Moderation and Temper of the Senator Vierssen in this Cause . But whereas these Men also did not , nor indeed could deny the Fact charged upon them ; That they had done such a thing amongst the Mennonites ; and that that was the design they went upon , with an intention also by the same Letter to defame and disturb our Churches : And moreover all of them refusing , during their Trial , to be uncovered , and to Sit in the seats where the Prisoners , or Criminals as they call them us'd to Sit ; the Judges reputing their intended Crime as if it had been a thing accomplished , commanded them to be carried back and put in the same Prison from whence they came . Now Isaac grew very ill ; therefore he had a Bed sent him for him to lie upon ; but his Father , and Companion Rndolph , being soon taken away from him , were thrust into the company of divers Erroneous and wicked Men , wich afflicted them with a double grief , both because they were dragg'd away from their dear Friend , and he too drawing near , as it should seem , to Death , and so he should be taken from their Embraces who was a Person so desirable to them ; and they penn'd up amongst a parcel of wicked Varlets , and as they aggravated it , wild Beasts disguising their Cruelty under the appearance of an human shape . And now these Captives , being shut up in a Prison together among these cursed Villains , were plagued and tormented night and day continually , not only with the beastly Discourses , but also the filthy and villanous Actions of those wretched Rogues ; at last they grew very weak ; James moreover being an old man of 70 years old ; Rudolph indeed began to grow much worse ; but James to such a degree , that he fell into a deadly Disease . So this old Man had the favour of a more open and commodious place granted him ; but then it was too late : for now his Breast being stuff● 〈◊〉 with a Cold and the smoaky Air , after three days time he died of a Ptysick . After these things were over , in 7 months time , his Son is let out of Prison , but so as he is banish'd that whole Province for the space of ten years . Rudolph is not only kept in Prison , but is also order'd not to stir out thence till after 5 years were over . The Quakers make a great complaint , and also publish it in Writing , What great injury and violence is offered to their Friends in Friesland by the Mennonites , and Reformed , and the Governors there , they as the Beginners , these as the Promoters , and those as the Executioners in their Persecution . And when it was objected to them , What they had done in a Congregation of the Mennonites , and intended to do in our Churches , they replied ; That they had done nothing else , but only publickly reprov'd those that had cast Aspersions and Reproaches upon them and their Doctrine ; and so that it was not they that were the Revilers , but they had only given an answer to the Calumnies of those that had set upon them first . And that the Mennonites had little reason to complain or find fault with such a thing in other People , whereas 't was common with them to do the same thing among themselves every day , and that they often fell from their Duty in this case ; so that there was scarce any City , but in which they gave a great deal of trouble to the Magistrates by their Quarrelli 〈◊〉 . But to return from whence I have digressed ; Cornelius remains in Prison for 3 years ; till that first , most pernicious , and to our Provinces almost fatal War with the French , at what time the Bishop of Munster drew his Troops towards this Province of Friesland . At what time they dismissed this Man out of Custody , and commanded him to depart out of their Territories . And from that time the Quakers began to shew themselves more in Friesland , and to increase more and more , and more freely to act ; they now becoming better acquainted , and reconciling themselves to the Opinions and Discourses of the People , and being less uncouth to their sight and hearing . At several times there went through these Countries to visit their Friends , Fox , Barclay ; Penn , Keith , and others . But there was nothing worth remembring done by these Men ; save that Barclay at such time , as the Ambassadors of several Kings and Princes were met together at Nimeguen to Treat about a general Peace ; he also interceeds to procure a Peace for all their Churches , and delivers a Letter thereupon to each of these Gentlemen , and withall certain Theological Theses , containing the Heads of their Doctrines , and afterwards affixes them to the Doors of a certain University , and submits them to the Examination of all Men : And also , That William Penn and Galen Abraham , a Physician , and also a Preacher amongst those Mennonites , which we account all , or for the most part of them at least , to be Socinians : At the same time almost at Amsterdam disputed in a private House , of the signs of the New Church , and extraordinary Call of Ministers ; and that after such a manner , as Penn , who , after the manner of his Nation , spake nothing but in a premeditated and set form of Speech ; shew'd upon this occasion that when he had a mind to it , he was not wanting in the faculty of answering Extempore , to the suddain and large Discourses of others ; but the other so abounded in multitudes of words , as he never came at the stress of the matter where the cause lay ; And where he could not tell how to bring close Arguments to the purpose , he either very ingeniously put of giving an answer at all , or turn'd it into Joke and Banter , and so it ended after the same rate as Disputations most commonly do . The Quakers are wont when they talk of the Things that happen'd to them in these Countries , to say , That they never suffered so much , but that the benefits they now enjoy do more than countervail it ; and that whatsoever they have suffered , that they have suffered nothing for any ill Deed or Crime , which even those that are most inraged against them , never pretended to object against any one of them ; and that indeed they have not suffered for their Doctrine and Religion , since that at the time they suffered , those who were their Persecutors did not so much as know what their Doctrine and Religion was ; and such their Religion was looked upon as Error through mistake had apprehended it ; and when afterwards , what their Doctrine and Religion was , began to be more exactly known and conceived by Men , and that not upon suspicion and by conjecture only , but certain notices and due apprehensions thereof , that thenceforward no Injury or Violence was offer'd to them by any Persons whatsoever , upon the account of their Doctrine and Religion . Moreover , thus they will go on to argue with you , and say , That although they cannot absolutely forget , nor totally blot out of their mind the remembrance of what had befallen them in these Countries , yet that this they can do nevertheless , to take no notice of , but bury them in perpetual silence , and to rejoyce in their present enjoyment . Now there springs up a new race of Men , a new Sect , Discipline , and new way of living , in these Provinces . These were comprehended in that Communion and Society , which they called Labadistic , from the Author and Gatherer of it , one John Labadee , a French Walloon , formerly a Papist and Jesuit ; afterwards coming over to our side , a Minister of the Gospel in several of the French Churches ; last of all , at Middleburgh in Zealand , but he was put out of his place for refusing to submit to the Judgment and Decree of the Walloon Synod , ( for so here they call the French Churches ) of some Fact he had done ; A very ripe-witted and subtle Man he was indeed , moderately Learned , but above measure Eloquent and Rhetorical , and beyond expression , prompt and ready to speak Extempore upon any subject : Of this Man various were the Opinions and Senses of the People . For thus they that were Adversaries to him described him , as a Man of a sickle temper , and always changing , disdainful , yielding to none that were his Superiours , to his Equals arrogant and proud , and to his Inferiours altogether intollerable ; neither in Mind nor Manners the same sort of a Man that in Countenance and Habit he seem'd to be , making shew of a great deal of Modesty and Humility , but full of Craft in Counterfeiting and Dissimulation ; though better at playing the Counterfeit of what he was not , than Dissembling what he was ; so that there was no Man living more fit or better qualified , under a specious pretence of Goodness , and shew of Religion , to tickle the Minds of unwary People , and circumvent them as he pleas'd . There were others that lov'd the Man well , and were his Followers , and familiar Friends , and most intimate Acquaintance , as could scarce ever endure to be out of his Sight ; and these celebrated his Praises , as one that far exceeded all the Doctors of the Churches , and a Man sent on a Divine Embassy from Heaven to Mankind , who thought and did all things Divinely , and with a Mind perpetually conversant in Heaven , and from thence deriv'd , instituted , and was to perfect the Work of Reformation , to others either altogether unknown , or an ungrateful task they would not care to undertake , or that it would seem an insupportable burthen , or of such a kind as no body would be able to go through with . Others there were that had entertained a middling sort of an Opinion of him , between both these Extreams , and they look'd upon him as a very excellent Man , and a very useful and necessary instrument for the Reformation of Life and Manners , and likely to become their undoubted Restorer , but that he was a little too hasty and severe , and almost passionately intent in the weighing and correcting of Men ; and so by over-doing , did undo and spoil what his Intentions aim'd at . Of thi● Society there was as it were another Parent , one Anna Maria a Schurman , a noble Maid , and very Rich ; and more than that , which is seldom heard of or found , I had almost said known , 〈◊〉 Person endued with most singular Piety and Integrity , abounding in a universal Learning and Knowledge , skill'd in various Arts and Sciences , and the Knowledge of very many Languages , not only of the European , but also of the Oriental Tongues , and that not only of those that were more anciently in use , but of the modern times ; so that in this Sex there has either never , or at least very seldom been seen , a more illustrious or eminent Example ; so that hereby she was become the love and delight , and as it were , the Lady Patroness of the Learned of her time ; which she her self afterwards took notice of , and deplored , in a Book which she Writ , and Intituled it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Of this Society there were Members , many of the Nobility and People , but they were such as were of the best Esteem , and Monied Men in whom there was either an inclination or intention of Piety , and a forsaking of evil Company , and a Contempt and avoidance of the frail and fleeting things of this World. A fit Society this , for those that were thus disposed ; for those I say , who in this light , transient , and soon perishing state of the Affairs of the whole Universe , and in so great an abundance of the wickedness of Mankind , and those great numbers of Christians as they pretend themselves , who only are so in name , and not reality , were nauseated and tired with what they heard and saw , and to whom Christ alone and their Salvation of their Souls by him , was their only desire and care . The first House this Society had was at Amsterdam . Then at Altona upon the Elbe , where Labadee deceased , being a Man mightily belov'd by all those of his Party . Last of all at Wiewerd , a Town in Friesland , not far distant from Leeweward , where they had a very ample House , formerly the Mansion-House of the Waltars , and then afterwards Hereditary to the Family of the Sommeldices . In which place not long after this Society was dissolved and dispers'd about , rfter the manner of the Primitive and most blessed State of the Church , which a great many People presag'd and foretold from the very first , and so all this expectation was lost , and all those Treasures which several of the Society had contributed towards it ▪ were turned into Ashes . Now before this came to pass , this noble Maid , being now stricken in years , and almost decripit , arriv'd at the end of her Race , and Dying , was Cloth'd with Immortality : Happy she , had she not in the very midst of her Glory turn'd aside to this By-Way , and having run through part of her life , in that very House , on which she , had , with those prodigious Endowments of Mind , bestow'd so much Cost , she was forsaken of all those that gap'd after her Estate , and all her Family , and left all alone ; but only not forsaken of God , or abandoned to Desperation , and so in her mournful Seat she breath'd out her Soul , when she had first recommended it to God in Christ . Of this excellent Maid , ( to add this by the by ) What was mortal and perishing was repos'd not in the Sepulchral Monument or Tomb belonging to the Family of the Waltars , erected in the Church , as it might have been ; but without in the Church-yard , or Ground lying about it , in the common Earth , amongst the rest of her Brothers and Sisters , according to her own desire , leaving that Monument out of Modesty , that Familiarizer and Governess of all other Virtues , of which this Lady in her life-time was always the perfect Pattern . But since , what the Doctrine of these People was , what their Religion , and how their way of Living , what their Intention , and what their aims and enterprises about the Church and other Men were , may be fully known by their Writings , which several Men among them , yea , and some Women too , have published concerning themselues , and many of our Learned Men , of them ; I shall not now stay to Recapitulate . But because all this Relation tends to this end , to shew what Agreement there was between the Quakers , of whom alone in this Work we treat , and these Labadists ( I call them so because I know no better name to call them by ) in Doctrine , and what Institution to one and the same purpose ; and lastly , what intentions they had to joyn in Friendships , and contract Acquaintances , I will shortly and in few words relate it . As to their Doctrine , although these Men at first introduced little or nothing which was different from our Faith , yet in process of time they brought in divers Innovations about the use of the Holy Scriptures , and the guidance and operations of the Holy Spirit , and Prayers , and the remaining parts of Worship , and the Sacraments and Discipline of the Church , so that they came nearer to the Opinions of the Quakers in these things , than to our Doctrine . Now it appears that these Men , no less than the Quakers , reprehended and found fault with many things in our Churches , and those of all Protestants , that they were all so corrupt and deprav'd , that no effect , no fruit of the Spirit of God appeared amongst them , nor no Worship of God , but only a carnal and external One ; no mutual attention , no conjunction of Minds , no love , no will , no endeavours for the good , one of another , or the common good , that was to be seen . Lastly , That no one's Life and Manners answered what they all profess'd , or the Example and Precepts of Christ . And as this was the complaint and quarrel of the Quakers , so in like manner was it of these People too , that with these vices above others were infected those that were the Prelates and Preachers of the Word , and Stewards of the Mysteries of God. Lastly , these People thought thus , that they were the Men from whom the beginning and first Examples of the Restitution of the Church was to be expected , who also were wholly intent upon the famous work of this Reformation ; Just as the Quakers thought , that this was chiefly reserv'd for them , and that they were in a special manner obliged to go on with this Work of Reformation . So great was the Fame of this Society , that there was scarce any place in these Countries where there was not a great talk talk about these Teachers and Workers , so that in Foreign Countries there was scarce any where , unless it were among such People , who have no regard to what is done abroad , who had not heard something of them . Therefore when these Reports were gone over into England and Scotland ; at first indeed there were some of these Men who , being averse from the State of the Church as under the Bishops , contained themselves within their own Churches which were more remote from , external rites and splendor , and a worldly and delicate polite , as they call it , and elegant Life and Conversation , who also undertook the Ministerial Function . At last , also the Quakers , who as soon as ever they heard of this sort of Men , and their plain Religion , and way of Life that they followed , they began to think in good earnest of this Society of People , and to be better acquainted with them , and to consider ways and means amongst themselves how they should come to enter into Consultation with them . I know that there was one of those Ministers of the Gospel , so averse from the Episcopal way , and addicted to Presbyterial Churches , who not only himself writes to this Society , but also communicates his thoughts upon this subject to an eminent Quaker , which Man when after that time he foresaw many things from the face of the Kingdom , which tho not altogether true indeed , yet seeming very probable and likely to come to pass , at that time he was not such a fearer of Episcopacy , but that one might read in his Countenance , and since he was a Man , that one time or another it would come to pass , as afterwards it happen'd , that he was made a Bishop . The first of the Quakers that came from Scotland to the Labadists to Amsterdam , was George Keith , a Man both very skillful in , and much us'd to Controversie and Disputes . After him , comes out of England , R. Barclay , a Man likewise of great Experience , and well seen in the Defence of his Religion . These Men , one after another , treat about this matter with Labadee , and the rest of them , on whom the Government of the Society lay . But when the Quakers opened their Mind briefly , and in a common Style , but they on the other hand us'd such deep and far fetch'd Speeches , and those so round about the bush , and turning and winding , and so much Eloquence , or endless Talkativeness , that the Quakers knew not what these Men would say , or how to know or find out and discern their Opinions , Institutions , and Intentions , or where to have them , ( which also had often happen'd to our People enquiring of these Men about these things ) and now began to suspect , that they were not such a pure sort of People , and were either bordering upon some Errors , or privately entertain'd and bred some monstrous Opinion . And when the Quakers tried again at another time , to see further if by any means they could bring things to a Consent and Agreement , and a conjunction together that they might act in common Concert , the Labadists not only drew back , but also resented it ill , and were so angry , that they thought it would be to no purpose to try any farther Conclusions with them . And either upon the occasion of these Meetings together , or from the designs of some of their Adversaries to reproach them , it came to pass , that from that time the Labadists came to be call'd Quakers , which name followed them from Amsterdam to Hereford , and there accompanied them , so that Men all abroad not only call'd them by the Name of Quakers , which to them appeared as a horrible Title , but also oftentimes us'd to throw Stones at them . To avoid which reproach , and withal to shew , how much they hated both Name and Thing , they , out of their Printing-Office which they carried about with 'em , publish'd a Writing by the Title , shewing what the Argument of the Book was ; An Examination and Confutation of the Quakers . Nevertheless after this , there went to these Labadists in Friesland , William Penn , that most famous Man amongst the Quakers ; A Man of such Spirit and Wit , as was both willing and able to encounter with all their Adversaries . But the end of all was the same . To which I will add this Relation , That William Penn at this time being so near the — Wood , the Summer Residence of that Illustrious Lady , the Princess of — of whom , as indeed she was , and is a Princess who has a peculiar Talent of Wisdom , and Piety , and Greatness of Soul , in asserting and promoting the Interest of Religion , he had heard much talk , and this Princess being now there present , it comes in his mind , and he intreats it as an extraordinary Favour , that he may have the Liberty of Access to wait upon her Highness . And she her self too having heard much of Penn , admits him ; but so , as what she had heard many say , runs in her highness's mind , that Penn was not the Man that he desired to be taken for , but was either a Jesuit , or else an Emissary of his King 's sent to sound the minds of the People and Grandees of this Country , and therefore she fore-armes her self against him . But when this Princess had admitted Penn to her Speech ; and he composes his Speech not with those Artificial Elegancies and Courtly Niceties , which his former Inclination , Education , and Customs had enabled him to ; but with the highest gravity , and as far as Religion would permit , in the most exquisite terms he could devise ; and thinking this discourse might not be displeasing to the Princess , at the end of it , he begs leave to make a Sermon before her Highness . To which the Princess , to make short with him , Answers , that she had very good Preachers of her own , whom he might hear ; and she had not far off David Fluda Giffen , a Preacher worthy of such a Princess ; as who besides his natural parts , Learning , and sweetness of Conversation , 〈◊〉 with Probity of Life , and endued with a singular gift in Preaching , was now the worthy pastor of the Church at Dort , a Man to us well known and our very great friend . Which Answer Penn taking in the stead of a civil Refusal , with a chearful Countenance and in kind terms asks her Highness , if in any other respect he might be serviceable to her ; and so takes his leave of her Highness . Now from Friesland a province of our Belgium , which is simply called Friesland , I go on to that they call East-Friesland . In that Countrey , in the chief City call'd Embden , in the 74th year of this Century , there were a few Quakers that appear'd there , of whom the Principal or chief Men were John William Haasbaard , a Doctor of Physick ; John Borsome and Cornelius Andrews . These Men began first to hold their Meetings privately , afterwards more openly , then to publish books of their Tenets ; to allure and invite the more to their Communion . Which being known , and growing publick , to the Magistrates , convened most of the Quakers before them into their Courts . They appear there . By the Magistrates order there came thither two of their Ministers , one the Presidents of the Meeting of East-Friesland , and another next to him , Frederic Vlderic , and John Alardin . The Senate has under Deliberation , that whereas , as yet , they did not rightly understand , other than by Relations from other hands , what the sentiments of these Men was , what they did , or what they aim'd at and pretended to , that therefore it would be their best way , to hear and understand these things from themselves , least they should seem to pass a sentence upon people before they had heard , or known what their Cause was ; and on the other hand , if they were indeed found to be such as fame reported them , that they might , in due time , obviate and prevent their attempts , and mix them as it were in the bud before they grew to greater strength . But when these Quakers appeared before the Magistrates , they stood with their hats on , and would not pull them off altho they were ordered so to do ; not out of Pride or from Innation or Contempt of them , but because it was the Custom and Fashion of those of their opinion , and they thought that such sort of honours were not due to Men. A great deal of Dispute there was about this business between the Quakers and those Ecclesiastical persons . Which Discourse , being drawn out to a great length , and nothing brought to the purpose that was intended , the Magistrate Haasbaard , as being the principal and most skillful mannager of this affair that 2 days afterwards he should appear before a Convention of the Pastors , and Synod of the Church , and there , before them , state the Case of his Religion , under the penalty of 10 Imperials Haasbaard refus'd this Meeting , and appears not at the Stated day ▪ But the Quakers however go on , and in the mean while ; and afterwards meet in Haasbaard's house . Wherefore the Magistrate lays a fine upon them of 100 Imperials a time , as often as they met together after that manner . They take no notice of that , neither . So the Magistrate taking this as an affront to his Authority and Dispising of his gentle Government and Clemency , concluded to take another course with this People . Which yet before he would do , he thought fit once again to try if he could pick out of 〈◊〉 Men , what their Intentions , desires and aimes were , therefore the next day he causes them to be call'd into Court before him , and together with them the two Ministers before mentioned were order'd to be present , that they might Examine them about these things , and maturely deliberate upon them . For they thus thought that it was absolutely belonging to the Duty and Business of the Political and Ecclesiastical Order , to look after and enquire , what was done in the City , and in the Church , and with all Care and Diligence , to provide and take Order that no Disturbance , Faction , Tumult , or any pernicious Error , Deceit , or Seduction should arise , and spread about among the People ; and that the Quakers themselves , in this case , ought not only to pay their Obedience to the Magistrates , but also themselves , of their own accord , and free will , by the impulse of their Religion , and monitions of our Lord Christ , and the Motions of the Holy Spirit , not to decline the Exposition of what it was they insisted on , and the Principles they so much Gloried in , but with all imaginable Readiness to comply with the Magistrates desire herein , and to render an Account of their Faith and Actions before these men . The Quakers made their appearance , and stood with their Hats on to plead their own Cause , and First the Magistrates began to reprove them , not only for refusing to obey their Order , but also , that they had so far cast of all manner of Obedience to them , to whom , by the Laws of the City , they were subject ; and the Confession of their Life and Faith they left to them to declare to those , who with so much mildness attended their Answer as to these things ; Then both those Ministers began , with a great deal of Modesty and Simplicity , to ask them their Opinion of the several chief Heads of Divinity , and the Christian Religion , and where they Esteem'd them to lye under any Error to instruct them . To whom the Quakers opposing their Answers , both Parties entered into a Dispute amongst themselves ; and in the Disputation the Quakers at last grew so far out of patience , that they inveighed against the Preachers and Ministers of the Word , and term'd their Examination a Spanish-Inquisition , and them Hireling Ministers ; and thereupon cry'd out , That they would have nothing to do with them ; with which immoderation the Magistrate being moved , against forbid them to Meet under the same Penalty : And tells them withal , that if yet they would so do , that he would take Order that they should depart the City , and his Jurisdiction . This was done in full Senate ; But yet this Threatning was so far from deterring them , that presently after , in the very same place , they held their Meetings again . The number of the Quakers was found to be about 10 , or at the most , not above 12 Families . Therefore the Magistrate supposing that so far he might possibly give License to their obstinacy ; but their Confidence increasing , that it would be a troublesome thing always to Contest with People of this sort of Temper , and that therefore it would not be Proper to defer the Punishing of them any longer , but to Inflict it as far as his Power , and the Condition of the City requir'd it ; so he calls the Quakers afore him again , and they continuing still to be in their former tune and Refractory as before ; by his Edict and Command he orders them within 3 days to depart the City , and his whole Jurisdiction ; and if they would not Obey , they were to expect a severe Sentence to be passed upon them , and this interdict they despise , and again reiterate their Facts , and meet together nevertheless . This was told again to the Magistrate , and the Penalty they had incurr'd was found and read ; So they together , being ten in number , both Men and Women , as being Disobedient to the Laws of the City , were sent aboard a Ship , and carried out of the jurisdiction of the City , with Charge that they should never , in their whole life-time , return into the Province again . So the Magistrate unwillingly , and contrary to his Nature and Custom , dealt the more sharply with these Men , only to set an example before other stubborn Persons , and those that might be ready to do ill Deeds ; as not , unless compell'd , we cut of a Limb of the Body , least it should infect the rest , and bring the whole to Destruction . But they being sent away , scarce tarried one day before they came back again . Then they were all committed to Prison , which was a Cellar under the Burgo-master's House , and had nothing else allow'd them for Food , but only Bread and Water , and were denied the priviledge of having their Friends come to see them , or bringing any better Provision for their Accommodation . But if any of them was not well , he had the liberty granted him of going home to his House , and there remaining till he was recovered . A little while after they were again sent out of the Country , all but Haasbaard : And though they had undergone so many Hardships , yet resolved to lose their very lives rather than give over their Enterprizes , they return back again . Being provok'd , now after the usual manner , and as it were , made a joke and ●aughing-stock , they were clapt into the same Prison again , and afterwards transported in a Ship out of the City and all the Province ; except Haasbaard again , upon whom , as the Ringleader of the rest , the Indignation and Anger of the Magistrates principally fell . And the Quakers complained and wrote , that some of the Magistrates , especially the Consuls ( they give you both the Deeds and Names of them , I only , which is enough for my purpose , shall take notice of the thing it self ) at this time were very vehement against their Friends , and especially very high in their Words . They added also , that the Ministers of the Word were also more hard and rigid against them , except one of whom they said and wrote , that in a publick Sermon he had declaim'd against the Persecution of the Quakers . They pass over his Name . I shall speak both of the Name and Passage , what was told me by Reverend Men , who both at this day are Pastors and Elders of the Church of Embden , and chief Men in the Ecclesiastical Assembly of that Tract ; to wit , That there was none of the Ministers and Pastors of the Church who , besides Refuting the Opinions of the Quakers in Words , did any thing more ; And amongst those Ministers there was then one Herman Holthuse , now of Pious Memory , of whom I remember that he was a Man both of great strictness as to other things , and also as to his Life and Conversation ; joyned with the highest lenity and goodness towards all other Men ; who deeply Commiserating the Case and Afflictions of the Quakers , thought and said , that they were too too severely prosecuted , but this in his private Discourses , never abroad and in the Pulpit . Now an ill Omen follow'd ; there was an Order issued out to the Chamberlain to confiscate the Goods of the Captives and Exiles . When neither Haasbaard nor his Mother , being called upon , would lay down the Fine , his Goods were all Sealed up in the House , and he again driven into Exile ; from whence nevertheless he quickly returns , with the fresher and more eager heat , because of his loss by Death of the dearer part of himself , his Wife , and his little Children left behind ; the Mother now , out of her Goods fallen to her , paying the Chamberlain the Sum of 200 Imperials . The Goods of another , a banished Maid , were sold by publick Outcry . Moreover , about the end of the year there was an Order set out , That no body should let his House to a Quaker , or take any of them for Lodgers . Now return back as I said before all the expelled Quakers . But all of them are again thrust into the same place , and also a Woman with Child , but not so near her time as the Quakers thought . As also , that was too great a glory of Martyrdom , which the Quakers told of a certain Quakers Child of 3 years old , or scarce so much , which upon a disturbance made in the House , fell into such a Fit of Trembling , with Convulsions of the whole Body , that that day prov'd to it the last of its Life . But not to repeat the same thing so often over and over again , and to reduce our discourse to a narrower compass , this sending out and coming back , expulsion again and return was made about 20 times in this and the ensuing year . For it seem'd hard to the Magistrate to enact any thing so grievous against his own Citizens , against whom there could no other Charge be laid than Constancy in their Religion ; and to the Quakers so to forsake their Native Country and Houses , and whatsoever else that was dear to them ; and not endeavour to regain their old Seats , and way of Life and Religion , and the exercise hereof , and without which it cannot consist . The Quakers writ boldly and amply of this to the Magistracy of Embden , as well the Dutch as English , in the Sentences and grave Language of Fox , Green , Crocius , and Penn. The subject and scope of them all was he same . What fury possess'd their Spirits , or what weakness their Minds , that had enraged them to such a Degree against those People , that had never done any thing that could merit their Just Displeasure , or in the least diminish their Rights . For that they loved their Houses , and were ready on all occasions to return to the City , and to their Families , and to their Native Soil ; and preferr'd this before the Will of the Magistrates , the Magistrates might easily know the Cause of that , unless that being impatient of the Truth , by prejudice against these mens Discourse , they hindred their Defence , and themselves a right Judgment . For that was not their Principle to think themselves exempt from all Laws , subject to no Government , or touch'd with no fears , or any Expectation of Evil. That they were not so lame or faultring in their Duties , nor had so put off the Sense of all common Humanity . But they were of another Opinion , That it was God , and the guidance of the Spirit , and their Conscience , which carried them on ; and that there was a Religion which they had from God , in which the first principle head , Strength and Defence , was Liberty , and that not only private , but open , publick and common ; That we should not abstain from the Presence or Companies of Men , or sight and speech of friends and acquaintance , or be behindhand in the daily performance of Good Offices and Turns one for another ; which things they that deny or take away , totally subvert not only , Liberty , but also all Religion . Wherefore also this thing ought not to be esteemed as a Disgrace to these Men , or a Crime , but rather in their praise , as a good Action that they might estimate them by themselves , if they re-call'd to mind , that if any humane Affection , or any desire of a glorious shew , had put them upon these Thoughts , that they might , if they travell'd elsewhere , live a quiet and honest Life , remote from these Storms of Contentions and Ignominy ; whereas they chose rather to undergo so many Miseries and Calamities . And that that they could affirm , which they said without Arrogance or Pride , That if the Magistrates were resolv'd to go on as they had begun , that their Friends also were determin'd , rather than forsake their Places , or forego their Religion , they would suffer the last Extremities , and not only endure and undergo the most continual Torments , but even the cruellest Deaths that could be inflicted . Also Haasbaard sent a Leter to the Senate , out of Prison , whose last words , at the End of it , are memorable : That he long'd for the time wherein God would open the Eyes of Men , that they might see how that himself and the Quakers were injuriously and falsly accused , and to that Judge they committed their integrity . In the time following , the Edict against the Reception of the Quakers , was put in Execution upon those who were thereof convicted , as the Mother of Haasbaard , for receiving her said Son in her house , was fined 50 Imperials ; and a certain woman , a member of the Reformed Church , because she did not deny her Husband , who was a Quaker , to lodge , bed and board with her , was mulcted 50 Golden Florens . In the mean time , Haasbard , besides his Exile , being oppressed with so many Cares and Griefs , which lead to Distempers and Death , was over-taken by his last Day , and dies . Who being dead when the persecution seem'd to die too , it reviv'd again a little after in his 3 Sisters , whereof two were unmarried , and one Married , but who at this time did not Co-habit with her husband . For when these women and likewise 6 Men of their Acquaintance met together to see one another and for mutual Exhortation's sake , by and by the Sergeants and Souldiers come in unto them , and run upon them , and carry them away to Prison , and take away out of the Womens pockets Money and Silver Cases , and a watch of great Value , which they wear not out of Pride , or for Ornament or Ostentations sake , but for use , and while these Varlets spend one part of their prey and suppress another part , the rest they carry to the Burgomaster . Yet these people some daies after were dismissed , instead of a fine which they would not pay , the things that they had taken from the Women being detain'd . The last assault was in the year 79 , Then the hatred began by degrees to grow less and less , and to wax old , when it was better seen and known , That the Quakers were not such a sort of people as the Magistrates and Citizens had taken them for . A Wonder this , but yet neither new nor unknown . Charles King of England dying , and James succeeding him , some rich Quakers flying out of England came hither to Embden . These the Senate were so far from repelling that they receiv'd them very kindly , and not onely granted them houses , but also the Exercise of their Religion , and access to it , and leave to build a publick Meeting place and proffer'd them ground to build it upon , hoping that that would now tend to the Increase and Riches and Splendor of their City , and Nevertheless without any Detriment , or Disgrace to their Religion . Moreover , the year following , after that , a Quaker-woman , a Citizen of Embden , a woman of eminent Condition , and some other Rich and Honest Citizens , who had been against the Persecution , had well prepar'd the Matter ; the Senate , that had been so severe against the banish'd Citizens , do now no less Hospitably invite them home , than formerly they had in hostile manner expell'd them , and permit them the free Exercise of their Religion , and promise and engage themselves to Protect and Defend them therein , and Confirm the same by a Decree , of which I have had the liberty of Perusal . Altho this Liberality and Beneficence of theirs was now in vain , and too late , for these English afterwards having heard that William Prince of Orange was made King , whose alone Name allur'd the minds of these Men to return home to their former Seats , and these Exiles of Emden , now residing in other places , without fear or care Transacted in their affairs with good success , and therefore return'd their very hearty thanks to the Magistrate , and professed themselves to have forgotten all former Injuries , and that they should ever retain a grateful sense of the present favour , Nevertheless that they should more willingly choose to remain in the present repose and haven , wherein they were now settled than to return back from whence they came . There are no Quakers at this day in East Friesland , save four or five Families at Embden ; Ames , one of those Quakers who came first into our Provinces , thought fit to go from thence to Germany , and pass through the Palatinate of the Rhine ; as being one who was not only sufficiently versed in his own Countrey Language , and ours , but also in the German Tongue ; And here he first makes his Application to his Electoral Highness , who having had some Account of these sort of men , and being very desirous both to see and discourse with some of them , as 't is the Genius of those Great Men often to hear , learn and attain to the Knowledge of many Things , he sends for Ames to come to him , and after he had seriously discoursed with him , dismiss'd him kindly . When Ames had left the Court and City , he wanders over the Countrey , and there makes several Essays to promote his Design , but it came to nothing ; and therefore he returns to Holland . But having afterwards taken Two of his Companions along with him , to wit , Bat and Higginson , he goes again for the Palatinate , and addrest himself to the Prince , offering , both to him and to his Courtiers , the books of his Sect , designing thereby to engage the Favour and Good Will of the Prince towards himself and his Labourers . But the Prince was not so readily taken therewith ; and besides that , the Princes Eyes and Ears were intent upon those Affairs that concern Religion ; The Ecclesiastical Orders were also in the way , who informed the Prince of the Nature of these Mens Institutions and ways , and advised him , that he should rather silence them as Men bent to raise Storms and Tempests in his Country , and keep them off and send them away parting before they did any mischief : So they went their ways elsewhere but yet kept in this part of the Countrey , and followed their design , and after many windings and turnings , found some Countrymen at Kircheim , near Wormes , whom , after they had for some time heard them , they brought over to their way , and this was all they could , after all their indefatigable Labour and Toil , effect and bring about . In pursuance to these mens Practices , William Penn , Barclay and Keith , at that time they came with Fox into Holland , steered their Course for these Parts , but being ignorant in the German Tongue , they took some of the Natives of the Country along with them to be their Interpreters ; but there was nothing done by them that is worthy of mentioning . But those few Quakers , who I have said , lived in these places , did afterwards increase to Seven or Eight Families ; who after they had by little and little united Men , and Associated together , they declined to go to the publick Churches , and refused to pay for the subsistance of the Clergy , and therefore as well the Rectors and Pastors of the Churches thereabouts , as also the Priests of the Territories of Wormes looked with an evil Eye upon them , and so going on from one thing to another began to accuse and sue them , and when they could not be satisfied in their demands , which the others would not comply with , alledging the unlawfulness of paying such Tythes and Products from their Lands they did , instead of the Money due upon the account , take what they pleased from among their Sheep , Swine , and other Cattle , whereas those Men did in the mean time by their diligence , as it were , singular Providence bear up still against their losses and poverty , so as that they had yearly wherewithal both to subsist upon , and for fear of trouble , or greater constraint and violence to satisfy their Adversaries ; but after they had for some years lived in this manner , they did that very year that preceded the German War , wherein all that Fruitful and Delicious Countrey was wasted with Fire and Sword , by those Men who shewed themselves so much more skillful and ready to Destroy then to Conqer especially these late years , of their own accord and in a considerate manner , so as if they had foreseen so great a War and been affraid of such an impending Calamity , forsake their Native Countrey those Villages and Cottages , which they could scarce bear up with props and stakes , and entred into a voluntary and perpetual Banishment , so passed over into Pensilvania , being that part of English America that I have before described in which part of the world , each of them having Land Distributed and Assigned unto them by the Proprietor of that part , William Penn , they live now in the greatest Freedom and plentifully enough : I have a little before spoken of Penn , and some other of his Companions Travelling from Holland into Germany , to those People that were of their Sect at the same time ; Isabel Fell , Fox's Daughter in Law and Wife to Keith , together with a certain Dutch Woman , went from Amsterdam to Herword in Westphalia , there to speak with the Princess Elizabeth , eldest Daughter to Frederick once King of Bohemia , and Elector Palatine , a Lady truly renowned and famous for her wit , Learning and Piety , and if so be the endowments of the mind are to be looked upon and esteemed of themselves without the goods of Fortune , a Princess the most happy and famous of any of her Age , with a design by their Conversation and Pamphlets , to work somewhat upon her , that might tend to the use and benefit of their Religion and Society . Fox , who thought that the Fame of his Name was no less known to this Princess , than it was in England , his Native Country , delivers these Women a Letter for them to carry in his Name to the Princess , that they might , by that means , have easier access unto her , and their Discourses be of more weight with her ; in which Epistle Fox addrest himself unto her in a little more neat and civil manner , than he was wont to do , laying aside that fusty harshness and Rusticity he was accustom'd to , whereby he made no distinction between Persons of high Birth and Quality , and the meanest Gar-men and Porters , but now he carresses and saluteth the Princess in the most engaging manner , and highly extolls her Piety and Modesty , as being Vertues worthy of a Princess , and sets forth how much all mankind at this time receed from these offices and duties incumbent upon them , and as the State of the Church stood at this present time , there was more need then ever to keep fast to them , and at last exhorts the Princes that , as she had been engaged in the work , she should go on more and more . When these women came to the Princess's Court , and desired liberty to speak with her , she who was full of humanity and gentleness , and never disdained any tho never so mean and unequal to her Condition , that desired to apply themselves unto her , admits and hears them with chearful and favourable Countenance , being especially pleased with . Isabells Discourse , who indeed had a curious voice and a freer way of delivering her self , and having heard what they had to say , dismist them with a short and pithy answer , and having afterward opened and read Fox's Epistle ; She takes care to deliver unto them her own Letter , writ in the Language he had done , to wit , English , that they might give it to Fox , which Letter was to this effect . Dear Friend , I cannot chuse but tenderly Love all those that Love the Lord Jesus Christ ; and who not only believe in him , but also suffer for his Sake ; wherefore I was mightily pleased with the Letter which you sent me , and your Friends that visited me . I shall pursue the Advice , both of the one and of the other , as far as God shall grant me his ●ight and Motion ; and in the mean time remain , Your Loving Friend , Elizabeth . And about this time , William Penn being on his German Expedition , together with his other Friends , directs his Course to this Princess ; and , that I may not multiply many words , Preach'd twice in the Princesses Inner-Chamber , there being some few of the Towns-men present , concerning the Vanity and Rejection of Earthly Things , and the Elevation of the Mind to higher Speculations ; and did so far prevail by his polite Eloquence , and Approbation of the Auditors , that the Princess declared that she had been always intent upon the Duty Penn spoke off , and did not yet cease to go on the same Work and Duty ; with which answer those Men departed : And because that the attempt of these Quakers in their Opinions , had hitherto met with no bad success in this part of Germany , the same Men egg'd on with the same hope , go into Holsatia , and the parts adjacent . There were yet in these parts amongst the Mennonites or Anabaptists , who were few , a small number still remaining and lurking here of those Sectaries wherewith Germany in the preceeding Age had been plagued , being those who sprung up from the School , or rather Stall and Hog-sty of David George , not from the Family of Love , as they called it , and such scum and off-scourings as these , and who still retained their foolish and vain Imaginations , and , according to their vain and vile Inventions and Examples , united together and entred into a Fraternity more feignedly then truly and really . Now these itinerant Quakers found some of these Men at Hamburg , which is the most famous City of Holsatia , as also at Fredricburg , ( a place upon the Eyder , and frequented and partly inhabited by the Arminians and Remonstrants of our Country ) who looking upon these Men to come up very near to their Opinions , Tenets , and Ways , and so begin of their own accord prepared and fitted thereunto , they did easily fall in with them ; though there were also some that were not of this Sect , but intensly addicted to the Mennonites , who now associated together , and applied themselves with all their might and main to maintain the Assertors of the Quaker's Doctrines ; All these that lurked among the Anabaptist , and even others also , tho' they were like unto them , and followed their ways still in many things , were always suffered upon the account of their Ignorance , and supposed Innocence , to live quietly ; untill that about two years before , the Mayor of the City of Fredricburg , then newly created , and that he himself , might do somewhat new , and make himself to be taken notice of , began to disturb the Peace of these Quakers that had hitherto been left alone , and to create them some Molestation and Trouble ; Which when the Remonstrants of Amsterdam came to understand , and particularly , Ph. Limburg , their Pastor and worthy Professor ; and being careful of the Safety of those Men , and concerned to maintain the esteem of their own Religion , urge , least that now all Men , both good and bad , should say they were become other sort of Persons and cruel , whom most Men looked upon always remote from all manner of Persecution , that they should Revoke their Proceedings against those Men , and intercede for the continuation of their Liberty , that had been hitherto unviolable , and entirely respite them and cease their Persecution . Fox Travels from Holland , through the Countries of Friesland and Aldenburg , to go to these Men , taking more Consolation with his Friends than doing any good to others . Those fame Itinerants and Emissaries of whom I have made mention before , went forwards , and came to Regal Prussia , as far as the Baltick Sea ; where at Dantzick a very few also of the remainder of those old Fanaticks and of the Mennonites ( Men who could discern little what belonged to Religion , or was to be pursued therein , and poor , who could scarce by their daily and hard labour get daily sustenance ) applied themselves to them , and fell in with their Doctrine and Counsels . These Men from this time forwards have been continually harrassed by the Lutherans , in whose Hands the Supream Power and Magistracy is , and heavily Fined and Imprisoned . Wherefore G. Fox did upon their behalf , as being his Friends , Brethren and Equals , in the year 1677 , send a Letter to John III. King of Poland , and intercedes with him thereby for a Tolleration for them ; concerning which Epistle , which Fox took care should be published in his long Diary after his Death , this is worthy to be noted , That at first it was written in England in the English Tongue , then sent into Holland and there Translated into the German Language ; and lastly , sent from thence and delivered to the King. The substance whereof was this : That it was a most equitable and righteous thing , that all Kings , Princes , and Magistrates should grant Liberty of Conscience to all their Subjects ; and by no means disturb nor obstruct their Assemblies and Divine Exercises : He set forth , that this was the judgment of the Fathers , and ancient Doctors of the Church , as also the modern ones , and even the Learned Men of the present time we live in ; And that many Kings and Princes had Indulged this Grace and Favour to their People , and for that reason were highly worthy of Praise , and were really extolled by worthy honest and wise Men : He also collected and pick'd out several Sayings and Sentences turned out of Greek , Latin , French , and other Languages ; as also Examples and Precepts found in Histories , to press this matter more upon him . But this Epistle was so written , that it look'd and represented not the Work and Sentiment only of one single Person , but of many , and seemed to take in the Complicated Sence and Advice of the whole Society of the Quakers : Yet this Letter had the name of George Fox only subscribed to it , and that without any other Mark and Designation of Persons or Authority ; so that Fox , though a most-illiterate and unlearned Man , and who , besides the common English Books ; had ne're looked into any other , nor could he Read them , would by no means have it thought or doubted , that this weighty Epistle , ●o full of Learning , and compos'd and written in so Elaborate a manner , and with so much Pains and Study , was not Written by him , and his own Production , and that he was not the Man who had daily perused all those Books , and made them his own ; or that it was thus Written by a Multitude or whole Society of Men ; yet so as that they should leave it to the Judgment of one Fox an ignorant Fellow , and upon his Approbation look upon it to be firm and good ; and he to approve of the same , by the greatness and Authority of his Name affixed to it . And hence it 's apparent , that there is no mind so Humble , but is apt to be carried away with the Air of Glory ; yea , many times Glory and Applause is mostly coveted by those who most contemn it , and endeavour to introduce a Contempt thereof , glorying and taking Pride herein , in that they despised all manner of Glory so much . But however it were ; the Letter pleased the King , and the Matter of it was very grateful to him ; insomuch , that the King , either by his own Authority , or other Engagements , brought it so about , that they ceased to persecute them ; But the same Persecution was in a short time after revived and introduced upon them : When Fox writes a new Epistle to the King ; and deprecates the Injuries and Dangers brought upon those People his Friends , interceding with the King thereby on their behalf ; discovering now , in this his Letter , himself entirely as he was , and not as before , hand over head , without all manner of shame and blushing , Arrogating to himself the Work of other Men , and a false praise : But this Letter did not please the King so well , so as either to purge them from what was laid to their Charge , or to free them from their Sufferings . These Quakers are even to the present time a prey and a laughing-stock to almost all the Inhabitants ; and they had long since been utterly ruined and destroyed , all of them , had it not been for a few among them that had some small Substance , who out of their own Necessities have sustained them under their oppressive Poverty ; And had it not been also for those Quakers in Holland , who are superiour to these in Fortunes and Estates . And now , that I may pass over nothing that may appertain to the State and Concerns of the Quakers , before I depart from these Men in Germany . It will not be impertinent to insert the short History of those Men , lately sprung up in Germany , and who still coverse and are scattered up and down in divers parts of the same Country , which are called by the name of Pretists , and whom many look upon as the Brood and Offspring of the Quakers , or Enthusiasts , sprung up again in these times , and being as it were lopped off , grow again , and bud out from the old Stock ; concerning which Men , there are many who have taken upon them to write , who have discovered themselves to have heard and imagined more things concerning them than they really know ; but I shall not take in all herein , but will leave out the larger passages , and only take notice of the Principal Heads . For seeing that in so great a multitude of Christians , as well else where as in Germany , who declare themselves to be the Disciples of blessed Luther , and to follow his Doctrine , and way of Living , most of them all were indeed affected with a great desire of , and love to their Religion , but yet retained , through great Ignorance and intollerable superstition , the observance of some Rites and Ceremonies , and which in very deed had little or nothing in common , with some Religion , Piety and Holiness , and this was not so abstruse , but that it was apparent to all , so as that they might behold it with their Eyes , and handle it with their Hands ; yea , and the same was now consined , and , as it were , ●ealed by examples and manners , some Godly Men , zealous towards God , and for the good of Men , and such as were also ▪ both Learned and Experienced , bethought themselves , that it was every ones duty , with the utmost care and Diligence , to heal , or cut off this Malady , or Pestilence in the Church , which crept dayly more and more into Men's Lives and Conversations . Among these , in the Year sixty one , one Theophilus Brosgeband , a Deacon of the Lutheran Church , in the City of Rostock , in the Duchy ef M●chelenburg , sets up in Opposition to these Practices , and , so in a book written by him in the German Tongue , sets forth , and notes the various Errors that the Lutherans were conscious of ; and at the same time speaks moderately and gently concerning the Controversies that were between the Lutherans and other Reformed , concerning the Lord's Supper , and sets down his own Opinion in the matter , with his Reasons for the same . He was indeed a man that studied , and was a lover of Concord and Peace between Friends , who held the same Faith , which is very good , and the very name delectable : but he got little Praise and Thanks for his Pains ; nay , this his labour and endeavour went scarce unpunished ; for there were many Persons that forthwith fell at variance with him hereupon , reviled him , were very bitter against , and troublesome to him , which he by his long-suffering and patience , wore out , and diverted . After this Henry Muller became one of this number , who in the same City was Teacher and Professor of Divinity in the Church and University , and a Person of exquisite Learning and Piety , and who about five or six years after Brosgeband did in like manner reprove those of his own Religion , concerning their Errors , and Lives and Conversations , that were unsuitable to Religion , and especially in a book written also in the German Tongue ( that it might come into the hands of all those to whom it did more peculiarly belong ) handling that Passage of the Apostle Paul , which is in his First Epistle to the Corinthians , 12. c. 2. v. ( in which place the Holy Apostle , that he might make way for to shew to those Men , how much they were now Honoured and Enrich'd by the Spirit of God , puts them in mind , how in times past they were carried away to dumb Idols , led and driven thereunto by unclean Spirits ) he wrote that Christians now a-days , had not left their dumb Idols , whereunto they cleaved , to whom they attributed all things ( neglecting true Religion , and setting true Godliness at naught ) to wit , The Pulpit , from whence they Preach to the People , The Baptismal Font , The Confessor's Tribunal , and the Altar . By which words many that were of the same Function with him , took themselves to be much Inspired , and so lookt upon him to be their Enemy , and did not only content themselves with injuring of him in his fame , and the esteem had of him ; and seeing that the Name of the Quakers was at this time very rife every where in Germany , and that the same , especially with the rude multitude , and men of the most abject Condition ; who catch hold of all things without any distinction of Truth or Falshood , was much envied and hated , and not free from danger . There was a certain Person of some note at Hamburg ( for the thing may be said without nameing his Name ) though of no great fame as to his Learning , and of an immoderate and proud Disposition , and full of words , who was so transported with Rage against Muller , that he accused him , and laid to his charge , That he was not only guilty of other Errors , but more especially of Quakerism , and thus by stirring up the People , did , as it were , enforce the Laws with Menaces , that he should desist and proceed no further , which matters ▪ Muller , though he was willing , but not able to bring about to his designed purpose ; yet he was desirous to be freed from the scandal cast upon him , and to remove the ignominy , ●●rging , That he introduced no perverse or strange Doctrine , and was not the man his Enemy represented him to be , which he brought so about , that having got the clear Testimonies of several Professors in the Universities of his Orthodoxy , and of Doctors in Churches ; he Published the same in his Apology , and set them in opposition to the Reflections and Scandals cast upon him by his Enemies : Now Philip James Spener , Minister at Francford upon the Mease , of a Church Constituted according to the same Augustine Confession , did within a few years prosecute the Foot-steps of these Men ; as also John Heari●k Harby , Minister of a Church of the same Confession at Trarback on the Mosel ; both of them men of that Industry and Conversation , as to be able easily to keep up the Fame of their great Learning and Probity , and not be thought to seek after the Favour and Glory of Men herein ; these Men did , in their Publick Sermons , Discourses , and Private Exercises , bend all their Endeavours this way , that they might extirpate and root up these Evil Weeds and Thistles from Mens minds . Spener began his Work with those things , which did more immediately incu● into the Senses of Men , and which seemed to imitate , and have relation to Popery , that was so hateful to the Lutherans ; by reason of the dull , foolish and profane Rites and Ceremonies that are therein , and such as are not barely estranged from true Worship and Sanctity ; to wit , in their Churches and Publick Assemblies , and particularly in their Pompous Tables , Organs , Altars , Priestly Garments , &c. And from hence he proceeds to other things , which men do measure by use alone , and meer handling , so as that a pretty number of People , in a short space of time , did , by his means , not only Loath all that Pompousness in their Churches , but also laying aside many other external Rites , applyed themselves to Exercise the true Faith and Life of Christians : But this was not all , but they did often times meet together in their Houses , and so did instruct and exhort one another ; every one , as well as they were enabled out of the Holy Scripture to follow the same Sincere Life and Faith , and to do all the Duties incumbent upon them towards Men : Hereby also in the same manner , by his Instructions , did so stir up and affect the Minds and Consciences of his Hearers , that very many of them , in those places , and adjacent to the Rhine , did often times meet together in one place ; and this they did assume as a common Rule and constant Practice among them , that laying aside those Discourses which concerned Questions and Disputes , or idle and unnecessary Enquiries , which were more fit for the Schools than for the Formation of Manners , they only imployed themselves herein , that having come to know and discern Christian Truths , without which , Faith and a Christian Life cannot be ; they insisted upon the ways and means how to attain to this Life and Faith , and Instructed and Exhorted one another , in shewing and exercising of the Same . Spener is called from Francford to Drosden , into the Elector's Court , there to exercise the Office of Chief Preacher ; and seeing there were many things to be Corrected and Amended in the Court , and that this could not be done by gentleness and pleasant Artifice , but by a Tragick Gravity and severity , and that there was not , besides this , such a number and choice of then for the purpose , which withal , required one endued with much Religion and Goodness ; in the mean time , there were some Students in the University of Lipsick , designed and appointed for the Ministerial Office ( they were only two at first ) that began to stir in this matter , and this they made the chief exercise of their capacities , this was the bent of their studies , that being themselves stored with this knowledge , and exercised in this sort of Life , they might afterwards teach their Auditors committed to their care , the like documents and stir them up to the same ; and therefore they daily instructed their people and held their Assemblies , and did not only urge their Discourses from the Scripture-Authority , but did draw out from the proper and Genuine Fountain of Divine writ , 〈◊〉 excellent order , the meaning of one or more places , and the mind of the Holy Spirit , and the Energy of Faith and true Piety , and adopted them to the certain uses and cases of Men , every one according to the Conscience and Experience he had in such a thing , and setting this for a rule , in these words to be observed by all , That the sacred Books of the Old and New Testament , are to be read ▪ expounded and converted to various uses , to the glory of the sacred Trinity , to the increase of the New Man , of holy Instruction , and exegetical Divinity , as also to an example of an holy Couversation . They were termed the Philobiblick Colledges . These Students Endeavours and Studies were some time after imitated by others , and even by such as were of greater years , and Masters themselves ; so that some of them handled the same with the Professors Consent , in the Publick Auditories , in their Academical Lectures ; the Chief whereof were Augustus H. Francus , the Disciple and Companion for a long time of Spener , and John L' Schadeus , Francus's Chamberber-Fellow both of them Masters of Art , and Learned and Eloquent . There was moreover a new Accession of Citizens , and of women too to these Collegiates , who also encouraged their Pastors and Guides in Divine Things , to the same work ; but as for the most part it happens in such Assemblies , there was in process of time so great a desire in some to frequent these Colledges ▪ that some Students declined to go to the Publick and Private Schools ; some of the People would not go to the Churches , some despised them , others went thither to partake only of the Lord's Supper sparingly , and some disregarded all other ordinances and institutions in comparison of these Congregations and Meetings . But these Students were for the most part persons of a mean condition and of no fortune , and but of very indifferent Parts and Learning , or only of such a plebean stamp , or late initiation into the republick of literature , and that their ●●udition , as a natural Consequence and Principal vice attending of it , was tumultuary , but Masters over Boys , and for that reason seeming themselves to be capable to do any thing , yea , as , the saying is , to hit the Crow in the Eye , whereof there is good store in that City and Country ; and the people , especially the women , were very rude and mean , who every where followed the Crows through dirt and mire , and lived from hand to mouth , and were in the mean time puffed up with the ostentation of being honoured and esteemed , and with some ensigns of a triffling glory . And tho some of those Masters and Rulers , of whom I have just spoken , would not seem to be of the like Sentiments and Act in the same manner as these Men , yet they did not gain-say , when it was not expedient they should be silent ; wherefore that silence of theirs did at length bring them under no small suspicion , and they were adjudged to be not much remote and distant from those extreams . Whence they became at first envied and hated by the other Students , Citizens , Teachers , Professors and Pastors , then they put an ill Construction upon all their doings and spoke evilly concerning them , and last of all , became to be interdicted and prohibited : But those Counsels were found to be of no effect ; for the more the one was enraged and bent to suppress , and utterly to extinguish the Sect the more did the other hold to it stiffly and obstinately . But least too great a disturbance might be wrought and troubles ensue thereon , for the further avoiding of danger , some of the Colledges were dissolved or diminished : While these things were in Agitation H. Francus , and some other Students came according to the Citation of the Senate , and order of the Professors of Lipsick into that City ; where each of them were by some delegated for that purpose Interrogated and wearied with innumerable captious and fallacious questions in reference to their sentiments concerning every Article of their Religion , and what it was they did reject , who having therein abundantly satisfied their inquisitors , they were dismist , upon condition that they carried themselves so as to have a regard both to their Dignity and Advantage , and neither publickly nor privately to teach the people any otherwise . Next year , there were Letters sent from the great Consistory or Ecclesiastical Senate from Dresden , of which Consistory the Elector is Principal , to the Academical Senate of Lipsick , wherein they were Commanded to Abolish all such Colledges , and that he should commit all that made resistance to Prison , as a just punishment of their Contumacy and for a check upon their further opposition ; which thing struck such a fear into some of them , that they lost all their courage and withdrew from the whole assembly and their former purposes . But others on the other hand with great constancy and contumacy , proceeding from the greatness and hardiness of their minds , persisted and went on in their design and purpose . And others of these thought it their duty to proceed unweariedly in the reformation and to apply themselves to that work with all their might , but to Act with Moderation not by Popular Tumults , but that so necessary a thing was not to be omitted ▪ for all the many enviers , adversaries and enemies they had and what injuries , Inconveniences and Dangers soever befell them . Others moreover would have it be looked upon as a firm and stable way and method to meet together , and instruct privately among any sorts of men , whether Citizens , Men or Women ; neither did they think they ought to depart thence , tho they were ne're so much hated , and suffered never so many afflictions ; so those who stood in opposition to them , thought fit , before that they had gathered greater strength , to deal with them another way : I shall , in the first place , speak of the more maddest sort of them ; for thus it was , That those who were more moderate of them ( and they were all of them followers of Sener , or most part of them ) did prove their design and enterprise , and refelled the wrath & persecution of their Adversaries against 'em , & together with the calumnies and furious outrages of some towards 'em , by saying and writing , That they fully Embraced the Doctrin and Confession of Luther , ( as he was always in the mouths of the Adversaries , and the only heavenly and Divine Man in his Doctrine ) , and of the Lutherans ; and that their Desire was only this , That in reference to the Modes and Propositions , some Chapters might be more clearly and explicitly taught : such as these are , The Knowledge of God and ones self in his own mind , the Knowledge of Justification and Sanctification , and the Connection and Cohseren●y of both , as also of Regeneration . Then Self-Denial , the Life of Faith , the Power of Christ in such as are his , Christian Prayers , Christian Perfection , the Vnion of the Soul with Christ , and the Operation of Christ in it . And this was their Censure concerning the Life and Conversation of Men , That Men are ●●●●●rably slothful , languid and cold in all Christian 〈◊〉 ; and if they do any thing , they are wonderfully taken up and pleased with their own enter●●●● Works , and trust in their own performances , and 〈…〉 those things that are of a solid Faith and tr●e Piety ; and bewailed , besides , the intermission and neglect of Ecclesiastical Discipline . Lastly , They added , That the Ministers and Pastors of Churches , did not , as they ought to have done , discharge their Functions in instructing and stirring up their Hearers to these more necessary Duties , neither in their Sermons , nor Catechisings ; and that the Professors and Doctors in the Schools , did not instruct , encourage , form and prepare their Students for these things ; and the Students did not take care to apply their Minds thereunto , yea , that they rather thought the same to be almost a Disgrace unto them , and so contenting themselves in this manner with the instruction they receive , and sticking fast to their former youthful Ways and Practices , the same evil Disposition being still ripe in them , and the remembrance of their preceeding Life not obliterated , and only filled with a vain noise of Philosophy , but void of the Spirit and any inward Experience , they apply themselves to the Ministry ; And when by these Arts , they come as it were to their own Possessions , then they deliver from the Pulpit what they have learnt of Men , and strenuously apply themselves to be skillful at Words only , to handle the Tongue , &c. and if they attain to the knack of it , they discourse copiously of some Word or Sentence , but with no Argument , no subject Matter , that tends to Ingenerate Piety , as Declaimers do in the Schools , or Petty-Foggers in Courts of Judicature , and Places all their Duty herein , and so finish it ; but otherwise take little care of their Auditors , but of themselves are very tender and nice , and their Families live deliciously , and they esteem nothing more honourable and desirable than this . On the other hand , their Enemies lay a long Catalogue of foul Errors to their Charge , and send them up and down every where , and so recount them all , and confute them in the Chairs and Auditories of the Universities , and Churche● , before the Students and People , who at least are of themselves inclined ; and when there is so great a stress laid upon it , to run altogether head-long thereunto , so as to take all things in a perverted Sence , and to entertain a most ill Opinion of those Men. And that the Sect might be the better known , and a summary given of their Errors , and the greatness and horridness of their Faults , they gave those Men the Name of Pietists , and the Sect it self they dignified with the Appellation of Pietism , which name those Men in the mean time looked upon to be their Honour and Glory , these their Enemies put upon them as a mark of their Crime , and a term of Ignominy and Reproach , as if they thought all Vices were to be couched under this one alone ; And the Envy and Rage of some proceeded so far , that if any one explained who those Pietests were , and how this name might rightly and properly be taken , they inveighed also against this , as a most horrid Wickedness , and a capital Crime . An Example , where you have in these four Verses , written in the German Tongue , but turned for your better Information into Latin , and are as followeth : Quum nomen Pictesta omnem sic personat orbe●● , Quis Pictista ? Studens noscere verba Dei ; Et Juxta hanc normam vi am emendare laborans Illius , at quantum hoc , Christianumque decus . But that these Men might be distinguish'd by their proper Forms and Characters , they called them also by the Names of the Illuminate , Cathari , Puritans , &c. as being those who were full of their own most proud but vain Conceit , or boasted themselves to be the only Persons that had the Light , when in the mean time they had not a spark of Knowledge and Truth , and in their whole life seemed to be so pure and perfect , when as in truth there was an Ulcer within them , which in time would break out , that in publick , continually carried a counterfeit face of Goodness , but did in the mean time defile themselves secretly , and in their Recesses , with the most notorious Vices : This was the common Opinion , By-Word , and Laughing-stock of all , that these Men were Imitators of the old Enthusiasts , and the Inventors of new ; That they were like the Quakers , and that they followed their Doctrine and Discipline throughout ; when , at the same time , all , or the most part of them , scarce knew what the Opinions , Constitutions , and Heresies of the Quakers were ; which thing is evident from Spener's Book in the German Tongue , wherein that Person defending his own Cause , and as to Quakerism , going about to remove that suspicion Men had of him upon that account , while he quotes the Opinions of the Quakers , he alledged them in such a manner , that he , to whom the Opinion of the Quakers was known , understood at the first Reading of them , ( saving the Man's Honour ) that he had not known what the Quakers meant : And so grievously were these Men dealt with , after they had thus loaded them with these obnoxious Names , that those Students who would not leave these ways , and who from their Dependencies were called the Elector's Scholars , were deprived of their Stipends , others of all hopes of Preferment by Men of their own Functions , who most of them betook themselves to the Territories of the Elector of Brandenburg , who granted these Distressed Men not only a place of Refuge , but also whatever they had occasion for ; and did moreover assign to their principal Doctors a place in the University of Halen , that every one might instruct his Pupils as he pleased . Now Horbius , upon the French War , if that may be called a War , wherein there has been such unheard of Devastations made , and Barbarities committed , went from Trarback to Wishenheim upon the Neckar , and from thence to Hamburg , and there was made Minister of St. Nicholas's Church ; where , according to his wonted manner , he applied himself to instruct his hearers in true Piety , and particularly in his Catechisings , to instil his Principles into the Youth , and even young Children ▪ but soon after , the Fame and Dignity of Horbius stirred his two Colleagues , whose Eyes and Ears he had offended above the rest of the People , to Envy and Cavil at him ; as if Horbius brought hither also these odious Precepts and Opinions of Enthusiasts and Quakers ; which accusation , 't is strange too believe , how it increased , after that Horbius had distributed a little Book among those that were Catechised by him , not written by himself , but by another , concerning the Rudiments of Christian Education ; for when the elder of the two Colleagues aforesaid , who became Horbius's Adversaries , ( there is no occasion to name his Name , seeing its common in the Mouths of all Men ) had concluded with himself that the Book was Writ by a Pietist , he immediately proscribes it as an Heretical Book , and sets Horbius forth to his Auditors ; and by his Rhetorical Flourishes , as if he were an Heretical Doctor , a Quaker , and such an one as ought to be expelled out of the City . And as there is nothing so easily given out , and harder stopped , nothing nearer received and further spread , then Lies , and Mens Evil Reports , concerning their Guides and Rulers ; so the same report in the twinkling ( as it were ) of an Eye , without any more ado , did so dilate it self not only through the whole City , but all the Country over , so as that Horbius was known by no other Name than the Quaker-Doctor . Moreover , the rude multitude , and the most abject sort of Men , some of them through a stupid Ignorance , as being not able to distinguish the first Principles of the Christian Doctrine ; others , partly through Ignorance , and partly through an uncertain Authority and blind Guidance of other Men , as if they were Slaves or Brute-Beasts ; Some seeing themselves unable to try the thing it self , and being very much afraid of the Evil , least that also should fall upon them , so referring the first beginning thereof to one which they much suspected ; And lastly , others through a blinded prejudice , and accustomed to raillery , and to do ill turns , received Horbius every where with Hissing and Reproaches , railed at him , and did really persecute the Man ; so as that unless his Life had been preserved , through the faithfulness of honest Men , and they his Friends too , he had through the fury and violence of those his Enemies been certainly deprived of it . Wherefore , when Horbius saw , that his hopes was over-born by the Malice and Envy of so many Men , and that there was nothing now left for him but Dangers , he chose rather to forsake his Ministry and the City , and by giving way rather than by resisting , to break those impetuous Spirits : For seeing that all the rest , except those two Colleagues aforesaid , stuck to Horbius's side , there was at that time very great Dissention and Strife between those Pastors who stood in opposition to Horbius and those that were on his part ; and that by Sermons , Pamphlets , and Letters , every one according to his Faculty in Speaking , or Writing , putting forth his utmost in defence of his side , and in opposition to his Enemies , and placing the victory in the last action , untill at length , the matter was brought to that pass by the Interposition and Authority of the Senate , Magistrates , and Supream Power of the City , ( a special and principal Remedy for such sort of divided Men and Assemblies ) that all the quarrel and difference in Words and Writings was taken off by an Amnesty , as they call it , or General Act of Indemnity ; and each of them were to forgive what was past , as much as all good Men hoped it would be so . It 's sad to consider what a vast number of things have been written all this time , through all Germany that is of the Lutheran Religion , not in the Latin Tongue , save a very few , but in the German Language , that so now the whole Dispute which so many Learned Men could not find an end to , should be equally committed to the Judgment of the Learned and Unlearned , and especially be the entertainment of the vulgar and abject sort of Mankind , whose Judgment , they who thus contended , are so far from expecting , that they even Despise , and desire not to have them named with them . In the mean time we must pretermit , that the Quakers abiding elsewhere , and very well knowing and retaining an account , and the particulars of all their own Conveniences , neglected nothing wherein they thought there was any thing to their Advantage , that might be done in this Commotion and Division of these Men. They had certainly in those places , at this time , a certain Hope wrought in them , and their Spirits were raised with some joy , that it might come thereby to pass , that there should be such Persons that would Judge more favourably of the Doctrine of the Quakers , and that perhaps they would apply their Minds to them , the Words of their Epistle in an Anniversary Meeting at London the preceeding year , writ to all the Churches of the Quakers , bear witness hereunto , which were to this purpose ; That they had Thoughts , and some Hopes , that the falling out of the Lutherans in those places amongst themselves , might tend to a farther Discovery and Promotion of the Truth in those Parts . Moreover , there was in Germany , as it were , three sorts of Pietists ( pardon the expression . ) One , which I have described , consists of those who sought , and pressed nothing else , but sincere Religion and true Piety ; and the greatest part of those are among the Learned and better sort of men , through Saxony and all Germany . Another sort of them was that cryed , That the Church was much Corrupted , and loved Piety ; but such , who themselves on the other hand , stagger not a little in the Faith and True Religion , and these same are commonly less moderate and more violent in Celebrating their Assemblies together . These came near the Weiglian Sect , and such sort of Fanatical People that sprung up about an hundred year ago , and not dead in all that intermediate time in Misnia and other Countries about , who imagined , as if it had been an Opinion not yet received in the Church , and yet necessarily to be delivered , That there is one certain Divine Seed in all Men , and that God and Christ do so infuse themselves into Men , that they are one . Moreover , That man becomes God and Christ , and that so he ought to Worship God and Christ in himself , and a great deal more of such stuff : Which Tenents , seeing they were of themselves very obscure and incomprehensible , or only an empty sound without any Sence , they by their winding cants did yet further involve and make more intricate ; and these men dreamt of I know not what Millenary Kingdom and Golden Age , and continued watching among all who should be no longer Mortal , in which Kingdom all things should be restored to their former state and condition , and the Blessed abound with all Spiritual and Corporal Pleasures and Delights , and should be satisfied at a Thought in what they desired or Wished , from the Divine and Celestial Affluence of the Holy Spirit ; wherefore seeing , that they now thought the same time was at hand . They so settled their Rules , that laying aside all Controversies among Christians , they now with one mind , by mutual instructions and exhortations , looked to that Kingdom , prepared themselves for it , and invited other men unto it , and made it their business so to do . The Third sort of them was that which may be called Behmists or Teutonists ; these called back , as it were , Jacob Behman , the Shoemaker of Garlingen in Silesia , from the Dead , who was called Tutonick , and did both Broach those Opinions , which had been really delivered by him , as also those Errors that had been falsly laid upon him , and ascribed to him , yea , and horrid and hellish Blasphemy , and cried them up as worthy of all Esteem and Glory . But before I give the particulars hereof , I do not think it absur'd to say somewhat concerning the Doctrine and Writings of this Behman , and the rather , because of the great variety of Opinions , and Observations of Learned and famous Men concerning them . He had wrote and published in the German Tongue , some Books , or rather Pamphlets , wherein ( as he would perswade himself ) he discovered many things necessary to be known , or the Foundations of true Religion , and Piety , in dark words , disjoyned from the usual and known names , and such as he that would , could not perceive and apprehend ; producing some of his own , and adding , as his own invention , some other things which he had heard or road else where : But when it came to pass , as it often happens , that those Germans , especially the Lutherans , who Assumed to themselves the Appellation of Learned Men , and who were eager in a search after Knowledg , Science and Truth , and durst attempt any thing ; and were already puffed up with their own and other mens Opinions concerning the Excellency of their Learning , alight upon these Notions ; these , as coming nigh unto Behman's Principles , but looking upon them , yet to be ruder , and as it were , but rough drawn , as being what he had only begun , they go on to compleat them ; and from the Store-house of their own Wisdom , build up , and heap together many Opinions , but such as were Monstrous and Horrid , and digest them into books and Publish them , and render the Behman Name well known in Germany , Holland and England , by their writing in those several Languages : Some things also they Publish'd in Latin ; and they prove and extol the whole with a wondrous Character , as if they were Golden Books , and to be got all by Heart , by those who followed the Christian Religion , and loved their own Everlasting Salvation . In the mean , as every Man has his Freedom to Judg , there were various Judgments made concerning the Writings of Jacob Behman himself ; some thinking moderately concerning them ; and tho there were some Light things and mistakes in them yet they adjudged there was no Heresy contained in them , but others again determined otherwise , that they were very Heretical Writings ; to which some added also , that they had been all written by a Man , who if he was not stark Mad , was yet highly disturbed in his Mind and Understanding , and that he himself had afterwards confest the same thing , when he came to his right Mind , and so at length by confessing and bewailing his own Temerity and unconsiderateness , as indeed it was highly to be Rejected , as being foolish , and unfruitful as to any good ; yet his Offence pardoned by his Country-men the Silesians , wherein , because the Fame of the Man has certainly been injured , I do not think it impertinent to declare in a few words , what his case was , and how terminated , as to the Event thereof ; therefore seeing there were such various Opinions concerning this Man made by the World ; the Elector of Saxeny caused him to come to Dr●s●●●● , and there to present himself , and be Examined , and stand to the Judgment of certain Divines , who after they had seriously and attentively Examined him , and tryed his Sentiments also as to every Article of faith , and what he meant in his Books which he had Published ; they not only Absolved him of Heresy , but did moreover acknowledg he had in him some singular gift from God , and dismist him in Peace ; which Examination and Matter of Fact when Anthony Wock , who kept the Princess Archicus about 15 ▪ years ago , took ●otice of in his History of Dresden ; and that he transmitted the same Work to Noremburg , to be printed and Published there ; the Censors of Books , who were better pleased that this passage concerning Behman should not be known , and that the Work of Dishonour , already put upon him , might remain , quite struck out this Part of the History , that related to Behman's Examination , and the event thereof . But 〈◊〉 that in the great Dissention and Contention between the Ministers of Hamburg , those Men would not also leave Behman alone but condemned him as an Heretick , Ph. J. Spener , who judged more favourably concerning him , consulting the Man's Credit , and fearing least an Error once seising upon the Minds of Men , should by continuance attain to a suspicion of Truth , and utterly take away the Man 's good Name , which was hitherto in suspence , did in a certain Writing of his , in opposition to the Hamburgers , shew the whole matter as it was transacted at Dresden , according to what W●ck had wrote , and affirm the same , as having seen and read the Original Writing himself , taken out of the Elector's Archives ; and who indeed is a Person worthy of Commendation and Credit . But Behman returning into his own Native City , when after an hard Sickness , he drew near unto his last end , he had the Lord's Supper Administred to him by the Minister of the place , according to the manner of the Lutheran Church ; and when he had there paid his last Debt to Nature , he was by the Magistrates command honourably Buried , and a Funeral Sermon Preach'd for him . And now to return to the matter I was upon , the Results of these mens Inventions and Toyl , some of them , interpreting Behman's Writings one way , some another way ; and while in the mean time they endeavoured to increase , and also to amend them , basely depraving of them , was this ( as to the Substance thereof ; for there is no need to relate the singular Distinctions therein , as there is no occasion to se● down this stuff it self , but for these mens sakes who cease not to blab it out , and to breath it into , and infect the unwary with their stinking breath , and for them who are not aware of it , but when once they discern it , will hate and shun the same for ever , that God is one Essence , but a Threefold Principle in a Successive Order : That he is the Spring of , and doth influence all things ; to wit , a fire , wherein there is the Light , Understanding and Wisdom of God , which is the Son of God ; and Oyl , wherein that Light of God burns , which is the holy Spirit . And that in this manner all and singular things are for God , of his own proper Nature , and that of Three Principles , which Three Principles are in Nature called by the Name of Sulphur , Salt and Water . Moreover , That God created all Things in Number , Weight and Measure , which so again consist in various Divine Delicacies , especially in the Rational Creatures , as being those in whom God hath , as it were , created himself , so as to divide a Particle of his own certain Quality into New Creatures . Lastly , That Man restored , shall enjoy the Element of Gracious Light , which Element is Christ himself , and that the holy Spirit shall rest upon him for his further Vivification . It 's needless to add the rest . These same Sentiments of these Men , which I believe they acquired by revealing upon , but not understanding the Platonick Writings , by polishing and mixing of them , they heaped up together into a Book . And this , which is not Christian Theology , but is uttered by men that think themselves in their Right Wits , rather a War of the Giants against Heaven ; and in reference to the matter thereof , not only unconceivable and horrible ▪ but so as to the words also , was esteemed by these men ( among whom , tho there were some , who tho their Noddles were not souud altogether , yet there were certainly others of sound Understanding , and in their right Wits ; yea , active , learned and industrious , laying aside these Sentiments and Speeches ) as some very sub●il and sublime Contemplation and Knowledge of God , if any such could be in the World. This they called Mystical Theology : they made so much account thereof , that unless any one had attain'd to it , held it and profest it , he knew nothing of Divine Matters . If any denied it , they adjudged him by no means capable of Salvation . On the other hand , their Adversaries looked upon this their Theology to be so gastly , and even terrible to be uttered ; and upon all the Writings which these Teutonicks put forth , with so hard 〈◊〉 Censure , as if written not with Ink , but with a Pe● dipped in the bitterest Gall , and guided by the Devil , and so as if they contained nothing else but a Collection of the most vile , foolish and base things , with idle words and dotages , and they adjudged him that agreed thereunto , and approved of them , worthy to be expelled , and far enough removed from all Christian Community , seeing they forbad their people to read , or as much as to look upon those Writings ; and so there was not so much as place allowed these men in these provinces : The Principal Leaders , and Ensign-bearers of these new Pietists , were certain Doctors of Wirtemburg , whose Doctrine was scattered not only among their Scholars , who constantly heard them , and followed them , and therefore easily stuck to their Precepts , and became themselves like unto them , but also among many others , who yet while they were carried with a desire alone to attain to Godliness , were called by the only Name of Pietists , and ingenuously took upon them to follow the Party of Horbius and Spener ; insomuch that now upon the Rhine and where the river Lippe discharges her self into the same at Wesel , and the places adjacent towards Cleve , many even of our Churches did also so embrace this mystical Theology , some according to the Weigelian , some the Tentonick mode , and did so vigorously promote it , cherish such as received it with so much Ardency , that they began to unite and gather together , so as that our Divines had no small task upon them for to instruct and teach them better , that they might not withdraw from our Churches . And there is no occasion here to relate how much vexation and trouble their Ministers , and other good Men had in Holland , both from the old Weigelian family , and from this new brood of Teutonicks ; seeing this is so well known there and in every bodies mouth ; but this is not to be past over so far as it has relation to the affairs of the Quakers ; among these new mystical Men there was one John Jacob Zimmerman Pastor of the Lutheran Church in the Dutehy of Wirtemburg , a Man skilled in Mathematicks and , saving what he had Contracted of these erroneous opinions , had all other excellent endowments of mind , to which may be added the temperance of his Life , wherein he was inferior to none , and who was of considerable fame in the world ; Who when he saw there was nothing but great danger like to hang over himself and his Friends ; he invites and stirs up through his own hope about sixteen or seaventeen Families of these sort of Men , to prefer also an hope of better things tho it were dubious before the present danger , and forsaking their Country which they through the most precipitous and utmost danger , tho they suffered Death for the same , could not help and relieve as they supposed , and leaving their Inheritance , which they could not carry along with them , to depart and betake themselves into other parts of the world , even to Pensilvania , the Quakers Country and there divide all the good and the evil that befall them between themselves , and learn the Languages of that People , and Endeavour to inspire Faith and Piety into the same Inhabitants by their words and examples which they could not do to these Christians here . These agree to it , at least so far as to try and sound the way , and if things did not go ill , to fortify and fit themselves for the same . Zimmerman , having yet N. Koster for his Colleague , who was also a famous Man , and of such severe manners that few could equal him , writes to a certain Quaker in Holland who was a Man of no mean Learning , and very wealthy , very bountiful and liberal towards all the poor , pious and good . That as he and his followers and friends designed , ( They are the very words of the Letter which is now in my Custody ) . To depart from these Babilonish Coasts , to those American Plantations , being led thereunto by the guidance of the Divine Spirit , and that seeing that all of them wanted wordly substance , that they would not le● them want Friends , but assist them herein , that they might have a good Ship well provided for them to carry them into those places , wherein they might mind this one thing , to wit to shew with unanimous consent , their Faith and Love in the Spirit in converting of People , but at the same time to sustain their bodies by their daily Labour . So great was the desire , inclination and affection of this Man towards them , that he forthwith promised them all manner of assistance , and performed it and fitted them with a Ship for their purpose , and did out of that large Portion of Land he had in Pensilvania , assign unto them a matter of two thousand and four hundred Acres , for ever of such Land as it was , but such as might be manured , imposing yearly to be paid a very small matter of rent upon every Acre , and gave freely of his own and what he got from his friends , as much as paid their Charge and Passage , amounting to an hundred and thirty pounds sterling ; a very great gift , and so much the more strange , that that same Quaker should be so liberal , and yet would not have his name mentioned , or known in the matter . But when these Men came into Holland they Sailed from thence directly for Pensilvania ; Zimmerman seasonably dies , but surely it was unseasonable for them , but yet not so , but that they all did chearfully pursue their Voyage , and while I am writing hereof , I receive an account , that they arrived at the place they aimed at , and that they all lived in the same house , and had a publick Meeting three times every week , and that they took much pains , to teach the blind people to become like unto themselves , and to conform to their examples : This Commotion and Disturbance made among the Lutherans , has been not only noted here for a Commemoration of the present time , but for a perpetual memorial of that people and I shall return to the Quakers , and briefly say something of their passing into other Countries and the most remote parts of Europe , and so shall conclude this book and the whole work therewith , and this we must not and ought the lest to pass over ; because they also wonderfully extol , but in words and Writing , the doing of these Travellers and Itinerants , almost beyond belief , not indeed untruly , but yet with so flattering an Estimation of these mens Labours and Troubles , which they suffered for their Religion , and had returned unto them for those Benefits and Rewards , to wit , for the Propagating of their Religion , and the increase of it in those Countries ; and unless I mistake ( I confess I may mistake ) I see that in process of time , as these men are very fond of their own Glory , of whom , some , notwithstanding their external Plainness and Modesty , swell with the leaven of Spiritual Pride , that they will esteem all the sayings of their Predecessors as Oracles , and their Actions , Miracles , and so Enhance and Magnify them as such , and Boast and Glory that the same have done very great things every where , and memorable to all Posterity . A little before those first Emisaries went into Holland , and the Adjacent Countries , Edward Burroughs and Sam. Fisher went to Dunkirk , a Sea-port Town in French Flanders , to shew there to the People the Ignorance and Superstition of the Papacy . But when they found none upon whom they thought they might work any thing , they shortly , without any delay , return for England again , flying from the Storm , which they saw hanging over their Heads , and seeing that they could do no good for the promotion of their Religion , they were a●raid to do the same an injury in other things , by their own misfortunes , sufferings and perhaps destruction The same year did William Cotton go to Calai● , a City on the Sea-coast of France , six miles distant from Dunkirk , with the same design as the other two , had , before-mentioned , but not so skilful in the Language of the Country , where entring into the great Church , and viewing all things frowningly , but holding his Peace , he said at last that he was a sort of a new Guest , and when after some time , he was known to be an English-man , he was led to the House of a certain Noble Scotch-man , and being asked what he was , he did not deny , but that he was so and so . There when the foresaid Scotch-man made himself to be his Interpreter to the People , Cotten speaks a few words concerning the Idolatry and Corrupt Manners of the People ; which when he had done , and that they contrived to do him an Injury ; he no sooner came to hear of it , but bethinking himself , he ought to take heed , and to reserve his life for another necessity of dying , as his Friends before had done , he suddenly , and without any manner of delay , that he might disappoint the Consultations and Contrivances of his Enemies , flies , and makes the best of his way back again into England ▪ George Ball was the only person that penetrared into France , and so that he never returned thence again , and so it 's uncertain and unknown what he did , or what became of him ; The Quakers think he perished , somewhere in Prison : None other after thesemen , went on this design into France . St. Crisp tryed this Experiment in that horrid and more than barbarous Persecution of the whole Reformed Churches in that Kingdom , and in the dispersion of so many Thousands of men through other Reformed Countries , of which we have not yet seen an end , that he wrote a book , and took care to send and deliver it to those men , to try whether he could a●●ect some of them , so as to entertain a good Opinion of the Quakers Religion , and joyn themselves to their Sect. It 's not to be doubted but that Book had its first beginning from Crisp ; but because it was written in French , as it was to the French ; and that Crisp was ignorant of that Language , or not well skilled therein ; it●s certain it was Translated , and believed to have been much increased , and published b● another hand . And it 's no crime to think , seeing the Style is so like unto that way of w●i●ing used by Pe●n , who is still the choicest Writer amongst the Quakers , that he was that same Artificer . It contains in it nothing concerning Religion ; It only puts those French in mind to consider with themselves , wherefore God suffered such Calamities to befal them ; whether they were not the Consequent of their Soft and Depraved Education , and Love to Earthly things , and blind Obedience towards those , to whose care they commited the Direction of their Consciences ; then that they should weigh what Good , what Progress in Sanctity of Life those Calamities wrought in them , which they endured with so much Lamentation . Lastly , That not contenting themselves with that Reformation which hitherto was instituted amongst them , they should go on , and do their endeavour to Finish and Consummate this begun Work. But the Book was writ both in Respect to the Sentences , Phrases , and words very different from the English Mode , and not only from that of the Quakers , and to Conform to the Method and way of Writing in the French Tongue at this day , when that Language is Arrived to its highest Maturity , that there could be nothing in my Judgment , writ more neatly , and more congruous to the Genius and Temper of those People : This Book the Quakers distributed gratis every where through the Countries , where those French Refugees had Fled , and in some places as the People were coming out of their Churches . But there was not one found that we have heard of , or came to understand that was induced by this Book to fall in with the Quakers . Hester Bidley relates this Passage to have happened to her self a little before this time , which every one is at liberty to believe as he pleases : She went to the late Q. of England , of happy memory , and complains to her , That it was very great grief of Heart to her , as she was a Woman , and a Christian , that so great and tedious a War was waged between Christians , and such great Calamities and Slaughters of Men , which happened every day , pierced her Heart ; and therefore she Exhorted the Queen to endeavour , at least , to bend her study this way , for to end this War , that Peace may be made , and so gain great respect and affection from all . The Queen , who was of a most free and good Temper , having given her her Answer , she further desires , That the Queen would grant her leave to go over into France , saying she would advise and speak to the French King about the same affair , and would have a Letter from the Queen to the same effect . This the Queen refused , and diswades her from the said enterprise , urging that such a Journey and Business would be very difficult and dangerous : yet for all this the woman through her importunity and earnest sollicitation , got a pass from the said Queen's Secretary ; and seeing that a short space of time is tedious to a longing person , she forthwith sets out , and after various traverses comes into France and goes to Versailles , and there coming to know that the late King of England was there , she at first applies her self unto him , as to one to whom he had been some years before known , upon the like occasion , and delivers unto him the Letter written by her to the French King ; the substance whereof was this ; That she being stirred by God , the Supreme King of all , that Illuminates this World , pray'd the King to make his Peace with God , and with the Nations he was at War with , and put a stop to such an over-flowing and Rivulet of Blood that was shed . King James having seen the Epistle , sends the Woman to the Duke of Orleance , to whom when she had come , she delivered the Letter , and said withal , that she must speak with the King ; the Duke agrees to deliver the Letter , but said she must not speak with the King ; whereupon , the Woman full of Grief and Lamentation , and with shedding many Tears , did at last break forth into these words , Am I permitted to speak with the King of Kings an● may not I speak with Man ? Should I tell this to our People in England , they would believe what they are all of them already perswaded of , that the King of France is so high and proud that none can speak with him . Which passage , when the King came to understand , he , in about three days after , grants her liberty to come to his Presence ; the Room was full of Princes and Princesses , Prelates and great Men , the King Enters the same , and having seen the Woman , speaks to her , with his Hat under his Arm ; whereupon she asked whether he was the King , the King answers , yes . Then said she , What is the meaning that the King is bare , it 's not the fashion of the Kings of England . Upon this the King puts on his Hat , so the Woman run over briefly what she had before written in the Letter , in the King's Presence , to whom the King , with a Kingly Gravity and Brevity , replyed : But Woman , I desire Peace , and seek Peace , and would have Peace , and tell the Prince of Orange so , So in envy and spight do they in France call William King of great Brittain to this very time , wherein now for fear they begin to acknowledg and own his Regal Majesty in their pompous words and names ; this K. I say , a K. so constituted according to all Divine and Human Laws , that if any one would decipher a Lawful and Just K. he can do it no better than by defining of it under the name of this ; when as at the same time that name of Prince of Orange , has been throughout this Age , and before throughout the World , as Glorions and Venerable , as that of King , and as much feared by Enemies . At these words the K. went his ways , and so did the Woman likewise , and having got Passes from the King , goes to Holland , and from thence returns for England , having , with all her endeavours , effected nothing ; and so far is the Woman's Account of her self , whom the Quakers think , ought not to be mistrusted herein , because related by her self , of whose Sinceriry and Honesty they make no manner of of doubt ; but others think it a thing more to be heeded , because the Woman did shew the Letters delivered to her , before the one signed by the Queen's Secretary , and the other by the King's Command , and with his own Hand : Strange are the things which these Men relate ; and some Write concerning the Travels of Samuel Fisher , John Stubbs , John Perrot , and John Love , Ministers of their Church , into Italy , and from thence to Ionia , the Lesser Asia , and Smyrna , as also of others , and of some Womens Journeys into those remote parts , as I know not through what difficult places , and what great pains they took for the propagation of their Religion , and how many Expeditions they went upon , as if they would view and enlighten throughly all those Countries and Nations . I shall only persue these Men's Relations , as they refer to that same expedition of mine formerly from Italy into Ionia , and what is worth Remembrance shall be taken notice of briefly , and so calling to remembrance my former Journey , and that same City , I mean Smyrna , I lived for some time in my younger days , and was Minister of the Gospel of Jesus Christ our Lord ; for so pleasant and delightful are our past Labours , and the most pleasant thing most unpleasant , if we may not some times speak of it , or at least remember it . Those four Men which we have already named , arrived in Italy by Sea , and came ashore at the Port of Leghorne , as 't is now called , but formerly Portus Herculeus , &c. There they delivered some of their Pamphlets to the Governor , who delivered the same to the Inquisitors and Censors of Matters that appertain to Religion , who , when they found nothing in them that belonged to the Popish Religion , and that they had done nothing , for which by right they ought to be dissatisfied with them , they dismiss them . They go forwards , and get to Venice , and there offer their Pamphlets to the Doge , who holds the Chief Dignity in th● Republick , and from thence without stop go to Rome , the compendium of the whole Papacy , and there see slightly and hastily the vast heap , and mass , of so many things that are to be seen in that place , and having viewed them , leave them as an evil Omen , and return without any delay to Venice from whence they came . Then Perrote and Love take Shipping at this place , and go for Smirna , touching all the way no Land , no Port , nor so much as any Shore ; where , when they were arrived , because they had an intention to go for Constantinople , when the English Consul came to hear of it , and had wisely considered the Life , and rough Demeanours of those Men , who knew not how to forbear , and to serve the times , and so fearing least they should act somewhat rashly towards the Emperor , that might tend not only to their own Inconveniency , but to the Disadvantage of the English Nation , he sends them against their Wills back again into Italy ; And so when they arrived there they returned to Rome ; while they were at Rome , Love and Perrote being Men not able to hide their Disposition , and moderate the same for some time , and in the place they were , and to the Men they came amongst , and not willing to dissemble and form Lies ; when by this their Carriage they came to be known , what they were , and what their Design was , they are by the Inquisitors thrown into Prison . Love died under his Confinement , as some Monks declared , by Starving himself to Death ; but as afterwards some of the Nuns reported , ( so hard a thing it is to keep a secret , most difficult when once blabbed out to suppress , for the more 't is concealed the more it 's discovered ) he was Murdered in the night ; Perrote continued some time in Prison , and was afterwards set at liberty ; About the occasion of which Enlargement there was at first various Opinions , but afterwards there was no vain Suspicion , that , he being shut up in this place , chose rather to go backward than forward in his Work , seeing that after his return into England , he forsook the Quakers , and set himself directly against them , drawing others also off along with him , and engaging of them to embrace his new Opinions and Precepts : The other two being struck with fear , fled away . And here I shall subjoin the Example of a London Youth , one George Robinson by name : He when he had sailed from England , in a Merchant Ship to the end of the Mediterranean , and arrived at Scanderoon ; and from thence , as 't is the way of many that Travel those parts , as being a shorter and easier way , continued his Journey towards the place which they call Jerusalem , with a design to see if he could behold or effect any thing there that might be advantageous to his Religion ; Here he many ways discovered himself to be a Quaker ; the which when it came to the Monks and Popish Priests Ears they in their Monastery , which is as it were the Store-House and Treasury of all manner of Villany , take Counsel together , whereby to bring him to such a danger , from which there should be no escape , and so put this villanous trick upon him . There was such a Law among the Turks formerly , tho' not many years past , made , That , if any Christian enter into any of their Churches , he is put to Death unless he redeem his Life with the change of his Religion ; which Law was made not by the invention of the Turks themselves , but by the instinct of Ambassadors , and European Consuls on those Coasts , who thought it to be their Prudence to provide in that manner , least their Mariners , who are so serviceable to their Countries , but a ruffling sort of Men , and prone to all impetuous and saucy Actions , should offer any violence to the Churches and Porches of the Turks , and demean themselves insolently upon that account , and that so from that foreign Evil , another worse Evil arise , and befall the whole Nation ; therefore that they might bring this young Man into the utmost peril of his Life ; they by their cunning Machinations , order the matter so , as that he entred into one of their Mosques or Churches : There the Turks seize him , and having got an Interpreter , which sort of Men , who are of the Greek Nation , is never wanting , they threaten him , that unless he would change his Religion , and forsake his Christianity , and embrace the Mahometan Way , they would burn him alive upon Camels Dung. He chooses to Die ; they prepare for it ; but a Turkish Officer comes up to them with great speed , who had found out by what Methods , Cunning , and Craft , they had trappan'd the young Man , and crys to them , that they should be quiet , stop , and see what they did ; he shews them the whole matter , and so frees the young Man , who was ready to Die , and almost Breathless , from the very Jaws of Death ; and after that , brought him to his own House , cherished and succoured him , and does as it were hug and adore for some time , as 't is the manner of the Turks to love , venerate , and esteem such worthy of eternal Monuments , for undergoing such a Death , as to be Martyrs for their Religion ; and at last commanded those Papists and bald Monks , who had not an Hair of Humanity to conduct this young Man , but one who was endued with a manly Nature and Fortitude into a place of Safety , unless they were minded to incur the like danger , or some other vindictive displeasure for the same . These manly Examples were imitated by some of the Female Sex , both Wives and Virgins , not out of a Womanly precipitancy and boldness , but upon a determinate Advice , taking good resolution of Mind , and raising up the Fortitude of their Bodies , contemning the danger of their lives , changing as it were their Sex , or being transmuted from Women to Men , which says Pliny's credit , in reference to a Transmutation of this Kind , of which sort L. Mutianu's shewed a Boy at Smyrna , which he had seen . For so did they steer their Course towards those same Places , and studied to obtain the same Glory and Praise for the Preaching and Propagating of their Religion . Of these Women , the first two were Catherine Evans and Sarah Chevench , who in the year 61 , went by Sea from London to Italy , to the intent they might get a Ship to go from thence to Scanderoo● , and so on to Judeae ; which VVomen , while that the Ship as they sailed touched upon Malta , went out of the Ship and drew near the Island : There they forthwith deliver their Pamphlets to such as they met with , and in the mean time beholding and abhorring so many Signs of an Idolatrous People , seeing they could not by their Tongue and Language express the Sence they had of it to these men , ( for they use partly the Italian , partly the Turkish , and partly a mixt and medley Speech , as having been Conquered , and the place inhabited by both People several times ) they did it to them by Signs and Nods , and other Gestures ; being afterwards brought to the Inquisitors , and having an Interpreter assigned them , they refuse to do what the Papists would have them ; Dispute against them ; and at last , reject and so despise their their Worship , Adoration , and Religion , that the Malteses seized upon these chattering Women , and threw them into Prison , and there kept them about two years ; and then at last thrust them out of their Island ; There were two other Maidens who were also English Women , one of which was afterward Married to a Citizen , and eminent Merchant of Amsterdam , ( for there is no need of naming her or her Companion ) that even as these Women had done , did with the same design go by Sea as far as Scanderoon ; but being there not permitted to go any further by the English Consul , they did at length , with much Grief and Sorrow , return to their own Country . I shall add another Example of the strange and ardent Resolution of Women , which is almost too great , and therefore the less Credible ; and therefore every one may make Judgment thereof as he pleases ; but it 's such as that the Quakers who have received it , and delivered the same unto me , do so attest ; that for all they have no other Testimony of the Truth of the thing , no manner of witness , none conscious or judge of the same besides the Woman her self , they say they doubt so little thereof as if the thing had been done in their Sight : She was an English Maiden , her name Mary Fisher , who would not be at rest before she went in Person to the great Emperor of the Turks , and inform'd him concerning the Errors of his Religion , and the Truth of hers . It was the same Emperor , who in my time , and long after , governed that Empire , called by the name of Mahomet Han the 4th of the Name , a Monster of a Man , a Deformed sight both in Body and Mind , as if one strove with the other how to offend , of a black Complexion , with a flat broad Nose and Mouth , stupid , logger-headed , cruel , fierce , as to his Aspect , and besides other marks upon his Body , had a Scar beneath his Eye-lid on the upper part of his Cheek , which came from a wound and cruel Cut given him by his Brother's Guards and Followers , a Testimony of his Boisterous and Cruel Disposition , because that upon his Brother's Accession to that Throne , he attempted to take him off , and cut off his Head with his own hands . Tho others have given a diffent Relation of this matter , to wit , that this Mahomet's Father , because he had understood by signs and Prophesies , that the Son should expel the Father from the Throne , had endeavoured to cut off this his Son , and that in the mean time , while the Son was kept from falling into the hands of his Father , in this manner , he gave him this mark of the mischief he designed for him . This passage has been interlac'd here , not that there is any great connexion between the matter in hand and it , but for curiosity's sake , upon the account of them who are desirous of Novelties ; and that this Maiden might come to the sight of this Man , speak with him , and put him in mind of the Justice of her cause , she goes on board an English Ship , and Sails for Smyrna ; but when the English Consul at Smyrna came to know her design , he advises the young Woman , by all means to forbear , but she persists in her Resolution , so the Consul not enduring that she should expose her self to so many , and such great hazards and rash undertakings , and being not able to divert her any other way from her purpose , he puts her on board a Ship , & go her Convey'd to Venice : She having lost the opportunity , but not the will she had to accomplish her design ; after that she had sailed up as high as Peloponesus , or the Morea , she made them put her a shore on the next Land : There having got this freedom , and regarding neither the circumstances of Nature , nor the weakness of her Sex , being all alone , and ignorant of the Way and the Language , that she might avoid the danger of falling into the hands of Thieves , she Travails on Foot all along the Shoar and Sea-Coast of the Morea , Greece , and Macedon ; and from thence over the Mountains and craggy places of Romania , or Thrace , as far as the River Mariza came to Adrianople , where the Emperor did then continually reside , because he was very much hated by those of Constantinople , and so he , in like manner , shunned the presence and sight of them . There was a vast Retinue and Concourse of People attending the Emperor , besides his Army , which lay there , so as that there was scarce room enough to contain● such a multitude . The Woman was lucky , tho' she did not know it , to alight upon such Men , who tho' they are called by the name of Turks , came not short , in their Kindnesses to Strangers , of any other Nation , especially the nobler and better sort of them , ( which I my self have not so much understood as experienced ) yea , do so respect and esteem Women-kind , that if any injure them in VVords or Actions , he runs in danger of his Life . It was a very difficult thing to come to and speak with the Emperor ; but as there is nothing pleasant to a Lover but what is sought after and hard to be obtained , she trys every way , looks about her narrowly , follows closely her Business , and after many Sollicitations and Traverses backwards and forwards , through many places , at last she found one who spoke for her to the Grand Visier , who is the chief Man in Authority next the Emperor , and acquaints him , that there was an English VVoman , who had some good Counsel to give the Emperor in the Name of the Great God ▪ This Visier was Achmet Bassa , very Renowned among the Turks , because he succeeded his Father in that great Office , which Honour none ever before him attained to in that kind ; The Visier speaks to the Emperor on the Womans behalf , the Emperor grants her Liberty to come to him : She came accompanied with the Dragmans or Emperors Interpreters ; but I could never learn what it was the Woman said to him ; The Emperor after he had given her Audience , commands her to withdraw , and ordered her to be conveyed to Constantinople , that she might from thence return to her own Country ; This is that which the Woman after her return was wont to relate to the Quakers , and none able to confirm or confute it ; and this is that same person who together with Anne Austin , was the first of all the Women that went to Preach their Religion in New England , and who for her great Endowments , not only of mind and wit , but also for her great dexterity and experience , was by William Ball , a Preacher of no small fame among the Quakers , thought worthy to make him a VVife , as I have said in the beginning of this Book , that so that which was the beginning of this Book is also the end of the same , and of the whole work . AN APPENDIX : CONTAINING The True Copy of a Latine Letter Writ by George ●eith , and sent by him to Gerard Croes , Translated out of his Latine Manuscript into English . Some Annotations upon diverse things related in the Latine Book , called , The Quakerian History of Gerard Croes , concerning me G. K. and some Opinions ( or Sentiments ) not well by him alledged to be mine , with an Emendation and Correction of those things which the Author ( through Mistake ) hath unduely fixed on me : As also concerning some other things respecting some Sentiments of many called Quakers ; and our late Controversies in matters of Faith and Religion . IN the Epist . Dedicat. — Who hate every humane Name in the Church . The Annotation . It is well said . I wish the Reformed ( so called ) did endeavour so to do . As to my part , it is very odious to me , that such among the People , called Quakers , professing the same Christian Faith with me , should be called Keithians . For if the Name of Calvinist be odious to him ; Why should not the Name of Keithian be equally odious to me , and to my Brethren professing the same Faith of Christ with me , the which Name this Author useth in divers places of his History . In the Epist , Dedic . There is not any thing of any moment , in the whole work , that was not done in publick view . The Annot. The Author doth relate most things in a good degree , candidly and moderately ; but in some things that are no less matters of Fact , than Articles of Doctrine , which he imputeth to me ; he hath missed the Mark , but , as I believe , unwillingly , he not being , in all things , well informed , that did concern my Affairs in Religious Controversies . Page 192. of the History . Being a Chaplain in a certain Noble Family , was adapted a Minister of the Divine Word . The Annot. I acknowledge I did live for some time in a certain rich Family , giving Education to some Children belonging to that Family , using frequent Prayer , and other Exercises of Religion in the same ; but before I had the Profession of a Quaker , I was never adapted a Minister of the Divine Word . Page 194. Thus the Doctrine and Religion of the Quakers oweth its birth and growth to England , its Accomplishment and Perfection to Scotland . The Annot. Here he seemeth too much to favour Robert Barclay and Me , being both Scotch-men , for certain Writings and Labours of ours , in Explaining the People called Quakers their Principles , and so they seemed unto us . But that I may confess the thing as it it . By too great experience , for some years past I have learned , having more inward Conversation with some Ministers of the first rank among them , than formerly I had , and more intently Reading some of their Books , which before I did little Read ; and such of them as I had Read , I had not so carefully and accurately considered , what I did Read in them ) that many of the Principles and Dogma's deliver'd and explain'd by me , in the Name of the Quakers , were not so , according to the sense of most of the Ministry among that People , as according to my sense , given to me by the Grace of God ; and I do ingeniously confess , that therein I was greatly mistaken . P. 178. And concerning Christ dwelling in every M●●● . The Annot. Here he doth not relate aright the distinction ( at least wise ) as by me explained , betwixt the Existence ( or in-being ) of Christ in Man , and his In-dwelling . Christ indeed is in every Man , as he is the Word , that hath proceeded , or emanated from God ; but he dwelleth only in the Saints . The Inhabitation of God and Christ in Men , denoteth their Union with those Men in whom they dwell ; but there is no Union nor Communion of God and Christ with evil men and unbelievers . P. 279. So Christ , so God by Christ , is in all Men , and dwelleth in all Men , yea in all Creatures . The Annot. See the Correction above given . P. The same . Chrisst and God set , or go down Latineword ( occidit ) in Men , but not every way . The Annot. If by the Latine word ( occidit ) he understandeth it in that sense , as the Sun is said to set , or go down in the West ; or to arise , or come up in the East , it is in some manner tolerable . But if by that Latine word ( occidit ) he understandeth as if God did dye in any Men , I do not acknowledge that ever I said , or Writ , nay , nor either thought any such thing . But on the contrary , when Thomas Fitzwater said in his Prayer at the yearly Meeting in Philadelphia , these words , O God , who dyed in us , and hast risen in us . I did publickly in the Meeting reprehend him , as speaking Blasphemously : So far was it from me , that I never thought any such thing , for God is every way Immortal . Indeed the Man Christ ( who is God ) was Born and Dyed , but not as God , but as Man. But if at any time I have said , that Christ is Crucified in any one , I did no wise understand it , so as that he suffered in the least as God ) but as that Seed of God siffereth in Men by their sins , which Seed of God belongeth to Christ , as a certain member of Christ ( mystically speaking ; ) for if the Saints and Believers are called the Members of Christ in Scripture , Why may not this Seed of God much more be called so ? Because by that Seed the Faithful become the Members of Christ , and are united with him mystically and spiritually . Pag. The same . And that seed is a substance , a particle of the Invisible and spiritual substance , of the Son of God , and the Divine Man. The Annot. That the Seed of God in the Faithful is a substance , I own that I have affirm'd , and I do still affirm it : But I said not , as I do not now say , that it is a Particle of God , nor doth the Author fix this upon me . But that I said , that Seed of God , was a Particle of Christ the Divine Man. I would not be so understood , as if it were a Particle that could be divided , or separated from Christ , in that manner , as a Corporeal Particle can be divided or separated from the Body whose part it is , for it is undividable from Christ its Fountain [ as the Beams from the Sun. ] P. The same . So the Saints from all Ages have eat the Flesh , and drank the Blood of Christ . The Annot. That the Life of Christ in the Saints and Faithful is called the Flesh and Blood of Christ , according to Joh. 6. 54. 63. is not otherwise so said than Allegorically , and by a Metaphor , as when it is called Milk , Wine , Oyl , Fatness , Bread. I grant also , that the Saints in all Ages have eat the Flesh , and drunk the Blood of Christ , in the common sense of Protestant Writers , understanding by the Flesh of Christ , his outward Flesh , and by his Blood , his outward Blood ; but so , that they did not eat his Flesh , and drink his Blood by the mouth of the body , but by Faith , according to these excellent words of Augustine ; Why ( said he ) preparest thou the Teeth and the Belly to eat Christ's Flesh ? Believe , and thou hast eat it . And I do not think that ever I said , that the inward Blood of Christ was that Blood which [ by way of Atonement ] doth reconcile us to God. But I alwayes believed , and still I so believe , that the Blood of Christ , which reconcileth us to God [ by way of Atonement ] is that most holy Blood of his most holy Body outwardly shed ; which Blood was a necessary part of the Sacrifice of Christ which he offered for our sins , joyned with his most holy Obedience , and his most great Dolors and Sufferings , both of his ( most holy ) Soul and Body . P. 280. And often by the Infamy and Tearing asunder of his Body he is so afflicted with grief , and suppressed , as if he were nailed to the Cross . The Annot. I do not remember that ever I said or Writ such words , or so much as thought them : I own that I have Writ , that Christ , or the Life of Christ in some manner ( or respect ) is Crucified in men when they commit heinous Sins , who have formerly experienced Christ , after a sort , to live in them ; but all this is to be taken with a grain of allowance , and in a sober sence . Nor did I ever think that Christ suffereth such griefs in men , as he suffered when he was nailed to the Cross , when he did bear on him the weight of the Sins of the whole World : but this I did mean , that the life of Christ ( as it were ) doth so suffer in some men , committing heinous sins , as the life of man suffers , when a Finger or a Toe of his Body is wounded with a mortal wound ; but that suffering is neither such , nor so great , as when the Head or Heart is mortally wounded . Again , it is one thing for a manss Finger to be killed , and far another for his Head and Heart to be killed . And whatsoever is the Suffering of Christ in some men , I do neither think nor remember , that either by Word or Writing , I affirmed , that Christ's Sufferings in any men were , or are , in any part or degree Propitiatory , or by way of a Propitiatory Sacrifice ; I know some have so Writ ( viz. that Christ , in men , offereth up himself a Sacrifice to pacifie the Wrath of God ) but I have publickly shewed my Offence , and witnessed against it : But still I acknowledge , and perhaps somewhere I have so Writ , that the Life of Christ in the Faithful , is ( not a Propitiatory Sacrifice , but ) as an Heavenly and Divine Incense , most sweetly smelling before God. P. the same . Thus Christ , as he is that Divine Man , is to be worshipped and adored by all , but not as outward , born of Mary . The Annot. In this also he doth not rightly ascribe such Doctrine to me , as if I deny'd that Divine Worship were due to the Man Christ outwardly Born of Mary ; for I have plainly Taught the contrary ; particularly in my Book called , The Way cast up : which Book , I suppose , this Author has both seen and read ; therefore I the rather think strange , that he should attribute such Doctrine to me ; for , in that Book , I set down some words of Prayer to the Man Christ , who suffered without us , calling him Son of David : and , in this point , I did dissent from many called Quakers , and I still dissent . But this I also affirm , that the Divine Worship which we give to Christ , is so to be directed to Christ our alone Mediator , that by the Man Christ it may be directed to God , and doth ultimately terminate in God. Also , he doth not aright ascribe to me , that Doctrine of the rending asunder , or laceration of Christ's Body in Men , for laceration implyeth division , or separation of the parts asunder , which cannot happen to the life of Christ in men . Nor did , or do I understand Christ to have Flesh , or a Body in the Saints , but only in an Allegorical and Figurative sence ; as when that of Christ , which the Faithful perceive in them , which they tast , and which is to their Souls Meat and Drink , whereby they are Spiritually refreshed and nourished , is called in Scripture , Milk , Honey , Bread , Wine , Oyl , Fatness , and the like , all which are Names of a Bodily substance , and therefore cannot be applyed to this Mystery , but by way of Allegory , and that for the defect of proper words . P. The same . Such a Dogma , as this of Keith , was entertained by Hereticks , and published by Gul. Postellus a Frenchman , of which Keith was not ignorant . The Annot. Altho in some words and phrases , I may seem to agree to these , in this Author's esteem , or others , yet I no-wise agree in sense with them , nor have I followed their words , but the words and phrases of Scripture , which the Hereticks used , but wrested to a forraign and contrary sense to the Truth ▪ as if by the presence and inhabitation of God and Christ in Men , these Men were deifyed , and made God and Christ , and the same honour were due to them as to God and Christ , which never came into my mind , yea , I always abhorred such sort of Doctrine , as not only Heretical , but Mad , and only proper to Men demented . And as concerning Gulielmus Postellus , I saw but little of his Writings at any time , and what I saw I did not well understand , for the obscurity of his stile , and diverse things in him did not please me . But what I have Writ concerning the Birth , or Begetting , and Formation of Christ in the Faithful , I would not be understood to mean it in the sense of Hereticks , but in the sense of Scripture , Gal. 4. 19. which speaketh after this manner . And in the sence of Augustine , and Erasmus , who both have Writ , If Mary had not conceived Christ in her heart ( or Soul ) although she did bear him according to the Flesh , she could not have been Saved by him . Nor did I ever dream there was such an Union , betwixt Christ , and the Faithful , as to make up one Person , as the Soul and Body of Man , make up one Man. But such an Union I did , and do understand betwixt Christ and the Faithful , and betwixt God and the Faithful , by Christ , as is by the sincere Faith and Love of the Faithful , begot and wrought in them by the Spirit of God. Moreover , that I have Writ some things of the Incarnate Word in the Faithful ( in my Book called , The Way Cast Vp. ) I meant it no otherwise than Allegorically ; for I never thought that our corruptible flesh , which we carry about , is the Flesh of the Word ; but in an Allegorical sence I understand it as Orig●n , and other Ancient Writers , by the Flesh of the Word of God , Mystically speaking , they understood the inward Life and Virtue of Christ , which feedeth the Souls of the Faithful , as the flesh of a Lamb or Calf feedeth the Bodies ; and by the like Allegory the same Life of Christ in the Faithful is called Bread , [ but there is a shortness and disparity , and that great , in all these Similitudes ] which Life of Christ in the Saints , is a certain influence , or efflux from the Man Christ , or from that fullness of life and Grace in him , as he is without the Saints , Glorified with the Father in Heaven . But this efflux , or influence , flowing from the Person of Christ , without the Saints , into the hearts of the Saints , too few Christian Teachers do acknowledge . They confess indeed , that Grace is given us of God , for Christ's Merits , and so they affirm , that the Man Christ is the Moral Cause of the Grace which we have of God , [ which is true . ] But that the Man Christ sendeth down from Heaven the Influences of Grace , the Divine Rain , and Dew of Grace , out of his fullness , to few acknowledge , for they understand the Grace of Christ to be nothing else , than a certain quality , ( after the manner of an accident ) inherent in the Soul. And because it is the very being of an accident to be inherent in its subject , therefore they will not own that it comes down from Christ out of Heaven : In which I acknowledge I much differ from them in my Perswasion . P. 280. Towards the end — And these Books he took care to get Printed , not in England , but in Holland ; not consulting the Society of his Prof●ssion , nor letting them know it , that they might not refuse their Consent . The Annot. In this also he doth not well relate the matter of Fact. I procured indeed two Books of mine to be Printed in Holland , the one called , The Way Cast up ; the other called , The Way to the City of God : not consulting the English Quakers [ I not being an Englishman , nor living then in England ] nor the 2d . days Weekly Meeting at London ; but I consulted the Scots Friends where I lived . And notwithstanding that some London-Quakers , of the Ministry , accused both these Books to contain False Doctrine in some Articles , yet George Whitehead recommended the first in Print ; and both George Whitehead and William Pen , at a Solemn Meeting of the Ministry , held at London about the year 1678. defended it against the gainsaying of Three Ministers of Note [ among the Quakers ] diverse , beside the Ministry and my self , being present ; tho , of late the same two men have risen up against me , after a most offensive manner , for my standing up to defend the same Heads of Christian Religion , contained in these Books , and generally confessed by all True Christians , against these most ignorant men , who opposed them in Pensilvania : The which doth plainly demonstrate the great Hypocrise of these two men . The Heads of Doctrine were chiefly Three , on which these three Ministers above-mentioned , accused my Book , and me , being the Author of it . The first was , that in my Book I had affirm'd , That the same Body of Christ , which was Nailed to the Cross , and was Crucified and Buried , Rose again , and afterwards was taken up into Heaven . The Second was , That it is the Duty of all Christians , to Pray to the same Jesus Christ , who was then Crucified , and to Worship and Adore him ; and , by him , our alone Mediator , to Worship , Adore , and Pray unto God the Father . The Third was , That the most Holy Men , in their highest Attainments of Holiness , are to approach unto God , with Prayer and Thanksgiving , by the Mediation of the Man Christ Jesus . But these three men above-mention'd , who had divers others [ even of the Ministry ] who favoured their Errors , did openly and boldly , in that Solemn Meeting , deny these Three Heads of Doctrine above specified ; and my other Book called , The Way to the City of God , cited by the Author in this History ; some of the People called Quakers , when I was absent in America , procured it to be Reprinted at London , changing nothing at all in it . I know that both these Books have much displeased many called Quakers , and have pleased many others , and doth still please them . So that to many , that of Virgil may be applyed , Scinditur incertum studia in contraria vulgas . S In English thus ; The wav'ring People divided are From one another , asunder far , Which their pretended Vnity doth marr . P. 450. But when Keith did not so much positively determine , as by Hypothesis suppose , that which some did attribute to him , concerning the Transmigration , ( or Revolution ) of Souls , and their State after Death ; or did subject it as fit to be examined , whether it was true or not , that was not made the Question betwixt his Adversaries in Pensilvania and him . The Annot. Let the Reader compare what the Author brings in this place , concerning the Opinion of the Transmigration , &c. untruly fixed upon me by some , with what he hath said . p. 284. in these words . To me ( saith he ) it is certain , as I think , that Keith doth earnestly embrace , if not all , yet the chiefest of these Propositions [ as mentioned by him in the fore-cited place , concerning the Transmigration , and collected , as I suppose , out of the Book called , The Two Hundred Queries . ] Surely this Author doth not appear so well to agree with himself , in this Affair ; for in the one place , soberly enough , and civilly , he Writes concerning me , not fixing that Opinion on me ; but in the other , he saith it is certain , that I earnestly embrace , if not all , yet the chiefest of these Propositions . But I am most certain , that he cannot produce any one Witness , that did , or could certainly inform him , that I did any ways embrace all , or any of these propositions , either as any Article of Faith , or as any positive Dogma , or Principle in Philosophy . And I know not any one that doth positively embrace them all . But as concerning the Dogma it self , of the revolution of some ( not all ) Souls , setting aside many Circumstances , and casual Propositions , not touching the chief Question , proposed only by some Christian Writers , by way of Hypothesis , and not as a positive Conclusion ; however I might seem to some to favour it , as an Hypothesis , because , sometimes , modestly discoursing of it , with some very few of my familiar Acquaintance , I did bring some Reasons both for and against ( as in other doubtful matters , ingenuous and free-spirited men use to Discourse pro and contra [ in order to find out the Truth ] as concerning the Motion of the Earth , and the like , ) yet I openly declare , that I never embraced it , either as an Article of Faith , or as any positive Dogma in Philosophy , as I do not at present : Nor am I asham'd to say , as I am not sufficiently able , and furnished , in all respects , to refute it , by evident Reasons , so nor am I to defend it . And I oft call to mind that saying of Plato , It is not the part of a wise man to determine of obscure matters : and much more that of David , I exercise not my self in things too high for me . But because I could by no means approve that method of Arguing , which some used against that opinion ; nor the false zeal kindled in some against it , that did rise in them , from their prejudice against the necessity of Faith in Christ Crucified [ in any degree , either expresly or implicitely ] in order to eternal Salvation . Therefore some leavened with this evil prejudice , did make it their business to load me with Reproaches , and to spread false Rumors concerning me , as holding many absurd things concerning the Transmigration and Revolution of Souls . For whereas many did use to bring this Argument against the necessity of Faith in the Crucified Jesus , in order to Eternal Salvation . If such a necessity of Faith in the Crucified Man , Jesus Christ , for Eternal Salvation , be allowed or granted , the Revolution of many Souls must be granted ; but the last is absurd , and therefore is the first absurd also . And I , in my Answering to this Argument , have sometimes said , on the Hypothesis , that if such a sequel of the Major , or first Proposition , were admitted , it were better to admit , or allow that Hypothesis concerning the Revolution of the Souls of some Gentiles dying in pure Gentilisme [ or Deisme ] who have , in any manner , lived Piously towards God , and Soberly and Honestly towards Men ; suppose it be not true , then to assert that such Dying in a pure Gentilisme , are [ wholly and finally ] deprived of Eternal Life : On the other hand , to affirm , that immediately after Death , such ( dying without the least grain of the Knowledge and Faith of Christ Crucified , either express , or implicite ) do enter into Eternal Life . Let now any Impartial Man Judge in this Case , yea , let the Author of this History himself Judge , whether for my Christian Zeal , in standing up for the necessity of the Christian Faith , against these Deists lately risen up in these parts , and elsewhere , and against the Pelagians , either rediviving , or at least-wise calling back again to life , the most filthy Errors of the Old Pelagians , who were extreamly bitter Enemies to the necessity of Faith in Christ Crucified my Adversaries have justly accused me of a Crime in this matter ? Nor do I think that this Author ( whom I judge to be a sober Man ) when he hath well weighed the case , will joyn himself , a Neighbour , or Consociate himself to these my Pelagian and Theist-Adversaries , ( Confessing to Christ with the Mouth and Words , but really , and in the true Sence of Scripture , denying him , ) to Accuse me , as they do , as guilty of a Crime in this thing . P. 384. The Cause , was the Controversie , that arose some few years agoe in Pensilvania , and agitated betwixt Keith , and his Neighbours , concerning the Two-fold Humanity of Christ . Annot. I marvel with what reason this Author could affirm , that the Controversie about the Two-fold Humanity of Christ , was the cause of the Strife betwixt my Adversaries and me in Pensilvania [ or here in England . ] For I do not remember that I had the least Controversie with my Adversaries , either there or here , concerning the Two-fold Humanity of Christ but concerning Christ within , and Christ without . For because I frequently Preached in the Quakers Meetings , Faith in Christ ; being Man without us , as well as in Christ , the Life , the Light , the Word in us , and that this Faith , that respected him both ways , was necessary to our Eternal Salvation ; therefore , first , William Stockdale accused me , of being guilty in Preaching Two Christs ; and after him Thomas Fitswater , publickly , in a Monthly Meeting accused me , for denying , That the Light within us was sufficient to Salvation , without something else . Now my Adversaries in Pensilvania , by Christ within us , understood no other thing than the God-head ; and they had this sense , or meaning of Christ within , that this only should be called , and esteemed Christ , which they did feel in their hearts to reprove sin , and to refresh them with a certain Joy , if at any time they did well . Bnt that in some of my Writings I had said somewhat of the Existence of Christ the Heavenly Man , before he assumed Flesh in the Womb of the Virgin : I see not by what just manner he would fix it on me , that I held a Two-fold Humanity of Christ , as if there were Two Men Christs , the one Heavenly , the other Earthly , and Corporeal ; unless by such a method of Arguing , he would infer from the Scripture it self , that every Man is Two Men , as consisting of a two-fold Humanity . Because Paul , after a Mystical-way familiar to the Jews , Writeth of an inward and outward Man. And perhaps by such manner of Arguing , one given to quibbles of arguing , might study to prove out of Scripture , that many men have four Humanities ; for , beside that , the Scripture speaketh of our inward and outward Man , which are Soul and Body ; it speaketh also of the Old Man , which we are bid put off , and the New Man , which we are to put on . But , if this Author , or any other , charge me with an Error in this point , that I hold , that the Mediatory Soul , or Spirit of Christ did exist , before he assumed Flesh : it is not enough , with bare words , to blame me for Error , without solid Argument ; but let them produce solid Arguments , if they have any , to convince me , and solidly answer my Arguments I have brought from Scripture , by which I judge I have proved my Assertion . Nor am I singular in that case , that I believe , that Christ the Mediator , did exist before he took flesh , although not in whole , yet in some part and respect , even from the Beginning of the World , to wit , in respect of his Mediatory , Celestial Soul and Spirit ; for diverse Pious men , even among Protestants , have affirmed the same , no less than some Jewish Doctors , and also some Gentile Philosophers had the same perswasion ; for because they did observe , that the highest and lowest beings in the Universal Creation , were joyned by certain middle Beings ; hence they concluded , very agreeably to Reason , that there was some mediatory Being ( i. e. a Mediator , betwixt God , that infinite and infinitely high Being , and Mortal Men ; who , being compared with God , are justly to be esteem'd but as dust and ashes before him ; as indeed the Saints did express the same , and especially that excellent and most humble Man Abrham , called in Scripture the Friend of God , the Father of the Faithful , and Heir of the World , did so humble himself before God , that he called himself dust and Ashes . P. 446. Then according to that Dogma , to inculcate this unto all , that Christ , as he was Born of Mary , is united with the Divine Nature , and so is present with his Light , and with his Life in all the Children of God. The Annot. And here also he doth not rightly declare my Faith ; for by the Presence of Christ in all the Children of God , I do not understand that the External Person of Christ , or the Body which was Born of Mary is in them , nor yet the Soul of Christ , in respect of its center , or of the fullness of virtue , which only , and alone , dwelleth in the External Person and Body of Christ , that was Born of the Virgin. But this I say , as the like I have said many years ago , and have Writ in diverse of my Books published in Print , that a certain ray , or substantial influence is derived from out of the Man Christ in Heaven , and floweth into the hearts of the Faithful , after such manner , as the Beams of the Sun , that are truely substantial , come out form the Center of the Sun , and pass into the Earth , and the Fruits of the Earth , to make them grow , and come to maturity : the which similitude , and diverse others , the Scripture frequently useth ; as that of the Vine , and Branches , the Head and Members of Man's Body . P. 455. They publish a Book , which they call , The Plea of the Innocent , against the false Judgment of a Guilty Man. The Annot. For a guilty Man , read guilty Men ▪ for the word guilty is as well Plural as singular : and , in the Title of our Book , we understand the word guilty in the Plural ; for , there were Twenty eight Men guilty in giving forth that false Judgment . P. 459. That Keith called another Man of the Magistracy by such a Name , that Englishmen doubt of its signification . The Annot. Every Englishman almost knoweth what is intended by that Name , or Word , answering to the Latine word Nebulo , or Nequam ; which word Nebulo is derived from the Hebrew word Ne●al , as those who are skilfull in the Hebrew and Latine affirm , which is of the same signification , and is given in Scripture to False Teachers , and to other bad Men. And let the Impartial Judge , whether that Person was not worthy of such an Appellation , who ( though professing himself a Christian ) did affirme boldly to me , before diverse Witnesses , that he did not expect to be saved by that which died at Jerusalem , to wit , the Man Christ , that was Crucified at Jerusalem . Surely , if a Jew had said this , it had been more tolerable ; but , that one called a Christian , and reckoned of the First Rank among Christians , should spue out his Filth so Blasphemously against the Saviour of the World ; and so wickedly , might have moved any Christian , having the least grain of true Faith , not only to call him so , but somewhat more hard . And the same Person did vehemently urge me [ at that same very time I so Named him ] that I would submit my Self , and my Faith , to that Meeting , wherein I so called him , in that Question , Whether God was present in all his Creatures : Some in that Meeting , and these even Ministers , openly denying it : for so he spoke to me , because I refused to submit my Faith , and Conscience in that Question , to the Determination of that Meeting , Will thou not submit to the Church ? Doth not the Spirit of God speak in the Church ? Doth the Spirit speak in Trees ? because I had affirmed that the Spirit was in Trees . What more , I pray , doth the Church of Rome presume ? yea , I know not : If she doth presume so much , that if she determineth , that there is no God : ( or which is the equivalent , that God is not every where present , ) her Members must stand to her Determination . And because I refused to submit my Faith to the Determination of that Meeting , in that Question , Whether God be present in all his Creatures ? that Meeting would not give any Judgment in the case . And , as I heard afterwards , that man was of the Magistracy , but obscurely put in , and known to few , and not at all to me as such ; nor was he any Magistrate in that place when I spoke that Word . And I observe that this very Author in this History , P. 376. hath called a certain Frenchman a Papist , ( who had sometime ago writ some false things against the People called Quakers ) by the like name , to wit , Nequam & impurum hominem , A Knave and filthy Man : And I doubt not but he doth remember how frequently his [ much esteemed ] John Calvin in his Writings , hath called the Papists filthy Dogs , and yet many of them were in an eminent degree of the Magistracy . But I speak not this to justifie my self or any other , when by human Infirmity we may be carried with too great heat of Mind in reproving the Errors and Faults of others . But it was most loathsome Hypocrisie in my Adversaries , to blame my heat with so great a noise , and to make nothing of their own Iniquity and Impiety , yea Blasphemy , against both God and Christ ; and who in the heat of Mind , and in hard Words , did far exceed me . P. 440. So that to them , [ to wit , the People called Quakers ] all are Christians [ to wit , Jews , Mahometans , Painims ] in whom any good Seed of Religion appeareth , and which they say is from Christ , yea is Christ himself . The Annot. He may well indeed affirm this of many of them , and especially of George Whitehead , who earnestly contendeth in that late Book , called The Christian Doctrine , &c. cited by the Author Pag : 467. that these Heathens or Gentiles ( who are obedient to the Light within , who are without all Knowledg and Faith of Christ without ) are Christians , wherein I have much differed from them , and do at present differ . For although I contend with all good Christians , That Christ as he is that essential Word , is in all Men ; yet it doth not suffice to our Eternal Salvation , to know only , and believe that Christ is the Word , but that we both know him , and believe in him , as he took Flesh , Died for our Sins , and Rose again , &c. and how in that respect , he is our Saviour , as he is the intire Christ , God-Man . P. 452. Neither could this whole Deified Senate reconcile these two men . The Annot. Whither the Author calleth that Senate Deified , by way of scorn or otherwise , I do not determine . But if by the word Entheatus , he meaneth , Deified or Godded , as to say , made God , or equal to God , certainly some of the Quakers have so affirmed , that who have the Spirit of God are equal to God ; but I never had any such madness , nor have . P. 474. Pen and Whitehead could so little rule their Minds and Tongues , and Keith also could so little contain himself , &c. The Annot. I was indeed pressed with such grief of Soul , and warmed with such heat of Mind against their Injustice and Hypocrisie , that I confess I could not contain , but sharply reprove their Faults ; and however I might have exceeded with respect to the inward frame of my mind , yet I said nothing that was false , when on the other side they did cast out many false and unjust things against me ; And William Penn , in that very Meeting , did justifie his false Accusation against me , when in the publick Meeting at Ratcliff , he called me Apostate , saying , He did it not in any Passion , but he was so transported out of himself by the glorious Power of God , that he did not at all know , whether he was Standing , Sitting , or Kneeling ; which many who heard him so falsely accuse me , knew well enough , was a most shameful Falshood . Pag. 113. For neither is the Scripture to them , ( viz. the Quakers ) as we understand that word , the perpetual and absolutely necessary Mean , and the only and intire Form and Rule of Faith and Manners . The Annot. I deny not but that it is true what this Author saith of the most , and especially of many Ministers and Preachers among them . But as to me , when I was enough in favour with that People , ( and to use their Phrase ) when I was in Unity with the Body of Friends , I did affirm , both by Word and Writ , that the Holy Scripture , to wit , not the bare Letter , but the Doctrine of the Scripture , whether delivered by Voice or VVriting , [ in God's ordinary way ] was the perpetual and necessary Mean , and continueth so to be , of our obtaining the Faith [ of Christ Crucified ] the Holy Spirit working together with the Doctrine in Men's Hearts ; which doth plainly appear out of my Answer to W. Bayer , Professor of Theology at Jeninge in Germany , [ first published in Latin and sent to him , and then in English ] for Robert Barclay ; which Answer I suppose this Author has read , for he maketh mention of it in this his History , and doth relate the general Contents of it fairly enough : And let the Author read again , if he pleaseth , that Answer , or let any other read it , and they will find , ( especially if they read the Chap. 5th and 3d ) if they well weigh what I there delivered in that matter , that either the difference is none , or but small , betwixt my Faith and the Faith of the more sound Protestants any where , in that particular . P. 114. Hence that God hath given to all men , a new Birth , &c. The Annot. The Author ( I judge ) doth not well ascribe this to the People called Quakers , viz. That God hath given to all Men a new Birth : But this they say , That God hath given to every Man an inward Light , or a certain Seed of the New Birth , which yet in many Men cometh not to a New Birth : And although in this I aggree with them , That God hath given to every Man an inward Light , as a certain Seed , yet in this I greatly differ from many of them , that many yea the most , or rather indeed almost all the Ministers among them ( very few excepted ) do affirm , that this inward Light is sufficient to bring forth the New Birth , and to give Eternal Salvation , without any thing , without us , that is , without the Man-Christ , that was outwardly Born , and Crucified and Rose again , whom some of their Ministers in my hearing , have called an outside thing , a shell , a husk , that doth little or nothing profit us , and the Faith of which doth nothing profit us . And William Penn in that Meeting at Ratcliff , where he falsely called me an Apostate , did publickly proclaim after this manner : Friends , ( said he ) see no great need of Preaching the Faith of Christs Death and Suffenings , for all England and all Christendom have that Faith , and it doth not profit them . But the Faith which profitteth Men is the Faith of Christ within , and this Friends Preach . Let now the Author judge , or any other intelligent Person [ professing Christianity , ] whither William Penn hath not sufficiently by these words proved himself an Apostate from the Christian Faith ? And mark the necessary consequence of these words . All England and all Christendom have the Faith of Christ's Death and Suffering , and it doth not profit them , therefore there is no necessity of Preaching it ; but it were best that that Faith were wholly forgot and buried in Oblivion ! Is not this manner of Preaching enough not only to prove him that so Preacheth , an Apostate , but that it is the way with open face to bring in Anti-Christianism into the VVorld ! But although it must be granted , that too many [ in Christendom ] have no other but a dead and hypocritical Faith , concerning Christ , and his Death and Sufferings , for which dead and hypocritical Faith , I never did contend with any , nor do I at present : Yet this doth not hinder , but that many both in England , and throughout Christendom , consisting of divers Professions , under the common name of Christians , have a sincere and living Faith of Christs Death and Sufferings , &c. which doth greatly profit them [ to Eternal Salvation . ] P. 115. Which when it is brought to pass , [ viz. the New Birth ] Christ , who is altogether Holy and Righteous , doth exist , live and work in that Man ; and by that the same Man becometh just , by the righteousness of Christ existing in that Man. The Annot. He doth truly enough here relate what is the judgment of many , yea , the greatest part of the Ministers of that People , who do not distinguish betwixt the Righteousness of Justification , whereof a great part is Forgiveness of Sins , ( by and for Christs Sake , and for his Merits Sake ) apprehended by a sincere and effectual Faith , and the Righteousness of Sanctification , whereby the Faithful are made inwardly Holy and Righteous , by the inward Virtue and Life of Christ , and of the Holy Spirit inwardly working in the Hearts of the Saints , which sanctifying Virtue and Power , only true Believers in Christ Crucified do feel and experience ; and in this I differ from them , and in many other things , as I have heretofore done . P. 116. And so indeed they did admit and receive a Ministry of the Gospel , but such as every Christian ought to undergo , although in a distinct degree , by the alone impulse of the Holy Spirit , without the Call of Men. The Annot. Yea , not only without the Call of Men , but without all Examination or Trial , whether they who profess they are moved by the impulse of the Holy Spirit to the Ministry , are able and qualified to undergo that Office , being instructed and endued with Spiritual Gifts of Knowledge and Doctrine : Whereby it comes to pass , that very many , both Males and Females among that People , are suffered to exercise the Office of Preaching [ in their publick Meetings , ] who are very sottish and miserably ignorant in the first Elements and Rudiments of the Christian Doctrine . And this most vile Error and Practice hath brought in so great Ignorance and Blindness among them , which men but meanly instructed in the matters of Christian Doctrine and Faith can scarce enough admire . George Keith . Some other short Annotations , correcting some mistakes in the Author of this History , with respect to some other particulars , and one or two Observations . Pag. 273. That the Quaker that foretold the burning of the City of London lived at Hereford . The Annot. This I think is a mistake , he belonged ( I suppose ) to Huntingtonshire . P. 321. Afterwards Solomon Eccles went into New England , where in a certain Speech with a vehement contention of Wrath , he pronounced a certain judgment to come upon a particular Person , as if he had been commanded of God to do it , which Oracle when it failed , &c. The Annot. This is a great mistake as to the place , which was not New England , for he was then in old England , somewhere in the West towards Bristol , the sentence or false Prophecy being by him pronounced against John Story , an ancient Preacher among that People , who never was in New England : The great and only offence that Solomon Eccles and his Party had against him , being , that he did not agree in all Points to some Orders and Methods of Church Discipline given out by G. Fox , especially about Womens Government in the Church , which John Story and many others did think , the other party did extend too far , and did too severely and rigidly impose upon their Brethren : But after the time of this false Prophecy was expired , John Story lived some years , against whom nothing was ever justly objected , either as to his Doctrine or manner of Conversation . And though what the Author writes in true , that Solomon Eccles , aferwards when he had the experience that his Prophecy was vain and false , did by a publick Writing confess his Error , yet too many of his party greatly sought to extenuate his Crime , by alledging that it was true as to substance , though it failed as to the circumstance of time ; and I did not hear that for any time Solomon Eccles was put to Silence , and a stop put to his Ministry for that trespass , though it was very great ; for if Men but flatter their Ministry , great Trespasses will be connived at ; but if any deal plainly and roundly with them , and tell them their Faults , it shall be esteemed next degree to impardonable Sin. P. 438. The Propriety and Government of Pensilvania being void by the Death of William Penn [ the Elder , ] from whom also the possessive name of that Country , together with the Propriety and Government of it passed to his Son William Penn. The Annot. This is also a mistake , for though William Penn had a considerable Estate that came to him by his Father , yet his Father was never in the possession of either the Propriety or Government of Pensilvania , but it came to him wholly after his Fathers Death , as is known to many ; and the name of Pensilvania took its Rise from the Son , and not from the Father , which name ( as was commonly reported ) was given to the Country by King Charles II. who gave him the Country and its Government . P. 570. That Esther Biddel said , She was by the Instigation of God moved to pray the French King , that he would make Peace with God , and with the Nations , &c. The Annot. How is it probable that God would send a Message to the French King by such an ignorant Person , and so great an Unbeliever in Christ Crucified , ( unless we could suppose that such a Miracle was wrought as when God opened the Mouth of the Ass to reprove the madness of Balaam ) the said Esther Biddel being heard by many in a publick Meeting of the Quakers , on a first day at the Savoy , a little before her pretended Message to the French King , so to Preach : Friends , Keep in your minds to Christ the Light in you , and let not your minds go forth to a Christ without you , for in the beginning , Friends did not direct us to Christ without us , but to the glorious Light of Christ within us ; in which Anti-Christian Doctrine , another in that same Meeting did oppose her . Note , Some very small Additions are put in by the Author of the Letter , betwixt [ ] by way of Explanation , to make some things in the Letter more plain . Something Added in Behalf of the People called Quakers , both with respect to the Historian , and also G. Keith . ANd therefore after the perusal of this History , and George Keith's Letter added , it 's desired this may seriously be considered ; it being mostly taken out of a Book of George Keith's , printed by him , Anno 1692 , Intituled , A Serious Appeal . Wherein he takes notice of Directions for weak and dis●empered Christians : and saith ▪ may be of some service to that Injured People , called in Scorn Quakers , p. 1. From my own observation , which with a grieved Soul ▪ I have made in this Generation , I hereby give warning to this and all succeeding Ages , that if they have any regard to Truth , or Charity , they take heed how ▪ they believe any Factious partial Historian or Divine , in any evil that he saith of the Party that he is against ; for though there be good and eredible Persons of most Parties , you shall find that Passion and Partiality prevaileth against Conscience , Truth and Charity in most that are sick of this Disease , and that ehe Envious Zeal which is described , James , cap. 3. doth make them think they do God service , first , in believing false Reports , and then in venting them against those , that their Zeal or Faction doth call the Enemies of Truth , which Directions G. K. quotes out of Richard Baxter . And G. K. saith , p. 1 , 2. of the Serious Appeal ; And it is a thing generally acknowledged by all Protestants , that where any Man , or Society of Men , err not in a Fundamental Article of the Christian Faith , we ought to have Charity towards them , as our Christian Brethren , if in some other things they are under some Mistakes , and that their Conversation and Practice be free of Scandal . And that we do not err in any Fundamental Article of Christian Faith ; hear G. K. further in our behalf . Serious Appeal , p. 6. And notwithstanding of Cotton Matther's strong Asseverations against us , as if We deny'd almost all , or most of the Fundamental Articles of the Christian and Protestant Faith , yet he shall never be able to prove it . That we are guilty of this his so extreamly rash and uncharitable charge , either as in respect of the Body of that People , called in scorn Quakers , or in respect of any particular Writers , or Publishers of our Doctrines and Principles , and Preachers among us , generally owned and approved by Vs , as Men of a sound judgment and understanding . And as for his Citations out of Quakers printed Books and ●reatises , I would have you to consider , that most of them all are borrowed and taken not from our own Books , but from our professed Adversaries , men known well enough to be possessed with Prejudice against us , such as Tho. Hicks , and John Faldo , and others , whom our Friends in Old England , and particularly Geo. Whitehead , and William Pen , have largely answered ; yea , I do here solemnly charge C. M. to give us but one single Instance of any one Fundamental Article of Chaistian Faith denyed by us as a People , or by any one of our Writers or Preachers , generally owned and approved by Vs. Serious Appeal , p. 7. G. K. saith ; Farther , it sufficeth to me , and I hope doth to many others , that according to the best knowledge I have of the People called Quakers , and those most generally owned by them , as Preachers and Publishers of their Faith of unquestioned esteem among them , and worthy of double honour , as many such there are . I know none that are guilty of any one of such Heresies and Blasphemies : And G. K. further saith in the same Page , They — who best know them ( the Quakers ) ought to be allowed to give their sence of them , as I have done ( saith he ) in the sincerity of my heart , according to my best understanding and knowledge of them , and I think I should know , and do know these called Quakers , and their Principles — Note , He had then been among us about 28 years , and a Preacher the greatest part thereof , and may well therefore be suposed to know onr Doctrines : and the Defection he would now Insinuate , must needs be very sudden , were we so degenerated in Fundamentals since 1692. when his Book here cited was published : as his Prejudice or Enmity doth now represent . But if the Reader inspect the State of the Case as Explained by Sam. Jennings . Truth Defended , &c. by Tho. Ellwood . A Modest Account from Pensilvania , by Caleb Pusey . And The Apostate Exposed by John Pennington , it will evidently appear , the Defection is in himself . Serious Appeal , p. 10. G. K. Vindicates William Penn , arguing about the Trinity , or Three Persons , saying , ●e , i. e. William Penn , only Argueth against the invented Names [ Persons ] as Calvin doth acknowledge them , which , in all proper Languages doth signifie Substances , and not 〈◊〉 Properties , or relative Attributes , which W. P. will not deny to be in God. In the Book above , p. 11. In the Name of the People called Quakers , saith G. K. We Zealously believe , that the Man Christ is in Heaven without us , in his Glorified Body of Man , the same for being he had on Earth , but wonderfully changed in manner and condition . But yet we cannot approve of the Two Carnal Conceptions of many Carnal and Ignorant Professors . Book forecited , p. 61. G. K. saith , The least Babes in the Truth are not without frequent Prayer , both in their Houses , and at their Tables , although not so very frequent vocally ; yet sometimes vocally , as God is pleased to give an utterance , and at other times , only with our hearts , which God accepts ; for vocal and external words of Prayer , are not so essential to Prayer ; but that true Prayer may be , and is , most frequently without it . Thus hath G. K. justified these , and many other of our Doctrines and Practices , after 28 years conversation among us as aforesaid : though now , in his late Books , since he is gone out from us , he joyns with this Historian against us ; and it may be of both said , in G. K's own Quotation , p. 1. of the Book above-cited , that Passion and Partiality prevaileth against Conscience , Truth and Charity ; and that the Envious Zeal , described , James , c. 3. doth make them think , they do God service , the one in venting , and both in falsly reporting against those that their Zeal or Faction , doth call the Enemies of Truth . But let the Reader seriously peruse the following Testimony of our Friends in Pensilvania , and it s hoped it wi●● manifest , that we are sound in those Christian Doctrines briefly therein asserted . And as to our particular Remarks , we shall refer the Reader to what may in some short time be Published , part thereof being Writ in Latine , and is already publick in Holland , and may be Translated into English , with farther Remarks on divers things and passages in the fore-going History and Appendix , and which when made publick , will more fully and particularly detect the Historian and George Keith : And whereas the Historian hath wrongly stated the Difference between the yearly Meeting and G. K. as also given a wrong Relation of Passages and things therein , the Impartial Reader at present is referr'd to A true account of the Proceedings , Sence , and Advice of the People called Quakers , at the Yearly Meeting of Faithful Friends and Brethren began in London 1694. Published by Robert Hannoy in a Pamphlet so intituled as above . OUR Antient Testimony RENEWED . Concerning our Lord and Saviour Jesus Christ , THE HOLY SCRIPTURES , AND THE Resurrection . Occasioned at this time by several Unjust Charges published against us , and our Truly Christian Profession , by G. Keith , who hath Unfairly and Untruly Misrepresented us . Given forth by a Meeting of Publick Friends , and Others , at Philadelphia in Pensylvania . Psal . 41. 2. Yea , mine own Familiar Friend in whom I trusted , and hath eaten of my Bread , hath lifted up his Heel against me . Obad. Ver. 10. Because of thy Violence against thy Brother Jacob , shame shall cover thy Face , &c. LONDON , Printed and Sold by T. Sowle , in White-Hart-Court in Gracious-Street . 1695. To the READER . THAT we faithfully and sincerely own and confess Christ Jesus our Lord and Saviour , according to the Divine Testimones of the Holy Writ , and according to his Spiritual Manifestations upon our Souls ; and it is for our Christian Vindication herein , and not for Controversie ; ( for a Contest with Contentious Persons is endless ) this following Confession is writ and submitted to thy perusal . Farewel . Our Scripture Confession Concerning our Lord Jesus Christ . I. Concerning his Divinity , and his Being from the Beginning . WE believe , That in the Beginning was the Word , and that the Word was with God , and the Word was God , the same was in the beginning with God ; all things were made by him , and without him was not any thing made that was made : Whose Goings forth have been from of old , from Everlasting : For God Created all things by Jesus Christ , who is the Image of the Invisible God ; the First-born of every Creature , the Brightness of the Father's Glory , and the express Image of his Substance . II. Concerning his Appearance in the Flesh . WE believe , That the Word was made Flesh , for he took not on him the Nature of Angels , but took on him the Seed of Abraham , being in all things made like unto his Brethren ; Touched with a feeling of our Infirimities , and in all things tempted as we are , yet without Sin : He died for our Sins , according to the Scriptures , and he was buried , and he rose again the Third day , according to the Scripture . III. Concerning the End and Vse of that Appearance . WE believe , That God sent his own Son in the likeness of sinful Flesh , and for Sin condemned Sin in the Flesh . For this purpose the Son of God was manifested , that he might destroy the Works of the Devil . Being manifested to take away our Sins , for he gave himself for us , an Offering and a Sacrifice to God for a sweet smelling savour ; having obtained Eternal Redemption for us : And through the Eternal Spirit offered up himself without spot to God , to purge our Consciences from dead Works to serve the Living God — He was the Lamb that was slain from the Foundation of the World ; of whom the Fathers did all drink ; for they drank of that Spiritual Rock that followed them , and that Rock was Christ , the same yesterday , to day , and for ever : Who suffered for us , leaving us an Example , that we should follow his steps , that the Life also of Jesus may be made manifest in our mortal Flesh ! that we may know him , and the power of his Resurrection , and the Fellowship of his Resurrection , and the Fellowship of his Sufferings , being made Comformable to his Death . IV. Concerning the Inward Manifestation of Christ . WE believe , That God dwelleth with the Contrite and Humble in Spirit ; for he said , he will dwell in them , and walk in them ; and that Christ standeth at the Door and knocketh , if any Man hear his Voice , and open the Door , he will come into him , and sup with him . And therefore ought we to examine our selves , and prove our own selves , knowing how that Christ is in us , unless we be Reprobates ; for this is the Riches of the Glory of the Mystery which God would make known among ( or rather in ) the Gentiles , Christ within the hope of Glory . V. Concerning his being our Mediator and Advocate . WE believe , There is one God , and one Mediator between God and Man , even the Man Christ Jesus , who gave himself a Ransom for all , to be testified in due time — My little Children , these things write I unto you , that ye sin not ; and if any Man sin , we have an Advocate with the Father , Christ Jesus the Righteous — And he is the Propitiation for our Sins , and not for ours only , but for the Sins of the whole World. He sits on the Right Hand of God the Father , and ever lives to make Intercession for us . VI. Concerning his Vnity with the Saints . VVE believe , That he that sanctifieth , and they who are sanctified , are all of one ; for by the exceeding great and precious Promises that are given them , they are made pertakers of the Divine Nature ; because for this end prayed Christ , saying , That they all may be one , as thou Father art in me , and I in thee , that they also may be one in us ; and the Glory which thou gavest me I have given them , th● they may be one , even as we are , I in them , and thou in me , that they may be made perfect in one . VII . Concerning his Coming to Judgment . WE believe , That we must all appear before the Judgment-seat of Christ , that every one may receive the things done in his Body , according to that he hath done , whether it be good or bad — Knowing therefore the Terror of the Lord , we perswade Men. VIII . Concerning the Resurrection . WE Believe , There shall be a Resurrection of the Dead , both of the Just and Unjust ; they that have done good to the Resurrection of Life , and they that have done evil to the Resurrection of Damnation ; Flesh and Blood cannot Inherit the Kingdom of God , neither doth Corruption Inherit Incorruption . Nor is that Body sown that shall be , but God giveth it a Body as it hath pleased him , and to every Seed his own Body : It is sown in Dishonour , it is raised in Glory ; it is sown in Corruption , it is rais'd in Incorruption ; it is sown in Weakness , it is raised in Power ; it is sown a Natural Body , it is raised a Spiritual Body . IX . Concerning the Scriptures . VVE Believe , That whatsoever things were written for our Learning ; that we through Patience and Comfort of the Scriptures might have hope — Which are able to make wise unto Salvation through Faith , which is in Christ Jesus : All Scripture given forth by Inspiration of God , ( as we believe the Holy Scriptures of the Old and New Testament are ) is profitable for Doctrine , for Reproof , for Correction , for Instruction in Righteousness , that the Man of God may be perfect , throughly furnished unto all good Works : — And knowing also , that no Prophesie of the Scriptures is of any private Interpretation ; for Prophesie came not in old time by the Will of Man , but Holy Men of God spake as they were moved by the Holy Ghost . Our Solemn Confession , in the Holy Fear of God , concerning our Lord and Saviour Jesus Christ , according to the several Testimonies given forth by our Faithful Brethren . WE sincerely believe , own and confess no other Lord and Saviour than our Lord Jesus Christ , the Son of the Living God , to whom the Prophets and Apostles give witness , and who in the fullness of Time took Flesh of the Seed of Abraham , and of the Stock of David : We confess to his Miraculous Conception by the Power of the Holy Spirit overshadowing of the Virgin Mary ; and to his being Born of her ( according to the Flesh ) and that he took upon him a Real Body , and that he was a Real Man ; and that in the Days of his Flesh he Preached Righteousness , wrought Miracles , was Crucified , being put to Death by Wicked Hands ; and that he was Buried , and Rose again the Third Day according to the Scriptures ; and after he Rose he really appeared to many Brethren , and afterwards he ascended into Glory according to the Wisdom and Power of the Heavenly Father , and is Glorified with the same Glory which he had with the Father , before the World began , being ascended far above all Heavens , that he might fill all things , whose Glory is Incomprehensible . And we also believe , That he is that one Mediator between God and Man , viz. that Intire , Perfect , Heavenly , and most Glorious Man , Christ Jesus , who ever lives , and endures in his Soul ( or Spirit ) and Glorious Body . We further believe , That according to his Promise to his Disciples before he left them , ( viz. ) That he would come unto them again , and that he that was with them should be in them , and they in Christ , and Christ in them , John 14. 20. and that accordingly he came ; and that he who appeared in that Body which was prepared for him , was full of Grace and Truth , and received the Spirit not by measure , appeared by a measure of his Grace and Spirit in his Apostles and Disciples , and doth since in all his Faithful Followers ; And that he is their King , Prophet , and High-priest , and Interceeds and Mediates in their behalf , bringing in Everlasting Righteousness , Peace and Assurance for ever into their Hearts and Consciences , to whom be everlasting Honour and Dominion , Amen . Concerning the Soul's Immortality , and the Resurrection . WE believe our Souls are Immortal , and shall be preserved in their distinct and proper Beings , and shall have Spiritual , Glorious Bodies , such as shall be proper for them , as it shall please God to give them in the Resurrection , that we may be capable of our particular Rewards , and different Degrees of Glory after this Life in the World to come . Griffith Owen , John Wilsford , George Maris , John Adams , Nicholas Walln , William Biles , Robert Owen , John Lynam , John Humphreys , Caleb Pusey , Alex. Beardsley , Samuel Richardson , Ralph Jackson , Richard Gove , Richard Ormo , William ●outhby , David Lloyd , Samuel Jennings , Thomas Duckett , Thomas Janney , Arthur Cooke , John Symcock , Robert Ewer , Samuel Carpenter , Phin. Pemberton , John Bevan , Cadder Morgan , Richard Walter , Lewis David , Edward Jones , Reece John William , Griffith ●ohn , John Roberts , Robert Jones , Robert David , William Edward , Edward Rees , Thomas Jones , James Fox . FINIS . Notes, typically marginal, from the original text Notes for div A35020-e39970 Jo. 1. 1 , 2 , 3. Mic. 5. 2. Eph. 3. 9. Col. 1. 15. Heb. 1. 3. Joh. 2. 14. Heb. 2. 16 , 17. Heb. 4. 15. 1 Cor. 15. 3 , 4. Jo. 8. 3. 1 Jo. 3 , 8. Eph. 5. 2. Heb. 9. 12. Heb. 9. 14. Rev. 13. 8. 1 Cor. 10. 4. Heb. 13. 8. 1 Pet. 2. 21. 2 Cor. 4. 11. Phil. 3. 10. Isa . 57. 17. 2 Cor. 6. 16. Rev. 3. 20. 2 Cor. 13. 5. Col. 1. 27. i Tim. 2. 5 , 6. 1 Jo. 2. 1 , 2. Heb. 7. 25. Heb. 2. 11. 2 Pet. 1. 4. Jo. 17. 21 , 22 , 23. 2 Cor. 5 10 , 11. 1 Cor. 15. 37 , 38 , 44. 50. Rom. 15. 4. 2 Tim. 3. 15 , 16 , 17 : 2 Pet. 1. 20 , 21.